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නිර්වාණ ෂට්කම් ශිවෝऽහං ශිවෝऽහං, ශිවෝऽහං ශිවෝऽහං, ශිවෝऽහං ශිවෝऽහං Meaning න ච ව්යෝම භූමිර්-න තේජෝ න වායුඃ- I am not the space, nor the earth, nor light/fire nor the air. ව්යෝම-Space, භූමිර්-Earth, තේජෝ-Light/Fire and වායු-Air. These four along with ආපඃ-water constitutes the Pancha Mahabhutas-the Five great elements. The Atman is different from these great elements. චිදානංද රූපඃ ශිවෝऽහං ශිවෝऽහං- I am the Auspiciousness (Shiva), which is the very nature of Consiousness and Bliss. ශිවෝऽහං- Atman is being defined as ෂිව- Auspiciousness or “Ashuddha” referring the “Atman” to be “Shuddha/pure”, that is free from impurities, free from any dualities. The Atman is “Ananda Svaroopa”- the very nature of supreme bliss. Further, it is” Chit-Svaroopa”, the very nature of Knowledge. Hence, Atman is called as “Shiva”- pure and auspicious which is of the nature of Knowledge and Bliss. I am not the mind, Intellect, Ego and faculty of recollections (i.e. the 4 types of Antah-Karana); nor am I the faculty of hearing, faculty of taste, faculty of smell and faculty of sight (i.e. the Jnanendriyas- the faculties of perception). Nor am I the space, the earth, nor the fire/light nor the air (i.e. the Mahabhutas-the great elements). I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss. ශ්ලෝකඃ Meaning න වෛ පංචවායුඃ- I am not even the five vital airs. පංචවායුඃ-Five vital airs are Prana, Apana, Vyana, Udana and Samana. Prana causes respiration, Apana is the force that causes excretion, Vyana causes circulation, Udana is the force that, at death carries Subtle body out of Physical body, Samana causes digestion and assimilation. The Atman is different from these Pancha-Vayus. න වා සප්තධාතුර්- - I am not even the Seven-fold material. සප්තධාතුඃ- represents the seven type of materials that make up the gross body/Stula Sharira. They are Rasa/lymph or plasma, Rakta/blood, Mamsa/flesh, Meda/fat, Asthi/Bone, Majja/Marrow and Sukra/Semen. These seven Dhatus make up the Gross body/Stula Sharira of a Jiva. Here, Adi Shankaracharya is saying that, Atman is different than the Gross Body. න වා පංචකෝශඃ- I am not even the five sheaths. पञ्चकोश:- The five sheaths are the five layers of bondage and Ignorance that bounds a Jiva. The five sheaths are- Annamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vigyanamaya Kosha and Anandamaya Kosha. Faculties of speech, of grasping (hands), of movement (feet). නවාක්පාණි පාදෞ න චෝපස්ථ පායූ- - Neither am I the faculty of speech, nor of grasping nor movement nor procreation nor excretion. වාක්පාණි- පාදෞ- Faculties of speech, of grasping (hands), of movement (feet). උපස්ථ- faculty of procreation (genitals), පායූ- faculty of excretion (anus). These five together form the Pancha Karmendriyas- the faculties of action. The verse is saying that Atman is different from these faculties of action. Translation ශ්ලෝකඃ Meaning න ධර්මෝ න චාර්ධෝ න කාමෝ න මෝක්ෂඃ- Neither have I (a need for or obligation towards) Dharma, nor (towards) Artha, nor towards Kama nor towards Moksha. Dharma, Artha Kama and Moksha form the four-fold Purusharthas, the objectives of Human life. In context of an individual, Dharma refers to living one’s life according to tenets mentioned in the Shastras like Satya/Truthfulness, Asteya/Non-stealing, Ahimsa/Non-violence, Shaucha/cleanliness etc and performing Karmas and duties towards family and society as enjoined in the Shastras to the best of one’s ability and avoiding those actions that are prohibited in the Shastras like homicide, stealing etc. “Artha” refers to the wealth (both material and heavenly) one must attain through proper dharmic means, free from corruption and dishonesty. “Kaama” refers to any desires and dreams an Individual has. Those desires must be fulfilled through Dharmic means and not by resorting to adharmic means. These three refers to the goals pertaining to one’s immediate life. The ultimate goal of life is “Moksha” or liberation from Karmic cycle of birth and death. The practice of Dharma, Artha, Kaama sincerely by performing all Karmas prescribed in the Shastras (Karma Anushtana) and the practice of Bhakti (meditations etc) as advised in the Shastras would eventually lead a person to purification of his mind and then through the practice of Jnana-Sadhana, one would achieve Atma Jnana and Moksha. Hence, these objectives of life are prescribed for an individual who is living in the Samsara, and bound by it. On the other hand, a Jnani who has attained Atma-Jnana and has realized that Atman is everything and nothing else is left to be attained. Hence, a Jnani is no longer bound by any obligations to perform or attain any of the Purusharthas as he has already attained everything that was there to attain. Translation ශ්ලෝකඃ Meaning න මංත්රෝ න තීර්ථං න වේදා න යජ්ඤඃ- Neither have I (a need for or obligation towards) Mantra, nor (towards) visiting holy places, nor (towards) studying Vedas, nor (towards) performing Yajnas. Similarly, a Jnani is neither obliged to nor bound to perform any Mantra sadhana nor visit any holy places as he has become verily the Atman, which is everything that exist and is the nature of supreme bliss. මංත්රෝ- refers to Mantra Sadhana or “Devata Upasana”. යජ්ඤ- refers to performance of fire-rituals (Yajnas) and other rituals enjoined