sri adi sankaracharya's philosophical slokas

Guru Paduka Panchakam

Guru Paduka Panchakam
[The pentad praising sandals of Guru]
By Adi Shankara Bhagawat Pada


[These five verses is supposed to have been sung ay the Bhagawat Pada when he went first to meet his Guru Govinda Bhagawat Pada in the banks of Narmada. He has also written another stotra called Guru Paduka stotram.]

Jagajjanisthe ma layalayabhyam,
Aganya punyodhaya bhavithabhyam,
Thrayee sirojatha nivedithabhyam,
Namo nama Guru padukabhyam. 1

Salutations and salutations to the sandal of the Guru,
Which is the cause creation, upkeep and destruction of all the worlds,
Which can be attained only through limitless amount of good deeds,
And which is being talked about the Vedanthas.

Vipathamasthamo vikarthanabhyam,
Visishta sampathiha vivardhanabhyam,
Nama janasesha visesham dhabhyam,
Namo nama Guru padukabhyam. 2

Salutations and salutations to the sandal of the Guru,
Which is the sun, which dispels the darkness of dangers,
Which increases more and more invaluable wealth,
And which blesses attainments on people who worship it.

Samastha dustharka kalanka banga,
Panodhana prouda jalashayabhyam,
Nirasrayabhyam nikhilasrayabhyam,
Namo nama Guru padukabhyam. 3

Salutations and salutations to the sandal of the Guru,
Which is the water in the lake that washes and cleans,
The stained knowledge created by false arguments,
Which is not dependent on any other thing,
And which is depended upon by every other thing.

Thaprayadhithya kararthithanam,
Chayamayeebhyam aathiseethalbhyam,
Aapanna samrakshana deekshithabhyam,
Namo nama Guru padukabhyam. 4

Salutations and salutations to the sandal of the Guru,
Which provides shade which is very cool,
To those burnt by the three types of sufferings,
And which has assumed protection of those affected,
By dangers as its primary duty.

Yatho giro aaprapya diya samastha,
Hriya nivrutha samameva nithya,
Thabhyamajesachyutha bhavithabhyam,
Namo nama Guru padukabhyam. 5

Salutations and salutations to the sandal of the Guru,
Which makes all knowledge retreat with shame,
When it tries to logically describe its greatness,
And which is being praised by Brahma, Vishnu and Shiva.

Ye paduka panchakamadarena ,
Padanthi nithyam prayatha prabhathe,
Thesham gruhe nithya nivasa sheela,
Sri desikendrasya kadaksha Lakshmi. 6

The king of teachers will live in their houses
And the mother of wealth will grace it with her glance
In the houses of those who read this pentad on sandals,
Daily morning with devotion.

Guru Ashtakam

Adi Sankaracharya's
Guru Ashtakam
[The Octet to the teacher]
Translated by P. R. Ramachander

Sareeram suroopam thadha va kalathram,
Yasacharu chithram dhanam meru thulyam,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 1

Even if you have a pretty mien, a beautiful wife,
Great fame and mountain like money,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

Kalathram Dhanam puthrapothradhi sarvam,
Gruham Bandhavam Sarvamethadhi jatham,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 2

Even if you have a wife, wealth, children grand children.
House , relations and are born in a great family,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

Shadangadhi vedo Mukhe sasra vidhya ,
Kavithwadhi gadhyam , supadhyam karothi,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 3

Even if you are an expert in six angas and the four Vedas,
And an expert in writing good prose and poems,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

Videseshu manya, swadeseshu danya,
Sadachara vrutheshu matho na cha anya,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 4

Even if you are considered great abroad, rich in your own place,
And greatly regarded in virtues and life,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

Kshma mandale bhoopa bhoopala vrundai,
Sada sevitham yasya padaravindam,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 5

Even if you are a king of a great region,
And is served by kings and great kings,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

Yaso me gatham bikshu dana prathapa,
Jagadwathu sarvam kare yah prasdath,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 6

Even if your fame has spread all over,
And the entire world is with you because of charity and fame,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

Na Bhoge, na yoge, Na vaa vajirajou,
Na kantha sukhe naiva vitheshu chitham,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 7

Even if you do not concentrate your mind,
On passion, Yoga, fire sacrifice,
Or in the pleasure from the wife
Or in the affairs of wealth,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

Anarghani rathnani mukthani samyak,
Samalingitha kamini yamineeshu,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 8

Even if you have priceless jewel collection,
Even if you have an embracing passionate wife,
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use?

