Introduction
Welcome to the concluding part of our journey through the profound verses of the Nirvana Shatakam. Authored by the revered Adi Shankaracharya, these verses guide us on a transformative path towards self-realization. In this final segment, we will explore the remaining verses in depth, uncovering their essence and drawing parallels with Sufi poetry and Daoist wisdom. These verses, by dismantling false identifications, urge us to transcend worldly perceptions and discover the formless, omnipresent, and eternally blissIful nature of the self. Let's delve into these verses and connect their teachings to timeless philosophies, embracing the universal truths they illuminate.
Decoding the 6th Stanza:
"Aham nirvikalpo nirakara rupo
Vibhutvascha sarvatra sarvendriyanam
Na cha sangatham naiva muktir na meyah
Chidananda rupah shivo'ham shivo'ham"
Tanslation:
"I am without attributes and without any form,
Everywhere, pervading all senses,
I am neither attached nor free,
I am the embodiment of knowledge and bliss, I am Shiva."
Word-by-Word Meaning:
"Aham": In Sanskrit, "Aham" refers to the pronoun "I" or the subjective self, signifying individual identity or consciousness.
"Nirvikalpo":
"Nir": This prefix in Sanskrit often denotes negation or absence. It signifies the absence or negation of something."
Vikalpa": This term refers to "imagination," "modification," or "variation." It signifies the act of forming or shaping something, often in the realm of mental constructs or imagination.
"Nirvikalpa" combines these two components:
"Nir" signifies the absence or negation.
Vikalpa" means modifications, variations, or the process of forming mental constructs.
Therefore, "Nirvikalpa" encapsulates the concept of being devoid of modifications or variations, suggesting a state free from any mental constructs, changes, or alterations. It denotes a condition beyond the realm of conceptualization or imagination, pointing towards a state of unchangeable, absolute existence. In the context of the verse, "Aham nirvikalpo" indicates the self as devoid of attributes or modifications, beyond conceptualization or change.
"Nirakara":
"Nir": Signifying absence or negation.
"Akara": Referring to form.
"Nirakara" implies formlessness or lacking a specific shape or form. It denotes the absence or negation of any definable form or shape.
"Rupo":
This term translates to "form" or "embodiment."
In this context, it suggests an embodiment or manifestation
Therefore, the phrase "Aham nirvikalpo nirakara rupo" means "I am without attributes, without form, yet I embody existence." It emphasizes the absence of attributes or modifications, the lack of any definable form, while acknowledging the essence of existence or embodiment. It signifies a state beyond characteristics, forms, or limitations, yet affirming existence within that formlessness.
In Daoism, a comparable concept to the idea of formlessness or the ineffable nature of existence can be found in the Dao De Jing, a foundational text attributed to Laozi. Here's a quote from the Dao De Jing:
"The Dao that can be spoken of is not the eternal Dao. The name that can be named is not the eternal name."
This verse from the Dao De Jing, specifically from Chapter 1, highlights the ineffability and transcendence of the Dao. It suggests that the true Dao—the ultimate reality or the Way—is beyond conceptual understanding or description. Attempting to define or articulate it limits its essence because the Dao is beyond language and intellectual comprehension.
In a similar vein to the concept in Nirvana Shatakam, this Daoist verse emphasizes the limitations of language and conceptual thought when it comes to capturing the essence of the ultimate reality. Both express the idea that the deepest truths of existence lie beyond the grasp of mere words or intellectualization, urging individuals to seek a direct, experiential understanding beyond the confines of language and conceptual frameworks.
Word-by-Word Meaning:
Now Let's break down the phrase "Vibhutvascha sarvatra sarvendriyanam" in detail:
"Vibhutva":
"Vibhu" signifies existence, pervasiveness, or omnipresence.
"Tva" denotes the state or quality of being.
"Vibhutva" encompasses the state of existence or being pervasive.
"Sarvatra":
"Sarva" means all or everything.
"Tra" implies "in all places" or "everywhere."
"Sarvatra" signifies omnipresence or being present everywhere.
"Sarvendriyanam":
"Sarva" means all or every.
"Indriya" refers to the senses or faculties.
"Nam" signifies possessiveness or belonging to.
"Sarvendriyanam" refers to "of all the senses" or "belonging to all faculties/senses."
Therefore, when combined, the phrase "Vibhutvascha sarvatra sarvendriyanam" can be interpreted as "Existence pervades everywhere and belongs to all senses." This line emphasizes the omnipresence of the self, indicating its pervasive nature that transcends all sensory perceptions. It suggests that the true essence of existence is not limited by physical senses but encompasses and pervades all sensory experiences, pointing towards the all-encompassing nature of the self or consciousness.
