NirvanaShatkam- The Essense of Vedanta by Shankaracharya

The Atma_shatkam (Devanāgarī: आत्मषट्कम्) is also known as Nirvana Shatkam (Devanāgarī: निर्वाणषट्कम्) and by other variations of these names. It is a śloka in six stanzas written by the great Ādi Śaṅkara (first Shankaracharya) summarizing the basic teachings of Advaita Vedanta, or the Hindu teachings of non-dualism. It was written around 788-820 CE. He mastered the Vedas by the age of 6. This shows he is a re-incarnation, as Vedas take a whole lifetime to master.

When a young boy of eight (Adi Sankara), while wandering in the Himalayas, seeking to find his Guru, he encountered a sage who asked him, "Who are you?". The boy answered with these stanzas, which are known as "Nirvana Shatakam" or Atma Shatakam".

The sage the boy was talking to was Swami Govindpada Acharya, who was, indeed, the teacher he was looking for. These few verses can be of tremendous value to progress in contemplation practices that lead to Self-Realization.

"Nirvana" is complete equanimity, peace, tranquility, freedom and joy. "Atma" is the True Self.

The speaker of the poem is nominally Śiva, but it is generally seen as a statement by a knowing person of identity with Śiva or Brahmān. The speaker lists in the earlier verses what he (or Brahmān) is not. He is not body or mind, nor the things that attach them to each other and to the world, including the intellect, the senses, the practices of life, the occurrences of life such as birth and death. In the last verse he says that he permeates the universe, and that he is consciousness, bliss and the soul, and by implication, the Atman and Brahmān.

