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|


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.

Realisation Through Meditation

The final goal or desire of every spiritual aspirant is Liberation. Intense longing to be free from the bondage of delusion and ignorance by seeking self – knowledge is the ardent desire of every true seeker.

Verse #82 of Vivekachudami states thus:

Sanskrit verse:

मोक्षस्य कान्क्षा यदि वै तवास्ति

त्यजात्तिदूराद्विषयान्विषं यथा


प्रशान्तिदान्तीर्भज नित्यमादरात् ॥


English conversion:

mokShasya kaankShaa yadi vai tavaasti

tyajaattidUraadviShayaanviShaM yathaa


prashaanthidaantIrbhaja nityamaadaraat ||


Word meaning:

मोक्षस्य of liberation कान्क्षा desire यदि if वै indeed तव yours अस्ति exists/is

त्यज give upअत्तिदूरात् from a god distance विषयान् sense objects विषं poison यथा like

पीयूषवत् like nectar तोष contentment दया compassionक्षमा forgiveness आर्जवं straight forwardness

प्रशान्तिः calmness/serenity दान्तिः Self- control भज cultivate नित्यम् daily आदरात् religiously

The meaning is:

If indeed you have a craving for liberation, avoid sense-objects from a distance as if they were poison; and with respectful reverence, daily cultivate the nectarine virtues of contentment, compassion, forgiveness, straightforwardness, calmness, and self-control.

The first word or the beginning of the verse itself is with an ‘if’ questioning the true intent of the aspirant.  This makes it amply clear that the goal is very person dependent and the intensity to achieve the goal also varies accordingly. If one is content with life and the material possessions one is surrounded by then this short lived happiness linked with the wealth amassed will be good enough and the aspiration for anything further, deeper and long lasting happiness will never arise. For such a person self– realization or liberation will be a mere whim or a myth; unattainable in this life time. Thus, they will never venture on such a futile struggle nor believe in aiming for this so called goal of liberation. They will continue to pray, perform rituals and be content living the day to day life amidst the roller coaster ride of emotions, relations and ephemeral pains, pleasures of life. Hence, the operative word for self-realisation is ‘if’ the seeker so desires.  As a corollary we can also say the absence of the desire for self- realisation keeps the aspirant in the vicious circle of rituals and at the kinder garden level of spiritual path. God is a mere means to an end and incessant prayers are made and boons are sought unto death. In such a phase God becomes a means to achieving the worldly pleasures and possessions; this is not wrong at all, yet the true seeker needs to out-grow this phase and move above the kinder garden level.

The present state of the universe verily proves that most of us go through this phase only and are content living and leaving this worldly life desiring nothing more.  At times a seeker grows restless; fathoms that everything worldly either phases out or inevitably leads to pain. The inquisitive mind of such a person grows further longing to seek the permanent happiness or a state of constancy.  The true nature of everything external is that whatever comes has to depart; becomes clear to such inquisitive aspirant and the search for a permanent object leading to lasting happiness begins. The leaning towards God is now treating God as the End and He becomes the object of permanent happiness. It also becomes evident that at His feet alone can happiness be attained and that too if He so wills, by His grace alone can this happen.  This can be treated as the second phase or the under graduate school level on the spiritual path.

Gradually with time and better understanding the student learns to look beyond all this or look within for everything. The realisation that God is one, and God is in everyone begins to dawn. The Hindu philosophy says: ‘There is only God’. Look in any direction or look within, one sees God and God alone. Thus, the student now is eager to become one with Him or understanding the simple truth that God alone is, the aspirant has finally enrolled for the doctorate course on the spiritual adventure.

Sri Ramakrishna Paramahamsa was once asked which stage were the best and what a seeker should aspire for to which he lucidly explained thus:  “The levels are accepted by the human mind according to the stages of development and its progress….. Finally, when the man reaches the ultimate limit of spiritual progress with the help of sadhana, he experiences the Nirguna nature of the Divine Mother and remains in oneness with Her. All the ideas, such as you and I, subject and object, bondage and liberation, vice and virtue, merit and demerit are then all merged in the One” (Tattvabodh: Insights into Vedanta)

Swami Vivekananda concludes the experiences of Sri Ramakrishna in this manner: “We have seen that it began with the Personal, the extra – cosmic god. It went from the external to the internal cosmic body, God immanent in the universe, and ended in identifying the soul itself with that God, and making one Soul, a unit of all these various manifestations in the universe. This is the last word of the Vedas. It begins with dualism, goes through a qualified monism and ends in perfect monism.”

Thus, self -realization remains the most cherished yet the most elusive real goal of human life. Look within and see Him who is inside; waiting with bated breath for the aspirant to open the doors of the heart and listen to the meek voice of the soul.   Meditation is one simple way which enables the seeker to silence the clamour on the outside and listen to oneself.  Meditation silences the outside noise, stills the mind; closes the physical eyes and opens the heart to merge with the One Divine who has been waiting patiently in the innermost recess of our heart.

