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Exploring Nirvana Shatakam: Part Three

Writer's picture: Vimida DasVimida Das

Updated: Nov 23, 2023

Introduction:

The third stanza of the Nirvana Shatakam encapsulates profound insights into the nature of the self and its relationship with worldly pursuits and emotions. It negates various emotions, material aspirations, and even the pursuit of liberation, pointing towards a state of being that transcends these aspects. It challenges conventional understandings of identity, urging a deeper exploration of the true essence of the self.

  • Decoding the Third Stanza: 

  • na me dveṣarāgau na me lobhamohau

  • Mado naiva me naiva mātsaryabhāvaḥ 

  • na dharmaḥ na cārthaḥ

  • na kāmo na mokṣaḥ 

  • cidānandarūpaḥ

  • śivo'haṃ śivo'haṃ

Translation:

  • Not in me are the feelings of hatred and liking,

  • Not in me are greed or delusion,

  • Not in me is envy or jealousy,

  • Not in me are righteousness, wealth, desires, or liberation.

  • I am the form of consciousness and bliss,

  • I am Shiva, I am Shiva.

na me dveṣarāgau na me lobhamohau

Mado naiva me naiva mātsaryabhāvaḥ 

These classifications vary across different philosophical schools and texts, offering diverse perspectives on understanding and managing emotions within the framework of Indian philosophy:

Rasa: 

  • Refers to the aesthetic flavor or sentiment, categorized into various types like love (shringara), laughter (hasya), anger (krodha), compassion (karuna), heroism (vira), terror (bhayanaka), disgust (bibhatsa), wonder (adbhuta), and peace (shanta).

Bhavas: 

  • Emotions or mental states depicted in performing arts, including primary emotions like love, joy, wonder, anger, sadness, fear, and disgust.

Shadripus and Shadvikaras: 

  • These include the six enemies of the mind (kama - desire, krodha - anger, lobha - greed, moha - attachment, mada - pride, matsarya - envy) and the six internal modifications (shadvikaras) that disturb mental equilibrium.

Guṇas:

  •  In the context of the Samkhya philosophy, emotions are classified under the three gunas: sattva (clarity, purity), rajas (activity, passion), and tamas (inertia, darkness).

Kleshas: 

  • In Patanjali's Yoga Sutras, kleshas represent afflictions or causes of suffering, including avidya (ignorance), asmita (egoism), raga (attachment), dvesha (aversion), and abhinivesha (fear of death).

  • Emotional States in Bhakti and Vedanta: Love (prema), devotion (bhakti), surrender (prapatti), compassion (daya), and other elevated emotional states emphasized in devotional practices and paths of realization.

The third stanza tries to emphasize that the “I Am” self cannot be identified with any of the above.


In Indian philosophy and psychology, "raga" and "moha" refer to different emotional states or psychological tendencies.

Raga:

  • Raga typically signifies attachment, desire, or a strong liking for something.

  • There are various types of ragas described in different contexts:

  • Kama-Raga: Desires and passions related to sensual pleasures and attachment to material things.

  • Bhakti-Raga: Devotional attachment or deep affection towards a deity or a spiritual figure.

  • Vairagya: The opposite of raga, indicating dispassion, detachment, or lack of strong attachments.

Moha:

  • Moha refers to delusion, infatuation, or a state of being completely absorbed or blinded by something.

  • Various types of moha are often categorized based on their nature:

  • Avidya Moha: Ignorance-based delusion, where one is unaware of the true nature of reality, leading to attachment to transient things.

  • Maya Moha: Delusion caused by the illusory nature of the world, as described in Advaita Vedanta, where individuals are caught in the illusion (maya) of the material world.

  • Asura Moha: A kind of delusion characterized by demonic tendencies, where one is driven by selfishness, arrogance, and ignorance.

Both raga and moha are considered obstacles in spiritual growth and are often addressed in philosophical texts and practices as challenges to overcome in the pursuit of higher understanding and enlightenment.


The verse extends further by stating 'Mado naiva me naiva mātsaryabhāvaḥ,' emphasizing the absence of pride or arrogance in addition to the absence of envy or jealousy.