निर्वाण षटकम् (मूल संस्कृत)	निर्वाण षटकम् (हिंदी भावानुवाद)	NirvanaShatkam (English)
मनोबुद्ध्यहंकारचित्तानि नाहं न च श्रोत्रजिह्वे न च घ्राणनेत्रे।न च व्योमभूमिर्न तेजो न वायुः चिदानंदरूपः शिवोऽहं शिवोऽहम्॥१॥	मैं मन, बुद्धि, अहंकार और स्मृति नहीं हूँ, न मैं कान, जिह्वा, नाक और आँख हूँ। न मैं आकाश, भूमि, तेज और वायु ही हूँ, मैं चैतन्य रूप हूँ, आनंद हूँ, शिव हूँ, शिव हूँ ॥१॥	I am not mind, intellect, ego or repository of memories. I am not ear, tongue, nose or the eyes. I am not space, earth, fire or air. I am of the form of aliveness, eternal bliss, auspiciousness. I am Shiva. ॥1॥
न च प्राणसंज्ञो न वै पञ्चवायुः न वा सप्तधातुर्न वा पञ्चकोशाः।न वाक्पाणिपादं न चोपस्थपायू चिदानंदरूपः शिवोऽहं शिवोऽहम् ॥२॥	न मैं मुख्य प्राण हूँ और न ही मैं पञ्च प्राणों (प्राण, उदान, अपान, व्यान, समान) में  कोई हूँ, न मैं सप्त धातुओं (त्वचा, मांस, मेद, रक्त, पेशी, अस्थि, मज्जा) में कोई हूँ और न पञ्च कोशों (अन्नमय, मनोमय, प्राणमय, विज्ञानमय, आनंदमय) में से कोई, न मैं वाणी, हाथ, पैर हूँ और न मैं जननेंद्रिय या गुदा हूँ, मैं चैतन्य रूप हूँ, आनंद हूँ, शिव हूँ, शिव हूँ ॥२॥	I am not principal life force (prana) or any of the five pranas (Prana, udana, apana, vyan, saman). I am not any of the seven constituents (skin, flesh, fat, blood, muscle, bone, marrow) of the body or any of the five sheaths (annamaya, manomaya, pranamaya, vigyanmaya, anandmaya). I am not speech, hands, feet, genitals or anus. I am of the form of aliveness, eternal bliss, auspiciousness. I am Shiva. ॥2॥
न मे द्वेषरागौ न मे लोभ मोहौ मदो नैव मे नैव मात्सर्यभावः।न धर्मो न चार्थो न कामो न मोक्षः चिदानंदरूपः शिवोऽहं शिवोऽहम्॥३॥	न मुझमें राग और द्वेष हैं, न ही लोभ और मोह, न ही मुझमें मद है न ही ईर्ष्या की  भावना, न मुझमें धर्म, अर्थ, काम और मोक्ष ही हैं, मैं चैतन्य रूप हूँ, आनंद हूँ, शिव हूँ, शिव हूँ ॥३॥	I am devoid of aversion, attachment, greed, delusion, pride or jealousy. I am beyond four major goals of life, righteousness, wealth, pleasure or liberation. I am of the form of aliveness, eternal bliss, auspiciousness. I am Shiva. ॥3॥
न पुण्यं न पापं न सौख्यं न दुःखम् न मंत्रो न तीर्थ न वेदा न यज्ञाः।अहं भोजनं नैव भोज्यं न भोक्ता चिदानंदरूपः शिवोऽहं शिवोऽहम्॥४॥	न मैं पुण्य हूँ, न पाप, न सुख और न दुःख, न मन्त्र, न तीर्थ, न वेद और न यज्ञ, मैं न भोजन हूँ, न खाया जाने वाला हूँ और न खाने वाला हूँ, मैं चैतन्य रूप हूँ, आनंद हूँ, शिव हूँ, शिव हूँ ॥४॥	I am beyond virtues, sins, joy or sorrow. I am beyond mantras, pilgrimage, Vedas or yagyas. I am not food, eatable, or its eater. I am of the form of aliveness, eternal bliss, auspiciousness. I am Shiva. ॥4॥
न मे मृत्युशंका न मे जातिभेदः पिता नैव मे नैव माता न जन्म।न बन्धुर्न मित्रं गुरुर्नैव शिष्यः चिदानंदरूपः शिवोऽहं शिवोऽहम् ॥५॥	न मुझे मृत्यु का भय है, न मुझमें जाति का कोई भेद है, न मेरा कोई पिता ही है, न कोई माता ही है, न मेरा जन्म हुआ है, न मेरा कोई भाई है, न कोई मित्र, न कोई गुरु ही है और न ही कोई शिष्य,  मैं चैतन्य रूप हूँ, आनंद हूँ, शिव हूँ, शिव हूँ ॥५॥	I have no fear of death or distinction of caste. I have no father or mother. I am unborn. I have no brothers, friends, master or disciples. I am of the form of aliveness, eternal bliss, auspiciousness. I am Shiva. ॥5॥
अहं निर्विकल्पो निराकाररूपः विभुर्व्याप्य सर्वत्र सर्वेन्द्रियाणाम्।सदा मे समत्वं न मुक्तिर्न बन्धः चिदानंदरूपः शिवोऽहं शिवोऽहम्॥६॥	मैं समस्त संदेहों से परे, बिना किसी आकार वाला, सर्वगत, सर्वव्यापक, सभी इन्द्रियों को व्याप्त करके स्थित हूँ, मैं सदैव समता में स्थित हूँ, न मुझमें मुक्ति है और न बंधन, मैं चैतन्य रूप हूँ, आनंद हूँ, शिव हूँ, शिव हूँ ॥६॥	I am beyond all doubts, formless, all-pervading, everywhere and surround all sense organs. I am always established in equanimity. There is no liberation or bondage in me. I am of the form of aliveness, eternal bliss, auspiciousness. I am Shiva.॥6॥

English Transliteration:

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 Va Pancha Koshah
Na Vaak Paani Paadau Na Chopasthapaayuh, Chidaananda Rupah Shivoham Shivoham

Na Me Dvesha Raagau Na Me Lobha Mohau, Mado Naiva Me Naiva Maatsarya Bhaavah
Na Dharmo Na Chaartho Na Kaamo Na Moksha, Chidaananda Rupah Shivoham Shivoham

Na Punyan Na Paapan Na Saukhyan Na Dukham, Na Mantro Na Tirthan Na Vedaah Na 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 Naiva Shishyah, Chidaananda Rupah Shivoham Shivoham

Aham Nirvikalpo Niraakaara Rupo, Vibhutvaaccha Sarvatra Sarvendriyaanaam
Na Chaa Sangatan Naiva Muktir Na meyah Chidananda Rupah Shivoham Shivoham

Compact meaning from geetganga.org :

1) I am not mind, nor intellect, nor ego, nor the reflections of inner self. I am not the five senses. I am beyond that. I am not the ether, nor the earth, nor the fire, nor the wind (i.e. the five elements). I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness. 

