Softskills - Know your True Self - Nirvana Shatakam

Do you see yourself as a body or as your mind?

Do you see yourself as your hands or as your eyes?

When you talk to people who is talking to whom?

When you are talking to yourself, who are you talking with?

The reality is we project our identity on ourselves and others.

How we see ourselves determines how others see us.

From this perspective the first step in becoming a strong personalty is to see yourself in the right form, from the right perspective.

Are you sure who you really are?

Do you know what you are capable of?

Do you really understand your true identity?

Need Help?

Lets take help from our Old Guru - Adi Shankaracharya.

At the age of Eight years he gave his introduction at Himalayas. This introduction became the guiding light for us to understand who we really are.

Here is a link where you can use to understand this...

Links

Nirvana Shatakam.. Meaning Explanation

https://www.youtube.com/watch?v=7FZFvFWztOA

Without meaning

 https://www.youtube.com/watch?v=-IvYvXX0t2Y

From the perspective of interpersonal skills and soft-skills, the first step is to understand who you really are. Your own identity is the most important anchor of how you behave with others. We project our self on others all the time. How we project ourselves depends on how we see ourselves

Nirvana shatakam (Atma Shatkam)

Links

Nirvana Shatakam.. Meaning Explanation

https://www.youtube.com/watch?v=7FZFvFWztOA

without meaning

https://www.youtube.com/watch?v=-IvYvXX0t2Y

The sloka emphasizes on our true Self as SatChitAnanda (ever existing, ever consciousness, ever new bliss). Generally this true self is covered by bio-psycho-social self, we always attribute to one of them as our real self. Biological attribution like I am strong, I am short, I am fat, I am tall etc., Psychological attributions like I am genius, I am dull, I am emotional, I am rational etc., social attributions like I am a father, I am a teacher, I am a doctor, I am a politician etc., in this shataka Aadi shankaracharya explains how the bio-psycho-social self sense covers our true self and how to overcome it.

mano buddhi ahankara chittani naaham
na cha shrotravjihve na cha ghraana netre
na cha vyoma bhumir na tejo na vaayuhu
chidananda rupah shivo’ham shivo’ham

I am not the mind, the intellect, the ego or the memory,
I am not the ears, the skin, the nose or the eyes,
I am not space, not earth, not fire, water or wind,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na cha prana sangyo na vai pancha vayuhu
na va sapta dhatur na va pancha koshah
na vak pani-padam na chopastha payu
chidananda rupah shivo’ham shivo’ham

I am not the breath, nor the five elements,
I am not matter, nor the 5 sheaths of consciousness
Nor am I the speech, the hands, or the feet,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na me dvesha ragau na me lobha mohau
na me vai mado naiva matsarya bhavaha
na dharmo na chartho na kamo na mokshaha
chidananda rupah shivo’ham shivo’ham

There is no like or dislike in me, no greed or delusion,
I know not pride or jealousy,
I have no duty, no desire for wealth, lust or liberation,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na punyam na papam na saukhyam na duhkham
na mantro na tirtham na veda na yajnah
aham bhojanam naiva bhojyam na bhokta
chidananda rupah shivo’ham shivo’ham

No virtue or vice, no pleasure or pain,
I need no mantras, no pilgrimage, no scriptures or rituals,
I am not the experienced, nor the experience itself,
I am the form of consciousness and bliss,
I am the eternal Shiva…

na me mrtyu shanka na mejati bhedaha
pita naiva me naiva mataa na janmaha
na bandhur na mitram gurur naiva shishyaha
chidananda rupah shivo’ham shivo’ham

I have no fear of death, no caste or creed,
I have no father, no mother, for I was never born,
I am not a relative, nor a friend, nor a teacher nor a student,
I am the form of consciousness and bliss,
I am the eternal Shiva…

aham nirvikalpo nirakara rupo
vibhut vatcha sarvatra sarvendriyanam
na cha sangatham naiva muktir na meyaha
chidananda rupah shivo’ham shivo’ham

I am devoid of duality, my form is formlessness,
I exist everywhere, pervading all senses,
I am neither attached, neither free nor captive,
I am the form of consciousness and bliss,
I am the eternal Shiva…

The sloka emphasizes on our true Self as SatChitAnanda (ever existing, ever consciousness, ever new bliss). Generally this true self is covered by bio-psycho-social self, we always attribute to one of them as our real self. Biological attribution like I am strong, I am short, I am fat, I am tall etc., Psychological attributions like I am genius, I am dull, I am emotional, I am rational etc., social attributions like I am a father, I am a teacher, I am a doctor, I am a politician etc., in this shataka Aadi shankaracharya explains how the bio-psycho-social self sense covers our true self and how to overcome it.

