॥ निर्वाण षटकम्॥ nirvana shatkam of shankar

8/7/2019 NIRVANA SHATKAM OF SHANKAR

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SHANKAR IS THE WHITE LOTUS OF CONSCIOUSNES

Commentary

TAOSHOBUDDHA


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NIRVANA SHATKAM of SHANKAR

Commentary by Taoshobuddha Page 2

MEDITATION LEADS TO ULTIMATE FLOWERING

NIRVANA SHATKAM OF ADI SHANKAR

COMMENTARY - TAOSHOBUDDHA

2011, Taoshobuddha

All rights are reserved. No part of this publication

may be reproduced, stored in a retrieval system ortransmitted, in any form or by any means,

mechanical, photocopying, recording or otherwise,

without prior written permission of the original

publisher TAOSHOBUDDHA MEDITATIONS.

Published by: TAOSHOBUDDHA andTaoshobuddha Meditation

Cover and Graphics: Swami Anand Neelamber


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The word Taoshobuddha comes from three words,tao, sho, and Buddha. The word Tao was coined bythe Chinese master, Lau Tzu. It means that which isand cannot be put into words. It is unknown andunknowable. It can only be experienced and not

expressed in words. Its magnanimity cannot becondensed into finiteness. The word Sho implies, thatwhich is vast like the sky and deep like an ocean andcarries within its womb a treasure. It also means oneon whom the existence showers its blessings. Andlastly the word Buddha implies the Enlightened One;one who has arrived home.

Thus, TAOSHOBUDDHA implies one who is

existential, on whom the existence showers its

blessings and one who has arrived home. THEENLIGHTENED ONE!


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Nirvana Shatkam

invaR[ ;qkm!

SHANKAR IS THE WHITE LOTUS OF

CONSCIOUSNESS.


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Adi Shankar

Introduction

Adi Shankara was the first philosopher who

consolidated Advaita, one of the sub-schools of

Vedanta. He believed in the greatness of Vedas

and was a major proponent of the same. Notonly did he infuse new life into the Vedas, but

also advocated against the Vedic religious

practices and rituals. He founded four

Shankaracharya Peethas or Mathas or

monasteries in the four corners of India. These

continue to promote his philosophy and

teachings. Sankaras life reveals that he was

also the founder of Dashanami Monastic Order

and the Shanmata Tradition of Worship. He


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consolidated the doctrine of Advaita, the most

influential sub-school of Vedanta. His teachings

are based on the unity of the soul and Brahman,

in which Brahman is viewed as without

attributes the formless.

The Four Adi Shankaracharya Peethas or Mathas

are:

1. Vedanta Jnana Peetha, Sringeri (South

India)

2. Govardhana Peetha in Jagannath Puri

(East India)

3. Kalika Peetha, Dwaraka (West India)

4. Jyotih Peetha, Badarikashrama (NorthIndia)

Childhood of Adi Shankar

Adi Shankaracharya was born as Shankar in

around 788 AD in a Brahmin family in Kaladi

village of Kerala. He was born to Sivaguru and


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Aryamba a number of years after their

marriage also known as akaraBhagavatpdcrya. He is it is said thatAryamba had a vision of Lord Shiva, in which he

promised her that He would incarnate Himself in

the form of her first-born child. The life history

of Adi Shankracharya tells us that he showed

great intelligence right from his childhood. Hemastered all the Vedas and the Vedanta in

gurukul itself and could recite the epics and

Puranas by heart.

Shankar travelled across India and other parts

of South Asia to propagate his philosophy

through discourses and debates with other

thinkers. He founded four mathas

(monasteries), which helped in the historical

development, revival and spread of Advaita

Vedanta. Adi Shankar is believed to be the

organizer of the Dashanami monastic order

and the founder of the Shanmata tradition of

worship.

