Dhanyashtakam in English:
॥ dhanyāṣṭakam ॥
Tajòánam prashamakaram yadindrinyánám
Tajòeyam yadupanishatsu nèshcitártham
Te dhanyá bhuvi paramárthanishciteháh
Shesástu bhramanilaye paribhramanti. ॥ 1 ॥
That alone is knowledge which brings about tranquillity of the senses. That alone is to be known which has its significance established in the Upanishads. They alone are blessed whose aspiration is firmly set on knowing the Supreme Truth. Others are only whirling round ॥ being caught ॥ in an eddy ॥ in the form of worldly life ॥ or ॥ living ॥ in an abode of delusion.
Ádau vijitya vishayánmada moharága-
Jòátvá matam samanubhüya parátmavidyá-
kántá sukham vanagruhe vicaranti dhanyáh ॥ 2 ॥
Blessed are they who have conquered at first the attraction for the sense-objects and also the host of enemies in the form of conceit, infatuation, attachment, aversion etc. Thereby they win over the kingdom of yoga which is a contemplation on the Supreme. They move about in the abode of forest, enjoying the company of the beloved in the form of knowledge of the Supreme-Self, having a clear understanding of their path of pursuit.
Tyaktvá gruhe ratimadhogatihetubhütám
Vètaspruhá vishayabhogapade viraktá
Dhanyashcaranti vijaneshu vimukta sañgáh ॥ 3 ॥
Blessed are they who are sipping the juice of essence of the Upanishads, at their free will without restraint. They have abandoned all sensuous enjoyment at home, which is the cause of one’s downfall in life. Being free from desire and no attraction for the enjoyment of worldly pleasures, they move about in solitude, with a sense of release from bondage.
Tyaktvá mamáhamiti bandhakare pade dve
mánávamána sadrusháh samadarushinashca
kurvanti karmaparipáka phaláni dhanyáh ॥ 4 ॥
Blessed are they who realise that the Kartá ॥ doer of action ॥ is different from the Self and resign the fruits of actions to that Kartá. They look upon all alike and remain the same both towards honour and dishonour since they have given up the feeling of `I’ and `mine’ the two shackles that tie down the individual.
Bhaikshmrutena parikalpita dehayátráh
Jyotih parátparataram paramátmasamjòam
Dhanyá dvijá rahasi hrudyavalokayanti ॥ 5 ॥
Blessed are those twice-born, who in solitude visualize within their bosom the Supreme Effulgence, called Paramátman. Having given up the three desires, they seek the path of salvation, maintaining their physical existence, by means of nector of alms.
Násanna sanna sadasanna mahanna cáïu
Na strè pumánna ca napumsakamekabèjam
Dhanyá virejuritare bhavapáshabaddháh. ॥ 6 ॥
Blessed are they by whom the Brahman is contemplated with one-pointed attention in the following way.
`It is not That which is not, nor That which is, nor is It the combination of both. It is neither big nor the subtle, nor is It the female or the male or the neutral. It is the one source of all’. Such people shine ॥ with glory ॥ while others remain imprisoned by the shackles of worldly life.
Ajòána pañka parimagnamapetasáram
Duhkhálayam marañajanma jarávasaktam
Samsára bandhanamanityamavekshya dhanyá
Jòánásiná tadavshèrya vinishcayanti ॥ 7 ॥
Blessed are they who realise that the bondage of worldly life is ephemeral and cut off that bond with the sword of knowledge and remain firm. They came to understand that this worldly life means, to be caught in the mire of ignorance, devoid of anything worthwhile, abode of sorrow and associated with birth, death and old age.
Sántairananya matibhir madhurasvabhávaih
Sákam veneshuviditátma padasvarüpaih
Tadvastu samyaganisham vimrushanti dhanyáh ॥ 8 ॥
Blessed are they who ponder well over that Reality all the time in the forest. They are associated with people who are at peace within, whose attention is not diverted, and who are of sweet nature. They understand the significance of the word Átman with the conviction in their minds that Reality is one and remain free from infatuation.