Nirvana Shatakam
by Adi Shankaracharya
Commentary by Hitesh Khiani
SLOKA 1:
mano buddhi ahankara chittani naaham
na cha shrotravjihve na cha ghraana netre
na cha vyoma bhumir na tejo na vaayuhu
chidananda rupah shivoham shivoham
I am not the mind, the intellect, the ego or the memory,
I am not the ears, the skin, the nose or the eyes,
I am not space, not earth, not fire, water or wind,
I am the form of consciousness and bliss,
I am the eternal Shiva...
Commentary:
In Vedanta, in order to negate the body and sublter principles of our being and in order to arrive at the Truth that we are, we practice a process of negation called "Neti Neti", which means "Not This, Not This".
Generally while practising negation, we first negate the grosser element which is the body and then move on to negating subtler elments of our being such as the mind, intellect, memory and ego. However, here we find that Adi Shankaracharya is straight away negating the mind to start with. This only goes to show the level or state or avastha in which Adi Shankaracharya must be in; he does not seem to even recognise the need to start by negating the body
first! Salutations to Him and all other great masters of Vedanta who have gone beyond the body!
So, here we negate all the elements of our being namely, the body, the mind, the intellect and ego. This is because these elements are our instruments and we are not them. I am a soul with a body/mind and not a body/mind with a soul.
It is in the light of this consciousness or Self that we perceive things and objects, feel emotions and entertain thoughts and notions. However, I, The self or consciousness, am just a witness to the functions of these elements which are only my intsturments; meaning : they are not Me.
Then Adi Shankaracharya goes on to negate the ears, nose, eyes, etc. It is because of these distinguishing features of our face that we are able to identify a person as so and so. For example, we say "Hey, this is Rahul with the blue eyes" or "This is Preeti with the long nose". We use these features as a scanning device to identify people at the gross level, but we are not these features. We are the source of these features.
Next, He negates the space and other elements of our being. There are 5 elements which our bodies are made up of, namely, Earth, Fire, Water, Air and Ether(Space). As we meditate more and more, we tend to identify with the inner space within us. This may sometimes give us the feeling that we are that inner space or the inner space within our bodies is the Self. But Adi Shankra clearly states that we are not space too. The Self that we are is subtler than space also and is the substratum
of the 5 elements of which space is the subtlest; but we are not space.
So then, Who or what am I? I am The Self or consciousness known as Brahman or Shiva. I am the all pervading reality!
What about you and others. We are all that Self or consciouness only. Oh, so does that mean that there are several selves or consciouness-es? No. There is only One Self in the different forms. The Self is One in Many. We are That!!
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SLOKA 2:
na cha prana sangyo na vai pancha vayuhu
na va sapta dhatur na va pancha koshah
na vak pani-padam na chopastha payu
chidananda rupah shivoham shivoham
I am not the breath, nor the five elements,
I am not matter, nor the 5 sheaths of conciousness
Nor am I the speech, the hands, or the feet,
I am the form of consciousness and bliss,
I am the eternal Shiva...
Commentary:
We have just now concluded that we are the Self or Consciousness which is Life. There is a saying that "Breath is life". Does that mean that I am the breath or could I possibly be the breath?
No, the breath is the cord which ties the soul to the body and it is this cord of breath alone which releases a soul from the body time of death. But I am not the breath.
This breath or prana is of 5 types or pancha vayu as mentioned in this verse. The 5 Pranas and their functions are:
Prana : Incoming Breath : The incoming breath gives strength and cooles the body.
Apana : The outgoing Breath : The outgoing breath is warm and relaxes the body and eliminates toxins from the body.
Vyana : This is the circulating current which diffuses energy throughout the body.
Samana : This current is responsible for digesting and assimilating food eaten by us.
Udana : This current handles all the reactionary processes of the body like sneezing, vomitting, crying, etc.
All these 5 pranas help in the functioning of the gross body and I am not them. The speech, hands and feet are also negated. There are 5 senses of knowledge such as sight, sound, taste, smell, and touch; and 5 senses of action such as hands, feet,
Speech, Genitals and Rectum. These are the senses which help in my functioning in the world. However, only the mind functions through these senses and not the Self or Consciousness that I am.
Hence, at the end of this Sloka also Adi Shankara affirms that he is not the elements, breath or senses but He (meaning all we souls) are of the nature of consciousness, the witness of all the abovementioned functions. I am indeed Shiva or Brahman, The all-pervading reality behind all these elements.
