Have you ever contemplated the essence of your true self, seeking liberation from the trappings of transient identities? In the never-ending quest of spiritual exploration, the Nirvana Shatakam beckons, a composition attributed to the revered Adi Shankaracharya. Come join me as we look at the intricate layers of insight delicately embedded in the pursuit of self-realization.
Adi Shankaracharya: A Sage of Philosophical Wisdom
Crafted by Adi Shankaracharya, a luminary in the Advaita Vedanta school of Hindu philosophy during the 8th century CE, the Nirvana Shatakam emerges as a profound spiritual composition. Shankaracharya, a key figure in the non-dualistic philosophy, is said to have composed these verses when confronted about his identity by a sage in the forest—an episode that led to his acceptance as a disciple.
The background of Nirvana Shatakam lies in the philosophical teachings of Advaita Vedanta. Adi Shankaracharya presents a series of negations, systematically declaring what one is not. This method guides practitioners towards realizing their true, transcendent self, shifting identification from transient aspects to the eternal essence—the true self or Atman.
Beyond the Surface: Unpacking the Meaning of Nirvana Shatakam
Chanting the Nirvana Shatakam extends beyond vocalization; it serves as a mental tool, a reminder of one's authentic nature, shaking off the shackles of false identities. The term "Nirvana" echoes liberation, enlightenment, and self-realization. Rooted in Sanskrit, 'vANa' encapsulates both sound and form, emphasizing the interconnectedness of these elements in existence. The prefix "nir-" denotes "not" or "without," emphasizing formlessness—the true identity beyond physical manifestations.
Nirvana, within the context of Hindu and Buddhist philosophy, signifies freedom from the cyclic dance of birth, death, and rebirth. It represents the pinnacle of bliss, enlightenment, and the cessation of suffering.
Shatakam: A Symphony of Six Verses
The term "Shatakam," derived from "Shat" meaning "six" in Sanskrit, unfolds as a set of six verses within the Nirvana Shatakam. This composition becomes a spiritual journey, exploring and conveying profound philosophical ideas. Each verse addresses different facets of self-realization and the nature of the true self.
Philosophical Alignment: Nirvana Shatakam and Advaita Vedanta
The teachings embedded in Nirvana Shatakam resonate with the broader philosophy of Advaita Vedanta. This school asserts that the ultimate reality (Brahman) lacks distinctions, and the individual soul (Atman) is essentially one with this supreme reality. The composition acts as a potent tool for contemplation and meditation, guiding seekers toward self-realization and liberation (moksha).
Beyond Meaning: The Experiential Essence of Nirvana Shatakam
Nirvana Shatakam transcends being a mere poem; it transforms into a potent mantra. The arrangement of sounds contributes to a profound sense of meaning, but its essence goes beyond even pronunciation and meaning—it is also highly experiential. Chanting creates a meditative and centered experience, unlocking the doors to self-discovery.
Scientific investigations delve into the neurological impact of Nirvana Shatakam, revealing high-frequency gamma oscillations during chanting. Occipital gamma oscillations suggest a deep state of relaxation, while frontal gamma oscillations indicate heightened attention. This suggests that chanting induces a state of simultaneous deep relaxation and heightened attention, offering profound insights into the impact of this spiritual practice on the brain.
Decoding the First Stanza: "Shivoham, Shivoham"
Let's immerse ourselves in the exploration of the first stanza, a journey through the false identifications of the self. Â
"Mano buddhyahankara chittani naham
Na cha shrotra jihve na cha ghrana netre
Na cha vyoma bhumir na tejo na vayuh
Chidananda Rupah Shivoham Shivoham"
Translation:
"I am not the mind, intellect, ego, or memory,
I am not the ears, tongue, nose, or eyes,
I am not the sky, earth, fire, water, or air,
I am the embodiment of pure consciousness and bliss, I am Shiva."
Exploring the Meaning:
The line discusses the false identification of the self with the faculties of the mind and the sense organs.
Mental Faculties (Manas, Buddhi, Ahankara, Chitta):
The first line dismantles the illusion of identity tied to mental faculties. In the context of Hindu philosophy, especially in Vedanta, the mind is considered a complex entity with various functions. The mind is often described as having four aspects:
Manas (Memory): Retains impressions from past experiences.
Buddhi (Intellect): Discriminates, decides, and judges.
Ahankara (Ego): Creates a sense of individuality.
Chitta (Mind Stuff): Subconscious mind, the storehouse of impressions.
Manas (Memory):
Definition: Manas is the aspect of the mind associated with memory. It retains impressions from past experiences and serves as the reservoir of sensory perceptions and emotions.
Characteristics: Manas is responsible for recalling and storing information related to sensory experiences. It plays a vital role in shaping one's responses based on past encounters.
Example: If you touch a hot surface and feel pain, Manas retains the memory of that experience. Just as a mirror reflects but is not attached to the images it reflects, the true self is not the memories it holds. It witnesses the memories, but it is not confined or defined by them.
