INQUIRER: I have read in books that some say, they have to descend in order to act in the world. This seems to imply that although they are established in Pure Being, they have to take the help of the mind when doing work. Just as a king, when acting the role of a sweeper, has for the time being to imagine he is a sweeper.

SRI MA: In assuming a part, surely, there’ is no’ question of ascending or descending.

Abiding in His own Essential Being (Svara);

He Himself play various parts.

But when you speak of ascending’ and descending – where is the state of Pure Being? Can there be duality in that state? Brahman is One without a second. Though from your angle of vision, I grant, it does appear as you put it.

INQUIRER: You have explained this from the level of ajnana. Now be pleased to speak from the level of the Enlightened (Jnani)!

SRI MA: (laughing): What you say now, I also accept. Here, (pointing to herself) nothing is rejected. Whether it is the state of Enlightenment or of ignorance – everything is all right. The fact is that you are in doubt. But here there is no question of doubt. Whatever you may say, and from whatever level – is He, and He, and only He.

QUESTION If this is so, is it of any use to ask you further questions?

SRI MA: What is, IS.

That doubts should arise is natural.

But the wonder is, where THAT is, there is not even room for different stands to be taken. Problems are discussed, surely, for the purpose of dissolving doubts. Therefore it is useful to discuss. Who can tell when the veil will be lifted from your eyes?

The purpose of discussion is to remove this ordinary sight.

This vision is no vision at all, for it is only temporary.

Real vision is that vision where there is no such thing as the seer and the seen. It is eyeless – not to be beheld with these ordinary eyes, but with the eyes of wisdom. In that vision without eyes there is no room for division?.

Here, (pointing to herself) there is no question of giving and taking, neither of serving.

On your level they exist, from there these topics arise.

This evening the following statement was made “Through the observance of silence one attains to Supreme Knowledge (Jnana)”.

Om Namah Shivay

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What Do Meditation And Sex Have In Common?

Orgasms are a result of sensory stimulation that culminates in climactic bliss. It isn’t difficult to comprehend why many yearn for such a blissful, albeit fleeting, state.
The goal of any species is to make more copies of itself. From an evolutionary standpoint, orgasm acts as a motivator, a reward, to reproduce. Why? Because physical union is the only means to “spread the seed” for many species. The desire to experience this unique sensation persuades us to reproduce because sex is the gateway to this euphoria. This is why when we are adolescents and young adults, a stage in our life with highest reproductive success, our minds strategically make this sensory gratification such a high priority.
As our reproductive capacity dwindles, so does our instinct to seek out a mate for physical union. While seemingly all animals possess this instinct, there’s something special only humans have; the ability to interpret it, not merely experience it.
Now, why is this discussion important to the understanding of our health and well-being? Because understanding the orgasm helps us to understand ourselves. Yes, that is true. Keep reading:
The orgasm carries with it the esteemed connotation of absolute pleasure — it’s placed on a pedestal of sexual euphoria. While we like to paint the sensation with graphic undertones of lust, the neurobiology of the climax is far less provocative.
At its core, the orgasm is much less about what it makes us feel than what it allows us NOT to feel. With all of the hype surrounding the sensation, we can’t help but wonder: What is it about experiencing an orgasm that keeps us coming back for more?
Pleasure is typified by three things:
An escape from self-awareness: We are liberated from our burdensome egos. The weight of our constant internal criticism is lifted as our self-observer takes a brief hiatus from incessant doubt.
Decreased sense of pain: Relief from pain is an immediate trigger for the sensation of pleasure.
Alteration in bodily perception: Our inhibitions are lowered to the point of bliss. This break from self-scrutiny allows us a passing moment in a heavenly utopia.
The only other time we are able to feel such emancipating ecstasy is during an experience that is seemingly polar opposite to that of orgasm-inducing intercourse — meditation. “Bliss, both sacred and profane, shares the diminution of self-awareness,” according to a popular study.
Meditation allows us to experience the trinity of bliss: decreased self-awareness, lowered inhibition, and elimination of pain. The only difference between orgasmic and meditative states is that while sex leads to the physical union of two individuals, meditative processes, like those practiced by Tibetan Buddhist monks, diminish self-awareness by allowing our mind to focus beyond self-identification and shift our focus to the macro universe. Meditation, like the orgasm, allows us to ignore the disruptions of emotion and focus on the experience at hand. In both cases, we are freed from the burden of self-preoccupation.
While the blissful corporal experience resulting from an orgasm has an evolutionary purpose (to make more humanity), the reason behind such a blissful state is due to diminution of self-awareness that can be re-experienced at a mental level by practicing mindful meditation.
Meditation allows us to shift our attention from our ego-driven selves to the world around us. Try to make it a habit to remove the distractions of incessant self-critiquing.
Sacred or profane, the reason behind such a blissful experience is going beyond the confines of self-identification. Expand your awareness. Take time each day to think about the world around you; take a break from always thinking emotionally about yourself.