2) Neither can I be termed as energy (Praana), nor five types of breath (Vaayu), nor the seven material essences (dhaatu), nor the five coverings (panca-kosha). Neither am I the five instruments of elimination, procreation, motion, grasping, or speaking. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness. 

3) I have no hatred or dislike, nor affiliation or liking, nor greed, nor delusion, nor pride or haughtiness, nor feelings of envy or jealousy. I have no duty (dharma), nor any money, nor any desire (refer: kama), nor even liberation (refer: moksha). I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness. 

4) I have neither virtue (punya), nor vice (paapa). I do not commit sins or good deeds, nor have happiness or sorrow, pain or pleasure. I do not need mantras, holy places, scriptures, rituals or sacrifices (yajna). I am none of the triad of the observer or one who experiences, the process of observing or experiencing, or any object being observed or experienced. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness. 

5) I do not have fear of death, as I do not have death. I have no separation from my true self, no doubt about my existence, nor have I discrimination on the basis of birth. I have no father or mother, nor did I have a birth. I am not the relative, nor the friend, nor the guru, nor the disciple. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness. 

6) I am all pervasive. I am without any attributes, and without any form. I have neither attachment to the world, nor to liberation. I have no wishes for anything because I am everything, everywhere, every time, always in equilibrium. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness. 

Source List:   1. Wikipedia  page
                         2. geetganga.org
                         3. vedicscripturesinc (google site)

Adi Shankara: jnanadeva tu kaivalyam (“ज्ञानादेव कैवल्यम्”)

Adi Shankara said, 

jnanadeva tu kaivalyam prapyate yena muchyate

“ज्ञानादेव कैवल्यम्” means…

 'Only through knowledge one attains liberation.'

 'Only through knowledge one attains liberation.'

‘Only the Knowledge of Self bestows Final Liberation’

 Regards,

 Vineet Ramananda

Bhaja Govindam

By Adi Shankaracharya

bhaja govindam bhaja govindam
bhaja govindam müãhamate,
samprápte sannihite kále
na hi na hi rakúati dukøòkaraïe.(1)

Adore the Lord, adore the Lord, adore the Lord, O fool! when the appointed time (for departure) comes, the repetition of grammatical rules will not, indeed, save you.

müãha jahèni dhanágamatøúïám
kuru sadbuddhim manasi vitøúïám,
yal-labhase nijakarmopáttam
vittam tena vinodaya cittam.(2)

O fool! leave off the desire for accumulation of wealth; create in the mind, thoughts about Reality, devoid of passion. What you get - i.e. what you have achieved through your past deeds - with that, satisfy your mind.


nárèstanabharanábhèdeùam
døúûvá má gá moháveùam,
etan-mámsavasádi-vikáram
manasi vicintaya váram váram.(3)

Seeing the seductive female form, do not fall prey to frenzied delusion. That (female form) is (but) a modification of flesh and fat. Think well thus in your mind and again and again.


nalinèdalagatajalam atitaralam
tadvaj-jèvitam atiùayacapalam,
viddhi vyádhy-abhimána-grastam
lokam ùokahatam ca samastam.(4)

The water on the lotus-leaf is very unsteady; so also is life extremely unstable. Know that the entire world is devoured by disease and conceit, and smitten with sorrow.

yávad-vittopárjana-saktas-
távan-nija-pariváro raktaç
paùcáj-jivati jarjara-dehe
vártam kopi na pøcchati gehe.(5)

As long as you have the ability to earn money, so long will your dependents be attached to you. After that, when you live with an infirm body no one world even speak to you a word.


yávat-pavano nivasati dehe
távat-pøcchati kuùalam gehe,
gatavati váyau dehápáye
bháryá bibhyati tasmin káye.(6)

As long as there is breath in the body, so long people in the household ask about one's welfare. Once the breath leaves, on the destruction of the body, the dependents dread that very same body.

bálastávat kriãásaktas-
taruïastávat taruïèsaktaç
vøddhastávac-cintásaktaç
pare brahamïi ko'pi na saktaç(7)

When a boy, one is attached to sport; when a youth, one is attached to as young woman; when old. one is attached to anxiety; to the supreme Brahman, no one, alas, is attached!

ká te kánte kaste putraç
samsáro'yam atèva vicitraç,
kasya tvam kaç kuta áyátas-
tattvam cintaya tadihaq, bhrátah.(8)

Who is your wife? Who is your son? Exceedingly wonderful, indeed, is this empirical process! Of whom are you? Who are you? Whence have you come? O brother, think of that truth here.