This line signifies the absence of the emotional state of jealousy or envy within the context of understanding one's true self or identity. It's a declaration that the true self, as described in this philosophical text, is devoid of such negative emotions. This absence of jealousy or envy aligns with the broader theme of transcending worldly emotions and attachments in the pursuit of self-realization and inner peace.

na dharmaḥ na cārthaḥ


The Purusharthas, also known as the four aims or goals of life, are foundational principles in Hindu philosophy that guide an individual's life pursuits and goals. Each goal represents a distinct aspect of human existence and fulfillment:

Dharma (Righteousness or Duty):

  •  Dharma encompasses moral and ethical duties, societal obligations, and righteous conduct. It signifies living in accordance with one's duties and responsibilities in various roles—be it as a member of society, a family member, or in relation to one's profession. It involves upholding moral principles and contributing positively to society.

Artha (Wealth or Material Prosperity): 

  • Artha refers to the pursuit of material wealth, prosperity, or objectives. It involves the acquisition of wealth, economic stability, fulfilling material needs, and ensuring the sustenance of oneself and one's family. Artha also includes the pursuit of one's goals and aspirations, within ethical and moral bounds.

Kama (Pleasure or Desire): 

  • Kama represents the pursuit of sensual and aesthetic pleasures, desires, emotions, and enjoyment in life. It includes the fulfillment of emotional, sensual, and romantic desires, as well as appreciation for arts, beauty, and other sensory experiences.

Moksha (Liberation or Spiritual Freedom): 

  • Moksha signifies liberation from the cycle of birth and death (samsara) and the ultimate realization of one's true self (Atman) and connection with the divine (Brahman). It's the pursuit of spiritual growth, self-realization, and liberation from worldly attachments and ignorance.

These four aims collectively provide a comprehensive framework for leading a balanced and fulfilling life. They are not mutually exclusive but rather interconnected aspects of human existence. Different stages of life may emphasize different goals. For instance, the pursuit of Kama and Artha might be more prevalent in the early stages of life, while Dharma and Moksha might take precedence in later stages, emphasizing spiritual growth and fulfilling moral duties.


na dharmaḥ na cārthaḥ


The Purusharthas, also known as the four aims or goals of life, are foundational principles in Hindu philosophy that guide an individual's life pursuits and goals. Each goal represents a distinct aspect of human existence and fulfillment:

Dharma (Righteousness or Duty):

  •  Dharma encompasses moral and ethical duties, societal obligations, and righteous conduct. It signifies living in accordance with one's duties and responsibilities in various roles—be it as a member of society, a family member, or in relation to one's profession. It involves upholding moral principles and contributing positively to society.

Artha (Wealth or Material Prosperity): 

  • Artha refers to the pursuit of material wealth, prosperity, or objectives. It involves the acquisition of wealth, economic stability, fulfilling material needs, and ensuring the sustenance of oneself and one's family. Artha also includes the pursuit of one's goals and aspirations, within ethical and moral bounds.

Kama (Pleasure or Desire): 

  • Kama represents the pursuit of sensual and aesthetic pleasures, desires, emotions, and enjoyment in life. It includes the fulfillment of emotional, sensual, and romantic desires, as well as appreciation for arts, beauty, and other sensory experiences.

Moksha (Liberation or Spiritual Freedom): 

  • Moksha signifies liberation from the cycle of birth and death (samsara) and the ultimate realization of one's true self (Atman) and connection with the divine (Brahman). It's the pursuit of spiritual growth, self-realization, and liberation from worldly attachments and ignorance.

These four aims collectively provide a comprehensive framework for leading a balanced and fulfilling life. They are not mutually exclusive but rather interconnected aspects of human existence. Different stages of life may emphasize different goals. For instance, the pursuit of Kama and Artha might be more prevalent in the early stages of life, while Dharma and Moksha might take precedence in later stages, emphasizing spiritual growth and fulfilling moral duties.


In the third stanza of Nirvana Shatakam, the line "न धर्मो न चार्थः।" (na dharmo na cārthaḥ) translates to "Not in me are righteousness, wealth, desires, or liberation." This line signifies the negation of certain external pursuits or goals in the context of understanding one's true self or identity.

  • Dharma (Righteousness): Refers to ethical duties, moral obligations, and righteousness. The verse suggests that the true self, as described in this context, does not seek or rely on the pursuit of righteousness as an identity.

  • Artha (Wealth or Objectives): Refers to wealth, material prosperity, or objectives. The verse implies that the true self is beyond the pursuit of material gains or worldly objectives.