Om Namah Shivay

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Lingashtakam: Brahma Murari – in sanskrit with meaning – Stotra on Sri Shiva


ब्रह्ममुरारिसुरार्चितलिङ्गं निर्मलभासितशोभितलिङ्गम् ।
जन्मजदुःखविनाशकलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥१॥
Brahma-Muraari-Sura-Aarcita-Linggam Nirmala-Bhaasita-Shobhita-Linggam |
Janmaja-Duhkha-Vinaashaka-Linggam Tat Prannamaami Sadaashiva-Linggam ||1||

1.1: (I Salute that Eternal Shiva Lingam) Which is Adored by Lord Brahma, Lord Vishnu and the Gods, which is Pure, Shining, and well-Adorned,
1.2: And which Destroys the Sorrows associated with Birth (and human life). I Salute that Eternal Shiva Lingam.

देवमुनिप्रवरार्चितलिङ्गं कामदहं करुणाकरलिङ्गम् ।
रावणदर्पविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥२॥
Deva-Muni-Pravara-Aarcita-Linggam Kaama-Dahan Karunnaa-Kara-Linggam |
Raavanna-Darpa-Vinaashana-Linggam Tat Prannamaami Sadaashiva-Linggam ||2||

2.1: (I Salute that Eternal Shiva Lingam) Which is Worshipped by the Gods and the Best of Sages, which Burns the Desires, which is Compassionate,
2.2: And which Destroyed the Pride of demon Ravana. I Salute that Eternal Shiva Lingam.

सर्वसुगन्धिसुलेपितलिङ्गं बुद्धिविवर्धनकारणलिङ्गम् ।
सिद्धसुरासुरवन्दितलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥३॥
Sarva-Sugandhi-Sulepita-Linggam Buddhi-Vivardhana-Kaaranna-Linggam |
Siddha-Sura-Asura-Vandita-Linggam Tat Prannamaami Sadaashiva-Linggam ||3||

3.1: (I Salute that Eternal Shiva Lingam) Which is beautifully Smeared with Various Fragrant pastes, which is the Cause behind the Elevation of a person’s (Spiritual) Intelligence and Discernment,
3.2 And which is Praised by the Siddhas, Devas and the Asuras. I Salute that Eternal Shiva Lingam.

कनकमहामणिभूषितलिङ्गं फणिपतिवेष्टितशोभितलिङ्गम् ।
दक्षसुयज्ञविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥४॥
Kanaka-Mahaamanni-Bhuussita-Linggam Phanni-Pati-Vessttita-Shobhita-Linggam |
Dakssa-Su-Yajnya-Vinaashana-Linggam Tat Prannamaami Sadaashiva-Linggam ||4||

4.1: (I Salute that Eternal Shiva Lingam) Which is Decorated with Gold and other Precious Gems, which is Adorned with the Best of the Serpents Wrapped around it,
4.2: And which Destroyed the Grand Sacrifice (Yajna) of Daksha. I Salute that Eternal Shiva Lingam.

