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Swami Viditatmananda Saraswati
Arsha Vidya Gurukulam Saylorsburg, PA
Ātmaśañakam The Stotram
manobuddhyahaïkāracittāni nāha§ na ca śrotrajihve na ca ghrāõanetre | na ca vyomabhūmiþ na tejo na vāyuþ cidānandarūpaþ śivo'ha§ śivo'ham || 1|| I am not the mind, intellect, memory or ego; neither am I the ears nor the tongue. I am not the nose, the eyes, space, earth, fire or wind. I am of the nature of consciousness and limitlessness. I am Śiva, the auspicious. I am Śiva, the supreme auspiciousness. na ca prāõasañjño na vai pañcavāyuþ na vā saptadhāturna vā pañcakośaþ | na vāk pāõipādau na copasthapāyū cidānandarūpaþ śivo'ha§ śivo'ham || 2|| I am neither the life breath, nor the five prāõas. I am not the seven constituents of the body or even the five sheaths. I am not the organ of speech, the hands or legs, nor the genitals or the anus. I am of the nature of consciousness and limitlessness. I am Śiva, the auspicious. I am Śiva, the supreme happiness. na me dveùarāgau na me lobhamohau mado naiva me naiva mātsaryabhāvaþ | na dharmo na cārtho na kāmo na mokùaþ cidānandarūpaþ śivo'ha§ śivo'ham || 3|| I do not have likes, dislikes, greed and delusion. I do not have pride, neither do I have jealousy. I do not have pursuit of dharma, artha, kāma or mokùa. I am of the nature of consciousness and limitlessness. I am Śiva, the auspicious. I am Śiva, the supreme happiness. na puõya§ na pāpa§ na saukhya§ na duþkha§ na mantro na tīrtha§ na vedā na yajñāþ | aha§ bhojana§ naiva bhojya§ na bhoktā cidānandarūpaþ śivo'ha§ śivo'ham || 4|| I have neither puõya nor pāpa, nor happiness nor sorrow, nor do I have the mantra, the holy place, the Vedās or fire rituals. I am neither an experience nor the object of experience, or even the one who experiences. I am of the nature of consciousness and limitlessness. I am Śiva, the auspicious. I am Śiva, the supreme happiness. na me mçtyuśaïkā na me jātibhedaþ pitā naiva me naiva mātā na janma | na bandhurna mitra§ gururnaiva śiùyaþ cidānandarūpaþ śivo'ha§ śivo'ham || 5|| I have no fear of death, nor caste differences. I have no father, mother, or birth. I have no relative, friend, teacher or student. I am of the nature of consciousness and limitlessness. I am Śiva, the auspicious. I am Śiva, the supreme happiness. aha§ nirvikalpo nirākārarūpo vibhurvyāpya sarvatra sarvendriyāõām | sadā me samatva§ na muktirna bandhaþ cidānandarūpaþ śivo'ha§ śivo'ham || 6|| I am free of thoughts, and free of forms. I am connected to all sense organs as I pervade everything and am everywhere. I am ever changeless. There is no freedom or bondage in me. I am of the nature of consciousness and limitlessness. I am Śiva, the auspicious. I am Śiva, the supreme happiness.
the scriptures or teachers tell us who we are. In the dream state too. and sometimes a king. I know myself as a happy person or as an unhappy person. an employee. If there is nothing around me. Sometimes I say I am happy. a father or a spouse. a colleague or a friend. in six verses. do I know myself without these relationships. sometimes I say I am sad.Introduction This stotra is written by Śrī Śaïkarācārya. is I myself. then who am I? During every moment of the waking state. sometimes a minister. Thus I seem to know myself differently. www. The way I introduce myself seems to be different at different times. I am related to something or somebody. The experience of the dream state is similar to that of the waking state. At no point in the waking state. I am a manager. etc. if I am not related to something. I answer differently. Is it not something similar to an actor who is constantly changing his costume? Sometimes the actor is a beggar. A sañakam is a group of six verses. Who am I without these costumes or relationships? I have no opportunity to know myself because I am always related to something or somebody in the waking state.org 3 .AVGsatsang. Every time someone asks me who I am. Like an actor assuming different costumes and appearing differently. At home. I am a son. I also keep wearing different mental costumes. It describes who I am. I seem to identify myself with not who I really am. so I always know myself only in relation to something or the other. Don’t I know myself? Is it necessary for someone else to say who I am? Perhaps I know myself alright. When I am fast asleep. almost every moment. at work. Isn’t it interesting that someone else has to tell us who we are? You would think that the one who is most qualified to say who I am. I do not know anything at all. sometimes I say I am successful and sometimes I say I have failed. but who I am relative to someone or something around me. The Ātmaśañakam describes the nature of the ātmā or the self. but it is possible that I do not know myself as I really am! Since this possibility exists. other than me. All of these designations of mine are derived from something that is other than me.