His works in Sanskrit, all of which are present

and available even today, concern them with

establishing the doctrine of Advaita (Non-


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dualism). He also established the importance of

monastic life as sanctioned in the Upanishads

and Brahma Sutra, at a time when the

Mimamsa School established strict ritualism

and ridiculed monasticism. Shankar relied

entirely on the Upanishads for reference

concerning Brahman and wrote copious

commentaries on the Vedic Canon (BrahmaSutra, Principal Upanishads and Bhagavad

Gita) in support of his thesis. The main

opponent in his work is the Mimamsa school of

thought, though he also offers some arguments

against the views of some other schools like

Sankhya and certain schools of Buddhism that

he was partially familiar with.

Life

Traditional accounts of Adi Shankara's life can

be found in the Shankara Vijayams, which are

poetic works that contain a mix of biographical

and legendary material, written in the epic

style. The most important among these

biographies are the Mdhavya akaraVijaya (of Mdhava, c. 14th century), theCidvilsya akara Vijaya (of Cidvilsa, c.


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between 15th century and 17th century), and the

Keraya akara Vijaya (of the Kerala region,extant from c. 17th century

Birth and childhood

Shankara was born to Kaippilly Sivaguru

Nambudiri and Aryambya Antharjanam inthe region of Kalady, in central Kerala.

According to lore, it was after his parents, who

had been childless for many years, prayed at

the Vadakkunnathan temple, that Bhagwan

Shankara was born under the star

Thiruvathirai

His father died while Shankar was very young.

Shankaras Upanayana, the initiation into

student-life, was performed at the age of five.

As a child, Shankar showed remarkable

scholarship, mastering the four Vedas by the

age of eight.

Sanyas

Adi Shankaracharya was attracted towards

Sanyas right from his childhood. One day, while


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bathing in the Purna River, Shankaracharya

was attacked by a crocodile. Seeing his

mothers incapability to rescue him, he asked

her to give him the permission to renounce the

world. Left with no other option, she agreed to

it. Shankaracharya recited the mantras of

renunciation and immediately, the crocodile left

him. Thus began the life of Shankar as anascetic. He left Kerala and moved towards South

India in search of a Guru.

From a young age, Shankar was inclined

towards Sanyas, but it was only after much

persuasion that his mother finally gave her

consent. Shankar then left Kerala and travelled

towards North India in search of a guru. On the

banks of the Narmada River, he met Govinda

Bhagavatpada, the disciple of Gaudapada.

When Govinda Bhagavatpada asked

Shankars identity, he replied with an

extempore verse that brought out the Advaita

Vedanta philosophy. Govinda

Bhagavatapada was impressed and took

Shankar as his disciple.


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The guru instructed Shankar to write a

commentary on the Brahma Sutras and

propagate the Advaita philosophy. Shankar

travelled to Kashi, where a young man named

Sanandana, from Choladesha in South India,

became his first disciple. According to legend,

while on his way to the Vishwanath Temple,

Shankar came upon an untouchableaccompanied by four dogs. When asked to move

aside by Shankars disciples, the untouchable

replied: Do you wish that I move my

everlasting tman (the Self), or this bodymade of flesh? Realizing that the untouchable

was none other than god Shiva himself, and his

dogs the four Vedas, Shankar prostrated himself

before him, composing five shlokas known as

Manisha Panchakam.

Meeting Govinda Bhagavatpada

and Enlightenment

On the banks of Narmada River, Shankar met

Govinda Bhagavatpada. Impressed by his

knowledge of the Vedas and the Vedanta, he

took Shankaracharya under his tutelage. Under


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the guidance of his Guru, Shankar mastered

Hatha, Raja and Jnana Yoga. Thereafter he

received initiation in the knowledge ofBrahma.

Thus was born Adi Shankaracharya, whose aim

in life was to spread the Vedic teachings of the

Brahma Sutras throughout the world.

At Badari he wrote his famous Bhashyas(commentaries) and Prakarana granthas

(philosophical treatises). Of all the works

Bhaja Govindam is most beautiful poetic

expression. Through the verses of Bhaja

Govindam the soul of Shankar overflows. These

verses overflowed as compassion when Shankar

was passing through the lanes in Kashi along

with his disciples. There he saw an old man

weak, lean and thing, with no teeth in his mouth

remembering Paninis Grammar. His compassion

overflowed as Bhaja Govindam.


