Atma Shatakam

Atma Shatakam

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 am indeed, That eternal knowing and bliss, the auspicious love and pure consciousness.

ఆత్మ షట్కం

ātma ṣaṭkaṁ

మనోబుధ్యహంకార చిత్తాని నాహం
న చ శ్రోత్రజివ్హే న చ ఘా్రణనేత్రే
న చ వ్యోమ భూమిర్న తేజో న వాయుః
చిదానన్దరూపః శివోహం శివోహం

manōbudhyahaṅkāra cittāni nāhaṁ
na ca śrōtrajivhē na ca ghrāṇanētrē
na ca vyōma bhūmirna tējō na vāyuḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ

న చ ప్రాణసంజ్ఞో న వై పంచవాయుః
న వా సప్తధాతుః న వా పఞ్చకోశః
న వాక్పాణిపాదం న చోపస్థపాయు
చిదానన్దరూపః శివోహం శివోహం

na ca prāṇasan̄jñō na vai pan̄cavāyuḥ
na vā saptadhātuḥ na vā pañcakōśaḥ
na vākpāṇipādaṁ na cōpasthapāyu
cidānandarūpaḥ śivōhaṁ śivōhaṁ

న మే ద్వేషరాగౌ న మే లోభమోహౌ
మదో నైవ మే నైవ మాత్సర్యభావః
న ధర్మో న చార్థో న కామో న మోక్షః
చిదానన్దరూపః శివోహం శివోహం

na mē dvēṣarāgau na mē lōbhamōhau
madō naiva mē naiva mātsaryabhāvaḥ
na dharmō na cārthō na kāmō na mōkṣaḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ

న పుణ్యం న పాపం న సౌఖ్యం న దుఃఖం
న మన్త్రో న తీర్థం న వేదా న యజ్ఞ
అహం భోజనం నైవ భోజ్యం న భోక్తా
చిదానన్దరూపః శివోహం శివోహం

na puṇyaṁ na pāpaṁ na saukhyaṁ na duḥkhaṁ
na mantrō na tīrthaṁ na vēdā na yajña
ahaṁ bhōjanaṁ naiva bhōjyaṁ na bhōktā
cidānandarūpaḥ śivōhaṁ śivōhaṁ

న మృత్యుశంకా న మే జాతిభేదః
పితా నైవ మే నైవ మాతా న జన్మః
న బన్ధుర్న మిత్రం గురూర్నైవ శిష్యః
చిదానన్దరూపః శివోహం శివోహం

na mr̥tyuśaṅkā na mē jātibhēdaḥ
pitā naiva mē naiva mātā na janmaḥ
na bandhurna mitraṁ gurūrnaiva śiṣyaḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ

అహం నిర్వికల్పో నిరాకార రూపో
విభుత్వాచ సర్వత్ర సర్వేంద్రియాణాం
న చాసఙత నైవ ముక్తిర్న మేయః
చిదానన్దరూపః శివోహం శివోహం
శివోహం శివోహం, శివోహం శివోహం

ahaṁ nirvikalpō nirākāra rūpō
vibhutvāca sarvatra sarvēndriyāṇāṁ
na cāsaṅata naiva muktirna mēyaḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ
śivōhaṁ śivōhaṁ, śivōhaṁ śivōhaṁ

ātma ṣaṭkaṁ

Atma Shatakam

manōbudhyahaṅkāra cittāni nāhaṁ
na ca śrōtrajivhē na ca ghrāṇanētrē
na ca vyōma bhūmirna tējō na vāyuḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ

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

na ca prāṇasan̄jñō na vai pan̄cavāyuḥ
na vā saptadhātuḥ na vā pañcakōśaḥ
na vākpāṇipādaṁ na cōpasthapāyu
cidānandarūpaḥ śivōhaṁ śivōhaṁ

Neither can I be termed as energy (prana), nor five types of breath (vayus), nor the seven material essences, nor the five coverings (pancha-kosha). Neither am I the five instruments of elimination, procreation, motion, grasping, or speaking. I am indeed, That eternal knowing and bliss, the auspicious (Shivam) love and pure consciousness.

na mē dvēṣarāgau na mē lōbhamōhau
madō naiva mē naiva mātsaryabhāvaḥ
na dharmō na cārthō na kāmō na mōkṣaḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ

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 (kama), nor even liberation (moksha). I am indeed, That eternal knowing and bliss, the auspicious (Shivam) love and pure consciousness.

na puṇyaṁ na pāpaṁ na saukhyaṁ na duḥkhaṁ
na mantrō na tīrthaṁ na vēdā na yajña
ahaṁ bhōjanaṁ naiva bhōjyaṁ na bhōktā
cidānandarūpaḥ śivōhaṁ śivōhaṁ

I have neither merit (virtue), nor demerit (vice). I do not commit sins or good deeds, nor have happiness or sorrow, pain or pleasure. I do not need mantras, holy places, scriptures (Vedas), rituals or sacrifices (yagnas). 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, the auspicious (Shivam) love and pure consciousness.

na mr̥tyuśaṅkā na mē jātibhēdaḥ
pitā naiva mē naiva mātā na janmaḥ
na bandhurna mitraṁ gurūrnaiva śiṣyaḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ

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, the auspicious (Shivam) love and pure consciousness.

ahaṁ nirvikalpō nirākāra rūpō
vibhutvāca sarvatra sarvēndriyāṇāṁ
na cāsaṅata naiva muktirna mēyaḥ
cidānandarūpaḥ śivōhaṁ śivōhaṁ
śivōhaṁ śivōhaṁ, śivōhaṁ śivōhaṁ

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

The Atma shatkam is also known as Nirvana Shatkam, and by other variations of these names. It is a śloka in six stanzas written by the great Adi 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 Sankaracharya), 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.