Meditation is usually sought only by a seeker who has crossed the kinder garden phase explained above and so the glitter of the outside world holds little or no charm for such an aspirant who wishes to seriously practice meditation.  Having crossed the first stage the keenness to reach for the ultimate truth and realise oneself is strong and sadhana is taken up earnestly and zestfully.

Let us elucidate the advantages of constant practice of meditation and see how it inches the seeker closer to the real goal of self-realisation.  The most practical and common advantage seen with continued practice of meditation is better focus and increased concentration.  This is one key reason why meditation is being advocated in schools and colleges too nowadays. The end result of meditation for students is more focus, fewer distractions thus work less but work smart and come out with flying colours.  Continuous abhyaas or practice of meditation increases the alertness or awareness of the person.

Amongst the five sense organs, eyes play the maximum mischief and make the mind wander. The other senses seek the help of eyes and augment the sensation or the essence of the emotion attached to the sensory objects on the outside world. The fundamental change that happens with practising mediation is we close our eyes! So the outside world plays havoc only to the extent the imaginations runs riot, after that the mind is forced to look deep inside and seek what is within. With practice even the mind stills itself and begins to seek answers from the heart. The thoughts soon are like a wedding procession and the mind watches them go by, not following them or reacting to them. So they are forced to leave and fail to disturb the mind over a period of time.

Meditation done at the same time and same place daily attunes the mind and prepares it to still itself even before the online casino australia person actually sits for meditation. It is like preparing for prayer and ritualistic Puja, where the person gears up and prepares for puja. We bathe, pluck flowers, prepare the Prasad to offer to the Lord, pour oil, and place the wick to light the lamp and finally chant our daily prayers with a heart full of love and devotion. Similarly, same place and same time help the mind to prepare itself to connect with the heart, treat thoughts as uninvited guests and listen to what the heart or the Divine one within is trying to say.

Meditation practiced religiously clear the cobwebs of the mind and enables clearer thinking and discrimination. Mind is like the spider caught in its own web and the more it tries to escape the web of thoughts and confusions the more tightly it seems to get gripped in these malicious, detrimental thoughts and wishes. Meditation clears these cobwebs every day, the spidery mind is not given a chance to give strength to its web of thoughts and thinking becomes clear, practical and dispassionate over a period of time.

Meditation helps rein the cantering mind and forces it to still, observe and in a way learn to be the observer. This third party attitude imbibed over a period of time helps in becoming the seer of one self too.  The mind dispassionately sees and discriminates the right conduct and thinking of the very individual.  This develops ‘viveka’ or wisdom and the right path, action and words all begin to come naturally. Meditation begins like walking uphill through a dense fog and persistent abhyaas results in clearing the fog with the sun piercing through, spreading light enabling clear vision.

This whirlpool like mind twirls ceaselessly and drags it through unwanted mires and tendencies; glossing the heart with layers of grime and weeds entangled mercilessly. Meditation helps cut through these weeds, and still the raging ocean of thoughts and tendencies and the inner core of the heart become visible to the aspirant. The true nature can be seen and work towards change and betterment begins. Thus self- awareness starts and self-realization becomes the true goal of the seeker.

To become true individuals we practice meditation and the first step in this direction is approaching a Guru. Without mentioning the role and need for Guru the whole understanding of this spiritual quest will be incomplete. Self-Realization is impossible without the Blessings of a realized Guru. Swami Vivekananda sought umbrage under Shri Ramakrishna Paramahamsa and never had to look elsewhere.  His guru steered him through the path that leads to enlightenment and merger with God. For self -Realisation one has to approach a Guru, because a Guru is the gateway to God. Saint Kabir himself was a realized soul at the tender age of 12, yet he needed the guidance and blessings of Guru Ramdas to finally merge with God. Self- realisation is like a Himalayan climb full of avalanches and pitfalls a slippery, sinuous and tedious uphill adventure.

Guru is the guide or Sherpa who leads you up to the summit and then let goes of your hand so that you can follow your heart and make your own road through the last leg of the journey. A Sherpa takes the mountaineer through lesser dangerous terrain, leading the way and also removing the hurdles and road blocks. When the summit comes within sight the Sherpa hands over the torch to the mountaineer and he/she has to reach the top alone. Similar is the role of a Guru in the life of a spiritual aspirant.  Every spiritual aspirant is like an unlit candle with the potential to exude light. The guru lights the candle of wisdom, dispels the darkness in the life of the aspirant, encouraging ‘viveka’ or discrimination.