(Another version of Sloka no.8 :-
Aranye na vaa swasya gehe na karye,
Na dehe mano varthathemath vanarghye,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 8

Even if your mind stays away in the forest,
Or in the house, Or In duties or in great thoughts
If your mind does not bow at the Teacher’s feet,
What is the use? What is the use? And What is the use? )

Phalasruthi:
Guror ashtakam ya padeth punya dehi,
Yathir bhoopathir , brahmacharee cha gehi,
Labeth vanchithartham padam brahma samgnam,
Guruor uktha vakye,mano yasya lagnam

Result of reading:
That blessed one who reads this octet to the teacher,
Be he a saint, king, bachelor or householder
If his mind gets attached to the words of the teacher,
He would get the great gift of attainment of Brahman.

Adi Sankaracharya's
Bhaja Govindam

The Acharya is believed to have composed the Bhajagovindam during his famous pilgrimage to Kashi (Benares).  The fourteen disciples are said to have accompanied him.  The story goes that when he was walking along the streets of Kashi, he was pained to observe an elderly man trying hard to learn Sanskrit grammar.  At his advanced age, the remaining valuable little time of his life should have been used for worshipping the God, instead of wasting on learning a language. This prompted Sri Sankara to burst out this composition, a sort of rebuke to foolish way of living. The Acharya urges the man to turn towards God and sing His glory instead of trying to learn a language.  A censure is implied when the Acharya calls the man a fool (Moodhamathe).  It may be added here that the tone of Bhajagovindam is not at all soft, but somewhat striking, in spite of its exotic poetic beauty and perfection of composition.  This is no wonder, because such a treatment is required to wake up man from his slumber.  A milder approach would delay the matter.  The matter is urgent, as the Acharya explains in the next verse, for, when the hour of death approaches without any forewarning, the hard-learned verses of grammar are not going to save the poor soul.  Hence the song rightly starts without any preamble:


Bhaja Govindam is one of the most popular works of Sri Sankara. The essential teaching conveyed through this work is the need for cultivating an attitude of detachment towards all worldly matters and intense devotion to God. These two are necessary even for leading a happy life in the world. They are also the most important requisites for seekers of Self-knowledge.

1. Worship Govinda, worship Govinda, you deluded one! When the end is near, knowledge of grammar will not save you.

Note: The word 'moodhamate' used by Sri Sankara in this verse does not mean 'fool' or a person of deficient intelligence. It means 'one deluded by maya into identifying oneself with one's body, mind and senses'. We are all in reality the infinite Brahman, but, because of ignorance of this truth we think of ourselves as the body-mind complex. This wrong notion is what is called 'bondage' in Vedanta. In this sense even the most intelligent human being is a deluded person until he realizes the truth that he is none other than Brahman. The translation of this word as 'fool' does not bring out its real vedantic sense in the present context.

It should not be concluded that Sri Sankara decries the study of grammar. On the other hand, knowledge of grammar is essential for understanding the upanishads and Sri Sankara's Bhashya. Here grammar stands for all worldly knowledge. The Mundakopanishad says that there are two kinds of knowledge - the higher and the lower. The lower knowledge includes the four Vedas, the science of pronunciation, the code of rituals, grammar, etymology, metre, and astrology (including astronomy). The higher knowledge is that by which the Immutable (Brahman) is realized. The lower knowledge is necessary for all worldly purposes, but it is only the higher knowledge that will deliver one from the continuous chain of births and deaths. This is the idea conveyed by the statement that knowledge of grammar, that is, mere worldly knowledge, will not save you from samsaara. So one should strive to attain Self-knowledge.

bhajagovindaM bhajagovindaM

govindaM bhajamuuDhamate .

saMpraapte sannihite kaale

nahi nahi rakshati DukRiJNkaraNe

1: Seek Govinda! Seek Govinda! Seek Govinda! Oh ignoramus, at the time of death the rules of grammer, which you are trying to cram and master, will not be able to rescue you at all.

mUDha jahiihi dhanaagamatRishhNaaM

kuru sadbuddhiM manasi vitRishhNaam.

yallabhase nijakarmopaattaM

vittaM tena vinodaya chittam. .

