न भूमिर्न तोयं न तेजो न वायु
र्न खं नेन्द्रियं वा न तेषां समूहः।
अनेकान्तिकत्वात्सुषुप्त्येकसिद्ध
स्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।1।।
note Introductory note by Author Pavan K. Varma
न मे धारणाध्यानयोगादयोऽपि।
अनात्माश्रयाहं ममाध्यासहाना
त्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।2।।
note Dasa Shloki - Commentary by S.N. Sastri Neither the division into castes and stages of life, nor the rules of conduct and duties of the various castes and stages of life apply to me. I have no need for dharana, dhyana or yoga, etc. Since the notions of 'I' and 'mine' which are due to identification with the not-self (body, mind and organs) have gone, I remain as the one auspicious self free from all attributes.
न वेदा न यज्ञा न तीर्थं ब्रुवन्ति।
सुषुप्तौ निरस्तातिशून्यात्मकत्वा
त्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।3।।
note Dasa Shloki - Commentary by S.N. Sastri The srutis say that in deep sleep there is no mother, nor father, nor gods, nor the worlds, nor the Vedas, nor sacrifices, nor holy places. Nor is there total void, since I exist then as the one auspicious self free from all attributes. Since the notions of caste, stage of life, etc., are based only on false knowledge (which results in identification with the body, etc.,), it is pointed out that when that (false knowledge) is not there, such notions also do not exist, as in the state of deep sleep. This sloka is based on the Brihadaranyaka upanishad which says that in the state of deep sleep the father cease to be a father, the mother ceases to be a mother, a thief is no thief, etc.
न जैनं न मीमांसकादेर्मतं वा।
विशिष्टानुभूत्या विशुद्धात्मकत्वा
त्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।4।।
note Dasa Shloki - Commentary by S.N. Sastri Neither the Sankhya view, nor the Saiva, nor the Pancharatra, nor the Jaina nor the Mimamsaka view, etc., is tenable. Because of the realization of the partless Brahman generated by the Mahavakya, Brahman is absolutely pure (untainted). I remain as the one auspicious self free from all attributes.
न मध्यं न तिर्यङ् न पूर्वापरा दिक्।
वियद्व्यापकत्वादखण्डैकरूप
स्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।5।।
note Dasa Shloki - Commentary by S.N. Sastri Brahman has no such thing as upper or lower (part), it has no inside or outside, it has no middle or any 'across', and it has no eastern or western direction, because it is all-pervading like space (or pervades space also). It is one and without parts. I remain as the one auspicious self free from all attributes.
न कुब्जं न पीनं न ह्रस्वं न दीर्घम्।
अरूपं तथा ज्योतिराकारकत्वा
त्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।6।।
note Dasa Shloki - Commentary by S.N. Sastri Brahman is not white, nor black, nor red, nor yellow; it is not tiny, nor big. It is neither short nor long. It is not knowable since it is of the nature of effulgence. I remain as the one auspicious self free from all attributes.
न च त्वं न चाहं न चायं प्रपञ्चः।
स्वरूपावबोधो विकल्पासहिष्णु
स्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।7।।
note Dasa Shloki - Commentary by S.N. Sastri There is neither teacher nor scriptures, neither student nor instruction, neither you nor I, nor this world. The knowledge of one's real nature does not admit of different perceptions. I remain as the one auspicious self free from all attributes.
र्न विश्वो न वा तैजसः प्राज्ञको वा।
अविद्यात्मकत्वात्त्रयाणां तुरीय
स्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।8।।
note Dasa Shloki - Commentary by S.N. Sastri I do not have the state of waking, nor of dream, nor of deep sleep. I am not Visva, or Taijasa, or Praajna. Because all these three states are only the products of ignorance, I am the fourth (beyond these three states). I remain as the one auspicious self free from all attributes. Note: Visva is the name given to the jiva in the waking state, Taijasa in the dream state, and Praajna in the deep sleep state.
त्स्वतः सिद्धभावादनन्याश्रयत्वात्।
जगत्तुच्छमेतत्समस्तं तदन्य
त्तदेकोऽवशिष्टः शिवः केवलोऽहम्।।9।।
note Dasa Shloki - Commentary by S.N. Sastri The Atma is all-pervading, is the desired goal, is self-existent, and is not dependent on any thing else, while the entire universe which is different from it is unreal. I remain as the one auspicious self free from all attributes.
न्न वा केवलत्वं न चाकेवलत्वम्।
न शून्यं न चाशून्यमद्वैतकत्वा
त्कथं सर्ववेदान्तसिद्धं ब्रवीमि।।10।।
note Dasa Shloki - Commentary by S.N. Sastri It is not one; how can there be a second different from it? It has neither absoluteness nor non-absoluteness. It is neither void nor non-void since it is devoid of duality. How can I describe that which is the essence of the entire Vedanta!
भगवत्पूज्यपादशिष्यस्य श्रीमच्छंकरभगवतः कृतौ
दशश्लोकी समाप्ता।।