During the initial stages or the formative years the guru holds the hand and leads the aspirant; spoon feeding the student. With time the seed is nurtured and as strong roots develop the tree is soon ready to stand strong on its own and also become a fruit bearing tree. Until such a time comes the presence of the Guru is imperative in the aspirant’s life.

To conclude, the willingness has to be the aspirant’s; the ardent desire to seek the inner truth and connect with oneself has to come from the aspirant. When the desire is true and strong the Guru appears automatically, lights the lamp of wisdom and leads the aspirant towards ‘viveka’ through meditation and inner search. Thus with time, diligent practice and Guru’s blessings Self – realisation becomes a verity within reach and attainable by the aspirant.
















Sahaj Marg- Miraculous Path

The biggest hurdle for me on joining Sahaj Marg was letting go of my beautiful and most cherished temple. I had literally created it, handpicked the small idols from different holy places I had visited over the years and almost everything in that temple had some story, memory, meaning attached to it. Even the small lamps that I used were from Kedarnath!

Apart for me amassing them with love and devotion, a few idols that came as a gift, came at very opportune or propitious moments and made their place in the temple permanent. To sum it up the temple was very miraculous and significant to me and I was loathe dismantling it or seeing it leave the house. Maybe that it is why it took me a year to give away without having any qualms or feelings of guilt, fear or shame.

The second, bigger block was the ‘miracles’ that most of my family members used to narrate to me, whenever they visited a temple or their family guru performed a Puja at their place. This bothered me much more than the temple really because in Sahaj Marg we do not have anything like ‘miracles’ and we are seriously advised NOT to look out for or seek miracles! Temple worship is treated a bit leniently in comparison to the new comer seeking miracles in Sahaj Marg, according to me.

I used to listen to my relatives with admiration and slight resentment; envy that I do not have such stories or experiences or miracles to gloat about.  My miniscule personal miracle after joining Sahaj Marg was the way “Whispers from the Brighter World” gave me answers or resolved doubts for me.  Anything that used to gnaw and tease me used to get clarified from ‘Whispers’. I at times used to get very teary, overwhelmingly emotional and rush to my husband (a cynic and a sceptic to the core!) and narrate ‘my miracle’; his non-committal comment was, “Okay, I thought you finally have joined something sensible, looks like I was mistaken. You still seem to be searching for things on the outside like the rest of them.”  Or if I was in defiant challenging mood and dared him to give a negative reply he would smile rather indulgently, shrug his shoulders and leave the place. The comment and his quick exit both used to pierce me right through, like a sharp dagger and all the bleeding finally stopped me from searching for a ‘miracle’ through whispers or any external source altogether.

I came to my next question; then what is so special or different or exclusive about Sahaj Marg? Why was I even practicing it for the last two years? And what exactly is a miracle for me that I want to gloat about to others? What did I accomplish in order to boast or call it a miracle?

Master has his own way of teaching us what we need to know, at the apt moment and in a very exacting way. I overheard my husband, who till them was a very reluctant participant, one day, “The amazing change in my wife over the last 2 years is almost miraculous to me! It is as if Sahaj Marg has waved a magic wand over her and she is a very new, different person! ”

So, there it was, the miracle, working for the last two years for others perception! My abhyas, Sahaj Marg had performed a miracle on me! Master keeps saying in almost all his speeches, “Look Within, it is all inside you and you alone!”

My husband saw the change in me and joined the mission willingly and encourages online casino others to do the same- my first miracle and the series has been never ending since then. But again these are external miracles on some else, I have changed to become a better person and improving every day, a miracle!

The last best thought that struck me came from a preceptor in Ghaziabad ashram, Sister Poonam Saxena. She was explaining the system to some new to be abhyasis and said, “Sahaj Marg is not about getting or gaining something. It is about changing and becoming something!” There it was; the miracle! A changed human being because of Sahaj Marg! Which system gives this reassurance and invites this self-enquiry? This system does.

Which Guru reposes so much confidence in another human being of no calibre and encourages him/her to become divinised or meet the Master? Sahaj Marg does exactly that, creating preceptors, giving them the responsibility to work for the Guru and in turn progress on their own spiritual path towards their real goal.

Which system never says ‘no’ to anything and yet manages to help the aspirant in saying “no” or letting go of everything that is unnecessary. The transition is so smooth one never realises that one has let go of anything at all! This wonderful mission enables this too. This mission allowed me, the stubborn egotistic me to change me and chiselled away at the jagged, chaffed ends and set me on the road to becoming a divinised being. If this is not miraculous, then what is?

I no longer despair when I listen to someone else’s miracles. I have my miracle within me, and all because of my miraculous Mission. Sahaj Marg, me in Sahaj Marg both are miracles and me living up to my Master’s expectations and becoming what He has envisioned for me, my last miracle.

Thank you Master for this miraculous Mission, your presence and blessings showered on all of us, and the miraculously effective simple method.