I know it as something different from me. water and earth. know that earth is there. the subject. the interesting question is. In this manner. The five elements are space. air. Thus. therefore. fire. This couch makes sound. The quality of earth is smell.org 4 . that of which this body is made. The quality of air is touch. the subject-object division is quite clear to me. I can touch it. there is space. wherever there is smell. or the object. therefore there is air. For instance. That which is an object of my knowledge is called ‘object’ and the one who knows the object is called ‘subject’. Everything that I know is an object and I.AVGsatsang. am the subject. know that water is there. who know these objects. The quality of water is taste. The quality of fire is color. Usually the subject-object distinction is very clear. However.Who am I. How do I know these elements? The quality of space is sound. Really speaking. wherever there is color. I never commit the error of taking an object to be me. is the same stuff of which this couch is made. The basic components are the same. know that air is there. It is an object of my knowledge. I am sure it has a taste. Anything that is outside the boundary of this body is an object. if anything can be touched. therefore there is fire. all objects have these five elements in one proportion or the other. therefore there is water. under normal conditions. who know these objects. In what category would this body fall? Is it an object or the subject? It is an object because it is known to me. “Is this body the subject or an object?” What makes this clock an object? That the clock is something that is known to me. without these costumes? We need the help of the scriptures and teachers to tell us this. as clearly as I know this couch or this microphone. if anything makes a sound. therefore there is space. wherever there is taste. I never imagine that I am the couch or the microphone. And I. am the subject. We can divide the whole creation or existence into two simple categories: I. It has a smell. I www. It has color. Perhaps some kind of a mistake is being made in concluding who I am. This body is made up of five elements and this couch is also made up of the same five elements. I know that this couch or this microphone is an object. therefore there is earth in it. know that fire is there. and that which is other than me. How about the body? It makes sound. know that space is there.
If I don’t call this couch I or me. Therefore there is a need to know myself correctly. www. therefore. there is air. What is the difference between this body. which is really an object. you need to perform a discriminative analysis to separate the subject from the object. the element earth is also there. or I the subject. I take this body. therefore. but when it comes to the body itself. as being me. I am identifying myself with the body. There is smell. The discrimination between the subject and the object is very clear to me. Like separating the grain from the chaff. heavy etc. That is what is being done in these verses of the Ātmaśañakam. therefore. like the couch. with respect to all the objects outside of this body. That clarity is lost and I seem to commit an error. These are the properties of this body. there is water. the body is also made up of the five elements. there is no difference. therefore. there is fire. Whenever I identify myself as a man. It has a taste. in order that I come to know what I am. short. It has a brownish color. heavy etc.. What is needed is discriminative knowledge so that one can discriminate between the subject and the object. the nature of I and whatever is not I. Śrī Śaïkarācārya brings to our attention. as fair.AVGsatsang.org 5 .can touch my body. It becomes necessary to know what I am not. Thus. should I call my body me? I say that I am a man and that I am fair. this sense of discrimination seems to be lost. and this couch on which I am sitting? Technically. Both are objects of my knowledge. short.
When we are thinking about the past or reflecting upon something. fire or wind. when there is judgment. Can I then say that I am those modes of the mind? It cannot be. While it is one mind alone. we sometimes get a doubt whether we locked the door of the house. cittam na aham. it is called ahaïkāraþ. I am Śiva. or when the mind understands. “I did it”. When the mind asserts. however. or different modes of the mind.org 6 . Similarly. The state of mind when we are not able to make a decision. It is easy to declare what I am not. because I am aware of them. We go back and make sure that the door is locked. space. I am Śiva. reflecting upon something or remembering something from the past. In Vedānta.AVGsatsang. or vacillating. I am aware of all these different modes of mind. the auspicious. Therefore. we are aware of our deciding faculty. the eyes. we are aware of our cittam. it is called buddhiþ. ahaïkāraþ. buddhiþ. When the mind is vacillating. I am not the mind. I am not the nose. the cittam and the ahaïkāraþ. When the mind is deciding. the mind is divided into four faculties. neither am I the ears nor the tongue. Manaþ. the manaþ. we call it manaþ. intellect. I am of the nature of consciousness and limitlessness. performs different functions and therefore gets different designations. the supreme happiness. the buddhiþ. When the mind reaches the decision one way or the other. For example. I am not that which is an object of my knowledge. memory or ego. It is a simple rule that the knower of a pot is different from the pot. when we are in doubt. earth. it. Nāham. or doubting. it is called cittam. All of these. we are aware of it. or when we are vacillating is called manaþ. When you are thinking. the knower of the body is different from the body.Verse 1 manobuddhyahaïkāracittāni nāha§ na ca śrotrajihve na ca ghrāõanetre | na ca vyomabhūmiþ na tejo na vāyuþ cidānandarūpaþ śivo'ha§ śivo'ham || 1|| I am not the mind. I am different www. are nothing but different states of the mind. This is similar to calling someone a father when he performs in one capacity and a driver or a cook when he performs in a different capacity. I am not. When the mind is in doubt. When we make a decision. it is called buddhiþ.
