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.