Adi Shankaracharya
Adi Shankaracharya is popularly believed to be a Rudra Avatar (the spiritual descent
of Lord Rudra). He is called ‘the Father of Advaita’ (non-dualism).
He was born in 788 AD in the Kaladi town of Kerala, India. At the age of six he
became a Chaturvedi i.e. one who had mastered all the four vedas (ancient ultimate
holy books of India).
At the age of eight he met the great saint Govinda Bhagavadpada in the Himalayas.
The master asked him, “Who are you?” Shankara replied with a spontaneous
composition of six verses which later came to be known as the famous Nirvana
Shatkam or Atma Shatkam.
He was a master of Vedanta, Tantra, Kriya Yoga and Raja Yoga. He travelled the
length and breadth of India several times by foot and conducted spiritual discourses
and discussions. He established four mutts (monasteries) and appointed one of
his disciples as in-charge for each mutt. He wrote commentaries on twelve major
Upanishads, Bhagavad Gita, Brahmasutras, etc. He also authored several spiritual
texts and composed many devotional hymns in praise of God.
He was indeed a mystic saint and yogi with a unique combination of Karma (selfless
service), Bhakti (devotion) and Gnana (spiritual knowledge)!
Within a short span of thirty two earthly years he created a deep spiritual renaissance
and guided humanity towards the ultimate goal of God realization.
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invaR[ ;qœkm!
Nirvana Shatkam
(Translation by Yogishri Sudarshan Kannan)
Introduction
Nirvana means liberation. Nirvana Shatkam means six verses of liberation.
Liberation implies freedom from the finite and total merger with the Infinite – ‘A State
of Enlightenment.’
Non-dualistic Meditation
The six verses of Nirvana Shatkam highlight the method of Advaita Dhyana i.e.
non-dualistic meditation. It is the process of negating the unreal and asserting the
reality which is the infinite supreme power - God. All the aspects of finite matter are
negated systematically and God is asserted by repeating the phrase Shivoham twice
at the end of every verse. Shivoham (Shiva+Aham) means Shiva am I. Here Shiva
refers to the infinite formless reality which is the essence of your personality.
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Slokha 1
mnae buÏ(h<kar icÄain nahm!
n c ïaeÇ ijþe n c ºa[neÇe,
n c Vyaem ÉUimnR tejae n vayu>
icdan<dêp> izvae=h< izvae=hm!. 1.
Transliteration
mano buddhyahaìkära cittäni nähaà
na ca çrotra jihve na ca ghräëanetre |
na ca vyoma bhümirna tejo na väyuù
cidänandarüpaù çivo’haà çivo’ham || 1 ||
Translation
Neither mind nor intellect nor ego nor conditioned consciousness am I
Neither ears nor tongue nor mouth nor eyes (am I)
Neither sky nor earth nor light nor air (am I)
The absolute existence-bliss form of Shiva (Infinite) am I, Shiva (Infinite) am I
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Slokha 2
n c àa[s<}ae n vE p<cvayu>
n va sÝxatunR va p<ckaez>,
n vakœ pai[padaE n caepSwpayU
icdan<dêp> izvae=h< izvae=hm!. 2.
Transliteration
na ca präëasaïjïo na vai païcaväyuù
na vä saptadhäturna vä païcakoçaù |
na väk päëipädau na copasthapäyü
cidänandarüpaù çivo’haà çivo’ham || 2 ||
Translation
Neither the life-force energy nor the five vital airs (am I)
Neither the seven essential body constituents nor the five sheaths (am I)
Neither speech nor hands nor feet nor organ of evacuation (am I)
The absolute existence-bliss form of Shiva (Infinite) am I, Shiva (Infinite) am I
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Slokha 3
n me Öe;ragaE n me laeÉmaehaE
mdae nEv me nEv maTsyRÉav>,
n xmaeR n cawaeR n kamae n mae]>
icdan<dêp> izvae=h< izvae=hm!. 3.