you are silent. If I can assert this much.” “No.AVGsatsang. We have five organs of perception: the ears which perceive sound. I am not. the restless mind. restless. Why do you say you are agitated?” “I know I am agitated. Therefore. When we are agitated. You will be able to see that you were not that doubting mind.” “But Swamiji. the skin which perceives touch. you are silent. “Swamiji. and not you. cittam. and I know it.” “You say that your mind is agitated. We identify with our sense organs.” “No.” “No. How can you say ‘you’ are agitated?” So. the eyes which perceive color. I am agitated.” “Swami. buddhiþ. the tongue which perceives taste. then both of us will be agitated. imagine the state of mind which was agitated.org 7 . You will be able to see that it was the mind which was agitated.” “But Swamiji. keep a few extra minutes for meditation of this kind. You are then the knower of the agitated mind.” “How do you say it?” “Because my mind is agitated. you are silent. you are different from the agitated mind. I am very agitated. I am very restless and agitated. ahaïkāraþ. because you can very clearly objectify those things in your mind. and the nose which www. Imagine an incident when you were agitated. agitated. After japa or prayers.from them. Now Śrī Śaïkarācārya goes a step further. Imagine a situation when you were in doubt. I am not. The verses of the Ātmaśañakam are excellent for meditation.” “Ok. if you say that once more. That is what Śrī Śaïkarācārya says in na aham manaþ. Thus we will learn that we are not the manaþ or the buddhiþ or the cittam or the ahaïkāraþ. particularly when your mind is relaxed and quiet. 99% of my problems are solved. it is not possible to declare that I am not the mind.
In the same way. Śrotram means ear. It is quite alright. Na ca śrotrajivhe na ca ghrāõanetre. which is quite different from me. How does the person know that he cannot hear through that one ear? Because the ear is something known to him! Similarly we know if our eyes are not able to see properly. I forget my own identity. I seem to experience the very thing that is going on there! Similarly. Are these organs of perception the objects of my knowledge? Am I aware of them? Sometimes we find that someone does not hear through one of his ears. I become sad. I think I am agitated. different thoughts are going on in my mind. can I then say that I am the eyes or that I am the ears or the nose? The knower of these faculties is different from those faculties. The mind can be compared to a movie. But. I forget that I am just a spectator and that what I am watching is a movie. when we identify with a tragedy in a movie. when the eyes are blind. I am aware of the condition of all my organs of perception.AVGsatsang.org 8 . If I am aware of them. There are five kinds of objects in the world and we have been gifted with gaining the experience of these objects with our five organs of perception. don’t tears roll down our eyes? It illustrates the phenomenon called identification. For instance. I am aware of the condition of my eyes. Different scenes are going on in the movie. I am not any of these organs of perception. ghrāõam means nose. Thus. take the mind to be myself. That my eyes cannot see properly or can see very clearly is known to me. I say I am blind. because I am clearly aware of them.perceives smell. though. I forget that I am a spectator of the mind. and netram means eye. and become only as good as the mind. www. Similarly. jihva means tongue. Sometimes we are so engrossed in something else that we forget ourselves. to say that my eyes are blind or that my ears are deaf. When the mind becomes sad. That statement indicates that I am identifying myself with the eyes. We are not even aware that we are committing this kind of an error. I identify so closely with my mind that when the mind gets agitated. I identify with my senses of perception.
