நிர்வாண ஷட்கம், also known as ஆத்ம ஷட்கம், is a concise Advaita stotram composed by Adi Shankaracharya. Its repeated refrain, சிதா³னந்த³ ரூப: ஶிவோஹம் ஶிவோஹம், teaches that the real Self is not the body, senses, mind, social identity, ritual identity, pleasure, pain, bondage, or even an object to be attained. The hymn speaks in the voice of recognition: "I am Shiva, the auspicious reality whose nature is consciousness and bliss."
Traditional accounts remember Adi Shankaracharya composing this hymn in the setting of direct Self-inquiry, where the student is asked who he truly is beyond name, body, and social identity. Whether read as a historical dialogue or as a contemplative teaching-scene, the hymn displays Shankara's signature precision: it removes false identifications one by one and leaves the seeker resting in சிதா³னந்த³, consciousness-bliss. Its power lies in making the highest Advaita teaching chantable and memorable.
The hymn belongs to the Advaita Vedanta stotra and ப்ரகரண teaching tradition, and its vision rests directly on the Upanishads. It echoes the method of நேதி நேதி from the ப்³ருஹதா³ரண்யக உபனிஷத்³, the distinction between Self and sheaths taught in the தைத்திரீய உபனிஷத்³, the witnessing Self of the மாண்டூ³க்ய உபனிஷத்³, and the mahavakya-centered realization that the Self is not a limited individual but pure consciousness.
The six verses move carefully from gross to subtle negation. First the hymn negates the mind, senses, and elements; then life-force, bodily constituents, sheaths, and organs of action; then emotional impurities and worldly goals; then merit, sin, ritual supports, and subject-object relations; then birth, death, caste, and relationships; finally even bondage and liberation as limiting notions. The result is not nihilism. It is the discovery of the ever-present Self as சித், ஆனந்த³, and ஶிவ.
ஓம் ஓம் ஓம் ...
ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம்
Word Meanings (பதா³ர்த²):
ஓம் - the pranava, pointing to the whole field of experience and the reality beyond it
ஶிவ: - Shiva; auspicious consciousness
அஹம் - I
ஶிவோஹம் - a sandhi form of ஶிவ: அஹம், repeated as contemplation
Translation (பா⁴வார்த²):
Om. Om. Om. I am Shiva, I am Shiva; I am the auspicious Self, pure consciousness and bliss.
Commentary (அனுஸந்தா⁴ன):
The opening prepares the mind for the refrain. ஓம் gathers the entire range of experience, and ஶிவோஹம் points the seeker from limited self-reference to the auspicious Self. Here ஶிவ is not merely a sectarian name; in Advaita contemplation it also indicates the pure, auspicious, unconditioned reality.
The மாண்டூ³க்ய உபனிஷத்³ treats ஓம் through the phrase ஓம் இத்யேதத³க்ஷரமித³ம் ஸர்வம், making it the symbol of the Self in waking, dream, deep sleep, and the silence beyond. The refrain also resonates with Upanishadic teaching such as அஹம் ப்³ரஹ்மாஸ்மி and தத் த்வம் அஸி. Shankara's bhashyas repeatedly clarify that liberation is not becoming something new but recognizing what the Self always is.
Practically, the refrain is a powerful antidote to panic and smallness. It does not excuse careless behavior; it gives the mind a larger center. A person who remembers ஶிவோஹம் can act with steadiness, dignity, and compassion instead of being ruled by every passing thought.
மனோ பு³த்⁴யஹங்கார சித்தானி நாஹம்
ந ச ஶ்ரோத்ர ஜிஹ்வே ந ச க்⁴ராணனேத்ரே ।
ந ச வ்யோம பூ⁴மிர்ன தேஜோ ந வாயு:
சிதா³னந்த³ ரூப: ஶிவோஹம் ஶிவோஹம் ॥ 1 ॥
ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம்
Word Meanings (பதா³ர்த²):
மன: - mind, the faculty of thought and doubt
பு³த்³தி⁴ - intellect, the faculty of decision and discernment
அஹங்கார - ego-sense, the "I-maker"
சித்த - memory and inner impression-field
ந - not
அஹம் - I
ஶ்ரோத்ர - hearing
ஜிஹ்வா - taste or tongue
க்⁴ராண - smell
நேத்ர - sight
வ்யோம - space
பூ⁴மி: - earth
தேஜ: - fire or light
வாயு: - air
சித்³-ஆனந்த-³ரூப: - of the nature of consciousness and bliss
ஶிவ: - Shiva; auspicious consciousness
அஹம் - I
Translation (பா⁴வார்த²):
I am not the mind, intellect, ego, or memory. I am not hearing, taste, smell, or sight. I am not space, earth, fire, or air. I am Shiva, whose nature is consciousness and bliss.