The stanza emphasizes that the true self is not bound by these external aspects—neither by moral righteousness nor by material pursuits—indicating a state of being beyond conventional worldly values or aspirations. It aims to direct attention towards a more profound understanding of the self that transcends these external constructs or goals.

na kāmo na mokṣaḥ 


In the context of spiritual or philosophical pursuits concerning the understanding of the true self or identity beyond worldly attachments, there are various other pursuits or aspects that are often considered:

Jnana (Knowledge): 

  • Pursuit of wisdom, knowledge, and understanding the true nature of reality and the self. It involves intellectual inquiry, contemplation, and seeking higher knowledge to understand the deeper truths of existence.

Vairagya (Dispassion or Detachment): 

  • Cultivation of detachment from worldly desires and attachments. Vairagya involves reducing or eliminating attachment to transient things, fostering a sense of non-attachment, and reducing the influence of desires on one's thoughts and actions.

Shanti (Peace): 

  • Seeking inner peace, tranquility, and emotional balance. This pursuit involves practices that lead to mental calmness, emotional stability, and a serene state of mind.

Seva (Service or Selfless Action): 

  • Engaging in selfless service or acts of compassion and altruism. Seva involves helping others without expecting anything in return, contributing positively to society, and practicing kindness and empathy.

Atma Gyan (Self-Realization): 

  • The pursuit of self-realization, which involves understanding one's true nature beyond the physical body and ego. It's the realization of the self as pure consciousness or divinity.

Bhakti (Devotion): 

  • The path of devotion or intense love and devotion to a higher power or deity. Bhakti involves surrendering to the divine, expressing love, and seeking spiritual union through devotion and worship.


These pursuits are often considered complementary to each other and may vary based on different spiritual paths or philosophical traditions. They represent different facets of the journey towards self-discovery, inner fulfillment, and realization of higher truths, beyond mere material desires or even the pursuit of ultimate liberation.

The phrase "na kāmo na mokṣaḥ"  translates to "Not in me are desires or liberation."

This line signifies the absence or negation of two significant pursuits or aspirations:

Kāma (Desire or Pleasure): 

  • Kāma refers to desires, pleasures, or sensual pursuits. It encompasses a wide range of desires, including physical, emotional, and sensory pleasures. This line asserts that the true self, as described in this context, is beyond the realm of desires. It implies that the essence of the self is not driven by worldly desires or cravings.

Mokṣaḥ (Liberation or Freedom): 

  • Mokṣaḥ signifies liberation from the cycle of birth and death (samsara) and the ultimate realization of one's true nature and spiritual freedom. It represents the highest goal in many Indian philosophies, emphasizing freedom from worldly attachments, ignorance, and the attainment of self-realization.


By stating "na kāmo na mokṣaḥ," the verse suggests that the true self is beyond the pursuit of both desires and liberation. It implies a state of being that transcends the duality of worldly aspirations (kāma) and even the lofty spiritual goal of liberation (mokṣaḥ). This negation points to a realization that the essence of the self is already free and complete, untouched by desires or the pursuit of ultimate liberation.

cidānandarūpaḥ śivo'haṃ śivo'haṃ

The repeated assertion of "cidānandarūpaḥ śivo'haṃ śivo'haṃ" emphasizes the essence of the true self. This repetition serves to reinforce and emphasize the essence of the self as pure consciousness and bliss, transcending the limitations of worldly identifications and pursuits. It underlines the inherent divinity and eternal nature of the self, inviting individuals to recognize and realize their true essence as divine and blissful, beyond the confines of worldly desires or even the pursuit of spiritual liberation.


Conclusion:

We often get so caught up in th cycle of wants and desires that forget to live the life we are living. The stanza says we're not about emotions like hate, love, greed, or confusion. It even denies caring about things like being good, having money, wanting stuff, or seeking spiritual freedom. It's like saying, "None of these things define who I really am."

In everyday terms, it challenges us to look beyond our usual ideas about ourselves. It suggests we're more than just our feelings, achievements, or spiritual goals.

When it repeats "I'm pure joy and consciousness," it's like saying, "At my core, I'm full of happiness and awareness." This idea encourages us to see ourselves beyond everyday struggles and find a lasting sense of joy within.

In simple terms, the stanza invites us to look inside, let go of usual worries, and discover a calm and joyful part of ourselves. It's a reminder that we're more than our daily ups and downs—we're something enduring and joyful at our core.




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