AVGsatsang. like a car. Only. Similarly. air. what is meant here is that I am not the body. Therefore. fire. Your attitude should be such that you say. the bicycle is mine but I am not the bicycle. do not identify with them. but you are not it. I am awareness. Yes. Therefore. I should keep it in good order. Ānanda means I am willing to accept that I am awareness. and therefore Śrī Śaïkarācārya says that I am not the body which is made up of the five elements. the body is an instrument and is given to me for accomplishing a certain purpose. I need not decorate it if I do not want to.. Bhūmiþ is earth. Cit means awareness. water and earth. appreciate that the body-mind-sense complex is yours. I should thus look after it as much as I would look after my clock or my car or my fountain pen. An extreme preoccupation with the body need not be there. Vyoma is space. Add water. Cidānandarūpaþ śivo'ha§ What is cidānanda? happiness. is a tool with which to perform certain functions. Similarly. I am not the body. But then I do say that I am the body. Vāyuþ is air. it does not mean that I hate the clock or do not take care of it when it needs some repair. Then who are you? śivo'ham. which is made up of these five elements. Tejaþ is fire. space. or. I look after it as such. I am none of these five elements viz. The body and the organs of perception are meant for enjoyment. the car is mine but I am not the car.Na ca vyomabhūmiþ na tejo na vāyuþ. but then I possess the body. It is not necessary to declare that I am not this couch because I do not commit the error of taking the couch to be myself. and it is a very useful equipment. Enjoy the body. I am happiness. Just because I am not this clock. Therefore. It does not mean that I should hate the body or stop taking care of it. Nobody says that they are these five elements. The clock is an instrument and serves a certain purpose. but at the same time this body. An error is committed with reference to the body. the element missed in this enumeration. www. It is necessary to point out only where the error is committed. it is a very beautiful creation. The mind is also meant for enjoyment.org 9 . but how can I be happiness? That is very hard for me to accept.
I am www. That boundless ocean of awareness am I! Śivo’ham. When I say I have no form. Don’t think that light means light is similar to that which the light-bulb provides. Everything else is an object of my knowledge. because there is no boundary and nothing limits it. that I am? It is not 5’10”. therefore. non-attachment. purity.org 10 . in that I am aware of this body. That form stands for the principle represented by Lord Śiva and helps us visualize that principle. I am of the nature of the light of awareness that illumines the mind. which is complete. I am the awareness. What is the shape of this awareness. That weight also belongs to the body. This sense of completeness alone. is called ānanda or happiness. how far do I reach out? Where is my boundary? Am I confined merely to the boundaries of the body? If so. I am aware of the sense organs. it is in this light of awareness! All that I am. Cidānandarūpoham. I am like an ocean. Every form is known to me. In what light do I know the conditions of the body? Again. I am that awareness. don’t you feel happy? When you get what you wanted. weightless and height-less. What is the nature of the awareful being? It is plain and simple awareness. austerity.AVGsatsang. Although Lord Śiva is represented in a certain form. I am aware of the mind and the world around me. is plain and simple awareness. What is its weight? It is not 155 lbs. who am I? I am formless. When you feel complete. In what light do I know the different modes of the mind? It is in this light of awareness. I am not anything that is known to me. ‘I’ has no limitation at all. All such measurements of length. means the awareness because of which I know things. What does Lord Śiva represent? He is the embodiment of renunciation. he is not really confined to that form. I am the one who illumines these properties.I have no difficulty in accepting that I am an awareful being. where am I? The answer is: where am I not? Therefore. I would have a form. Light here. Therefore. I am the awareness. which has no boundary. If I am formless. breadth and weight are properties of the body. auspiciousness. ‘I’ does not have any form at all. how far do I reach? If I have no boundary. you feel a completeness of being at that moment. That height belongs to the body. In what light do I know the different states of the sense organs? It is in this light of awareness. Hence who am I? I am an awareful being. knowledge. it has no boundary. I am complete and I have no boundaries at all. happiness.
non-attachment. the auspicious. austerity. auspiciousness.the nature of that renunciation. Similar pattern of negation obtains in other verses also. purity. Repeat them in your mind when the mind is quiet. the fullness. knowledge. happiness.org 11 . You may memorize these verses. See the fact.AVGsatsang. www. the other verses become easy. and try to see their meaning. that you are Śiva. If you understand this verse clearly.