Commentary (அனுஸந்தா⁴ன):
The verse begins with the inner instrument, அந்த:கரண: மன:, பு³த்³தி⁴, அஹங்கார, and சித்த. It then negates sense faculties and elements. The point is subtle: the Self is not denying that mind, senses, and elements appear; it is denying that they define the real அஹம், the witnessing Self.
The ப்³ருஹதா³ரண்யக உபனிஷத்³ teaches through நேதி நேதி, "not this, not this." The கேன உபனிஷத்³ says யன்மனஸா ந மனுதே யேனாஹுர்மனோ மதம், showing that Brahman is that by which mind functions, not merely an object grasped by mind. Shankara's commentarial method uses this distinction to show that the knower cannot be reduced to the known.
In daily life, this verse helps us avoid over-identifying with thoughts and moods. A painful thought is seen; therefore it is not the seer. A mood changes; therefore it cannot be the stable Self. This recognition gives space before reaction and helps one respond wisely.
ந ச ப்ராண ஸஞ்ஜ்ஞோ ந வைபஞ்சவாயு:
ந வா ஸப்ததா⁴துர்ன வா பஞ்சகோஶா: ।
நவாக்பாணி பாதௌ³ ந சோபஸ்த² பாயூ
சிதா³னந்த³ ரூப: ஶிவோஹம் ஶிவோஹம் ॥ 2 ॥
ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம்
Word Meanings (பதா³ர்த²):
ப்ராண - life-breath
ஸஞ்ஜ்ஞா - name; designation
பஞ்ச-வாயு: - the five vital airs: ப்ராண, அபான, வ்யான, உதா³ன, and ஸமான
ஸப்த-தா⁴து: - the seven bodily constituents
பஞ்ச-கோஶ: - the five sheaths
வாக் - speech
பாணி - hands
பாதௌ³ - feet
உபஸ்த² - organ of generation
பாயூ - organ of excretion
சித்³-ஆனந்த-³ரூப: - of the nature of consciousness and bliss
Translation (பா⁴வார்த²):
I am not the vital force, nor the five vital airs. I am not the seven bodily constituents, nor the five sheaths. I am not speech, hands, feet, the organ of generation, or the organ of excretion. I am Shiva, whose nature is consciousness and bliss.
Commentary (அனுஸந்தா⁴ன):
This verse turns from mind and senses to the living organism. ப்ராண, பஞ்ச-வாயு, ஸப்த-தா⁴து, பஞ்ச-கோஶ, and the organs of action all belong to the embodied person. They are sacred instruments, but they are still instruments. The Self is the witness because of which their presence and absence are known.
The தைத்திரீய உபனிஷத்³ analyzes the person through the five sheaths, beginning from அன்னமய and moving inward through ப்ராணமய, மனோமய, விஜ்ஞானமய, and ஆனந்த³மய. Shankara explains that the Self is not any sheath, because every sheath is objectifiable and variable. The Gita's phrase இத³ம் ஶரீரம் கௌந்தேய க்ஷேத்ரமித்யபி⁴தீ⁴யதே gives the same clarity: body and field are known; the knower is different.
For daily life, this verse teaches respect for the body without slavery to it. Health, breath, work, and action matter, but identity need not collapse when the body is tired, aging, or imperfect. One can care for the instrument while remembering that one's worth is deeper than the instrument.
ந மே த்³வேஷராகௌ³ ந மே லோப⁴மோஹோ
மதோ³ நைவ மே நைவ மாத்ஸர்யபா⁴வ: ।
ந த⁴ர்மோ ந சார்தோ⁴ ந காமோ ந மோக்ஷ:
சிதா³னந்த³ ரூப: ஶிவோஹம் ஶிவோஹம் ॥ 3 ॥
ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம்
Word Meanings (பதா³ர்த²):
த்³வேஷ - hatred or aversion
ராக³ - attachment or craving
லோப⁴ - greed
மோஹ - delusion
மத³ - pride or intoxication of ego
மாத்ஸர்ய-பா⁴வ: - jealousy or envy
த⁴ர்ம - righteous duty and order
அர்த² - wealth and means
காம - desire and enjoyment
மோக்ஷ - liberation
சித்³-ஆனந்த-³ரூப: - of the nature of consciousness and bliss
Translation (பா⁴வார்த²):
Hatred and attachment are not mine; greed and delusion are not mine. Pride and jealousy are not mine. I am not bound by dharma, wealth, desire, or even liberation as goals to be acquired. I am Shiva, whose nature is consciousness and bliss.
