THE SONG OF SELF – FIRST VERSE

Atma Shatagam—Adi Shankaracharya  788-820 BC

 

“Mano bhudhya -hankara chittani naham

Na cha shrotra jihve ,na cha ghranna netre

Na cha vyoma bhumir na tejo na vayuhu

Chidananda roopah shivoham shivoham”

मनो बुध्य हंकार चित्तानि  नाहम,

न् चा श्रोत्र जिह्वे न् च घ्राण नेत्रे

न् चा व्योम भुमिर न् तेजो न वायु:

चिदानंद रूपह: शिवोहम शिवोहम

Meaning:

I am not mind nor intellect,thought  nor ego, or some form of the supreme being; I  neither have ears , nor tongue and I neither have nose (nostrils) nor eyes; I am not the sky , earth , light or the wind;  Nor the reflection of inner self.

I am beyond that, I am not ether, nor the earth nor the fire nor the wind; I am fortunate, joyful, and Supreme Being who is the very emblem of truth, knowledge and eternal bliss.

I am indeed, that eternal knowing and bliss, I am the spiritual joy of pure consciousness – Shiva; I am love and pure consciousness.

Further elaboration:

When the world came into being, something must have existed before from which or through which the world happened, right?  It is the million dollar question we all ask; “which came first, the chicken or the egg?” If God did create this universe, then where was God before this universe got created and why the need to create this world at all? The popular belief is; only space existed and a stir was created, ‘Kshobh’; this stir brought the world into existence and with it space and time was occupied by creation, His creation.

The logical conclusion that we can draw here is that since we all are beings that came from the Kshobh, then we are a part of the initial stir, maybe a miniscule part, nevertheless a part of the Creator of the kshobh; the creator too by extension.  Thus, moving a little further with the same analogy, we being a part of the creator, we have it in us, each and every one of us, that potential to be Him, the Creator. So, if we are the creator ourselves or have the potential to become Him then we, our real core self, definitely is nameless and formless like the Creator.

This is exactly what Shankaracharya sung when he was merely eight years old!  He says that we are not the mind, intellect nor ego. The Self within us is He, the creator and the self, is so engrossed in the gloss on the outside that we miss mobile casino the Self and describe the self only. Thus, the Self, or the creator has become a mere spectator, probably like the ignition key in the car, when you start the car, once is all you need to click and turn. Then the driver and the machine take over. Similarly, God created the world and we human beings took over. He stepped aside. But the God within us is beneath all our human layers of differentiation and ego; as a mute observer.

Manduka Upnishad (III.I.I) has a small story about two birds sitting on a branch

“Two birds that are ever associated and have similar names,

Cling to the same tree.

Of these one eats the fruit of divergent tastes,

And the other looks on without eating.”

Meaning: The two birds are self and Self, the outer self and the inner Self. It is a beautiful allegory; where the Supreme Self is sitting on a tree, a witness, watching, not participating, and doing nothing in fact.  The small self or the outer self is eating fruit of divergent tastes and reacting, behaving according to the taste of the fruit just savoured; while the Self looks on.

The next verse in the same chapter, same Upanishad further says:

“On the same tree, the individual soul remains drowned (i.e. stuck), as it were;

And so it moans, being worried by its impotence.

When it sees the other, the adored Lord, and His glory,

Then it becomes liberated from sorrow.” (Manduka, III.I.2)            

 

Meaning: The tree is supposed to be the body or the human self and on the same tree the individual soul is supposed to be drowned, stuck, indulging in its divergent tastes mentioned in the prior verse.  Thus, very aptly put, it simply implies and explains what the Shankaracharya has sung in this verse.

I am that, your inner Self; and your self is so busy with the small things of life, it (the outer self) adamantly refuses to take time and look within, seek the answer to the profound question; “Who am I?”

When we do take time, and the occasion comes, to look at the higher Self within us that we adore His glory and come to believe that we can be liberated. And in due course with practice and sadhana we move towards our goal of Self- realisation.

Thus, the human being enshrines both the selves. The higher Self is the supreme Divinity, God, Lord and Creator, whatever we choose to call Him. The lower self is us, the mortal human being going on with the daily life, trying to give meaning and understanding to our true goal of life. And, one day it becomes imperative that we awaken to the inner Self, and realise the Supreme Being within us.

Thus, to conclude the first verse, once we are conscious and awakened to the inner Self, how can we be anything but that Supreme Being enmeshed and hidden Within? We are that Supreme Consciousness, pure love and Bliss and all else; the fire, water, ether; our senses, eyes, ears all fade into oblivion and lose significance. We suddenly realise we are not that, none of the above. We are indeed, that eternal knowing and bliss, We are the spiritual joy of pure consciousness – Shiva; I am love and pure consciousness.