vāmanamāsīnam. Am I this breath? No. The ears bring in the knowledge in the form of sound and offer it to the ātma devatā. are bringing in different gifts and offering them to him. The same vāyuþ is given different names based on the different physiological functions. But I am not that prāõa. There is someone sitting within who pushes the air up and pulls the air down. the respiratory system. nor the genitals or the anus. I am not apāna. the air that comes in is called apānaþ. ears. The Na vai pañcavāyuþ.AVGsatsang. I can feel the breath going in and out of my nose. The ears are hearing at the moment. The air that goes out is called prāõaþ. I am not udāna. Prāõa means the vital air. What for? Do the ears hear for their own sake? No. My lungs are functioning like bellows all the time.. because of whom prāõa and apāna functions. I am that because of which these bellows are functioning. the ejecting system. apāna. And I am not samāna. who pushes the prāõa upward and impels the apāna inward.Verse 2 na ca prāõasañjño na vai pañcavāyuþ na vā saptadhāturna vā pañcakośaþ | na vāk pāõipādau na copasthapāyū cidānandarūpaþ śivo'ha§ śivo'ham || 2|| I am neither the life breath. I am aware of my breathing. Who am I? I am not the bellow. The air goes up and down. vyāna. namely. the auspicious. the breath. I am not prāõa. I am not. prāõa. udāna. That adorable lord is sitting in the middle of the body. I am not the seven constituents of the body or even the five sheaths. samāna. the supreme happiness. etc. I am not vyāna. I am not the organ of speech. I am of the nature of consciousness and limitlessness. the hands or legs.org 12 . the digesting and distribution system. Kañhopaniùad [2-2-3] says: ūrdhva§ prāõamunnayatyapāna§ pratyagasyati | madhye vāmanamāsīna§ viśve devā upāsate || All deities worship that adorable One sitting in the middle. nor the five prāõas. I am Śiva. the circulatory system. I am not any one of these different physiological systems because I am www. I am the self because of whom and for whom the prāõa or breath is functioning. I am Śiva. The eyes. the excretory system. It keeps us alive.
I am not the hands. These are the organs with which we perform actions. these systems are functioning. different actions are performed by the organs of actions. the inner skin. carma. which is the physical body. pāyūþ. and for whom. the manomayakośa or the sheath of the mind. the bone. www. I am not these organs of action also. I am not any of the seven dhatuþ or the constituents of the body. māmsa. the upper skin. upastha. vāk. Na vāk pāõipādau na copasthapāyūþ. asthi. the blood. majja the marrow. I am not the legs. and the ānandamayakośa or the sheath of bliss. I am none of the five kośas or sheaths. Na vā pañcakośaþ. They are tvak. the prāõamayakośa or the sheath of vital airs. Who am I? Cidānandarūpaþ śivo'ha§ śivo'ham. Vedānta talks about the five kośas: the annamayakośa or the sheath of food. rudhira. Here are the five organs of action. and medas. the flesh. pādau. I am the one because of whom and for whom.AVGsatsang. I am the one because of whom. pāõi. In the first verse we talked about the five organs of perception. I am not the anus. the vijñānamayakośa or the sheath of the intellect. I am not the genital organs. the fat. Na vā saptadhātuþ. I am not the organ of speech.org 13 .clearly the knower of these systems.
Eventhough for the purposes of vyavahāra. I am Śiva. Can space be connected to any object? Can it be connected to a pot? Space is unconnected. Rāga is attachment.AVGsatsang. awareness. There can also be disappointment in attachment. I do not have a characteristic or attribute. artha. and not in giving. I am attached to my son. When you enjoy giving. You must learn to distinguish between love and attachment.Verse 3 na me dveùarāgau na me lobhamohau mado naiva me naiva mātsaryabhāvaþ | na dharmo na cārtho na kāmo na mokùaþ cidānandarūpaþ śivo'ha§ śivo'ham || 3|| I do not have likes. but there is actually no relationship. I www. dislikes. which I am. As a matter of fact. unconnected to anything. the interaction with the world. and therefore. There is no relationship with the mind because I am totally asaïgaþ. but he does not care for me at all!” That means that there is an expectation of reward for what I have done. neither do I have jealousy. is unattached to anything. I am Śiva. there is happiness in the very act of offering. In love. it can be said that I am attached to tea. I am not even related to it. So also. I do not have a form. If my love also evaporates. and there is hurt. for instance. there is joy in giving. the supreme happiness. Not only am I not the mind. Na me dveùarāgau. In love. not love. there is demand. If you give and you expect something in return. kāma or mokùa. “I did so much for him. In attachment there is dependence. then your joy depends upon what is returned. and that someone does not love me in return. then it is an example of attachment. I do not have pride. but it is another thing to be attached to it. These rāga or likes and dveùa or dislikes are also not mine. unattached.org 14 . if I cannot do without my son. If I cannot do without a cup of tea. the auspicious. It is one thing to use a car. but the mind is not mine either. greed and delusion. I am of the nature of consciousness and limitlessness. I love someone. What is attachment? Attachment is the feeling that I cannot do without something. I do not have pursuit of dharma. you don’t care whether it is returned or not. I am not connected to anything at all. “Why should I bother. Attachment makes me dependent. we do say that this body and this mind are mine. if he does not care?”.