in Shastras called as “Karma Anushtana”. තීර්ථම්- refers to visiting various holy places that are considered as “Punya Karmas”. වේදා- refers to study of Vedas by those who are competent for it. This is enjoined as a Duty of such a person in the scriptures. A person in the Samsara, who desires spiritual progress and attainment of Moksha, is instructed by the Shastras to perform the Karma Anushtana, Devata Upasana etc. But, a Jnani who having attained Moksha and have realized his own Atman, has already achieved whatever there was to achieve. Hence, he is devoid of all such obligations to performing any Karmas. අහං භෝජනං නෛව භෝජ්යං න භෝක්තා- I am neither the food (i.e. the object), nor the act of eating the food (i.e. the interaction between subject and object), nor the enjoyer/consumer of food (i.e. the subject). Here, the verse is again describing what Atman is not. The object that is enjoyed is the subtle and gross Universe. The Subject who is enjoying the Universe refers to the Prajna identifying itself with Mula-Prakriti. The act of enjoyment refers to the act of creation of Universe. The Brahman through his Maya imagines himself to be the cause of the Universe. This Brahman that is endowed with and identified with Maya/Mula Prakriti and is the cause of the Universe is called as Prajna/Ishwara/Karana Brahman/MulaPrakriti. This Prajna is the eater of the food, the subject, the enjoyer of the Universe. The whole Universe, both subtle and gross that manifest out of this Mula-Prakriti is called as food, the object of enjoyment. This Prajna exists as Hiranyagarba and enjoys the subtle Universe and as Virat enjoys the gross Universe. Hence, the verse is saying that the Atman is Turiya-the fourth state (i.e. Paramarthika Satya) beyond the three states of gross, subtle and the unmanifested. Atman is devoid of this duality of Subject and Object i.e. of Karana and Karya. Similarly, a Jivanmukta who is permanently rooted in Turiya or Paramartika is neither bound by subject nor by object. He is beyond all dualities. He perceives Atman alone everywhere. Translation ශ්ලෝකඃ Meaning පිතා නෛව මේ නෛව මාතා න ජන්මඃ න බංධුර්-න මිත්රං ගුරුර්නෛව ශිෂ්යඃ- Neither have I father, nor mother, nor birth, nor acquaintance nor friend nor teacher nor disciple. A Jnani has no worldly attachments or relationships. Having realized that everything is his Atman alone, for him everyone is his own. There are no special bonds, special relationships with any. He is free from any Rina-Bandha, the Karmic bond that binds people. He remains as ever free. Translation ශ්ලෝකඃ Meaning නිර්විකල්පෝ- Changeless one without a second. It refers to One Truth without an alternative, without a second entity. That is, Atman alone exists and whatever exist, it is Atman alone. Further, නිර්විකල්පෝ- means “without change or modifications”. The Universe or Jagat/Srishti is subjected to six stages of changes called as “Shad-Vikaras”. They are Potential form, Birth, Growth, Transformation, Decay and Death. But, Atman being Eternal and Birth-less, is without these changes i.e. Atman is not subjected to these modifications. Hence, it implies that Atman is devoid of Srishti. In the Paramartika state, there is neither creation nor dissolution. Hence, no Universe exists in Reality. The whole Jagat manifested by Brahman through his power of Maya in the form of imagination or mirage. නිරාකාර රූපෝ- Of the nature of formlessness. The Jagat or Srishti/Universe is full of forms. The Manifested Universe has infinite number of names and forms. The Unmanifested Prakriti is in a state of Unmanifestation or Seed i.e. a state of form-fullness where all the infinite forms are in seed state. Hence, by නිරාකාර it is meant that, Atman is devoid of both Karya Brahman (Manifested Universe full of forms) and the Karana Brahman (Unmanifested seed in a state of form-fullness). Hence, in Paramartika dasha, state of Absolute Reality, the Atman is devoid of Jagat i.e. Jagat does not exist. In other words, the existence of Jagat is only through Maya in the form of mirage or imagination. විභූත්වාච්ච සර්වත්ර සර්වේංද්රියාණාම්- All-powerful, Omnipresent who inhabits all the senses. In the Vyavaharika dasha (the state of Duality or Samsara) i.e. in the Jagat/Srishti, the Brahman/Atman is Omni-present and Omnipotent. It is He, who inhabits everything and everywhere including the senses as their True-Self. න වා බංධනං/සංගතං - I am not Un-related. Atman is not Un-related means, Atman is related to everything as their Inner-most Self. In the Jagat, in Vyavaharika dasha it is Atman alone who inhabits everything as their own Self. Hence, he is related to everything. නෛව මුක්තිර්න බංධඃ/මේයඃ- Neither do I have Liberation, nor do I have Limitation. In Paramartika Dasha, there is neither creation nor dissolution, neither liberation nor limitation. Atman is eternal and free from all kinds of limitations. Atman is Infinite beyond any limitations. Similarly Atman is devoid of Liberation. When, there is no Bondage or Limitation on Atman, no question of Liberation or freedom from bondage arises for Atman. චිදානංද රූපඃ ශිවෝऽහං ශිවෝऽහං - I am Shiva (Auspiciousness) of the nature of Consciousness and Bliss. As explained before. Translation ශිවෝऽහං ශිවෝऽහං, ශිවෝऽහං ශිවෝऽහං, ශිවෝऽහං ශිවෝऽහං
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