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Introduction to Nirvana

Shatkam

As a young boy ofeight, while wandering in the

Himalayas, seeking to find his guru, Shankar

encountered a sage who asked him, Who are

you? The boy answered with these Sutras,

which are known as Nirvana Shatakam orAtma Shatakam.

Nirvana is the state of total equanimity, peace,

tranquility, freedom and joy. Atma is the True

Self. The sage the boy was talking to was

Swami Govindapada Acharya, who was,

indeed, the teacher he was looking for.


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Sri Sankara has done invaluable compositions.

The great Adi Shankara (first Shankaracharya)

of the eighth century summarized the entirety

of Advaita Vedanta (non-dualistic philosophy) in

six stanzas.

These can be grouped under three broad

categories.

1. The first category is meant for the

intellectually most advanced, ones. These

comprise his commentaries (Bhashya) on

the Upanishads, Brahmasutra and the

Bhagavad Gita.

2. The second category consists of

independent works, known as Prakarana

Granthas, which expound the essence ofthe Upanishads in simple language. These

vary in length from half a verse to one

thousand verses.

3. The third category includes devotional

hymns.


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The Nirvana Shatkam

Sutra

mnae budXyhicdanNd p> izvaeh/m izvaeh/m .1.n c a[ sn va sPtxatur n va pckaez>n vaKpai[padaE n caepSwpayUicdanNd p> izvaeh/m izvaeh/m .2.n me e; ragaE n me lae- maehaE


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mdae nEv me nEv maTsyR -av>n xmaeR n cawaeR n kamae na mae]icdanNd p> izvaeh/m izvaeh/m .3.n pu{y< n pap< n saEOy< n du>om!n mNae n tIwR n veda> n y}a>Ah< -aejn< nEv -aeJy< n -ae aicdanNd p> izvaeh/m izvaeh/m .4.n m&Tyur n zipta nEv me nEv mata n jNmn bNxur n im< gunERv iz:y>icdanNd p> izvaeh/m izvaeh/m .5.Ah< inivRkLpae inrakar pae


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iv-uTvaCc svR sveRiNya[am!n casicdanNd p> izvaeh/m izvaeh/m .6.Mano Budhyahankaar Chitani Naaham,

Na Cha Shrotra Jihve Na Cha Ghraana netre

Na Cha Vyoma Bhumir Na Tejo Na Vayuh,Chidananda Rupah Shivoham Shivoham

Na Cha Praana Sanjno Na Vai Pancha

Vaayuhu, Na Vaa Sapta Dhaatur Na VaPancha Koshah

Na Vaak Paani Paadau Na

Chopasthapaayuh, Chidaananda RupahShivoham Shivoham

Na Me Dvesha Raagau Na Me Lobha Mohau,

Mado Naiva Me Naiva Maatsarya BhaavahNa Dharmo Na Chaartho Na Kaamo Na

Moksha, Chidaananda Rupah ShivohamShivoham


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Na Punyan Na Paapan Na Saukhyan Na

Dukham, Na Mantro Na Tirthan Na VedaahNa Yajnaah

Aham Bhojanan Naiv Bhojyan Na Bhoktaa,Chidaananda Rupah Shivoham Shivoham

Na Mrityur Na Shanka Na Me Jaati Bhedah,

Pitaa Naiva Me Naiva Maataa Na Janma

Na Bandhur Na Mitram Guru NaivaShishyah, Chidaananda Rupah Shivoham

Shivoham

Aham Nirvikalpo Niraakaara Rupo,

Vibhutvaaccha Sarvatra Sarvendriyaanaam

Na Chaa Sangatan Naiva Muktir Na meyahChidananda Rupah Shivoham Shivoham

Nirvanashatkam is a Prakarana Grantham.It consists of six verses. Prakarana has been

defined in the Vishnu Dharmottara Puranathus:

Prakarana is a text which explains particular

aspects of the Shastra and deals with certainsecondary questions arising out of the

explanations given therein.