do not worry whether the other person returns the favor or not. Neither do they belong to me. This is what we have to ultimately accomplish in our lives. this is pure love.” when your mind is quiet and relaxed. I like something that satisfies my fancies. It is attachment because the other person failed to meet your expectation. “Does it mean I can do anything I like?” This question itself shows that rāga-dveùas are there. but very often. This is what we call conditional love. I can let him go his own way. When I am attached to something.org 15 . but it www. One can become free from all sense of guilt and all sense of hurt by contemplating on this fact that the rāga and dveùa are not mine. In love there is freedom. If I like some person. We think that we love people. there is a desire to get rid of something. Most of what we have is likely to be attachment because we are often disappointed in our relationships. I am not rāga. Attachment is a problem because there is always a possibility of disappointment. Here it is said that likes and dislikes are not mine. Rāga is a condition of the mind and dveùa is also a condition of the mind. we love our own likes and dislikes. Then who do they belong to? They belong to the mind. Usually our relationships are characterized by likes and dislikes. When I have hatred or aversion. If I see a person who I do not like. There is no rāga or dveùa in me. When there is no rāga-dveùa. in attachment there is bondage. The moment that person does not satisfy my likes and dislikes. you need not have the guilty feeling that you have rāga-dveùas. it is not love. na me rāga-dveùa. Declaring that rāga and dveùa are not mine and then exhibiting rāga-dveùas in my behavior is not consistent. At the same time. I quietly change my direction so that I do not run into that person. You can say. there is no want also. This is called dveùa. I am not dveùa either. rāga and dveùa. or to avoid it.AVGsatsang. “Why did he say this? Why didn’t he do this?” Whenever you are hurt. there is a desire to possess it if it is not with me. This is rāga or attachment. “I have no rāga or dveùa. and I dislike something if it does not satisfy my fancies. All desire is created only from likes and dislikes. I have an aversion for that person. or to retain it if it is with me. Someone who fits into my structure of likes and dislikes becomes an object of my love. I go out of my way to go and meet him or her and be with that person. The ātmā has no rāgadveùas. coming in my direction.
Na me lobhamohau mado naiva me naiva mātsaryabhāvaþ. I am not proud. mātsarya or jealousy sets in. I quietly declare that I am not all this. Mātsarya or jealously is also not mine. The stronger my desire is.AVGsatsang. It is the nature of mind to become sad. but you can still say that you are not sad. Say it a few times.org 16 . Appreciate the fact that I am not the rāga-dveùas and they are not mine. Lobha means greed. All of these are modes of the mind and all of them originate from kāma or desire. the more badly I want it. Suppose the mind becomes very sad. then what happens? Am I satisfied once and for all? No. Madaþ or pride is also not mine. “This I am not”. the person for whom you have rāga or attachment. Moham means delusion. Na dharmo na cārtho na kāmo na mokùaþ. When I have a strong desire for anything. At that time. I want more of that. remind yourself that the sadness is the condition of the mind. Let me illustrate this with a story. what do I have? Pride or mada. and say. Isn’t it nice to know? I am not jealous. I am as good as an intoxicated person. I am not angry. the stronger will be my feeling of anger. artha. It is a state of the mind. I don’t know what I am thinking or doing. “But Swamiji. I do not have either. I am not the mind and therefore. But anger. When I discover that someone has more than what I have. You can declare it at any time. The stronger my desire. that is what I want!” Mokùa. you can objectify in your mind. I am not even mokùa? But. mada and mātsarya. Kāma is desire. When I become proud. Anger comes. The sadness will go away if you see the fact that the sadness belongs to your mind. because bondage belongs to the mind. I am not. Suppose someone comes in the way of my fulfilling this desire. These are all modes of the mind. Once upon a time a guru and his disciple were living in a hut www. You may be weeping. lobha. or snatches away what I wanted. which is the root cause of everything. freedom also belongs to the mind. These are called the ùaóripus: kāma. Suppose my desire gets fulfilled. kāma and mokùa. When I have lots of things. moha. it is called moha. I want that thing badly. When the mind is quiet. Or visualize in your mind having dveùa or aversion for someone and then declare.would be difficult to say that when your mind has rāga-dveùas. I do not have attachment or aversion or greed or delusion. it is not you who are sad. Krodha is dveùa. Kāma is rāga. krodha. “This I am not”. That is called lobaþ or greed. I am not any of these four puruùārthas: dharma. what happens? The desire results in krodha or anger.