Sanskrit Lyrics, English Lyrics with meaning and Word by word Translation

1. मनोबुद्धयहंकार चित्तानि नाहं, न च श्रोत्रजिव्हे न च घ्राणनेत्रे । न च व्योम भूमिर्न तेजो न वायुः, चिदानन्दरूपः शिवोऽहम् शिवोऽहम्। Manobuddhyahaṃkāra chittāni nāhaṃna cha śrotrajihve na cha ghrāṇanetrena cha vyoma bhūmir na tejo na vāyuḥchidānandarūpaḥ śivo'ham śivo'ham. (I am not the mind, Intelligence, sense of 'I' (aham karta iti ahamkara), anthakarna (Conditioned consciousness). I am not the sense organs (ears, tongue, nose, eyes and skin). I am not the pancha bhutas (five elements viz., sky or ether, earth, light or fire, the wind and the water). I am "Shiva" (SatChitAnanda) beyond all these.)

2. न च प्राणसंज्ञो न वै पंचवायुः, न वा सप्तधातुः न वा पञ्चकोशः । न वाक्पाणिपादं न चोपस्थपायु, चिदानन्दरूपः शिवोऽहम् शिवोऽहम्। Na ca praṇasajño na vai paṃcavāyuḥ na vā saptadhātur na vā paṃcakośaḥ na vākpāṇipādaṃ na copasthapāyu cidānandarūpaḥ śivo'ham śivo'ham. vayus (I am neither the vital energy nor pancha vayu (vital airs viz., prana, vyana, apana, samana, udana) I am not the saptha dhatu (seven essential elements viz., Rasa=lymph, Rakta=blood, Mamsa=Muscles, Medha=Fat, Asthi=bone, Majja=Marrow, Shukra=Semen). I am not the Panchakosha (five sheaths covering the true self Viz.,  Annamaya=Gross body, Pranamaya=Vital energy, Manomaya=Mind sheath, Vijnanamaya=Intellect, Anandamaya=Bliss sheath).I am not the Karmendriyas (Motor organs viz., speech, hands, legs, organs of procreation and the elimination). I am “Shiva" (SatChitAnanda) beyond all these.)

3. न मे द्वेषरागौ न मे लोभमोहौ, मदो नैव मे नैव मात्सर्यभावः । न धर्मो न चार्थो न कामो न मोक्षः, चिदानन्दरूपः शिवोऽहम् शिवोऽहम्। Na me dveşarāgau na me lobhamohau mado naiva me naiva mātsaryabhāvaḥ na dharmo na cārtho na kāmo na mokşaḥ cidānandarūpaḥ śivo'ham śivo'ham. (I have no hatred or dislike, neither greed nor liking, no delusion. I have no pride or haughtiness, nor jealousy. I am beyond four purusharthas (human goals viz., Dharma=righteousness, Artha= Prosperity, Kama=Desire, Moksha=Liberation). I am "Shiva" (SatChitAnanda) beyond all these).

4. न पुण्यं न पापं न सौख्यं न दुःखं, न मन्त्रो न तीर्थो न वेदा न यज्ञ । अहं भोजनं नैव भोज्यं न भोक्ता, चिदानन्दरूपः शिवोऽहम् शिवोऽहम्। Na puṇyaṃ na pāpaṃ na saukhyaṃ na dukhyaṃ na mantro na tīrthaṃ na vedā na yajña ahaṃ bhojanaṃ naiva bhojyaṃ na bhoktā cidānandarūpaḥ śivo'ham śivo'ham. (I am beyond virtue, vice, pleasure, pain, mantras (sacred chants), pilgrimages, scriptures (Vedas) and rituals or sacrifices (yajnas). I am neither the enjoyed nor the enjoyer, nor enjoyment. I am "Shiva" (SatChitAnanda) beyond all these).