कुङ्कुमचन्दनलेपितलिङ्गं पङ्कजहारसुशोभितलिङ्गम् ।
सञ्चितपापविनाशनलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥५॥
Kungkuma-Candana-Lepita-Linggam Pangkaja-Haara-Su-Shobhita-Linggam |
San.cita-Paapa-Vinaashana-Linggam Tat Prannamaami Sadaashiva-Linggam ||5||

5.1: (I Salute that Eternal Shiva Lingam) Which is Anointed with Kumkuma (Saffron) and Chandana (Sandal Paste), which is Beautifully Decorated with Garlands of Lotuses,
5.2: And which Destroys the Accumulated Sins (of several lives). I Salute that Eternal Shiva Lingam.

देवगणार्चितसेवितलिङ्गं भावैर्भक्तिभिरेव च लिङ्गम् ।
दिनकरकोटिप्रभाकरलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥६॥
Deva-Ganna-Aarcita-Sevita-Linggam Bhaavair-Bhaktibhir-Eva Ca Linggam |
Dinakara-Kotti-Prabhaakara-Linggam Tat Prannamaami Sadaashiva-Linggam ||6||

6.1: (I Salute that Eternal Shiva Lingam) Which is Worshipped and Served by the Group of Devas (Gods) with True Bhava (Emotion, Contemplation) and Bhakti (Devotion),
6.2: And which has the Splendour of Million Suns. I Salute that Eternal Shiva Lingam.

अष्टदलोपरिवेष्टितलिङ्गं सर्वसमुद्भवकारणलिङ्गम् ।
अष्टदरिद्रविनाशितलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥७॥
Asstta-Dalo-Parivessttita-Linggam Sarva-Samudbhava-Kaaranna-Linggam |
Asstta-Daridra-Vinaashita-Linggam Tat Prannamaami Sadaashiva-Linggam ||7||

7.1: (I Salute that Eternal Shiva Lingam) Which is Surrounded by Eight-Petalled Flowers, which is the Cause behind All Creation,
7.2: And which Destroys the Eight Poverties. I Salute that Eternal Shiva Lingam.

सुरगुरुसुरवरपूजितलिङ्गं सुरवनपुष्पसदार्चितलिङ्गम् ।
परात्परं परमात्मकलिङ्गं तत् प्रणमामि सदाशिवलिङ्गम् ॥८॥
Suraguru-Suravara-Puujita-Linggam Suravana-Pusspa-Sada-Aarcita-Linggam |
Paraatparam Paramaatmaka-Linggam Tat Prannamaami Sadaashiva-Linggam ||8||

8.1: (I Salute that Eternal Shiva Lingam) Which is Worshipped by the Preceptor of Gods (Lord Brihaspati) and the Best of the Gods, which is Always Worshipped by the Flowers from the Celestial Garden,
8.2: Which is Superior than the Best and which is the Greatest. I Salute that Eternal Shiva Lingam.

लिङ्गाष्टकमिदं पुण्यं यः पठेत् शिवसन्निधौ ।
शिवलोकमवाप्नोति शिवेन सह मोदते ॥
Linggaassttakam-Idam Punnyam Yah Patthet Shiva-Sannidhau |
Shivalokam-Avaapnoti Shivena Saha Modate ||

9.1: Whoever Recites this Lingasthakam (hymn consisting of eight stanzas in praise of the Linga) near Shiva (Lingam),
9.2: Will Attain the Abode of Shiva and enjoy His Bliss.

Shiva Manasa Puja

Shiva Manasa Puja: Ratnai Kalpitam Asanam – in sanskrit with meaning – stotra on Sri Shiva

– composed by Sri Adi Shankaracharya

शिवमानसपूजा – रत्नैः कल्पितमासनं
Shiva Manasa Puja – Ratnai Kalpitam Asanam

Sri Shiva

रत्नैः कल्पितमासनं हिमजलैः स्नानं च दिव्याम्बरं
नानारत्नविभूषितं मृगमदामोदाङ्कितं चन्दनम् ।
जातीचम्पकबिल्वपत्ररचितं पुष्पं च धूपं तथा
दीपं देव दयानिधे पशुपते हृत्कल्पितं गृह्यताम् ॥१॥
Ratnaih Kalpitam-Aasanam Hima-Jalaih Snaanam Ca Divya-Ambaram
Naanaa-Ratna-Vibhuussitam Mrga-Madaa-Moda-Angkitam Candanam |
Jaatii-Campaka-Bilva-Patra-Racitam Pusspam Ca Dhuupam Tathaa
Diipam Deva Dayaa-Nidhe Pashupate Hrt-Kalpitam Grhyataam ||1||