One evening when he returned to the hut with the cows. Liberation is of the same degree of reality as bondage. Therefore. to go through the motions of tethering it. felt liberated. The guru asked him to act as if he were tying the cow. I have nothing to accomplish as I am already a complete being. none of these puruśārthas are for me. however. the disciple got up frequently to check on the cow. The disciple brought the cow to the appointed place and went through the motions of tying it to the post. I think that I am bound right now.AVGsatsang. The guru now told him to go through the motions of untying the cow. but not the fourth one. and therefore. did not move. he would perform different chores for the guru.org 17 . All that was necessary for the cow was to think that it was bound. www. The fourth cow. there was no real bondage. Who am I then? Cidānandarūpaþ śivo'ha§ śivo'ham. Disciple learnt at the feet of the guru. and therefore. despite not having a real rope. One of his jobs was to take the cows to the forest for grazing. The cow stood there quietly. and it started walking away with him. The disciple then pretended to untie the cow. The cow was ‘as though’ bound. that is. Liberation is not for me. Therefore. the cow thought that it was liberated.in a forest. he found that one of the ropes to tie the cows was missing. In the morning. because I was not bound in the first place. I should now think that I am liberated. The guru had four cows. and also served the guru. The bondage that the mind feels is like the bondage of the cow. The next morning he untied the three cows and they started walking with him. So he tied three of the cows to the post. That night. He was worried that the cow would walk away at night and told the guru about his problem. The disciple went to the guru and asked him for advice. early in the morning.
nor happiness nor sorrow. I am not the actor. not to me. I am the one who illumines all these different modes of the mind. belong to the mind. It remains nirvikāra. The text of the Pañcadaśi gives the illustration of a lamp which illumines a stage. The lamp functions as a witness and does not participate in the activity. If you want to take credit for puõya. saukhyam. changeless. Who am I? I do not perform any actions. and all the organs perform their activities. or even the one who experiences. Puõya does not belong to me nor does pāpa. the supreme happiness. when everything is dark. the legs perform the actions. the holy place. duþkham. I am the self in whose light the modes of the mind and all the sense organs are illumined. So pāpa and puõya belong to the intellect. After the sun sets. All the different expressions of the dancer and the audience are illumined by the lamp. www. The sun is like a witness in whose presence all the activities take place. the auspicious. In my presence alone do all these faculties function. Puõya and pāpa are for one who performs actions. it as though enlivens all the living beings. I am not any of the holy places. I am of the nature of consciousness and limitlessness. I do not take part in any activity. Isn’t this nice to know? I may not care to say that puõya does not belong to me. I am neither an experience nor the object of experience. you have to take the blame for pāpa too. Na mantro na tīrtha§ na vedā na yajñāþ. tīrtha. the mind performs the actions. nor do I have the mantra. the Vedās or fire rituals. I am not the agent of the action. As the sun rises in the morning. but I would definitely like to say that pāpa does not belong to me. Like the lamp. I am not the sacred scriptures. I am of the nature of plain and simple awareness. If pāpa is not for you. I am not the mantra. The happiness. there is no life on the earth at all. Who performs the actions? The hands perform the actions.AVGsatsang. then puõya is also not for you. and the unhappiness.org 18 . Na puõya§ na pāpa§ na saukhya§ na duþkham. the speech performs the actions. Just as all the living beings perform their activities in the presence of the sun. I am not the sacrificial rituals. I am Śiva. vedā. I am Śiva.Verse 4 na puõya§ na pāpa§ na saukhya§ na duþkha§ na mantro na tīrtha§ na vedā na yajñāþ | aha§ bhojana§ naiva bhojya§ na bhoktā cidānandarūpaþ śivo'ha§ śivo'ham|| 4|| I have neither puõya nor pāpa.
I am the one who illumines them all. the eating and the eaten.org 19 . the seeing and the seen. All these belong to the upādhi. the eater. But then I am not them. the knower. Bhojanam means eating.AVGsatsang. the seer. Cidānandarūpaþ śivo'ha§ www. All our activities involve these three factors: the experiencer.yajñāþ. the experience and the object of the experience. I am none of them. Who am I? I am not the seer. All of them are means of the purification of my heart. triad. the eating or the food. Therefore I am neither the kartā nor the bhoktā or the happiness or the unhappiness. For example. This is called triputi. Bhojya means food. śivo'ham. Bhoktā means eater. and neither am I the eater. Aha§ bhojana§ naiva bhojya§ na bhoktā. Every experience involves the triputi. the seeing or the seen. of gaining knowledge. the knowing and the known.