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The instruction emphatically contained in the six

verses of Nirvana Shatkam is thatidentification with the body, mind, and senses is

the root cause of all sorrow and that it shouldbe given up and one should realize ones real

nature as none other than the supremeBrahman. This realization is what is known as

liberation.

I am not the mind, nor the intellect, nor theego-sense, nor the accumulation of memories. Iam not the ear, nor the tongue, nor the nose,nor the eyes. Nor am I the sky (space), or the

earth, or fire, or air. I am the Supreme

Auspiciousness in the form ofconsciousness - Bliss. I am the

auspiciousness.

The last line is very significant. It says that

we are none other than the supremeBrahman which is Existence-

Consciousness-Bliss or Sat-Chit-Anand.This is our essential nature.

Verily the word Siva should not be mistaken to

mean Lord Shiva. Those who criticize Advaitainterpret this word to conclude that Advaitaasks the individual to arrogate to himself the


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status of God Himself. This is erroneous. The

word Siva is used here in the same sense as inthe Mandukya Upanishad, Sutra 7, where it

implies auspiciousness and denotes theSupreme Brahman and not LORD SHIVA.

In all these verses the word I refers to the pure

atma. The mind is defined thus in

Brihadaranyaka upanishad, 1.5.3 as:-

Desire, resolve, doubt, faith, lack of faith,steadiness, unsteadiness, shyness, intelligence,fearall these are nothing but the mind.

The essence signifies that all emotions belong tothe mind and not to the atma. A person verily

identifies himself with his mind when he says, Idesire this, I have resolved to do this, etc.

This verse signifies that such identification iswrong and is due to ignorance of the fact that

everyone is in reality the atma or self. AndAtma or the self is identical with the Supreme

Brahman.

The question arises, why have the intellect, ego-sense and the chittam been mentioned

separately, when they are the part of the minditself?


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Although the mind is only one, it is given four

different names in Vedanta according to thedifferent functions performed by it. This has

been explained by Sri Shankar inVivekachudamani in Sutras 95 and 96 as:

The one antahkarana or inner organ is known

by four different names, manas, buddhi,

ahankara and chittam according to thedifferent functions.

When the mind thinks or reflects it is calledmanas.

When it comes to a decision it is called buddhi.

When it stores memories it is called chittam.

When it identifies itself with each of thesefunctions it is known as ahankara.

The manner in which these functions take place

can be explained by taking an example.

You are walking along the road and see at adistance a person whose gait seems to resemble

that of a certain friend, named Anand. Youbegin to debate whether the person you see ata distance is Anand or not. This function of


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debating is what is called manas. When he

comes nearer and you are able to see his faceclearly, you compare it with the memory of the

face of Anand stored in your mind. Thismemory is chittam. If you find that the two

match one another, you decide that he is Anandindeed then you greet him. This function of

deciding is called buddhi. The performer of all

these three functions is I, which is known asahankara according to Vedanta.

The word manas is also generally used todenote all these four collectively, when these

distinctions are not intended.

By the statement I am not the mind, etc., we

are asked not to identify ourselves with theseactivities of the mind and to look upon ourselves

as the pure atma which is action-less and is amere WITNESS of the activities of the mind.

Thus we will not be affected by the dualities of

joys and sorrows that arise in the mind. In theBhagavad Gita, 3:27:-


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The Lord says that all actions are performed bythe body, mind and senses, but because of

illusion everyone thinks that he is the doer.

A person identifies himself with his body and hissense organs when he says, I am this or that, I

am fair-complexioned, I hear, I taste, I smell, I

see, etc. The second line points out that thisidentification is also wrong and is the outcomeof illusion. The body is made up of the fiveelements, space, air, fire, water, and earth. Bydenying identification with these in the third

line, identification with the physical body is

denied.