Buddhi (Intellect):
Definition: Buddhi represents the intellectual aspect of the mind. It involves discrimination, decision-making, and judgment. Buddhi is responsible for understanding, analyzing, and synthesizing information.
Characteristics: Buddhi is the faculty that enables critical thinking, problem-solving, and the ability to make decisions based on rational assessment.
Example: When faced with a complex problem, Buddhi is engaged in analyzing the situation, considering various options, and making a decision based on logical reasoning. Similar to a wise guide offering advice, the true self is not the advice itself. It contemplates and uses wisdom but is not limited by the conclusions drawn by the intellect.
Ahankara (Ego):
Definition: Ahankara is the egoic aspect of the mind, creating a sense of individuality and self-identity. It is the "I" or "ego" that gives rise to a subjective experience of oneself as a separate entity.
Characteristics: Ahankara is associated with the feeling of "I am" and fosters a sense of personal identity distinct from others. It influences how one perceives oneself in relation to the external world.
Example: If someone praises your achievements, Ahankara may lead to a sense of pride and attachment to a positive self-image. Conversely, in the face of criticism, Ahankara might trigger feelings of defensiveness. Just as an actor playing a role on stage is not the character they portray, the true self is not the ego. It observes the ego's identity but is not confined to it.
Chitta (Mind Stuff):
Definition: Chitta is the subconscious aspect of the mind, often described as the storehouse of impressions. It holds the imprints of past experiences, desires, and tendencies.
Characteristics: Chitta influences one's thoughts, attitudes, and behaviors based on accumulated impressions. It plays a role in shaping responses without conscious awareness.
Example:Like a river flowing through a landscape without becoming the landscape itself, the true self is not the impressions stored in the subconscious. It witnesses them but is not defined by them.
Dissociation from Sense Organs:
The second line furthers this introspection by dissociating the self from the sense organs in the head—ears, tongue, nose, and eyes. This separation challenges the notion that our identity is confined to the sensory experiences perceived through these organs.
Shrotra (Ears):
Definition: Shrotra refers to the ears, the sensory organ responsible for hearing and perceiving auditory stimuli.
Characteristics: Ears enable the reception of sound waves, allowing individuals to interpret and respond to the surrounding environment.
Example: When you hear a beautiful melody, the ears facilitate the experience of enjoying the music. Just as someone with anosmia (loss of smell) retains their identity, the true self is not defined by the ability to smell. It stands independent of olfactory experiences.
Jihve (Tongue):
Definition: Jihve represents the tongue, the sensory organ associated with taste and speech.
Characteristics: The tongue allows individuals to perceive different tastes and textures. Additionally, it plays a crucial role in articulating words.
Example: When savoring a delicious meal, the tongue contributes to the experience of taste. Similar to someone who has lost their sense of taste, the true self is not diminished by the absence of taste. It remains unchanged, unaffected by the flavors experienced by the tongue.
Ghrana (Nose):
Definition: Ghrana refers to the nose, the sensory organ responsible for smelling and detecting odors.
Characteristics: The nose plays a vital role in the sense of smell, allowing individuals to perceive and distinguish various scents.
Example: The fragrance of flowers or the aroma of food is experienced through the olfactory function of the nose. Just as someone with anosmia (loss of smell) retains their identity, the true self is not defined by the ability to smell. It stands independent of olfactory experiences.
Netre (Eyes):
Definition: Netre represents the eyes, the sensory organs responsible for vision and visual perception.
Characteristics: Eyes enable individuals to see and interpret the visual aspects of the external world, conveying information about shapes, colors, and distances.
Example: Observing a sunset or the beauty of nature involves the eyes' ability to process visual stimuli. In the absence of sight, as experienced by a blind person, the true self remains whole and unchanged. It transcends the visual realm, existing beyond the perception of shapes and colors.
In this context, the line challenges the identification of the self with the sensory organs, emphasizing the transcendence of the true self beyond these physical attributes.
Elements of Existence (Pancha Bhutas):
The third line delves into the elemental components of existence—sky, earth, fire, and wind. By disassociating from these fundamental elements, the shloka invites contemplation on the formless nature of the self beyond the material world.
Vyoma (Sky/Space):
Definition: Vyoma represents the vast, limitless expanse of space above the Earth.
Characteristics: The sky is expansive, symbolizing the infinite nature of the cosmos.
Example: A person, while composed of the elements found in space, observes and interacts with the sky, the true self is not confined or solely defined by the vastness of space. It transcends spatial limitations, existing beyond the cosmic wonders observed.Â
Bhumi (Earth):
Definition: Bhumi signifies the Earth, the solid and foundational element providing a ground for physical existence.
Characteristics: Earth is associated with stability, support, and the material realm where life manifests.
