Monthly Archives: August 2014

The song of Self – 5th verse

The song of Self – 5th verse

Atma Shatagam—Adi Shankaracharya  788-820 BC

Na Me Mrityu shanka Name jaati bedhah,

Pita naiva me naiva mata na janmah|

Na bandhur na mitram guru naiva shishyah ,

Chidananda roopah Shivoham shivoham | 5|

न् में मृत्यु शंका न् में जाती भेद:

पिता नैव् में नैव् माता न जन्म

न बन्धुर न् मित्रं गुरु नैव शिष्य:

चिदानंद रूप: शिवोहम शिवोहम |५|

Meaning:

I neither doubt death nor have I fear of death; I have no caste distinctions. I am neither the mother nor the father. I was never born and I have no kith or kin. I am no one’s friend; I am not a guru nor am I any one’s shishya. I have no separation from my true self, no doubt about my existence, nor have I discrimination on the basis of birth. I am not the relative, nor the friend, nor the guru nor the disciple. I myself am the joy of pure consciousness; I am Shiva, shivoham, shivoham. I am indeed, that eternal knowing and bliss, Shiva, love and pure consciousness.

Further Elaboration:

As a student I attended many personality development workshops. The emphasis was always on communication skills, good dressing sense and the ability to be competitive, driven; I needed to have an edge over the other students.  The focus always seemed on being aware of what the competing student was doing and do better than that person else I would end up losing my coveted spot.  Now, I never figured how someone else’s coveted spot could be mine too. And how come I was competing with that person with no idea whether I wanted to be in the race for the so called coveted spot at all! This juggling with others, trying to read their mind, probing into their life left me in such disarray about my own self, who I really wanted to be or even who I really was.

This world was in many ways always trying to confuse me and I was finding it increasingly difficult to trust my own kith and kin. Identity is the only thing I was desperately trying to hang on to; losing my identity meant losing everything.  But what is identity? Does it always remain the same? Even my given name changed with marriage and I adopt my husband’s name. From being my parent’s child I had graduated and become a parent myself, identity changes seemed to happen at every step of my life and yet here I was, searching and seeking the answer to this core question, who am I?

The answers came, gradually and one at a time, after I joined meditation.  As I sat meditating one day, something happened and I felt very anxious, worried and perturbed. I saw myself dissolving and re-emerging as a different person, same face, body and skin, but a new identity and yet I was the same, no change in me as a person as such! ‘I’ would seem to burn into cinders and again a new ‘I’ seemed to emerge, like the phoenix.  This thought bothered, and thus stayed with me awhile. I ruminated over this recurring ‘I’ with a new face. I tried to blend, merge with the daughter feeling in me, and saw myself as a wife. I tried to put both together then a new role of mother popped through a third window of my mind. This seemed very unending and nerve wrecking to me. I was one person, yet so many people depending on the time, situation, given role or duty.  Who or which identity was meditating then, all these months? And who was I searching for during these hours of meditation and contemplation? How many people was this singular I and how many more roles could this person play? What exactly was I trying to fathom?

I  sat and meditated more on this singular thought about who I am, and what was I trying to figure out, who was I trying to search for, why this recurrence of ‘I’ during mediation? Does this ever disappear? Dissolve into oblivion or merge with my creator? Is there such a possibility? Out of blue it came, only when ‘I’ was immersed in HIM did this I seem to dissolve, disappear or merge! Else it always seemed to retain its identity.  This I did not die, it was always there, in whichever form, role I chose to play or identify with. The core or the essence was always the same, I kept changing the clothing ever so often, I failed to pause and see, really see the core within.  I was so busy playing all these roles and disguises, the real I was lost and had gone silent, deep into the recesses of my heart.  I was nothing but HE, the creator, the one person from whom I came; a part of HE.

So, who and where was this I, really? No one and nowhere if seen independently, or the one person whose role I may be playing momentarily; and everywhere and everyone when merged with HIM! A mirror broken reflects the same face in that many number of pieces and when put together the same many faces magically emerge as one. Thus is my inner self too, as long as I predominance remains ‘I’ is a mere piece of the mirror, reflecting it. The minute ‘I’ realises and merges with the mirror it becomes whole again.

To conclude, who am I? I am all of this and also I am neither the mother nor the father. I was never born and I have no kith or kin. I am no one’s friend; I am not a guru nor am I any one’s shishya. I have no separation from my true self, no doubt about my existence, nor have I discrimination on the basis of birth. I am not the relative, nor the friend, nor the guru nor the disciple. I myself am the joy of pure consciousness; I am Shiva, shivoham, shivoham. I am indeed, that eternal knowing and bliss, Shiva, love and pure consciousness.