The last line says that we are none other

than the supreme Brahman which isExistence-Consciousness-Bliss or Sat-Chit-

Anand.

Verily the word Siva should not be mistaken tomean Lord Shiva. Those who criticize Advaita

interpret this word to conclude that Advaitaasks the individual to arrogate to himself the

status of God Himself. This is erroneous. Theword Siva is used here in the same sense as inthe Mandukya Upanishad, Sutra 7, where it


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implies auspiciousness and denotes the

Supreme Brahman.

The identity declared by Advaita is not betweenthe individual or Jiva as such and God. What

Advaita says is that the Jiva as well as Godare in reality none but the Pure Brahman.

However, when looked with envelop of the

body, mind and senses in the case of the Jivaand Maya in the case of God these appear tobe different. These vestures are not real. Whenthese unreal envelops are negated, whatremains in both cases is only the Pure

Brahman.

The body and mind have only empirical reality,

i.e. they appear to be real only until the dawn ofself-knowledge. Atma, which is identical with

Brahman, is alone the absolute reality which iseternal and changeless. Thus the very essence

of Advaita Vedanta, namely, the identity ofthe Jivatma and Paramatma is brought out in

this verse and in all the subsequent verses.

I am not what is known as the Life-Breath, noram I the Five Vital Airs. I am not the Seven

Dhatus or constituents of the body. I am notthe Five Sheaths.


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I am not speech, nor the hands, nor the feet.

I am not the genitals, nor the organ ofexcretion. I am the Supreme

Auspiciousness of the form ofconsciousness-bliss. I am the

auspiciousness.

The Prana or Life Breath is given five names

in Vedanta according to the five functionsperformed by it. These are what are spoken ofas the Five Vital Airs in this Sutra. The fivevital airs are Praana, Vyaana, Apaana,Samaana, and Udaana.

These are described in Sri Sankaras Bhashyaon Prasnopanishad. 3.5, thus:-

He (praana) places apaana, a division of

himself, in the two lower apertures, as engagedin the work of ejecting the excreta.

Praana himself, who occupies the position of

the sovereign, resides in the eyes and theears and issues out through the mouth and

nostrils.

In the navel is Samaana, which is so calledbecause it assimilates all that is eaten or drunk,


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distributes them equally in all parts of the body

and effects digestion.

Udaana, another division of Praana, movesthroughout the body and functions upwards. It

leads the soul out of the body at the time ofdeath and takes it to other worlds according to

ones punya and paapa.

Vyaana regulates Praana and Apaana and isthe cause of actions that require strength. Allthese are only air and are therefore insentient.Kathopanishad, 2.2.5 says:-

Mortals do not live by Praana or Apaana, butby something else on which these two depend.

They depend on the atma which is what givesthem sentiency. Therefore Shankar says do not

identify yourselves with the Life-Breath.

The Seven Dhatus are the constituents of thebody such as marrow, fat, flesh, blood, lymph,

skin, and the cuticle.

The five sheaths are described in theTaittiriya Upanishad.


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The Physical Body is the outermost sheath. It

is called the Annamayakosha or Food Sheathbecause it is nourished by food.

Within this is the Praanamayakosha or Vital

Air Sheath, which is made up of the vital airwith its five divisions and the organs of action,

namely, speech, hands, feet, the genitals and

the organ of excretion.

The next inner sheath is the manomayakoshaor Mental Sheath, which is made up of themind and the five organs of perception, namely,

ear, eye, and the senses of smell, taste, and

touch.

The next sheath is Vijnaanamayakosha or theSheath of the Intellect. This consists of the

intellect or buddhi and the five organs ofperception.

The innermost sheath is the

Anandamayakosha or Bliss Sheath. This isthe primal ignorance or avidya which is the

cause ofTrans-migratory Existence.

These five sheaths constitute the body-mindrealm. Never identify yourselves with thesewhich are all ephemeral and always undergoing


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changes.

The third line says that we are not the Five

Organs of Action. The last line is the same asin the first Sutra.