Once in a land far away, there lived a wise thinker named Elder Samir. Many sought his guidance, and one day, a group of curious minds approached him with a question that puzzled them: 'Where does our true essence, the self, truly reside? Is it within us, high above in the skies, or somewhere else entirely?'
Elder Samir, in his gentle way, asked for a special fruit from a distant tree. When the fruit was brought before him, he carefully sliced it open and asked the scholars what they saw within.
They observed, 'Seeds, juicy pulp, fibrous threads, and nothing more.'
With a kind smile, Elder Samir explained, 'Just as the true essence of the fruit isn't contained within its visible parts but fills and connects every part, so too does the essence of our self transcend what we see, feel, or think.'
He wanted them to grasp that our true essence goes beyond what our senses can perceive. It's like an invisible thread that holds everything together, unseen yet connecting all the parts.
Elder Samir's words, much like the verse "Vibhutvascha sarvatra sarvendriyanam," emphasized the omnipresence of the self. When Elder Samir likened the essence of the self to the invisible thread connecting all parts of a fruit, he conveyed a truth similar to "Vibhutva," the pervasive existence that transcends individual experiences.
The story illustrated that the self, much like the essence filling and connecting every part of the fruit, transcends the limitations of sensory experiences. It hinted at the idea that the true essence of the self is omnipresent, belonging to all senses ("Sarvendriyanam"). Just as the story unfolded beyond what was immediately visible, the verse suggests that the self's true nature goes beyond the perceptions of the senses, emphasizing its pervasive existence everywhere ("Sarvatra").
Word-by-Word Meaning:
Now let us come to "Na cha sangatham naiva muktir na meyah":
"Na": This term signifies "not" or "neither."
"Cha": It translates to "and" or "also" but in this context, it reinforces the negation. It intensifies the negation indicated by "Na."
"Sangatham":
"Sanga" means attachments or associations.
"Tham" implies "that" or "to that."
"Sangatham" refers to being associated or attached.
"Naiva":
"Na" means "not" or "neither."
"Eva" signifies "even."
"Muktir":
"Mukti" translates to liberation or freedom.
"Ir" denotes possessiveness or belonging.
"Na": Signifies "not" or "neither."
"Meyah":
"Me" means measurable or mine.
"Yah" implies something that is that or is to be.
Therefore, when combined, the phrase "Na cha sangatham naiva muktir na meyah" can be interpreted as follows:
"Na cha sangatham" implies "Neither attached nor even associated."
"Naiva muktir" suggests "Not even liberation."
"Na meyah" signifies "Not mine or measurable."
This line emphasizes the absence of attachments or associations, not even the concept of liberation, and the unmeasurable or ungraspable nature of the true essence. It conveys a state of transcendence beyond attachments, liberation, or any measurable or possessive identification.
Sufi poetry often delves into themes resonant with the essence expressed in the phrase 'Na cha sangatham naiva muktir na meyah.' Sufi poets explore the transcendence of the self, dissolution of attachments, and deeper understanding of existence. Figures like Rumi, Hafez, and Attar touch upon detachment from worldly ties, seeking spiritual freedom, and the ineffable nature of the divine.
Rumi's verses emphasize liberation by releasing material attachments. Hafez portrays longing for union with the divine, beyond possessions. Attar explores a mystical path where the seeker transcends the ego to unite with universal essence.
The quote 'What you seek is seeking you,' attributed to Rumi, echoes detachment and self-realization. It signifies a reciprocal journey—seeking spiritual growth initiates the truth seeking the seeker.
Omar Khayyám's quote,
“Beyond the earth,
beyond the farthest skies
I try to find Heaven and Hell.
Then I hear a solemn voice that says:
"Heaven and hell are inside ”,
mirrors seeking spiritual truths within oneself. It aligns with 'Na cha sangatham naiva muktir na meyah,' highlighting the futility of seeking fulfillment externally. Both advocate inward exploration for profound spiritual truths, emphasizing introspection and self-discovery within one's consciousness."
This comprehensive elaboration weaves together the essence of Sufi poetry, Rumi's quote, and Khayyám's verse, all converging on the idea of looking within for spiritual fulfillment, aligning with the concept of detachment and transcendence encapsulated in "Na cha sangatham naiva muktir na meyah.”