Satsañgatve nissañgatvam
nissañgatve nèrmohatvam
nirmohatve niùcalitatvam
niùcalitatve jèvanmuktiç.(9)

Through the company of the good, there arises non-attachment; through non-attachment, there arises freedom from delution; through delusionless-ness, there arises steadfastness; through steadfastness, there arises liberation in life.

Vayasi gate kaç kámavikáraç
Ùuúke nire kaç kásáraç
kúiïe vitte kaç pariváro
iòáte tattve kaç samsáraç.(10)

When youth is spent, what lustful play is there? When the water has evaporated, what lake is there? When the money is gone, what dependents are there? When the truth is known, what empirical process is there?

má kuru dhanajanayauvanagarvam
harati nimeúát kalaç sarvam,
máyámayam idam akhilam hitvá,
brahmapadam tvam praviùa viditvá.(11)

Do not be proud of wealth, kindred, and youth; Time takes away all these in a moment. Leaving aside this entire (world) which is of the nature of an illusion, and knowing the state of Brahman, enter into it.

dinayáminyau sáyam prátaç
ùèùiravasantau punar-áyátaç
kálaç krèãati gacchaty-áyus-
tapapi na muòcaty-áùaváyuç.(12)

Day and night, dusk and dawn, winter and spring come repeatedly; Time sports, life is fleeting; yet one does not leave the winds of desire.

ká te kántá-dhana-gata-cintá
vátula kim tava násti nivantá
trijagati sajjana sañgatir eká
bhavati bhavárïava-taraïe nauká.(13)

Why worry about wife, wealth, etc., O crazy one; is there not for you the one who ordains? In the three worlds, it is only the association with good people that can serve as the boat that can carry one across the sea of birth.


jaûilo muïãi luòchitakeùaç
káúayámbarabahukøtaveúaç
paùyannapi ca na paùyati müãho
hyundaranimittam bahukøtaveúaç.(14)

The ascetic with matted lock, the one with his head shaven, the one with hairs pulled out one by one, the one who disguises himself variously with the ochre-coloured robes - such a one is a fool who, though seeing, does not see. Indeed, this varied disguise is for the sake of the belly.

aïgam gallitam palitam muïãam
daùanavihinam játam tuïãam
vøddho yáti gøhitvá daïãam
tadapi na muòcaty-áùapiïãam.(15)

The body has become decrepit; the head has turned grey; the mouth has been rendered toothless; grasping a stick, the old man moves about. Even then, the mass of desires does not go.

agre vanhiç pøúûhe bhánü
rátrau cubuka-samarpita-jánuç
karatalabhikúas tarutalavásas
tapadi na muòcaty-áùapáùaç.(16)

In front, there is fire; at the back, there is the sin; in the night, (the ascetic sits) with the knees stuck to the chin; he receives alms in his palms, and lives under the trees; yet the bondage of desire does not leave him.

kurute gañgáságaragamanam
vrataparipálnam athava dánam,
jòánavihènaç sarvamatena
muktim na bhajati janmaùatena.(17)

One goes on pilgrimage to the place where the Gañgá joins the sea; or observe the religious vows with care; or offers gifts. But if he be devoid of knowledge, he does not gain release-according to all schools of thought-even in a hundred lives.

suramandiratarumülanivásaç
ùayyá bhütalam ajinam vásaç
sarvaparigrahabhogatyágaç
kasya sukham na karoti virágaç.(18)

Living in temples or at the foot of trees, sleeping on the ground, wearing deer-skin, renouncing all possessions and their enjoyment - to whom will not dispassion bring happiness?

yogarato vá bhogarato vá
sañgarato va sañgavihènaç
yasya brahmaïni ramate cittam
nandati nandati nandaty-eva.(19)

Let one practice concentration; or let one indulge in sense-enjoyment. Let one find pleasure in company; or in solitude. He alone is happy, happy, verily happy, whose mind revels in Brahman.