Example: A person is composed of the elements found in the Earth, the true self is not limited to the material world. It exists beyond the tangible aspects of the Earth while still being intricately connected.
Tejo (Fire):
Definition: Tejo represents fire, symbolizing energy, transformation, and illumination.
Characteristics: Fire is associated with heat, light, and the transformative power to change one substance into another.
Example:A person, while witnessing and utilizing the qualities of fire, is not solely defined by its dynamic nature, the true self remains unchanged and unaffected by the energetic aspects.
Vayu (Air):
Definition: Vayu represents air, the invisible and essential element associated with breath and life force.
Characteristics: Air is dynamic, vital for respiration, and symbolizes the unseen but indispensable aspect of life.
Example: While we are breathing and experiencing the air, we are not limited by its qualities, the true self transcends the breath of life, existing beyond the characteristics of vayu.
Implicit Meaning in the Mention of Elements:
While the shloka explicitly mentions sky, earth, fire, and wind, the implicit inclusion of water and mention of touch in senses, adds a layer of depth. These, though not explicitly stated, are intricately woven into the discussion.Â
True Identity as Shiva (Chidananda Rupah Shivoham Shivoham):
The fourth line serves as the crescendo, emphasizing the true identity of the self as the boundless and eternally blissful form of Shiva. "Chidananda Rupah" signifies the form of pure consciousness and bliss. The repetition of "Shivoham" reinforces this profound realization, declaring, "I am Shiva." This repetition acts as a mantra, reinforcing the essence of self-realization while providing a meditative cadence to the seeker.
Chidananda Rupah (Embodiment of Pure Consciousness and Bliss):
Chit (Consciousness):
Represents the formless, eternal consciousness beyond the limitations of the mind. It is "that which is not" in the sense of being beyond the changing and transient nature of individual consciousness.
Ananda (Bliss):
The inherent bliss that is not dependent on external conditions. It is the auspicious nothingness of joy that arises from the realization of one's true nature.
Rupah (Embodiment):
This signifies that this consciousness and bliss are not abstract concepts but are embodied in the essence of the self.
Shivoham (I am Shiva):
Shiva:Beyond the conventional understanding of existence and non-existence, Shiva represents the auspicious nothingness, the formless and transcendental reality.
Aham (I am): Asserts the identification of the self with Shiva. It's a declaration that the true self is not limited to the changing aspects of the individual but is the formless, eternal essence.
Repetition - "Shivoham Shivoham" (I am Shiva, I am Shiva):
Emphasizes and reinforces the profound realization that the true self is not just a temporary identity but is, in essence, the formless, eternal, and auspicious reality that Shiva represents.
In summary, "Chidananda Rupah Shivoham Shivoham" can be understood as a meditative affirmation of the realization that the self is the embodiment of pure consciousness and bliss, identified with the auspicious nothingness represented by Shiva. It invites the practitioner to go beyond the transient aspects of individuality and embrace the eternal, formless nature of the self. The repetition reinforces this realization and underscores the transformative power of recognizing one's true nature as the timeless essence beyond the limitations of the material world.
Side note:Â
Why Chitta should not be confused with Chidah:
Chitta (Mind Stuff):
Definition: Chitta is one of the aspects of the mind, often described as the subconscious mind or the storehouse of impressions. It holds memories, desires, and past experiences.
Characteristics: Chitta influences thoughts, emotions, and behaviors based on accumulated impressions. It operates at a subconscious level, shaping responses without conscious awareness.
Chit/Chidah (Pure Consciousness):
Definition: Chidah, or Chit, refers to pure consciousness. It is the transcendent and unchanging aspect of awareness that is beyond the fluctuations of the mind.
Characteristics: Chidah is formless, eternal, and represents the true nature of the self. It is not influenced by the changing conditions of the external world or the fluctuations of the mind.
The distinction between Chitta and Chidah is crucial in Vedantic philosophy. Chitta is associated with the changing and transient aspects of the mind, while Chidah represents the unchanging, eternal consciousness that transcends the mind. Confusing the two could lead to an erroneous understanding of the nature of the self and its relationship with the ultimate reality.
In the context of the Nirvana Shatakam, the assertion "Chidananda Rupah Shivoham Shivoham" emphasizes the realization that the true self is the embodiment of pure consciousness and bliss, and it is identical to the ultimate reality, Shiva. This declaration is an invitation to recognize and experience one's innate divinity beyond the limitations of the mind and ego.
Conclusion
In unraveling the layers of Nirvana Shatakam's first stanza, we confront the illusions that bind us to transient aspects of existence. Adi Shankaracharya's eloquent verses invite us to transcend the limitations of the mind, senses, and material elements, guiding us toward the realization of our eternal and blissful essence—I am Shiva. As we move forward, deeper explorations await, uncovering the profound wisdom embedded in each subsequent stanza. Stay tuned for the continued odyssey into the realms of self-discovery through Nirvana Shatakam.

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