Transliteration
na me dveñarägau na me lobhamohau
mado naiva me naiva mätsaryabhävaù |
na dharmo na cärtho na kämo na mokñaù
cidänandarüpaù çivo’haà çivo’ham || 3 ||
Translation
Neither hatred nor attachment nor greed nor delusion do I have
Neither arrogance nor the feeling of jealousy do I have
Neither righteousness nor wealth nor desire nor salvation (do I have)
The absolute existence-bliss form of Shiva (Infinite) am I, Shiva (Infinite) am I
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Slokha 4
n pu{y< n pap< n saEOy< n Ê>om!
n m<Çae n tIw¡ n veda n y}>,
Ah< Éaejn< nEv ÉaeJy< n Éae´a
icdan<dêp> izvae=h< izvae=hm!. 4.
Transliteration
na puëyaà na päpaà na saukhyaà na duùkhaà
na mantro na térthaà na vedä na yajïaù |
ahaà bhojanaà naiva bhojyaà na bhoktä
cidänandarüpaù çivo’haà çivo’ham || 4 ||
Translation
Neither virtue nor sin nor joy nor sorrow (do I have)
Neither holy chants nor holy water nor Vedas (holy books) nor sacrifice
Neither the food (experienced) nor the experience nor the experiencer am I
The absolute existence-bliss form of Shiva (Infinite) am I, Shiva (Infinite) am I
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Slokha 5
n me m&Tyuz<ka n me jaitÉed>
ipta nEv me nEv mata n jNm,
n b<xunR imÇ< guénERv iz:y>
icdan<dêp> izvae=h< izvae=hm!. 5.
Transliteration
na me måtyuçaìkä na me jätibhedaù
pitä naiva me naiva mätä na janma |
na bandhurna mitraà gururnaiva çiñyaù
cidänandarüpaù çivo’haà çivo’ham || 5 ||
Translation
Neither death nor doubts nor the distinction of castes do I have
Neither father nor mother nor birth do I have
Neither relatives nor friends nor Guru (spiritual guide) nor disciple (do I have)
The absolute existence-bliss form of Shiva (Infinite) am I, Shiva (Infinite) am I
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Slokha 6
Ah< inivRkLpae inrakarêp>
ivÉuVyaRPy svRÇ sveRiNÔya[I,
sda me smTv< n mui´nR bNx>
icdan<dêp> izvae=h< izvae=hm!. 6.
Transliteration
ahaà nirvikalpo niräkärarüpaù
vibhurvyäpya sarvatra sarvendriyäëé|
sadä me samatvaà na muktirna bandhaù
cidänandarüpaù çivo’haà çivo’ham || 6 ||
Translation
I am without any doubt or attribute or form
Enveloping everything from everywhere do I exist beyond the senses
Ever balanced am I with neither liberation nor bondage
The absolute existence-bliss form of Shiva (Infinite) am I, Shiva (Infinite) am I
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The Musical Journey Begins…
Yoga Sankirtan
The musical composition for Nirvana Shatkam has been composed according to the
principles of Yoga Sankirtan.
Sankirtan means devotional singing. It occupies an important place in sadhana
(spiritual practice) in the Bhakti marg (the path of devotion).
Sankirtan is of four types – namely Bhajana Sankirtan, Naama Sankirtan, Dhyana
Sankirtan and Yoga Sankirtan.
In Bhajana Sankirtan simple bhajans (songs in praise of God) are sung. This whips
up the higher emotion of devotion from within.
In Naama Sankirtan the names of the Lord are repeated incessantly in a focussed
way with utmost surrender due to which single-pointed devotion towards God is
gained.
In Dhyana Sankirtan the pace of the song is varied from slow to fast and back to slow.
This results in calming of the mind, making it very conducive for Dhyana (meditation)
to happen.
Yoga Sankirtan, if practised regularly is a very effective sadhana (spiritual practice).
It synergistically combines all the other types of sankirtans by using devotional
music and chantings to create very powerful vibrations. As a result one’s level of
consciousness is raised.
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The Intoxicating Inner Journey
of Six Bhavas (Spiritual Moods)
Bhavas (Moods)
The sanskrit word bhava has been translated as mood. But in reality it means much
more. Thought, emotion, mood, motive and that which causes all these is bhava.
The feeling generated by the mind in its totality i.e. at the conscious level,
sub-conscious level and further deep levels is bhava.
In spirituality all emphasis is laid on developing a pure bhava rather than effecting a
change merely at the external level like words or actions.