Commentary (அனுஸந்தா⁴ன):
The verse first negates the inner enemies: ராக³, த்³வேஷ, லோப⁴, மோஹ, மத³, and மாத்ஸர்ய. Then it negates even the புருஷார்த²s as defining the Self. For the seeker, த⁴ர்ம, artha, kama, and மோக்ஷ are meaningful; for the Self, nothing remains to be gained.
The Gita explicitly warns இந்த்³ரியஸ்யேந்த்³ரியஸ்யார்தே² ராக³த்³வேஷௌ வ்யவஸ்தி²தௌ, teaching that bondage comes from ராக-³த்³வேஷ and desire-driven action. The Upanishads point beyond all attainments to the Self that is already complete. Shankara's Advaita preserves both levels: the person must live dharmically and purify the mind, but realization shows that the Self was never a seeker lacking completion.
In daily life, this verse is not permission to abandon responsibility. It is freedom from being possessed by emotions and goals. Earn, love, serve, and pursue excellence, but do not let greed, jealousy, or status become your identity. That is how spiritual insight becomes social maturity.
ந புண்யம் ந பாபம் ந ஸௌக்²யம் ந து³:க²ம்
ந மந்த்ரோ ந தீர்த²ம் ந வேதா³ ந யஜ்ஞ: ।
அஹம் போ⁴ஜனம் நைவ போ⁴ஜ்யம் ந போ⁴க்தா
சிதா³னந்த³ ரூப: ஶிவோஹம் ஶிவோஹம் ॥ 4 ॥
ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம்
Word Meanings (பதா³ர்த²):
புண்யம் - merit
பாபம் - sin or demerit
ஸௌக்²யம் - happiness or comfort
து³:க²ம் - sorrow or suffering
மந்த்ர: - mantra practice
தீர்த²ம் - sacred place or pilgrimage
வேதா³: - the Vedas
யஜ்ஞ: - sacrifice or sacred offering
போ⁴ஜனம் - eating or enjoyment, depending on reading
போ⁴ஜ்யம் - the enjoyed object, the food
போ⁴க்தா - the enjoyer
சித்³-ஆனந்த-³ரூப: - of the nature of consciousness and bliss
Translation (பா⁴வார்த²):
I am not merit or sin, not happiness or sorrow. I am not mantra, pilgrimage, Veda, or sacrifice as objects of dependence. I am not the act of enjoyment, the enjoyed object, or the enjoyer. I am Shiva, whose nature is consciousness and bliss.
Commentary (அனுஸந்தா⁴ன):
Here the hymn negates the moral, ritual, and experiential identities that often define religious life. புண்ய and பாப belong to the doer; ஸௌக்²யம் and து³:க²ம் belong to experience; மந்த்ர, தீர்த², வேத³, and யஜ்ஞ are means. The Self is not a means, result, or experiencer-object complex.
The Gita teaches கு³ணா கு³ணேஷு வர்தந்த இதி மத்வா ந ஸஜ்ஜதே, so the wise see action, actor, and result without ego-clinging. The Upanishads go further: the Self is not reached as an object, because it is the very basis of all reaching. Shankara's distinction between வ்யவஹார and பரமார்த² is essential here. Ritual and devotion purify at the practical level; knowledge reveals the Self beyond doership.
For daily life, this verse protects spiritual practice from pride. Good actions matter, sacred study matters, pilgrimage and mantra matter, but they should make us humbler, not superior. When the ego uses religion as identity, this verse quietly removes the mask.
