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Exploring Nirvana Shatakam: Part Four

Writer's picture: Vimida DasVimida Das

Updated: Nov 27, 2023

Introduction:

Throughout our exploration of Adi Shankara's Nirvana Shatakam, we've dived into the essence of spirituality, self-discovery, and the deeper facets of existence. Today, we stand at the doorstep of the fourth stanza, 'ahaṁ bhojanam naiva bhojyaṁ na bhoktā,' a verse that challenges conventional perceptions and prompts a higher understanding of the self and consciousness.

Each stanza of this revered composition by Adi Shankara has been an eye-opener, guiding us through layers of wisdom and introspection. As we delve into the fourth stanza, we continue our journey into the depths of Indian philosophy, Vedanta, Sankhya, and Yoga. Here, we encounter a verse that rejects virtues, vices, happiness, sorrow, mantras, pilgrimages, Vedas, sacrifices, and even the roles tied to consumption and experience.

Join us once again on this enlightening exploration as we decode the implications of the fourth stanza. We'll dissect its nuanced meanings, unveiling profound revelations about the nature of the self and its relationship with the world. Let's navigate Adi Shankara's teachings to reveal timeless truths that transcend the ordinary, offering us insight into the boundless expanse of consciousness and the essence of being.


Decoding the 4th Stanza: 


na puṇyaṁ na pāpaṁ na saukhyaṁ na duḥkhaṁ

na mantro na tīrthaṁ na veda na yajñaḥ

ahaṁ bhojanam naiva bhojyaṁ na bhoktā

cidānanda rūpaḥ śivo'ham śivo'ham

Translation:


Not virtue, not vice, not happiness, not sorrow,

Not mantra, not pilgrimage, not Vedas, not sacrifices,

I am neither the food, nor the consumer, nor the act of consuming,

I am the form of consciousness and bliss, I am Shiva, I am Shiva.


na puṇyaṁ na pāpaṁ na saukhyaṁ na duḥkhaṁ


In Indian philosophy, particularly within schools like Vedanta, Sankhya, and Yoga, the concepts of "puṇya" (virtue), "pāpa" (vice), "saukhya" (happiness), and "duḥkha" (suffering) hold significant importance in understanding human existence and the path to liberation.

Vedanta: 

  • Within Vedanta, the pursuit of "puṇya" (virtue) is considered essential for spiritual progress. Actions driven by righteousness and virtue are believed to lead to a positive karmic cycle, ultimately aiding in the quest for self-realization (moksha).

Sankhya Philosophy: 

  • Sankhya philosophy discusses the nature of suffering ("duḥkha") as one of the primary motivators for seeking liberation. Understanding the causes of suffering and how to transcend it forms a crucial aspect of this philosophical system.

Yoga Philosophy: 

  • In Yoga philosophy, the pursuit of "saukhya" (happiness) is explored through practices aimed at mental and physical well-being. Yoga seeks to alleviate suffering ("duḥkha") by achieving a state of inner peace and contentment.


Across various Indian philosophical traditions, these concepts are often intertwined with discussions on the nature of existence, the human condition, ethics, and the ultimate goal of life, which is often characterized as liberation or self-realization (moksha).


The poet's assertion of "I am not these" reflects the essence of Advaita Vedanta, a non-dualistic school of Hindu philosophy. In this philosophy, the ultimate truth is the oneness of the individual soul (Atman) with the universal consciousness (Brahman). The poet, echoing these principles, is emphasizing the idea that the true self, the essence of one's being, is beyond these transient experiences and identifications.


By negating qualities such as virtue ("puṇya"), vice ("pāpa"), happiness ("saukhya"), and suffering ("duḥkha"), the poet is pointing to the higher reality that transcends these dualities. The identification with these experiences is seen as illusory, as the true nature of the self is beyond such limitations. This assertion aims to direct attention towards realizing the deeper, unchanging essence of existence, which is beyond the fluctuations of joy and sorrow, virtue, and vice. It's a declaration of the self's inherent purity and transcendence over worldly identifications.


na mantro na tīrthaṁ na veda na yajñaḥ


In the context of Hindu philosophy and spirituality:


Mantra: 

  • Mantra refers to a sacred sound, word, or phrase, often used in meditation, ritual, or spiritual practice. These are believed to have inherent power and are used for various purposes, including focusing the mind, invoking deities, or attaining spiritual goals.

  • Mantra is that words that takes the mann(mind) inside. If mind goes inwards, then that implies, mantr is being learnt. It is not the “I Am”. Mantra is a tool. It is not pure consciousness. We often become silent after Mantra, that is where the benefit of Mantra lies. Is it not in the repetition, people misunderstand and think that the realization is just the repetition of mantra itself. 

Tīrthaṁ: 

  • Tīrthaṁ signifies a sacred place or pilgrimage site. It can be a river, a temple, a mountain, or any location considered spiritually potent. Pilgrimages to these sites are believed to offer spiritual purification and blessings.

  • Thirth yatra is taken to observe in silence, to observe nature and then, just like Mantra, become one with “I Am”. It is one more tool to awaken. It is not the end by itself.  Like Kabir says:

"कस्तूरी कुंडलि बसै, मृग ढूँढे बन मांहि।

ऐसे घटि घटि राम हैं, दुनिया देखै नांहि॥"

Transliteration:

"Kasturi kundali basai, mrig dhoonde ban maahi.