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SLOKA 3:
na me dvesha ragau na me lobha mohau
na me vai mado naiva matsarya bhavaha
na dharmo na chartho na kamo na mokshaha
chidananda rupah shivoham shivoham
There is no like or dislike in me, no greed or delusion,
I know not pride or jealousy,
I have no duty, no desire for wealth, lust or liberation,
I am the form of consciousness and bliss,
I am the eternal Shiva...
Commentary:
Likes and dislikes belong to the mind or Jeeva and not to Atman that we are and so we negate all the likes and dislikes. Besides, as a sadhana, one must not have strong likes and dislikes and must try to minimize and also transcend them. But in any case, Atman or Brahman is beyong likes and dislikes.
Similaraly, Greed and infatuation also belong to the Jeeva and not to Atman.
A word of caution: One MUST NOT think that one can keep greed and infatuation and simply affirm that one is beyond these weaknesses. One must sincerely try to overcome greed and attachment and simultaneously affirm that one is beyond them. If one is under the influnce of greed and attachment, then how can one also say that one is not having greed and delusion? So, effort or sadhana is necessary to go beyong them.
Pride comes when one gets recognition in society or is praised for ones good qualities, or wealth, etc. But such qualities and wealth belong only to the Jeeva or mind which I am not. Since, I am Atman, I am truly beyond pride. So is the case with Jealousy.
Now, there are 4 Purusharths or human goals which the scriptures talk about. They are
1) Dharma or Duty,
2) Atha or wealth,
3) Kama or Pleasure
and
4) Moskha or Liberation.
Every human being has some duty or the other which keeps him on the move throughtout the day. But these duties pertain only to the Jeeva or mind. The Self that we are is actionless and changeless and so is beyond all the duties of the Jeeva. So, one must perform all of ones duties and also remember that such duties do not or atleast should not bind the Self or Atman that we are.
Similarly Wealth and Pleasure acquired and enjoyed in accordance with dharma or righteousness are also mentioned as goals. However, these 2 goals are considered to be temporary and therefore inferior goals. One must acquire only limited wealth and must enjoy pleasures also only in accordance with the principles of shastras and norms of society.
The Final and most important goal of life is Moksha or Liberation from the cycle of repeated birth and death. A question might arise that If we are here in order to free ourselves from this birth-death cycle, then why do we come here only in the first place.
The answer to this question is two-fold.
First, we are here on account of our ignorance. According to the non-creation or Ajata Vada theory, the world does not have an objective existence. It appears only on account of ignorance and it is only because of this persisting ignorance that we keep transmigrating.
Secondly, an analogy might be given. We enter a maze only with the purpose of finding our way out of it. Similarly, the soul enters samsara only with the purpose of finding its way out of it!! However, these 4 goals too pertain only to the Jeeva or limited being at the gross level. For the Atman or Self that we are, there is neither duty, nor welath, nor
pleasure nor even liberation as the soul is never bound in the first place. Bondage is only apparent and not factual!
And so again at the end of this sloka Adi Shankara affirms that he is none of these qualities, possessions or goals and that We are that Immortal and Eternal Being of infinite bliss which is the Self of the Infinite Consciousness(Brahman or Shiva).
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SLOKA 4:
na punyam na papam na saukhyam na duhkham
na mantro na tirtham na veda na yajnah
aham bhojanam naiva bhojyam na bhokta
chidananda rupah shivoham shivoham
No virtue or vice, no pleasure or pain,
I need no mantras, no pilgrimage, no scriptures or rituals,
I am not the experienced, nor the experience itself,
I am the form of consciousness and bliss,
I am the eternal Shiva...
Commentary:
The self that we are is eternally beyond virtue and vice. Virtue and vice are products of ignorance and once ignorance is dispelled with the lamp of knowledge, there shall be neither vitrue nor vice for the liberated soul. Although the soul is eternally beyond virtue and vice, yet for the Jeeva there is virtue and vice and until he is under the spell of ignorance, he must perform only virtous actions and avoicd sinful actions as far as possible.
Pain and pleasure affect almost all individuals on a daily basis. But once again, such pain or pleasure is only experienced by the mind and not by the Self or Brahman. Moreover, upon realization, the mind vanishes and so one cannot be subject to pleasure and pain, since the experiencer of these is absent. In the state of realization, there is only bliss of Brahman all around.
Mantras are useful tools for all seekers to transcend the mind and attain Self Realization. However, upon realization, the mind is destroyed once and for all and hence, mantras are of no utility after Liberation.
Similarly, pilgrimages are also recommended in order to purify the mind and attract positive spiritual vibrations. These pilgrimages are uselful for all seekers.
However, upon realization, they are no longer needed.