    2: Oh, Fool! give up your insatiable desire for earthly possessions; be sensible and develop serenity and contentment. Be satisfied and happy with whatever you may earn by the sweat of your brow and whatever has destiny marked for your lot.
   

naariistanabhara naabhiideshaM

dRishhTvaa maagaamohaavesham.

etanmaaMsaavasaadi vikaaraM

manasi vichintaya vaaraM vaaram. ..
 3: Enticed by the physical glamour of a woman, do not lose your senses; the body is nothing but a conglomeration of flesh, do not forget this any time.

naliniidalagata jalamatitaralaM

tadvajjiivitamatishayachapalam .

viddhi vyaadhyabhimaanagrastaM

lokaM shokahataM cha samastam ..
    4: The water droplet on the lotus leaf is tremulous and unsteady. So too is life which is as uncertain. Know the body to be in the claws of disease, which may swallow it at any moment. Life is ultimately nothing but worry, misery and grief.

yaavadvittopaarjana saktaH

staavannija parivaaro raktaH .

pashchaajjiivati jarjara dehe

vaartaaM ko.api na pRichchhati gehe
    5: As long as you are fit to make an earning, so long will your kith and kin be solicitous about you, but no sooner your limbs become infirm and your earnings cease, none will care for you, not even your own home-folk.

yaavatpavano nivasati dehe

taavatpRichchhati kushalaM gehe .

gatavati vaayau dehaapaaye

bhaaryaa bibhyati tasminkaaye ..
    6: As long as there is life in your body, your people may have concern for you, but once the life-breath ebbs out of your body, even your own wife will run away in fear of the corpse.

baalastaavatkriiDaasaktaH

taruNastaavattaruNiisaktaH .

vRiddhastaavachchintaasaktaH

pare brahmaNi ko.api na saktaH ..

    7: Childhood skips off on sport and play. Youth flies off in pursuits of love-making. As one grows older he is drowned in worry about the security and future of his wife and children. One's whole life gets spent in some kind of worry or other. And at no stage does man find time to lift his thoughts to God.

kaate kaantaa kaste putraH

saMsaaro.ayamatiiva vichitraH .

kasya tvaM kaH kuta aayaataH

tattvaM chintaya tadiha bhraataH

    8: Who indeed is your beloved and who indeed is your son? Strange indeed are these family bonds; who belongs to you and to whom you belong? whence did you come, Oh brother! Reflect on the truth of it all.

satsaNgatve nissN^gatvaM

nissaNgatve nirmohatvam.h .

nirmohatve nishchalatattvaM

nishcalatattve jiivanmuktiH
    9: The company of the good weans one away from false atttachments; when attachment is lost, delusion ends; when delusion ends, the mind becomes unwavering and steady. An unwavering and steady mind is merited for Jeevan Mukti ( liberation even in this life).

vayasigate kaH kaamavikaaraH

shushhke niire kaH kaasaaraH .

kshiiNevitte kaH parivaaraH

GYaate tattve kaH saMsaaraH
    10: When youth is gone, where is lust and its play? Where is the lake when its waters have dried up? Where are the kinsfolk when riches are gone ? When Truth is realised, where is the snare of Samsara?

maa kuru dhana jana yauvana garvaM

harati nimeshhaatkaalaH sarvam.h .

maayaamayamidamakhilaM hitvaa

brahmapadaM tvaM pravisha viditvaa
    11: The pleasures and riches of worldly life are deceptive appearances. Understanding that they are all but a passing-show, be detached and dispassionate, cultivate renunciation and seek Brahman.

dinayaaminyau saayaM praataH

shishiravasantau punaraayaataH .

kaalaH kriiDati gachchhatyaayuH

tadapi na muJNcatyaashaavaayuH
    12: Day and night, dawn and dusk, winter and spring, all these are flitting across the stage of the world. While time thus is frolicking and befooling us, our life span is also running out; yet we do not , even a little, give up the clinging to our desires, nor do we let the desires loosen their grip on us.

dvaadashamaJNjarikaabhirasheshhaH

kathito vaiyaakaraNasyaishhaH .

upadesho bhuudvidyaanipuNaiH

shriimachchhankarabhagavachchharaNariH
    13: Crazy man ! Why do you worry so much about your wife and property? why don't you seek out the Truth ? Know that in these three worlds it is only the association with the good and holy that can help you in crossing safely the ocean of life.