1.1: (O Pashupati, please accept my Mental Worship of You) I offer an Asanam (Seat) studded with Gems for You to Sit on; I Bathe You in Cool Waters from the Himalayas; and with Divine Clothes …
1.2: … decorated with various Gems, and with Marks of Sandal Paste of the Musk Deer (Kasturi), I Adorn Your Form,
1.3: I Offer You Flowers composed of Jaati (Jasmine) and Campaka (Magnolia), along with Bilva Leaves, and wave Incense sticks …
1.4: … and Oil Lamp before You, O Deva, You Who are an Ocean of Compassion and the Pashupati (the Lord of the Pashus or beings); Please Accept my Offerings made within my Heart.

सौवर्णे नवरत्नखण्डरचिते पात्रे घृतं पायसं
भक्ष्यं पञ्चविधं पयोदधियुतं रम्भाफलं पानकम् ।
शाकानामयुतं जलं रुचिकरं कर्पूरखण्डोज्ज्वलं
ताम्बूलं मनसा मया विरचितं भक्त्या प्रभो स्वीकुरु ॥२॥
Sauvarnne Nava-Ratna-Khanndda-Racite Paatre Ghrtam Paayasam
Bhakssyam Pan.ca-Vidham Payo-Dadhi-Yutam Rambhaa-Phalam Paanakam |
Shaakaanaam-Ayutam Jalam Rucikaram Karpuura-Khannddo[a-U]jjvalam
Taambuulam Manasaa Mayaa Viracitam Bhaktyaa Prabho Sviikuru ||2||

2.1: (O Pashupati, please accept my Mental Worship of You) I Offer You Ghrita (Ghee or Clarified Butter) and Payasa (a sweet food prepared with Rice and Milk) in a Golden Bowl studded with Nine types of Gems, …
2.2: … and then Offer Five types of different Food preparations, and a special preparation composed of Payas (Milk), Dadhi (Curd) and Rambhaphala (Plaintain),
2.3: For drinking I Offer You Tasteful Water scented with various Fruits and Vegetables; then I wave a piece of Lighted Camphor before You …
2.4: … and finally offer a Tambula (Betel Leaf) and complete my Food Offering; O Lord, please Accept my Food Offerings I created in my Mind through Devotional Contemplation.

छत्रं चामरयोर्युगं व्यजनकं चादर्शकं निर्मलं
वीणाभेरिमृदङ्गकाहलकला गीतं च नृत्यं तथा ।
साष्टाङ्गं प्रणतिः स्तुतिर्बहुविधा ह्येतत्समस्तं मया
सङ्कल्पेन समर्पितं तव विभो पूजां गृहाण प्रभो ॥३॥
Chatram Caamarayor-Yugam Vyajanakam Ca-Adarshakam Nirmalam
Viinnaa-Bheri-Mrdangga-Kaahala-Kalaa Giitam Ca Nrtyam Tathaa |
Saassttaanggam Prannatih Stutir-Bahu-Vidhaa Hye[i-E]tat-Samastam Mayaa
Sangkalpena Samarpitam Tava Vibho Puujaam Grhaanna Prabho ||3||

3.1: (O Pashupati, please accept my Mental Worship of You) I Offer You a Canopy (Umbrella) for Cool Shade and with a Pair of hand Fans made of Chamara, I Fan You; I Offer You a Shining Clean Mirror (representing the Purity of Devotion in my Heart),
3.2: I fill the Place with Divine Songs and Dances accompanied by Music from Veena (a stringed musical instrument), Bheri (a kettle drum), Mridanga (a kind of drum) and Kaahala (a large drum),
3.3: In this Divine surroundings, I do Full Prostration (Sasthanga Pranam) before You and then Sing various Hymns in Your Praise; All these are by me …
3.4: … created in my Heart and Offered to You; O Lord, Please accept my Mental Worship.