5. न मे मृत्युशंका न मे जातिभेदः, पिता नैव मे नैव माता न जन्मः । न बन्धुर्न मित्रं गुरूर्नैव शिष्यः, चिदानन्दरूपः शिवोऽहम् शिवोऽहम्। Na me mṛtyuśaṃkā na me jātibhedaḥ pitā naiva me naiva mātā na janmaḥ na bandhur na mitraṃ gurunaiva śişyaḥ cidānandarūpaḥ śivo'ham śivo'ham. (I have no fear of death, nor do I have death. I have no doubt and discrimination. I have no father or mother, I have no birth. I have no relatives, nor friend, nor the guru, nor the disciple. I am "Shiva" (SatChitAnanda) beyond all these).

6. अहं निर्विकल्पो निराकार रूपो, विभुत्वाच सर्वत्र सर्वेन्द्रियाणाम् । न चासङत नैव मुक्तिर्न मेयः, चिदानन्दरूपः शिवोऽहम् शिवोऽहम्। Ahaṃ nirvikalpo nirākāra rūpo vibhutvāca sarvatra sarveṃdriyāṇaṃ na cāsangata naiva muktir na meyaḥ cidānandarūpaḥ śivo'ham śivo'ham. (I am all pervasive, and without any form, pervade all senses and world. I have neither attachment to the world, nor to the liberation (mukti). I am "Shiva” (SatChitAnanda) beyond all these).

Prana Vayu – Five vital forces

(also see Pranayama and Kundalini)

The Vayus – Vital winds

“Prana” is the one life force that permeates all living things and in fact all matter. This cohesive, animating force is also known as “Maha Prana” or great prana. In the human body, this universal prana has been observed to move in specific ways in specific regions in the body, regulating and controlling physical and mental function. Though there are 49 distinct prana vayus or types of vayus in the body, five principle vayus or “panacha pranas” are important for the yogi to recognize. The word vayu translates as "wind," connoting all-pervading movement. The root ‘va’ means “that which flows” – and so a vayu is a vehicle for activities and experiences within the body, or a “force” that moves throughout the system controlling functions such as digestion, respiration, nerve impulses act.

These pancha pranas are categorized as: Prana vayu, Apana vayu, Samana vayu, Udana vayu and Vyana vayu. Though they function in unison together, each governing a specific area of the body. They can be thought of as elemental forces that are not just the physical, but govern emotional qualities and mental energies, fundamental to physical, mental and emotional well- being.

The practices of yoga, especially asana and pranayama, optimize the functioning of these vayus as well as bring them under our influence. Their energies can then be used to uplift ourselves and restore vibrant health. 

1. Prana Vayu – while “Prana” is the general name of the life force, the prana vayu is one of its specific functions. Prana vayu literally means “forward moving air” and moves inward toward the center of the body. Prana vayu is the energy that receives things coming into the body in the form of food (eating), liquids (drinking) and air (breathing) as well as all sensory perceptions and mental experiences. Prana is propulsive by nature and is the driving force for all the other vayus. The energy known as prana vayu governs the region from the abnomin or diaphram to the base of the throat, corresponding to Jalandhara bandha (see bandhas). The “seat” of the prana vayu is the heart, and this vayu ensures that the heart goes on beating. It is associated with the element of air. It works to maintain the proper temperature of the body relative to one’s environment, and sustains one’s vital organs, particularly the heart. Though its seat is in the heart, it moves through the center of the body in a downward direction from the base of the throat to the navel, as well as from the navel back up to the throat*. 