Song of self – Verse IV…

Song of self – Verse IV…

Dear readers,

First accept my sincere apologies for the long delay. Totally my fault and I am sure most of you have given up on me:(. I will be regular and win you all once again:)

Here is the 4 th verse and will soon be followed by the 5th and the last one…


 

 

Atma Shatagam—Adi Shankaracharya  788-820 BC

Na punyam na papam, na saukhyam na dukham

Na mantro na Teertham, na vedo na yagnaha |

Aham bhojanam naiva bhojyam na bhokta

Chidananda roopah, shivoham shivoham |4|

न् पुण्यम न् पापं न् सौख्यं न् दु:खम

न् मंत्रों न् तीर्थं न् वेदा न् याग्ना:

आहम भोजनम न् भोज्यं न् भोक्ता

चिदानन्द रूपह शिवोहम शिवोहम ||४||

Meaning:

I have neither merit (virtue), nor demerit (vice). I am not attached to any righteousness or sinful deeds. I do not commit sins or good deeds, nor have I happiness or sorrow, pain or pleasure.  I have no need for pilgrimages; or any of the sacred scriptures, nor do I have to perform any special rituals or sacrifices.  The Vedas and Yagnas are of no concern to me, even the holy places. I am neither the meal nor the one who consumes or what is consumed.  I am none of the triad of the observer or the one who experiences, the process of observing or experiencing, or any object being observed or experienced.   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. I am indeed, that eternal knowing and bliss, love and pure consciousness.

Further Elaboration:

This beautiful verse is taking us a step closer to knowing oneself. The Self remains unaffected by neither external senses nor the inner turmoil of emotions we create within for ourselves.  This verse tries to explore and nullify a few other entanglements which affect the self, distancing us or differentiating the self from the pervasive Self.  We are like the spider entangled in its own web. The spider spins the web from its own self and foolishly , or perhaps unwittingly (like us humans) keeps spreading the web and it remains in the center of the web the core of the web is the spider and the day it destroys itself, the web disappears.  The spider borrows no material from outside, it is all in the spider, the spider, the web around it , the world the spider has created for itself, all from within the spider, the web to the onlooker appears to be on the outside which is a mere illusion. Verily like this world, its sequential events that we are so entangled in; but if we pause and see, observe, be the observer, we realise the myth that all this apparent reality is.

A small narrative is reproduced here for further clarification: An ageing master grew tired of casino his apprentice’s complaints. One morning, he sent him to get some salt. When the apprentice returned, the master told him to mix a handful of salt in a glass of water and then drink it.

“How does it taste?” the master asked.

“Bitter,” said the apprentice.

The master chuckled and then asked the young man to take the same handful of salt and put it in the lake. The two walked in silence to the nearby lake and once the apprentice swirled his handful of salt in the water, the old man said, “Now drink from the lake.”

As the water dripped down the young man’s chin, the master asked, “How does it taste?”

“Fresh,” remarked the apprentice.

“Do you taste the salt?” asked the master.

“No,” said the young man. At this the master sat beside this serious young man, and explained softly,

“The pain of life is pure salt; no more, no less. The amount of pain in life remains exactly the same. However, the amount of bitterness we taste depends on the container we put the pain in. So when you are in pain, the only thing you can do is to enlarge your sense of things. Stop being a glass. Become a lake.”

This again elucidates the extent to which we are governed by our mind and perception. Either we are like the spider caught in its own web spun out of its own self. Or we are like the apprentice who is unable to look at the larger perspective and dwell in our small world; the limited glass of water. For a realised person none of this matter, yet everything matters. He /she are neither bound by event nor does this realised person crave for freedom from such event.

Another perspective to fathom this better; the food we eat goes through the whole cycle, does it not? It is in the seed form, grows into a sapling, plant and tree and bears fruit again. We eat the fruit in the raw form and some digests; gives us the requisite energy, the faeces we pass is also the same fruit we consumed. This goes back to the nature, consumed by some other life forms and converted to energy yet again. This faeces returned to nature in a different form provides manure or life energy to the soil and in turn to the tree too. What or who is getting affected here and how? Everything finally seems to convert to energy, a life force depending on the need of the life form. This person, enjoying the food, is a part of the external universe and identifies with the gross universe, which is but a manifestation or the Maya in play. This Maya or mula prakiti is the cause of this universe. Whereas, the Atman or the prajna exists as the Hiranyagarbha and enjoys the subtle universe; and as Virat, enjoys the Gross universe. He is neither the experiencer nor the experienced. How can one know about the self without experiencing the self? Does a dead person know he/she is dead? It is the near and dear ones who mourn. Similarly, how aware is a new born? The family rejoices; the little one is in a state of bliss, in communion with the inner self!

Thus, a person who is permanently rooted in the Atman is neither bound by the subject nor by the object. He/she is beyond all dualities. He /she is the spiritual joy of pure consciousness; Shiva- Shivoham Shivoham.  He /she indeed becomes, that eternal knowing and bliss, love and pure consciousness.