आत्मा त्वं गिरिजा मतिः सहचराः प्राणाः शरीरं गृहं
पूजा ते विषयोपभोगरचना निद्रा समाधिस्थितिः ।
सञ्चारः पदयोः प्रदक्षिणविधिः स्तोत्राणि सर्वा गिरो
यद्यत्कर्म करोमि तत्तदखिलं शम्भो तवाराधनम् ॥४॥
Aatmaa Tvam Girijaa Matih Sahacaraah Praannaah Shariiram Grham
Puujaa Te Vissayo[a-U]pabhoga-Racanaa Nidraa Samaadhi-Sthitih |
San.caarah Padayoh Pradakssinna-Vidhih Stotraanni Sarvaa Giro
Yad-Yat-Karma Karomi Tat-Tad-Akhilam Shambho Tava-Araadhanam ||4||

4.1: O Lord, You are my Atma (Soul), Devi Girija (the Divine Mother) is my Buddhi (Pure Intellect), the Shiva Ganas (the Companions or Attendants) are my Prana and my Body is Your Temple,
4.2: My Interactions with the World are Your Worship and my Sleep is the State of Samadhi (complete absorption in You),
4.3: My Feet Walking about is Your Pradakshina (Circumambulation); all my Speech are Your Hymns of Praises,
4.4: Whatever work I do, all that is Your Aradhana (Worship), O Shambhu.

करचरणकृतं वाक्कायजं कर्मजं वा
श्रवणनयनजं वा मानसं वापराधम् ।
विहितमविहितं वा सर्वमेतत्क्षमस्व
जय जय करुणाब्धे श्रीमहादेव शम्भो ॥५॥
Kara-Caranna-Krtam Vaak-Kaaya-Jam Karma-Jam Vaa
Shravanna-Nayana-Jam Vaa Maanasam Va-Aparaadham |
Vihitam-Avihitam Vaa Sarvam-Etat-Kssamasva
Jaya Jaya Karunna-Abdhe Shrii-Mahaadeva Shambho ||5||

5.1: Whatever Sins have been Committed by Actions Performed by my Hands and Feet, Produced by my Speech and Body, Or my Works,
5.2: Produced by my Ears and Eyes, Or Sins Committed by my Mind (i.e. Thoughts),
5.3: While Performing Actions which are Prescribed (i.e. duties prescribed by tradition or allotted duties in one’s station of life), As Well as All other Actions which are Not explicitly Prescribed (i.e. actions done by self-judgement, by mere habit, without much thinking, unknowingly etc); Please Forgive Them All,
5.4: Victory, Victory to You, O Sri Mahadeva Shambho, I Surrender to You, You are an Ocean of Compassion.

Om Namah Shivay

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Can Mantra Chanting Bestow Siddhi (God-Realization)?-3

Returning to Gurudev Shriram Sharma’s discourse: “Bhagiratha rishi also performed immense penance but it was all for social welfare. He abandoned everything for the public good and only then was he able to bring Mother Ganga to earth and quench the thirst of humanity. Had Bhasmasura nurtured a similarly noble objective, he too would have been able to help many people.”

“He could have asked Lord Shiva for such a boon that would have allowed him to cure any person simply by placing his hand on their head. But he could not think of performing such virtuous acts because he had not refined his inner self. So long as there is lurking greed, attachment and sensuality within a person, he/she cannot rise in their Sadhana (spiritual practice). These demonic tendencies pull a Sadhak (spiritual aspirant) downwards.“

“Only after passing the preliminary goal of self refinement can a person steadily climb up the ladder of spirituality. I lived on jowar roti (bread of millet) and buttermilk for 24 years. I did not take any salt, sweets or spicy food. I brought the tongue under control; only then could I control the mind. If the taste buds are controlled, all the 10 senses and the mind are easily controlled. Once mental control is achieved, realization of the Self becomes easy whether the sadhak is Jain, Muslim, Buddhist, Christian or Hindu.”

Note: In Vedanta a tremendous emphasis is laid upon controlling of the tongue (the organ of taste and speech). Once the sense of taste is brought under-control, the sexual instinct is also automatically conquered. It is a yogic observation that the two are intimately linked. The desire to enjoy tasty food is always accompanied by an increase in lustful tendencies in the mind and vice versa. Moreover since the tongue is the organ of taste and speech therefore, controlling the sense of taste also leads to a control of one’s speech, which in turn leads to a control of one’s thoughts, emotions and desires. In this way once the mind is brought under control the realization of the Self becomes easy.