I have no father. then who is brāhmaõa? It is this body. I am not. because birth also belongs to the body. vaiśya and sūdra. which is a brāhmaõa. I do not have friends and I do not have relatives. Who gave you birth if you have no father? Am I born? The body is born. I am of the nature of consciousness and limitlessness. friend. I am Śiva. There is no birth also. I must be present before the birth. I have no friend: I have no relative. Who am I? Cidānandarūpaþ śivo'ha§ śivo'ham. I do not have a father. For witnessing my birth. The fact that I can neither witness my birth nor my death means that I have no birth or death. Death belongs to the body. I do not have a guru. If I am not a brāhmaõa. I have no relative. na me janma. and I am not the body. That is a contradiction. kùatriya. All the different jātis viz. www.. the auspicious. I have no fear of death. the self.Verse 5 na me mçtyuśaïkā na me jātibhedaþ pitā naiva me naiva mātā na janma | na bandhurna mitra§ gururnaiva śiùyaþ cidānandarūpaþ śivo'ha§ śivo'ham|| 5|| I have no fear of death. I have no guru. Can I witness my death? No. I have no śiùya. I am Śiva. Na me mçtyuśaïkā. I have no father. Pitā naiva me naiva mātā na bandhurna mitra§ gururnaiva śiùyaþ. I must be present after the death. I have no mother. teacher or student. There is no death for the I. I do not have a disciple. the supreme happiness. nor caste differences. Na me jātibhedaþ. or kùatriya.org 20 . All the relationships such as that of a father and son belong to the body.AVGsatsang. mother. brāhmaõa. or birth. or vaiśya or sūdra. I do not have a mother. I am not any one of them. For witnessing death. Is it ever possible that I can be born? Can I ever witness my own birth? No.
I am Śiva. I am ever changeless. Vibhuþ. but they are not different from me. but the person who is reflected in all these personalities is one. It is like the reflection of the one sun appearing in the water contained in millions of buckets. All the earlier verses describe what I am not. but only one electricity. the auspicious. I am connected to all sense organs as I pervade everything and am everywhere. I am all-pervasive. The I does not have a form or age. etc. There is no vikalpa in me. Just as there are countless bulbs. Vyāpya sarvatra. Aha§ nirvikalpaþ. The last verse states what I am. so also. Nirākāra means formless. I am of the nature of consciousness and limitlessness. I have no quality.AVGsatsang. the personalities are many. I am different from them. There is no freedom or bondage in me. I am Śiva. I am not the sense organs. I am formless and do not have any attributes at all. I am not the mind. the supreme happiness. I obtain everywhere.org 21 . How many I-s are there? There are millions of minds and bodies. the I and the non-I? Are the self and the non-self two distinct entities? If they are. it is not even right to say that the body is different from me even though we said that I am not the body. it is not confined to any time or place. As a matter of fact. Vikalpa may mean thoughts or duality. There is no duality between the ātmā and the anātmā. Are there are two entities.Verse 6 aha§ nirvikalpo nirākārarūpo vibhurvyāpya sarvatra sarvendriyāõām | sadā me samatva§ na muktirna bandhaþ cidānandarūpaþ śivo'ha§ śivo'ham|| 6|| I am free of thoughts. In fact this body-mind complex or the whole universe are also not different from me. The sense organs are www. Nirākārarūpaþ. and free of forms. I have no characteristics. Sarvendriyāõām means in and through all the sense organs. there is vikalpa or duality. but only one awareness that illuminates them all.
but there is one ‘I’ that informs them all. Sadā me samatvam.org 22 . ever changeless. Cidānandarūpaþ śivo'ha§ śivo'ham. I was never bound.AVGsatsang. I am ever the same.different from one another. there is no question of liberation for me. and hence. There is no bondage or liberation in me. www. Na muktirna bandhaþ.
they don’t belong to me. But if I have the knowledge that all actions are performed by the buddhi. he alone can say that puõya and pāpa do not belong to him. who is responsible for my actions? Answer Whoever does the action! Question If I am not doing it. Who is the karta? Answer Kartçtvam or doership belongs to the buddhi. When I am identified with the buddhi.AVGsatsang. I should know that the agency or doership belongs to the intellect.org 23 . This is why I take myself to be the pāpi or the puõyavān. and pāpa also does not belong to me. But if I think that I am doing an action. Therefore whosoever knows himself to be the witnessing awareness. I am merely a witness.Satsang Question If puõya and pāpa do not belong to me. the doer or the agent. Davey and Jayshree Ramakrishnan. 1991. then puõya does not belong to me. CT. I become the kartā. not to me. Transcribed and edited by Krishnakumar S. 1 1 Satsang with Swamiji. I cannot declare that puõya or pāpa does not belong to me. www.
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