kaate kaantaa dhana gatachintaa

vaatula kiM tava naasti niyantaa .

trijagati sajjanasaM gatiraikaa

bhavati bhavaarNavataraNe nauka

    14: The ascetic with matted locks, the man with the shaven head or one with hair pulled out, or the man parading in the ochre robes -- they all have eyes but yet do not see. All these are but deceptions for cheating the world, for filling their bellies. ( Renunciation does not lie in external appearance, but in inward thought, attitude and feeling).

jaTilo muNDii luJNchhitakeshaH

kaashhaayaambarabahukRitaveshhaH .

pashyannapi cana pashyati muuDhaH

udaranimittaM bahukRitaveshhaH

    15: The body has become decrepit, the hair on the head has turned completely gray; the mouth has become totally toothless; the back is bent down and the old man cannot take even a step witout the aid of his stick; yet he does not loosen even a bit, his hold on the bundle of desires.

aNgaM galitaM palitaM muNDaM

dashanavihiinaM jataM tuNDam.

vRiddho yaati gRihiitvaa daNDaM

tadapi na muJNcatyaashaapiNDam
    16: Homeless he is; his back is bent down with age. His body has lost its heat and he has to warm himself before a fire or in the sun. Tree is his only shelter; he lives by begging and by the crumbs thrown into his palms by others; in the night he sleeps by holding his chin on his knee ( because the back is bent and he cannot stretch himself and lie down). Yet, he does not let and allow the grip of desires on him loosen even a bit.

agre vahniH pRishhThebhaanuH

raatrau chubukasamarpitajaanuH .

karatalabhikshastarutalavaasaH

tadapi na muJNcatyaashaapaashaH
    17: One may have bathed in the holy Ganges or even in the Ganga Sagar; he may have performed many charities and observed many vows; yet unless one has glimpsed the Truth ( God), he will not gain release even after a hundred lives. (note: this is the warning of all the religions)

sura ma.ndira taru muula nivaasaH

shayyaa bhuutala majinaM vaasaH .

sarva parigraha bhoga tyaagaH

kasya sukhaM na karoti viraagaH
    18: Who can disturb the peace and happiness of a man if he has the true spirit of renunciation and has controlled his desires, even if he be the poorest, sleeping only in the temple halls and choultries or under trees or on the bare ground and just with a deer skin to cover.

yogarato vaabhogaratovaa

saN^garato vaa saNgaviihinaH .

yasya brahmaNi ramate chittaM

nandati nandati nandatyeva

    19: Whether one is immersed in yoga or is revelling in bhoga ( i.e, outward enjoyment), whether he is enjoying himself in social company or has retired into solitude, true happiness certainly cannot be his; but who alone is revelling inwardly in Brahman, (wherever he be), he alone will be truly happy and will verily enjoy.

bhagavad.h giitaa kiJNchidadhiitaa

gaNgaa jalalava kaNikaapiitaa .

sakRidapi yena muraari samarchaa

kriyate tasya yamena na charchaa
    20: Even a little study and understanding of the Bhagawad Gita, or sipping of even a tiny drop of the waters of the holy Ganges or even a little worship of Murari -- these will surely save one from confrontation with death !

punarapi jananaM punarapi maraNaM

punarapi jananii jaThare shayanam.h .

iha saMsaare bahudustaare

kRipayaa.apaare paahi muraare
    21: Undergoing the pangs of birth again and again, passing through the throes of death again and again, lying in the mother's womb over and over again, this process of samsara is hard to cross over. Save me from it, Oh merciful Lord !

rathyaa charpaTa virachita kanthaH

puNyaapuNya vivarjita panthaH .

yogii yoganiyojita chitto

ramate baalonmattavadeva
    22: Clad in stray rags, treading the path beyond good and evil, caring for neither earning merit by taking to good deeds nor stooping to do any evil, and lost in meditation the yogi revels in the Supreme always, lost to all outward norms and decorum -- his behaviour may look prankish like that of a child or may be even queer like that of a lunatic.

kastvaM ko.ahaM kuta aayaataH

kaa me jananii ko me taataH .