Musical composition
The musical composition for Nirvana Shatkam takes you through an amazing inner
voyage comprising of the following six bhavas :
Dhyana Bhava
Vairagya Bhava
Prasanna Bhava
Nruthya Bhava
Samarpan Bhava
Yoga Bhava
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Dhyana Bhava (Mood of Meditation)
The spiritual journey starts with a sense of meditativeness which directs the mind’s
attention from the external world to the inner happenings. When the direction of the
mind is changed, it lays the foundation for deeper self-exploration.
This meditative mood has been created by singing the word Shivoham in
different swaras (musical notes) at a very slow pace right at the beginning of the song
(track 2).
The idea is to make things very conducive for the mind to calm down and become
meditative. This allows the seeker to settle down.
Vairagya Bhava (Mood of Detachment)
External joys are superficial in nature. When the mind feels this shallowness and
develops depth in perception it craves for deeper subtler joys which are spiritual
in nature. This profundity in discernment prepares the ground for further intense
sadhana (spiritual practice).
Detachment should not be confused with aversion for the world. Rather it is a state
where the mind feels fully satisfied with respect to what the world has to offer and
hence looks beyond.
The mood of detachment has been created by singing the six verses of Nirvana
Shatkam at a slow pace in this portion of the song (track 3).
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Prasanna Bhava (Mood of Divine Joy)
As you go deep within, a sense of euphoria is experienced which is bereft of any
particular cause. The source of this joy is divine since it has no causative factors.
The deep joy which eludes the mind when you search for it in the external world,
surprisingly floods upon it when you stop searching and start gazing within.
The mood of divine joy is experienced in this portion of the song (track 4) wherein the
six verses of Nirvana Shatkam have been sung at a further fast pace.
Nruthya Bhava (Mood of Cosmic Dance)
As the consciousness rises further within, the mind touches upon a strange bhava –
the seemingly paradoxical combination of an innate silence and the cosmic dance of
Divinity. This is a baffling experience for the mind which is accustomed to set patterns,
defined in a logical way. Indeed God is infinite, indefinable and unfathomable!
The mood of cosmic dance has been created in this portion of the song (track 5) by
singing the word Shivoham in three sets of different swaras (musical notes).
Here the Damaru (Lord Shiva’s divine instrument) and the Sitar (an Indian stringed
instrument) have been alternated with the main song.
The beats of the Damaru represent the male energy and the notes of the Sitar
represent the female energy. The main song acts as the fulcrum which balances
these two energies and directs the mind towards the higher.
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Samarpan Bhava (Mood of Total Surrender)
When even a fraction of the glory of the supreme power is experienced the ego
is crushed. Total surrender happens with an attitude of “All is thine” – this body,
emotions, thoughts – everything.
The mood of total surrender is experienced in this portion of the song (track 6)
wherein the word Shivoham has been repeated at a rhythmic fast pace continuously.
Yoga Bhava (Mood of Complete Union)
Yoga means complete union. When you exist Yoga is not possible.
Total surrender results in self effacement where your personality merges with God.
Every cell of the body, every fiber of the mind oozes out divinity.
The mood of complete union is experienced in this final portion of the song (track 7)
wherein the word Shivoham has been sung at an express speed without any break.
Towards the end, Shivoham has been sung at high swaras (musical notes) in a slow
and elongated manner. This runs parallel to the Shivoham which has been sung at a
fast pace.
The fast Shivoham helps you experience Divinity within and the slow Shivoham (sung
at high notes) reaches out to the Infinite at the macroscosmic level as it were. This
combination culminates in a potent spiritual crescendo.
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The Complete Experience
Each of the six bhavas independently augments your inner tranquility which has a
wonderful healing effect on the mind. This apart, they provide a unique devotional
dimension which makes your inner experience a singular one.
This by itself is doubtless very powerful but wanes into insignificance when compared
to the complete experience of listening to the full song - forty five minutes of chaste
music.
On one hand the song takes you to deeper levels of silence. On the other hand it
dynamically raises your level of consciousness with tremendous force.
The six bhavas together create a continous flow of spiritual energy which results in an
intense purificatory effect at all levels beyond one’s conception.
The Dhyana bhava calms your mind.
The Vairagya bhava starts your inner journey.
The Prasanna bhava gives a lift to your mind.
The Nrutya bhava makes you stand perplexed in awe of the Supreme.
The Samarpan bhava roots out your ego.
The Yoga bhava fills you with infinite power.
From Dhyana to Yoga - a complete experience of divine self discovery !
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