Monthly Archives: February 2014

The song of Self- Verse Three

Atma Shatagam—Adi Shankaracharya  788-820 BC

Na me dvesha  ragau na me lobha mohau

Mado naiva me naiva matsarya bhavah

Na dharmo na chartho  na kamo na mokshah

Chidananda rupah shivoham shivoham (3)

न् में द्वेष रागौ न में लोभ मोहौ

मदों नैव में नैव मात्सर्य भाव:

न् धर्मो न् चार्थो न् कामो न मोक्ष:

चिदानंद रूप: शिवोहम शिवोहम ||३||

Meaning:

I have no likes or dislikes; nor I have greed or delusion; I have no pride or arrogance, vanity; Nor am I jealous of anyone or in competition with anyone; I do not need the four main necessities of life namely: Dharma- the Law of Life, Artha- Wealth, Kama – Desires and Moksha – Liberation; I am the fortunate joyful, Supreme being who is the very emblem of truth, knowledge and eternal bliss. I myself am the spiritual joy of pure consciousness- Shiva; Shivoham, Shivoham.

Further Elaboration:

The Seer, in the second verse, was talking about the gross body, the external sheath. In this verse he tries to go a little deeper and addresses the emotions, the way the mind works and how humans get entangled by the webby mind.  A realised soul, atman is not only devoid of the gross body and its sheaths, the atman is also devoid of illusions and emotional webs. Lust, hatred, delusion, pride, jealousy and greed are the shad ripus; our internal enemies which lead us astray from knowing oneself.  They are also called arishadvargas; these feelings or emotions emanate from the mind, and affect the mind too.  A person who is under the influence of these is still in an illusionary state, follows the dictate of the mind and commits deeds, good and bad. Depending on the actions the result or karma is endured by the seeker. So joys and sorrows, or success and failure, or pain and pleasure follow each other. The true aspirant is yet to know that the gross body, in tandem with these internal enemies, is going through the life cycle. Whereas the atman, being a part of that One supreme being; thus is devoid of this duality. The atman is not affected by these internal enemies, or the external sheaths discussed earlier. The atman is beyond all these.  The supreme one has no obligation to be righteous, procuring wealth and or maintaining physical well-being, aspiring for Liberation; none of these bind the atman. A person under the influence of these internal enemies commits sins and as a result suffers pain; with an ever increasing bondage and clinging towards this samsara/world. But a jeeva mukta who has achieved Realization is free of these internal passions. A jnani always maintains the same sightedness or sama-dristhi towards everyone, everything and every event. The atman is free of this life and death cycle. Atman is one with the Supreme Being.

Exercising Dama- sense control and Sama- mind control we need to again and again bring the mind back to the Self or Atman.  When the world fails to tempt us in anyway, the mind begins to earnestly think of the Atman.  Once these temptations are lost on the mind, we move closer to the heart. The mind acknowledges and gets the power of discrimination. The world is but [ 5 ] Page 20The Rise of Pentaho Analytics along with Big data recovery Pentaho, headquartered in Orlando, has a team of BI veterans with an excellent track record. Maya, a projection of the Supreme one in the shape, form, colour, and size that is convenient to us humans.

A small analogy to illustrate the above verse: Our room is ours because of the identity and special attachments we add to it, décor of choice, our special corner, our own cosy specially chosen towels with colour and print of our choice, we inadvertently go about giving those four walls a special unique identity and think that is the whole world! Just imagine breaking those four walls; is it possible that a part of the other room could now be a part of your identity too?  Now, the adjacent room and your room have lost their differences or in other terms become one big room, right? And again, going a little further, if we are able to do away with the walls of the house altogether; then it is possible that we can feel one with the neighbour too? And this can go on, to breaking away the boundaries, physically and psychological.  What is it that is separating us? Are they not these walls we build, physically in the material world and mentally or emotionally for the inner world? We came from The One Supreme Being, God is one and we all are definitely carrying Him within us. We have, over the years developed layers and layers and further more layers; built a stronghold of emotions and samskaras, differentiated ourselves from Him, separated the self from the Self, who has ever been within us, a mute spectator, waiting patiently.  The wait is simply to be able to peel away these coatings, look deeper, and remove the coloured glasses and become one with the Self. The Self is all pervasive only when we are one with the Self, else it instantaneously becomes the self, with its differentiation and layers.

If one adds water to water, it remains the same, when one adds colour to water, does not imply that the water has lost its identity, it is the person who added the colour who sees it thus. How is water getting affected in all this? Similarly, the all-pervasive is the same; we have added layers and hidden Him inside, in the deepest recess of the heart. That is exactly what the great seer, Shri Ramchandra ji said, “God has hidden Himself inside you and exposed you, you hide yourself, and expose Him”. And then you will know, realise that you are, and were always one with Him.  And we sing with others; I myself am the spiritual joy of pure consciousness- Shiva; Shivoham, Shivoham.