bhagavadgètá kiòcid-adhitá
gañgáialalavakaïiká pètá,
sakûød-api yena murári-samarcá
kriyate tasya yamena na carcá.(20)

For him, who has studied the Bhagavadgitá even a little, who has drunk a drop of the Gañgá-water, and who has performed the worship of the Destroyer of the demon Mura (viz. Ùri Køúïa) at least once, there is no tiff with Yama (the lord of death).

punarapi jananam punarapi masraïam
punarabi jananè-jaûhare ùayanam,
iha samsáre bahu-dustáre
køpaya' páre páhi muráre.(21)

Repeated birth, repeated death, and repeated lying in mother's womb - this transmigratory process is extensive and difficult to cross; save me, O Destroyer of Mura (O Køúïa), through your grace!

rathyá-carpata-viracita-kanthaç
puïyápuïya-vivarjita-panthaç,
yogi yoga-niyojita-citto
ramate bálonmattavad-eva.(22)

He who wears a dress made of rags that lie about in the streets, he who walks in the path that is beyond merit and demerit the yogin whose mind is given up to yoga revels (in Brahman) just as a child or as a mad-man.

kastvam ko'ham kuta áyátaç
ká me jananè ko me tátaç,
iti paribhávaya sarvam asáram
viùvam tyaktvá svapnavicáram.(23)

Who are you? Whom am I? Whence have I come? Who is my mother? Who, my father? Thus enquire, leaving aside the entire world which is comparable to a dream, and is essenceless.

tvayi mayi cányatraiko viúïur-
vyartham kupyasi maasahiúïuç,
sarvasminnapi paùyátmánam
sarvatrotsøja bhedájòánam.(24)

In you, in me, and elsewhere too, there is but one Viúïu (God). Vainly do you get angry with me, being impatient. See the Self in all things, and leave off everywhere ignorance which is the cause of difference.

Ùatrau mitre putre bandhau
má kuru yatnam vigrahasandhau,
bhava samacittaç sarvatra tvam
vánchasyacirád yadi viúïutvam.(25)

Make no effort to be either at war with, or in league with, enemy, friend, son, or relative. If you want to attain the status of Viúïu (Godhood) soon, be equal-minded towards all things.

kámam krodham lobham moham
tyaktvá'tmánam bhávaya ko'ham
átmjòanavihèná muãhás
te pacyante narakanigüãháç.(26)

Leaving off desire, anger, greed, and delusion, make self-inquiry; who am I? They are fools who are without Self-knowledge; as captives in hell, they are tortured.

geyam gètánámasahasram
dhyeyam ùrèpatirüpam ajasram
neyam sajjana-sañge cittam
deyam dènajanáya ca vittam(27)

The Bhagavadgètá and the Sahasranáma should be sung; the form of the Lord of Lakúmè (Viúïu) should always be meditated on; the mind should be led to the company of the good; and wealth should be distributed among the indigent.

sukhataç kriyate rámábhogaç
paùcáddhanta ùarère rogaç
yadyapi loke maraïam ùaraïam
tapapi na muòcati pápácaraïam.(28)

One easily takes to carnal enjoyment afterwards, lo, there is disease of the body. Although, in the world, death is the refuge, even then one does not relinquish sinful ways.

artham anartham bhávaya nityam
násti tataç sukhaleùaç satyam
putrádapi dhanabhájam bhètiç
sarvatraiúá vihitá rètiç.(29)

`Wealth is no good'; thus reflect always; there is not the least happiness therefrom; this is the truth. For the wealthy, there is fear even from a son; everywhere this is the regular mode.

práïáyámam pratyáháram
nityánityavivekavicáram,
jápyasametasamádhividhánam
kurvavadhánam mahadavadhánam.(30)

The regulation of breath, the withdrawal of the senses (from their respective objects), the inquiry consisting in the discrimination between the eternal and the non-eternal, the method of mind-control associated with the muttering of mantras - perform these with great care.

gurucaraïámbuja-nirbhara-bhaktaç
samsárád-acirád-bhava muktaç
sendriya-mánasa-niyamád-evam
drakúyasi nijahødayasthqam devam.(31)

Being devoted completely to the lotus-feet of the Master, become released soon from the transmigratory process. Thus, through the discipline of sense and mind-control, you will behold the Deity that resides in your heart.