Aise ghati ghati Ram hain, duniya dekhe naahi."

Translation:

"The musk deer searches for the scent in the forest,

While the musk is within its own navel.

Likewise, the essence of God is within each and every heart,

But the world does not perceive it."


Veda: 

  • The Vedas are ancient sacred texts in Hinduism, comprising a vast body of knowledge. They consist of hymns, rituals, philosophical teachings, and spiritual insights. They are considered divine revelations and form the foundation of Hindu philosophy and religious practices.

  • Vedas, again point us to the truth of “I Am”, but they are not “I am” in reality.


Yajñaḥ: 

  • Yajñaḥ refers to a ritual, often a fire ritual or sacrifice, conducted according to Vedic prescriptions. It involves offerings to deities or the divine forces, aiming to create harmony, invoke blessings, and maintain cosmic order.

  • Yajñaḥ is done for “I am”,


In the stanza from Nirvana Shatakam, these elements are negated to highlight the transcendence of the true self beyond even these revered spiritual tools and practices. The poet emphasizes that the ultimate reality of the self lies beyond the reliance on mantras, pilgrimages, scriptures, or rituals for its realization.

ahaṁ bhojanam naiva bhojyaṁ na bhoktā

In the context of the stanza from Nirvana Shatakam:

Bhojanam: 

  • Bhojanam refers to food or the consumed substance, the object that is eaten or consumed.

Bhojyaṁ: 

  • Bhojyaṁ denotes the act of consumption, the process or action of eating or consuming.

Bhoktā: 

  • Bhoktā refers to the one who consumes or enjoys, the experiencer or the eater.


Let's say there's a person named Maya. Maya's plate holds a delicious serving of pasta and salad that is Bhojanam. Maya takes a forkful of pasta, savoring the flavors and enjoying the meal, this action is Bhojyam. Maya, the one relishing the food, feeling nourished and content after the meal, is the Bhoktā. 

The stanza negates the identification of the true self with these roles or aspects related to consumption and experience. It suggests that the essence of the self is not confined to being the object consumed (bhojanam), the act of consuming (bhojyaṁ), or the one who experiences or enjoys (bhoktā). It emphasizes the detachment of the true self from these roles, asserting a deeper reality beyond the realm of consumption and experience. 


Let us consider a story. In a peaceful forest by the Yamuna River, there was a wise man named Rishi Durvasa. People often visited him, but he didn't care much about guests or gifts.

Once, a group of village women promised to bring a special dessert for a festival. They started cooking it but found the river was flooding. They asked Krishna, a nearby friend, for help. He told them to ask the river to part in his name, and surprisingly, it did.

When the women reached the Rishi's place, they served him the dessert, but he didn't actually eat much, even though it seemed like he did. Later, when they faced the river again, the Rishi told them to ask the river to part if he hadn't eaten. Strangely, the river let them pass.

Krishna and Rishi Durvasa, in their actions, exemplify the essence of "cidānanda rūpaḥ śivo'ham śivo'ham." They are embodiments of pure bliss and consciousness, transcending the roles of food, consumer, or the act of consuming.

Krishna's playful interactions and Rishi Durvasa's actions, seemingly ordinary, were beyond personal desires or attachment to worldly pleasures. Just as the essence of Shiva encompasses pure bliss and consciousness, their actions were free from the desires associated with the roles of food, the one consuming, or the act of consuming.

Their conduct echoes the profound truth of "cidānanda rūpaḥ śivo'ham śivo'ham," affirming that their actions were in alignment with their true divine nature, transcending the ordinary roles and desires of consumption.

Conclusion

Reaching the culmination of Adi Shankara's Nirvana Shatakam, we confront a stanza that defies ordinary perceptions and delves into the realm of transcendence. The fourth verse, a bold negation of customary ideals in Indian philosophy, prompts a profound shift in understanding the self and consciousness.

This stanza's rejection of virtues, vices, and even the roles associated with consumption isn't a dismissal; it's a transformative lens inviting us to behold the self beyond transient experiences and worldly identifications. It acts as a bridge to a reality detached from the ordinary—a truth that transcends rituals, scriptures, and roles.

Adi Shankara's verses prod us to contemplate a reality that transcends the boundaries of mundane identifications. They remind us that our essence extends beyond fleeting roles and dualities, resonating as consciousness and bliss—an eternal essence untouched by the transient rhythms of life.

This rejection isn't a denial; it's an invitation—a call to awaken to the boundless depth within, where consciousness and bliss converge. Shankara's verses serve as a timeless reminder that our true nature surpasses these transient roles or identifications, urging us to embrace the formless expanse within—where the essence of 'Shiva,' the consciousness, eternally prevails.

As we conclude this exploration, these verses echo as guiding lights illuminating a path toward self-realization. They invite us to embark on an inward journey—a journey that transcends conventional identifications and unveils the eternal truth that resonates within each of us."

This conclusion reinforces the core concepts discussed in your post while providing a fresh perspective on the essence of Shankara's teachings.




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