Also, scriptures are useful to all seekers, especially the beginners on the spiritual path. One cannot make much progress spiritually without first studying certain basic and impotant scriptures and assimilating the wisdom contained therein. However, after Self-Realizaton, one no longer needs to depend upon scriputres for guidance or knoweldge.
Yagna means sacrifice. Tradionally, Yagna refers to the ritual in which oblations are made into the fire and certain mantras being chanted which cleanse the mind, the enviorment, fulfill desires and ward off obstacles. Yagnas also refer to all types of austerities such as study of scriptures or Jnana Yagna and other yagnas such as certain pranayama intended to regulate the mind and certain other austerities which are all aimed at controlling and disciplining the mind. However, once the mind is destoryed upon self realization, one does not need to perform any yaganas. Hence, for the Atman or Self there is no need for such practices.
Adi Shankara also affirms that he is not the enjoyer, the object of enjoyer or the process of enjoymnent. It is a truth that self realized souls have no interest in enjoying the worldly objects unlike most of us. The reason for this is that they are already enjoying millions of times of bliss from the self and so they do not find the need to peck on the little pleasures available in this world!
Hence, Adi Shankara once again affirms that he is the Self or Brahman of infinite bliss.
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SLOKA 5:
na me mrtyu shanka na mejati bhedaha
pita naiva me naiva mataa na janmaha
na bandhur na mitram gurur naiva shishyaha
chidananda rupah shivoham shivoham
I have no fear of death, no caste or creed,
I have no father, no mother, for I was never born,
I am not a relative, nor a friend, nor a teacher nor a student,
I am the form of consciousness and bliss,
I am the eternal Shiva...
Commentary:
Death is only the casting aside of the body by the soul at the appointed time. It is just like the giving up of old garments as illustrated by Lord Krishna in the Bhagawad Geeta. But since death SEEMS to mean the end for all we mortals, we tend to therefore be afraid of facing this once in a lifetime event.
Death is no doubt a painful experience as indicated by the scriptures but we can take heart from the fact that deasth only pertains to the body that we are not and
that the Self or Atman that we are is Immortal and Deathless.
Besides, upon realization, one will lose all fear or anxiety associated with death and this is exactly what Adi Shankaracharya is affirming.
Adi Shankara is also saying that from the Atman standpoint, there are no differences between Brahmanas, Kshatriyas, Vaisyas and Sudras. Basically caste distinctions are invalid from the standpoint of the Self.
Relationships are also illusory. Relationships only exist at the body level and since we are not these bodies and since we are the All pervading consciousness, we are not related to anyone in any way. So, for the soul or Atman there is no father, mother, brother, friend, etc.
Not just these familial relationships, but even the Highly Sacred relationship of Guru and disciple is illusory as in that case also, the relationship exists at the
level of the body. With the casting aside of a body and acceptance of a new body, the old Guru disciple relationship need not continue in the next birth of the Jeeva.
Besides, Brahman or The Self is one homogeneous being and hence cannot come under the influence of any relationship, whether worldly or Divine.
Therefore, once again We affirm our Divine identity of being the Self or Brahman or Shiva which contains limitless bliss.
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SLOKA 6:
aham nirvikalpo nirakara rupo
vibhut vatcha sarvatra sarvendriyanam
na cha sangatham naiva muktir na meyaha
chidananda rupah shivoham shivoham
I am devoid of duality, my form is formlessness,
I exist everywhere, pervading all senses,
I am neither attached, neither free nor captive,
I am the form of consciousness and bliss,
I am the eternal Shiva...
Commentary:
Vikalpa means diversity or duality or multiplicity. Brahman is one and is the homogeneous substratum of all the diversity. The substratum of diversity must necessarily be one and Homogeneous and hance, Adi Shankaracharya positively affirms here that the Self that we are is beyond diversity or duality. That which is the substratum of the diversity, namely the Self, must necessarily be formless too, as it is the basis of all the forms.
The Brahman that we are is all pervading and omnipresent and hence it pervades all the senses on all sides.
Sangatam means attachment. Muktir means free and Meya means bound. Since the Atman that we are is not attached to anything or anyone, it is therefore beyond the phenomenon of bondage and liberation too.
And so, finally, one last time Adi Shankaracharya affirms our eternal identity of the Self or Brahman or Shiva which contains limitless bliss and is infinite.
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Here ends the commentary on the Nirvana Shatakam By Adi Shankaracharya. I hope you benefitted from reading it and also please make sure to read my commmentary on the
Brahma Jnanavalli (click here) which is also a sacred work of Adi Shankaracharya.
Thank you very much.
Hari Om! Shivoham!
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