Question by Sankaracharya
1. ‘Who are you? Whose child are you? Whither are you bound?
What is your name? Whence have you come? O Child! I should
like to hear your reply to these questions.’ Thus spoke Sri
Sankaracharya to the boy, and Hastamalaka replied as follows.
2. I am neither man, God, yaksha, brahmin,
kshatriya, vaisya, sudra,1 brahmachari,
householder, forest-dweller, nor sannyasi;
but I am pure awareness alone.
3. Just as the sun causes all worldly movements, so do I – the
ever present, conscious Self – cause the mind to be active
and the senses to function. Again, just as the ether is all-
pervading, yet devoid of any specific attributes, so am I free
from all attributes.
1. Inguru niyar pillai yarudai mainda nidan
Engu sel-kindrai unper ennani engi rundum
Ingu vandanai ennullam inbura isaippa yendru
Sankaran navilap balan sattrida vai tiran dan
2. Nara-nalan suran iyak-kan nanalan andanan mattru
Arasa-num vanigan sudran allanar bramma chari
Giragi-yum vana prastan kedagal sanni yasi
Nirai-yinil aru malle nija-bhoda vadiva name
3. Suriyan jagat tozhirkuc chottri-dum nimitta menna
Arulam sakshu vadi yattattir kedu vavan
Arela upadi yum-vitt agayam pol iruppan
Oriya nitta sidda uruva-nam avvanma nan
4. I am the conscious Self, ever-present and associated with
everything in the same manner as heat is always associated with
fire. I am that eternal, undifferentiated, unshaken
Consciousness, on account of which the insentient mind and
senses function, each in its own manner.
5. I am that conscious Self
of whom the ego is not independent,
as the image in a mirror is not independent
of the object reflected.
6. I am the unqualified, conscious Self,
existing even after the extinction of the mind,
just as the object remains ever the same
even after the removal of the reflecting mirror.
7. I am eternal Consciousness,
dissociated from the mind and senses.
I am the mind of the mind, the eye of the eye, the ear of the
ear and so on. I am not cognizable by the mind and senses.
8. I am the eternal, single, conscious Self,
reflected in various intellects,
just as the sun is reflected on the surfaces of various sheets of water.
9. I am the single, conscious Self,
illumining all intellects, just as the sun
all eyes so that they perceive objects.
10. Only those eyes that are helped by the sun
are capable of seeing objects, not others.
The source from which the sun derives its power
4. Eri-yadu vemmai pola eva-nitta bhoda rupan
Oruva-nayk kamba-min0ri olir-tarum evanaic charnde
Arvilak karana mindi-yadi tan-tozhil mer sellum
Arivuru nitta siddhan ayula avvanma nan
5. Attat-tir pradi balitta ammuga mugattin veror
Vastuvan 0radu-por buddhi varuchida bhasa jivan
Chitturu evan vera-gac chiridu-mor vastu vagan
Advaya nitta siddhan ayula avvanma nan
6. Attame yillai yagil ammuka bhasa min0ru
Vastuva yuttra deha vada-name vikarpa min0ri
Buddhi yattri-0ave yavan poli-vana bhasa min0ri
Attira nitta siddhan ayula avvanma nan
7. Manassatchu vadi yo0u maru-vi0a tiruppan yavan
Manassatchu vadi gatku manassatchu vadi yavan
Manassatchu vadi yale maru-vi0ap pa0adan yavan
Anitta-mil nitta siddhan ayula avvanma nan
8. Gata-jalan torun ton0run katira-van oruva ne-pol
U0a-lurum ullan dorum oli-rinu nana vaga
Su0a-ruvan oruvan tane suddha cheta-nana yavan
A0ai-dali nitta siddhan ayula avvanma nan
9. Oli-yadam anekan kangat koru-ravi oruka latte
Oli-seium ulagat taippol oru-jnana vuruvan yavan
Oli-yadai anegam buddhik kolirp-paniv vulagan tannai
Ala-vila nitta siddhan ayula avvanma nan
10. Iravi-yal olirun kanne yedi-ruru muru-vam pattrum
Iravi-yal olira din-0ram idu-polav viravi tanum
Oruva-nar oliyi-nale olirp-pano netti- radi
Aruva-nai nitta siddhan ayula avvanma nan
11. Just as the reflection of the sun on agitated waters seems to
break up, but remains perfect on a calm surface, so also am I,
the conscious Self, unrecognizable in agitated intellects though
I shine clearly in those which are calm.
12. Just as a fool thinks that the sun is entirely lost
when it is hidden by dense clouds, so do people think that the ever-free Self is bound.
13. Just as the ether is all-pervading and unaffected by contact,
so also does the ever-conscious Self pervade everything,
without being affected in anyway.
I am that Self.
14. Just as a transparent crystal takes on the lines of its background,
but is in no way changed thereby, and just as the unchanging
moon on being reflected on undulating surfaces appears
agitated, so is it with you, the all-pervading God.
15. As this stotra2 reveals the Self as clearly as the amalaka fruit placed
on the palm of the hand (hasta), it received the name
Hastamalaka Strotra. Moreover, the boy, eminent in jnana, came
to be praised by all the people of this world by the name
11. Chala-jalat tanekan polac charu-van eka banu
Chalana-mil jalat-til tane charu-van yeka naga
Jala-mati yane-kan polac chari-num ekan yavan
Alaidalil nitta siddhan ayula avvanma nan
12. Mudan-tan vizhi yinaik-kar mudida adala rukkan
Mudu-pat toll yattrana munnu-dal pola yavan
Muda-nin parvai yale muttrume bettan polvan
Adalil nitta siddhan ayula avvanma nan
13. Akila vastuk-kal tammil anu-sudan eka nagi
Akila vastuk-kal tammil asanga-na iruppan yavan
Gagana-ner nitta sudda kalanga-mil uruvan yavan
Ahamila nitta siddhan ayula avvanma nan
14. Pala-vida upadi yale pala-vidam spadikam tondrum
Pala-vida buddhi yale pala-vidam unakku magum
Jala-madil nilavi nattan chan-drakap pundra neya
Chala-muru buddhi yale chanchala ninakku mame
15. Attatti nelli pola anma-vaik katta lalidu
Asta-malaga stotram agum-per pettra dandri
Asta malaga nendrav ari-vinir periya balan
Ittarai yava ralum etti-dap patta namma
(For the concluding verses, Sri Arunachala Pancha Ratnam is recited.)
Viruttam metre, having six-words per line