iti paribhaavaya sarvamasaaram.h

vishvaM tyaktvaa svapna vichaaram.h
    23: Who are you ? Who am I ? From Where did I come ? Who is my mother, who is my father ? -- enquire thus and you will, then realise that the entire world of experience, all the worries and problems are but a dream, a mere hallucination, born of imagination and delusion. With such a realisation, you will be freed from the delusions of the world.

tvayi mayi chaanyatraiko vishhNuH

vyarthaM kupyasi mayyasahishhNuH .

bhava samachittaH sarvatra tvaM

vaaJNchhasyachiraadyadi vishhNutvam.h .
    24: In you, in me and everywhere, there is but the one Vishnu, Mistakenly viewing me with a sense of difference, you are ill-disposed towards me. Try to see in all beings only the Vishnu who is your own self. Give up your false and egoistic sense of separateness from other beings. Cultivate a sense of kinship, unity and oneness with all.

shatrau mitre putre bandhau

maa kuru yatnaM vigrahasandhau .

sarvasminnapi pashyaatmaanaM

sarvatrotsRija bhedaaGYaanam.h
    25: Do not look at anybody in terms of friend or foe, brother or cousin; do not fritter away your mental energies in thoughts of friendship or enemity. Seeking the Self everywhere, be amiable and equal-minded towards all, treating all alike.

kaamaM krodhaM lobhaM mohaM

tyaktvaa.atmaanaM bhaavaya ko.aham.h .

aatmaGYaana vihiinaa muuDhaaH

te pachyante narakaniguuDhaaH .. (26)

    26: Free yourself from lust, anger, greed and delusion. Contemplate on 'who you are'. Enquire within yourself, who am I ? The fools who fail to apprehend the Self are caught in hell-fire even here and now itself and suffer torture.

geyaM giitaa naama sahasraM

dhyeyaM shriipati ruupamajasram .

neyaM sajjana saNge chittaM

deyaM diinajanaaya cha vittam.
    27: Recite the Gita; chant the thousand Names of the lord (Vishnu Sahasranama), meditate ceaselessly on the Consort and Lord of Lakshmi, lead the mind towards association with the good. Give away your wealth in charity to those in need and who are poor.

sukhataH kriyate raamaabhogaH

pashchaaddhanta shariire rogaH .

yadyapi loke maraNaM sharaNaM

tadapi na muJNchati paapaacharaNam.h
    28: As readily as one takes to indulging in carnal pleasures, with the same readiness alas! he is taken over by disease too. Even seeing death as the inevitable and only end of all, man does not refrain from sinful ways.

arthamanarthaM bhaavaya nityaM

naastitataH sukhaleshaH satyam.

putraadapi dhana bhaajaaM bhiitiH

sarvatraishhaa vihiaa riitiH ..
    29: It is wealth only that causes all harm and brings about one's ruin. Bear this truth in mind always. Know that the pursuit of wealth does not lead one to happiness at all. The rich fear and are even afraid of their own sons. This is the outcome of riches anywhere and ever.

praaNaayaamaM pratyaahaaraM

nityaanitya vivekavichaaram.

jaapyasameta samaadhividhaanaM

kurvavadhaanaM mahadavadhaanam
    30: Regulated breathing and sense control, discrimination between the Enduring and the fleeting, the eternal and the transient, Japa and meditation, and submerging of the bodily and mental consciousness in the Consciousness of the Spirit, merging oneself into the total Inner Silence -- one must practice these with unrelenting fervour.

gurucharaNaambuja nirbhara bhakataH

saMsaaraadachiraadbhava muktaH .

sendriyamaanasa niyamaadevaM

drakshyasi nija hR^idayasthaM devam
    31: Surrender yourself to the Lotus Feet of the Teacher; with your senses and mind disciplined, and freed from the shackles of Samsara you will behold the Lord who is seated in your heart.

muuDhaH kashchana vaiyaakaraNo

DukRiJNkaraNaadhyayana dhuriNaH .

shriimachchhamkara bhagavachchhishhyai

bodhita aasichchhodhitakaraNaH .. (32)

Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.

bhajagovindaM bhajagovindaM

govindaM bhajamuuDhamate .

naamasmaraNaadanyamupaayaM

nahi pashyaamo bhavataraNe .. (33)

Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord's names, there is no other way to cross the life's ocean.

( I am grateful to scholars, philosophers and knowledge seekers for the collection)