I do not have any aversion or attachment, nor

do I have greed, delusion, pride, or jealousy. I

do not hanker after Dharma, wealth, pleasures,or liberation (the four Purushaarthas). I amthe supreme auspiciousness of the form ofconsciousness-bliss. I am the auspiciousness.

All the emotions such as likes, dislikes, greed,

etc., belong to the mind and so the atma hasno connection with them. The rules of Dharma

apply only when there is identification with thebody-mind complex. The atma has no desire for

wealth or pleasures. The atma is ever liberated.It is only when the atma is identified with the

body-mind complex that there is the notion ofbondage and it is only then that liberation has

to be sought. The pure atma is ever free. Aperson who has become totally free from

identification with his body and mind is alreadyliberated. As far as the atma itself is concerned,

it has neither bondage nor liberation, just asthere is neither day nor night in the sun itself.


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There is no such thing as merit or sin for me nor

is there any joy or sorrow. I have no need formantras, or pilgrimage, or Vedas, or sacrifices. I

am neither the enjoyed nor the enjoyer, norenjoyment. I am the supreme auspiciousness of

the form of consciousness-bliss. I am theauspiciousness.

All these are only for the Jiva who identifieshimself with his body and mind. The atma ispure, untainted, eternal and action-less. Once aperson has realized that he is the pure atma,he has no need of mantras, pilgrimage, etc.,

because there is nothing more to be attained.

The seed has attained fruition. Nothing more isneeded.

The duality of joy and sorrow is referred to in

this Sutra. This duality indeed arises due toexternal circumstances. These have a beginning

and an end and these pertain only to the mindand not the atma. The atma is eternal. And its

very nature is of supreme eternal bliss.

I am neither the enjoyed nor the enjoyer, norenjoyment. What is enjoyed indeed is an

object. So this implies that the atma is not anobject. The enjoyer is one who performs anaction. It is a doer. So this also implies that the


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atma is not a doer. Enjoyment is an act.

However the atma is not an act.

I have no possibility of death, nor distinction ofcaste. I have no father, nor mother. I have no

birth. I have no relations, no friend, no guru,and no disciple. I am the Supreme

Auspiciousness of the form of consciousness-

bliss. I am the auspiciousness.

All the relationships exist only as long as aperson looks upon himself as the body-mindrealm. Or, identifies with the ephemeral body-

mind realm! The atma is eternal and therefore

it is never born and never dies.

I am unconditioned and therefore free from allattributes. I am formless. I am all-pervading. I

am beyond the organs. I am ever the same.There is neither bondage nor liberation for me. I

am the Supreme Auspiciousness of the formof consciousness-bliss. I am the auspiciousness.

The atma is not conditioned or limited by the

body and mind. The atma, being identical withBrahman, is all-pervading eternal and

changeless. Bondage is nothing butidentification with the body and mind. Thisarises due to ignorance of our real nature. When


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this ignorance vanishes with the awareness of

our real nature it will be realized that therenever was any bondage at all. It simply appears

to be. It is not as if everyone is in bondage andbecomes liberated on attaining to awareness.

Everyone is in reality none other than the

supreme Brahman even before the dawn of

awakening. Liberation is not the outcome of anew state never existed earlier. Insteadliberation is only the realization that one hasalways been Brahman but has been wronglyidentifying himself as a limited being.

This can be understood by taking the classicexample of the rope being mistaken for a snake.

When a light is brought and it is found thatthere is only a rope, no one will say that there

was previously a snake, but now there is only arope. Similarly it is erroneous to say that there

was previously bondage and after the dawn ofknowledge there is liberation. This freedom is

our essential nature. In reality there is neitherbondage nor liberation, but both are attributed

to the Jiva due to ignorance.


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VIDEO LINKS OF CHANTINGS OF NIRVANA

SHATKAM OF SHANKAR

http://www.youtube.com/watch?v=0i_7ge0Ed0Q

http://www.youtube.com/watch?v=LxrsdxGK3K8

॥ निर्वाण षटकम्॥ nirvana shatkam of shankar

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