Once Shriram Sharma Acharya visited the continent of Africa. There a disciple showed him a pet parrot, who had been trained to chant the Gayatri Mantra in perfect Sanskrit. Later Shriram Sharma Acharya would often use the example of this parrot to emphasize that a mere outward repetition of the Gayatri Mantra (similar to the parrot), is not sufficient to take us to the doors of God-realization. If this was the case then even that parrot could have attained to Samadhi.

Instead chanting of the Gayatri Mantra (or any Mantra for that matter) is successful only when its true meaning is permanently inscribed in the heart, through the transformation of each and every thought and action. We must become living embodiments of the Mantra. Only then can we truly become Siddha (Enlightened, God-realized).

Om Namah Shivay

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Can Mantra Chanting Bestow Siddhi (God-Realization)?-2

After saying this Gurudev narrated an incident which he himself had witnessed. “Two ascetics were doing Tapa-Sadhana (meditation, mantra chanting and austerities) in the Himalayas. Both lived without clothes and observed complete silence. There was a small piece of land on which roots, vegetables and fruits could be grown. They lived in the caves and ate these fruits and vegetables.

Once during the summer both of them started cleaning out the area around their caves. This operation continued for 2 days. One day one of them occupied a small portion of the land that was supposed to belong to the other.

Seeing this the second ascetic got very angry. Frowning he asked the first fellow to vacate the land immediately. Although they were both observing a vow of silence, the quarrel escalated and reached the stage of kicking and punching. The first one plucked out the beard of the second and as a result his chin started bleeding.”

Revered Gurudev continued: “I wondered what kind of ascetics doing sadhana (spiritual practice) in the Himalayan caves were these?”

“Shame on such a sadhana! Unless a person can refine his mind (his thoughts, his ego and greed) nothing worthwhile can be achieved in spirituality, what to talk of mantra siddhi. Even if some spiritual powers are attained they will serve no purpose other than destroying oneself like Bhasmasura.”

Detour: The Story of Bhasmasura

The story of Bhasmasura for those who are not familiar, is the story of a demon who had performed such a great penance that Lord Shiva became pleased and appeared before him. Upon seeing the Lord, Bhasmasura asked for an unusual boon. He requested that anyone upon whose head he placed his hand, would immediately be turned to ashes.


Lord Shiva granted him this boon, but Bhasmasura being a demon (meaning a person who had not purified his inner self) could not properly digest the immense spiritual power so granted. Uncontrollable greed and lust immediately rose up in his egotistical heart.

He began to eye Lord Shiva’s wife, the beautiful and talented Goddess Parvati and decided that if he got Lord Shiva out of the way, he could marry her. So he began to chase the Lord trying to turn him to ashes. Shiva helplessly began to run, and soon took shelter with Lord Vishnu.

After listening to Shiva’s predicament, Lord Vishnu decided to help and turned himself into an exceedingly beautiful lady, Mohini. Then he appeared before Bhasmasura. Mohini was so charming and pretty that Bhasmasura could not control himself and immediately fell in love with her. He wanted to marry her, but Mohini had a condition – she would only marry the man who could replicate her dance moves perfectly.

Bhasmasura agreed and began to dance with her. The dance went on for a long time. Engrossed in dancing, with his mental processes entirely clouded by an insatiable lust for Mohini, Bhasmasura soon forgot about the boon of Lord Shiva. When Mohini struck a pose, placing her hand on her head, he thoughtlessly copied her move and was immediately reduced to ashes.

In this way the spiritual power attained by the egotistical, greedy and lustful Bhasmasura, ultimately worked against him and became the cause of his own demise. For this reason, refinement of thoughts, deeds and character are the essential foundation upon which any successful spiritual endeavour rests.