ந ம்ருத்யுர்ன ஶங்கா ந மே ஜாதி பே⁴த:³
பிதா நைவ மே நைவ மாதா ந ஜன்ம: ।
ந ப³ந்து⁴ர்ன மித்ரம் கு³ருர்னைவ ஶிஷ்ய:
சிதா³னந்த³ரூப: ஶிவோஹம் ஶிவோஹம் ॥ 5 ॥
ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம்
Word Meanings (பதா³ர்த²):
ம்ருத்யுஹ் - death
ஶங்கா - fear, doubt, or anxiety
ஜாதி-பே⁴த:³ - distinction based on birth or caste
பிதா - father
மாதா - mother
ஜன்ம: - birth
ப³ந்து⁴: - relative
மித்ரம் - friend
கு³ரு: - teacher
ஶிஷ்ய: - disciple
சித்³-ஆனந்த-³ரூப: - of the nature of consciousness and bliss
Translation (பா⁴வார்த²):
For me there is no death, no fear, and no distinction of birth. I have no father, mother, or birth in the ultimate sense. I am not confined by relative, friend, teacher, or disciple identity. I am Shiva, whose nature is consciousness and bliss.
Commentary (அனுஸந்தா⁴ன):
This verse negates social and biological identity. ஜன்ம, ஜாதி, பிதா, மாதா, ப³ந்து⁴, மித்ர, கு³ரு, and ஶிஷ்ய all have value in the world, but none touches the unborn Self. This meaning follows the basetxt reading ந ம்ருத்யுர்ன ஶங்கா; some recensions read ந ம்ருத்யுஶங்கா, "no fear of death," which gives the same contemplative direction by denying death-related fear in the Self.
The கட² உபனிஷத்³ says the Self is not born and does not die. The Gita echoes this: ந ஜாயதே ம்ரியதே வா கதா³சித். Shankara reads such passages as direct evidence that Atman is birthless, deathless consciousness, while roles and relationships belong to body-mind individuality.
In daily life, this verse brings freedom without coldness. Relationships are to be honored, not absolutized. When identity is deeper than role, one can be a better child, parent, friend, teacher, or student because love is no longer mixed with possession and fear.
அஹம் நிர்விகல்போ நிராகார ரூபோ
விபூ⁴த்வாச்ச ஸர்வத்ர ஸர்வேந்த்³ரியாணாம் ।
ந சாஸங்க³தம் நைவ முக்திர்ன மேய: [ன வா ப³ந்த⁴னம் நைவ முக்திர்ன ப³ந்த:⁴]
சிதா³னந்த³ரூப: ஶிவோஹம் ஶிவோஹம் ॥ 6 ॥
ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம், ஶிவோஹம் ஶிவோஹம்
Word Meanings (பதா³ர்த²):
அஹம் - I, the Self
நிர்விகல்ப: - without division, alternative, or conceptual limitation
நிராகார-ரூப: - of formless nature
விபு⁴த்வாத் - because of all-pervasiveness
ஸர்வத்ர - everywhere
ஸர்வேந்த்³ரியாணாம் - of all the senses
அஸங்க³தம் - unattached, unrelated, not clinging
முக்தி: - liberation
மேய: - object of knowledge or measurement
ந - not
வா - or
ப³ந்த⁴னம் - bondage
நைவ - contextual word sense: the bracketed alternate reading says there is neither bondage nor liberation for the Self
முக்திஹ் - contextual word sense: the bracketed alternate reading says there is neither bondage nor liberation for the Self
ப³ந்த:⁴ - bondage
சித்³-ஆனந்த-³ரூப: - of the nature of consciousness and bliss
Translation (பா⁴வார்த²):
I am without division and without form. Being all-pervasive, I am present everywhere as the basis of all the senses. I am unattached; in the highest sense I am neither a bound object nor something to be liberated. I am Shiva, whose nature is consciousness and bliss.
Commentary (அனுஸந்தா⁴ன):
The final verse gives the positive vision after negation. நிர்விகல்ப means the Self is not divided by alternatives; நிராகார means it is not limited by form; விபு⁴ means all-pervasive. The bracketed reading makes the Advaita point even sharper: bondage and liberation belong to the mistaken individual, not to the ever-free Self.
The மாண்டூ³க்ய காரிகா famously teaches ந நிரோதோ⁴ ந சோத்பத்தி: ந ப³த்³தோ⁴ ந ச ஸாத⁴க:: ultimately there is no bondage and no seeker in the absolute reality. Shankara uses this not to dismiss practice, but to show the final truth of the Self. Practice removes ignorance; it does not manufacture the Self.
In daily life, this verse gives courage without arrogance. One can work hard, learn, apologize, improve, and serve, while inwardly knowing that one's deepest worth is not fragile. That combination creates resilience: disciplined outside, free inside.
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