The Whole Nirvana Shatakam
Before we conclude, here is the Nirvana Shatakam in its entirety:
Sanskrit Verses:
"मनो बुद्ध्यहंकार चित्तानि नाहंन च श्रोत्र जिह्वे न च घ्राण नेत्रे।न च व्योम भूमिर्न तेजो न वायु:चिदानन्द रूप: शिवोऽहम् शिवोऽहम्॥"
"न च प्राण संज्ञो न वै पंच वायु:न वा सप्त धातुर्न वा पंच कोश:।न वाक्पाणि पादौ न चोपस्थ पायूचिदानन्द रूप: शिवोऽहम् शिवोऽहम्॥"
"न मे द्वेष रागौ न मे लोभ मोहौमदो नैव मे नैव मात्सर्य भाव:।न धर्मो न चार्थो न कामो न मोक्ष:चिदानन्द रूप: शिवोऽहम् शिवोऽहम्॥"
"न पुण्यं न पापं न सौख्यं न दु:खम्न मन्त्रो न तीर्थं न वेदा न यज्ञा।अहं भोजनं नैव भोज्यं न भोक्ताचिदानन्द रूप: शिवोऽहम् शिवोऽहम्॥"
"न मृत्युर्न शंका न मे जातिभेद:पिता नैव मे नैव माता न जन्मा।न बन्धुर्न मित्रं गुरुर्नैव शिष्य:चिदानन्द रूप: शिवोऽहम् शिवोऽहम्॥"
"अहं निर्विकल्पो निराकार रूपोविभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम्।न चा संगतं नैव मुक्तिर्न मेयःचिदानन्द रूप: शिवोऽहम् शिवोऽहम्॥"
Transliteration:
"Mano buddhyahankara chittani nahamNa cha shrotra jihve na cha ghraana netreNa cha vyoma bhumirna tejo na vayuhuChidananda rupah shivo'ham shivo'ham"
"Na cha prana sanjno na vai pancha vayuhuNa vasa sapta dhaturna va pancha koshahaNa vak pani padau na chopastha payuChidananda rupah shivo'ham shivo'ham"
"Na me dwesha ragau na me lobha mohauMado naiva me naiva matsarya bhavahaNa dharmo na chartho na kamo na mokshaChidananda rupah shivo'ham shivo'ham"
"Na punyam na papam na saukhyam na dukhamNa mantro na tirtham na vedah na yajnahAham bhojanam naiva bhojyam na bhoktaChidananda rupah shivo'ham shivo'ham"
"Na mrityur na shankha na me jati bhedaPita naiva me naiva mata na janmaNa bandhur na mitram gurur naiva shishyahChidananda rupah shivo'ham shivo'ham"
"Aham nirvikalpo nirakara rupoVibhutvascha sarvatra sarvendriyanamNa cha sangatham naiva muktir na meyahChidananda rupah shivo'ham shivo'ham"
Translation:
"I am not mind, intellect, ego, or memoryI am not the senses of hearing, taste, smell, or sightI am not the ether, earth, fire, or windI am the embodiment of knowledge and bliss, I am Shiva."
"I am not the vital air, nor the five elementsNot even the seven materials composing the bodyI am neither the speech, hands, feet, nor the organs of procreation or eliminationI am the embodiment of knowledge and bliss, I am Shiva."
"I have no hatred, nor liking, no greed, nor delusionI have no pride or haughtiness, no jealousy or envyI do not need righteousness or pleasure, nor desire liberationI am the embodiment of knowledge and bliss, I am Shiva."
"I have no virtue or vice, no pleasure or painI don't need mantras, sacred places, scriptures, or sacrificesI am not the food, the eater, or the act of eatingI am the embodiment of knowledge and bliss, I am Shiva."
"I have no death, no doubt, nor any distinction of casteI have neither father, mother, nor birthI have no relative, friend, teacher, nor discipleI am the embodiment of knowledge and bliss, I am Shiva."
"I am without attributes and without any formEverywhere, pervading all sensesI am neither attached nor freeI am the embodiment of knowledge and bliss, I am Shiva."
This series of verses systematically negates identifications, guiding towards the realization of the self beyond all attributes, forms, and limitations, identifying the true self with pure consciousness, bliss, and the divine, represented by the term "Shiva."
Conclusion
The Nirvana Shatakam, also known as the Atma Shatakam, attributed to Adi Shankaracharya, comprises six verses that encapsulate the essence of Advaita Vedanta. These verses guide seekers towards self-realization by negating false identifications, leading to the core realization of the self's essence—beyond attributes, identifications, or limitations. The true self transcends the body, mind, and worldly attachments, being formless, omnipresent, and eternally blissful.
The purpose of the Nirvana Shatakam isn't just intellectual understanding; it's an invitation to embark on an experiential journey toward realizing the true nature of the self. It encourages introspection and the shedding of misconceptions and attachments, guiding seekers to realize the limitless, eternal essence within each being.
Ultimately, the Nirvana Shatakam serves as a guiding light for seekers, leading them to the profound understanding that the true self surpasses all definitions and identifications, transcending worldly perceptions and embracing the boundless nature of existence.

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