Om Namah Shivay

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ATMASTAKAM – Chant of Shiva

Adi Shankaracharya, 8th CenturyTraditional Indian version of this song

(aka Shivoham: “I Am Shiva”)

Here are the Sanskrit words to the song (in red) and the English translations (in blue)

Mano buddhya-hankara chittani naham
Na cha shrotra jihve, na cha ghrana netre
Na cha vyoma bhumirna tejo na vayuhu
Chidananda rupah shivoham shivoham . (1)

I am not the mind, intellect, thought, ego, or some form of the supreme being; I neither have ears, nor tongue and I neither have nose (nostrils) nor eyes; I am not the sky, earth, light or the wind; I am the fortunate, joyful, supreme being who is the very emblem of truth, knowledge and eternal bliss.
I am consciousness and bliss. I am Shiva, I am Shiva.

Na cha prana sangno na vai pancha vayuhu
Na va sapta dhatur na va pancha koshaha
Na vak pani padau na chopastha payoo
Chidananda rupah shivoham shivoham .(2).

I am not the most essential air that everyone breathes. Nor a part of essential five gases related to bodily functions (which are Prana, Aparna, Vyana, Udana and Samana). I am not the seven-fold material (Rasa, Rakta, Mamsa, Medas, Asthi,Majja and Shukra) that help in body’s physical development, I am not part of five coverings that help to build up the personality (food, air, mind, knowledge or wisdom and pleasure). Nor am I the five organs of action (which are speech/mouth, hands, feet, reproductive and rectum), I am the fortunate, joyful, supreme being who is the very emblem of truth, knowledge and eternal bliss.
I am consciousness and bliss. I am Shiva, I am Shiva.

Na me dvesha ragau na me lobha mohau
Mado naiva me naiva matsarya bhavah
Na dharmo na chartho na kamo na mokshah
Chidananda rupah shivoham shivoham .(3).

I have no likes or dislikes; Not I have any greed or delusion; I have no pride or arrogant vanity; Nor am I jealous of anyone or in competition with anyone ; I do not need the four main necessities of life (which are Dharma (Law of Life), Artha (Wealth), Kama (Desires) and Moksha (Liberation); I am the fortunate, joyful,supreme being who is the very emblem of truth, knowledge and eternal bliss.
I am consciousness and bliss. I am Shiva, I am Shiva.

Na punyam na papam na saukhyam na dukham
Na mantro na tirtham na veda na yagnaha
Aham bhojanam naiva bhojyam na bhokta
Chidananda rupah shivoham shivoham .(4).

I am not attached to any righteousness or sin; I have neither pleasure nor sorrow; I have no need for any Mantra; I have no need for pilgrimages ; I have no need for any sacred scriptures; nor do I perform any sacrifise or rituals; I am neither the meal nor the one who consumes or what is consumed;
I am the fortunate, joyful,supreme being who is the very emblem of truth, knowledge and eternal bliss.
I am consciousness and bliss. I am Shiva, I am Shiva.

Na me mrutyu shanka na me jati bhedah
Pita naiva me naiva mata na janma
Na bandhur na mitram gurur naiva shishyah
Chidananda rupah shivoham shivoham .(5).

I have no fear of death, nor do I have caste distinctions; I neither have a father nor mother because I was never born; I have neither kin/relatives nor friends; I have no gurus and nor am I a disciple; I am the fortunate, joyful, supreme being who is the very emblem of truth, knowledge and eternal bliss.
I am consciousness and bliss. I am Shiva, I am Shiva.

Aham nirvikalpo nirakara rupo
Vibhur vyapya sarvatra sarvendriyanam
Sada me samatvam na muktir na bandhah
Chidananda rupah shivoham shivoham .(6).

I am free of thoughts and beyond imagination since I have no form; I am all pervading and exist everywhere; I am the king of all sense-organs; I am always impartial to everything and everyone,; I am free from everything and I have no attachment to anything; I am the fortunate, joyful, supreme being who is the very emblem of truth, knowledge and eternal bliss.
I am consciousness and bliss. I am Shiva, I am Shiva.
– Adi Shankaracharya, 8th CenturyTraditional Indian version of this song: 


ATMASTAKAM – Chant of Shiva

Om Namah Shivay

***Write ” Om Namah Shivay ” if you ask for God’s blessing on your life today. Please Like, Tag and Share to bless others!


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