 

 

The Song Of Self – Second Verse

The Song Of Self – Second Verse

Atma Shatagam—Adi Shankaracharya  788-820 BC

 

Na cha prana sangno , na vai pancha vayuhu

Na va sapta dhatur, na va pancha koshaha

Na vak paani padau, na chopastha payu

Chidananda roopah shivoham shivoham  ||(2)||

न् च प्राण सज्ञों , न वै पञ्चवायु:

न वा  सप्त धातुर , न वा पञ्चकोश्:

न वाक् पाणी पादौ न चोपस्था पायु:

चिदानंद रूपः शिवोहम शिवोहम ||२||

Meaning:

Neither can I be termed as air (the breath of life – mula prakriti) nor the five vital airs (panch prana) nor the seven material essences (that make up the gross body: namely- Rasa-lymph, Rakta- blood, Mamsa- Flesh, Meda- Fat, Asthi- bone, Majja – marrow and Sukra- Semen.) These seven elements make up the gross body, and atma is not this gross body. Nor am I the five sheaths- the layers of limitation that help to build the personality namely: food, air, mind, knowledge or wisdom and pleasure

 Nor can you say that I am the five instruments (organs of action) of elimination, namely – faculty of speech, nor the faculty of grasping (hands), nor the faculty of moving (legs), nor the faculty of procreation and nor that of excretion.

 I am indeed, that eternal knowing and love. I am Shiva (Auspiciousness, the silence) of the nature of pure Consciousness and Bliss. I myself am the spiritual joy of pure consciousness – Shiva; Shivoham, Shivoham. 

Further elaboration:  

We experience everything through and with our Gross body, our external self.  The minute we are born, out of the womb, our process of externalisation begins. Also, as we grow, the further enmeshed we get in this gross self, dowsing the inner self to a deep slumber.  The causal body is the storehouse of Karma, and the events get manifested on our gross body due to our Karmic cycle. Likewise, our atman or soul experiences the inner universe. The inner self or the jivatma is awakened in the sleep state unlike the causal body which functions in the waking state.

Thus, the saint sings and tries to explain that the atman is different or separate from the Gross body. Due to ignorance the man, jiva, identifies himself with the gross and the causal body, depending on sleep or wakeful state. Thus, we are enmeshed and engulfed in this exterior self; suffer and live, relive through these illusionary experiences.  Because the source we all are born out of is nameless, formless, devoid of attributes and plays no role in our joys or in our sufferings; Shankarcharya says, this true self is who we are, the name less, formless one, only pure consciousness and bliss; that is all we all truly are.

If anyone has seen Bruce Lee’s series “Longstreet” Episode 1.1 where he teaches his student “The way of intercepting fist” Bruce Lee talks of the importance of being like water. The closest description, explanation that can be related to this is what Bruce lee says, “Be Like water making its way through cracks. Do not be assertive, but adjust to the object, and you shall find a way around or through it. If nothing within you stays rigid, outward things will disclose themselves. Empty your mind; be formless, shapeless, like water. If you put water into a cup, it becomes the cup. If you put water into a bottle, it becomes the bottle. You put it into a teapot, it becomes the teapot. Now, water can flow or it can crash. Be water, my friend.

 Being like water is probably the closest we can get to becoming Him, The Supreme Being.  Water is called by different names in different languages, yet it is the same. Water is called by different names in different languages, yet it is the same. Water mixed with anything becomes that thing or part of that thing, tea- coffee- milk- yet does not become that. It retains itself, its identity. It is attached or used to fill a purpose. Water takes the shape of the container, can be frozen to make ice; can be boiled to make steam or vapour, yet remains water. It takes the shape of the container in its own self continuing to remain formless, shapeless and tasteless too. It remains unique in its identity and is still the elixir of life.

Water seeps through cracks, finds its way, a raindrop falls, touches the ground, becomes a stream, flows to merge with the river, changing shape, colour, taste, along the way, always learning,  moving on, intent and focused on the real goal. Water flows ceaselessly till it does not merge and become one with the ocean. That raindrop finds its way to the ultimate because it is changing, moving on. If it refuses to flow, becomes rigid, it stagnates and stinks, useless and neglected.

Similarly, what is inside us is reflected on the outside. If we are unyielding and rigid, we perceive all else also with the same eye and become hard, unyielding.  If, we but for a moment, can close our eyes and really see, we will realise that change is the way of life. Learning is through change, wisdom is from learning to change and realisation comes with change. We are but a part of this surreal drama and the only truth is never changing. The rest is transient, comes and goes. If nothing within you stays rigid, outward things will disclose themselves.

This reminds me of a story. “A talented sculptor created a beautiful sculpture of God, the people praised him, and asked him how was he able to create such a beautiful thing. The sculptor said, “The sculpture was already there in the stone, I just removed the unessential parts.” Similarly, when we begin to meditate, contemplate, the unessential fades away and truth reveals itself. And we realize that we are indeed, that eternal knowing and love.