2. Apana Vayu – Apana vayu translates as “the air that moves away”. The dominant energy of Apana vayu is a downward and outward movement. It's energy moves primarily in the lower abdomin from the navel to the floor of the pelvis. Apana is the aspect of the prana that governs the ability to eject or eliminate what is not needed to the system. Just as with the breath we exhale what is not needed after assimilating the in-breath, the apana vayu is the force behind the elimination of waste in general, working in the kidneys, colon, rectum, bladder and genitals. It is also the moving force in the process of reproduction – which essentially moves new life ‘out’ into the world – from insemination to childbirth. The healthy functioning of the apana vayu is as vital as that of the prana vayu. Without the healthy functioning of apana vayu, one lacks motivation and determination; one feels lazy, dull and even confused, indecisive and befuddled.

Apana vayu is associated with the element of earth, and is the energy of the Muladhara Chakra (see chakras), which is concerned with having a strong, sure and reliable foundation, especially in fundamental matters of survival.The seat of the apana vayu is in the core of the pelvis, and it governs from the navel to the peranium, corresponding to the area in which we practice Mula bandha. As with Prana vayu can have both a downward movement in the body as well as an upward movement* within it's primary region.

*Prana vayu and Apana vayu move in complimentary opposite directions during inhale and exhale.As you inhale, Prana vayu moves upward from the navel to the chest, while Apana vayu moves downward from the navel toward the floor of the pelvis. On exhale, both move in the reverse direction; Prana moving from the base of the throat down to the navel and Apana moving from the peranium back up the the navel. Both oscillate from the center of the abdomin or kanda.

3. Samana Vayu – Is literally “the balancing air” Moves primarily in the region between the navel and the heart (solar plexus), and its seat is said to be in the navel. It is the controlling power of the metabolism or “digestive fire” and the functioning of the digestive organs and glands. It also governs the assimilation of oxygen from the air we breathe. It is also the vayu that unifies the two opposite forces of prana vayu and apana. It corresponds to the area in which we practice Uddiyana bandha.

In its work with food and digestion, this is the force that separates nutrients from toxins: when it is not functioning well, one may retain toxins, leading to shortness of breath and gastric disorders. In the case of the mind, the Samana Vayu is the power by which we separate out or discern beneficial from detrimental, which allows us to assimilate information for the sake of making choices. When there is a disorder, one can be delusional or of unsound mind. For this reason, in the yoga tradition the power of digestion is very closely inked to the power of the mind – particularly regarding discrimination and judgment.

Samana vayu is associated with the element of fire. It is associated with the Manipura chakra (see chakras), and when unbalanced, its fiery energy can be used to assert one’s will or to dominate, especially through anger. In the yoga tradition, anger is the direct result of a combination of desire, delusion and lack of discrimination.

4. Udana Vayu – Udana is "that which carries upward." It rules the region of the throat and head,and is seated specifically in the throat. It also rules muscle function and strength in the extremities as well as the sensory function of the eyes, ears and nose. It’s said to be the force behind all growth, our ability to stand erect, speech, effort, enthusiasm and will. While apana vayu is concerned with elimination or outward moving energy in general, udana vayu is the specific force that expels air with the exhalation in a way that is particularly concerned with speech and the production of sound. In the region of the head, it's function is mental and expressive in the form of ideas and speech. When udana is unbalanced, speech is disjointed and one cannot speak or articulate ideas properly. Imbalances can also cause shortness of breath and other respiratory problems particularly associated with the throat, which can have their root in obstacles to self-expression, or emotional repression. Uncoordinated movement in the limbs or loss of balance are also signs of imbalance of the vayu.

The energy and movement of Udana is particularly stimulated by Jalandhara Bandha. Ether or space is the element associated with this vayu as is Vishuddha chakra (see chakras). This upward moving energy continues through the upper chakra, the Ajna chakra, to the Sahasrara, and is purified during the upward journey.

5. Vyana Vayu – literally means “outward moving air” and moves from the center of the body out to the periphery. This vayu pervades the whole body, and is a coordinating, connecting force. It has no specific seat, but rather coordinates all the powers such as sensory awareness, and runs through the whole network of the 72,000 nadis or passageways of prana in the body, connecting the functions of the nerves, veins, muscles and joints and circulates nutrients and energy. Its function is cohesive and is associated with the element of water. Vyana vayu is fundamental to making one feel and function as an integrated whole. Though it governs and coordinates all of the senses as well as the functioning of all muscles, both voluntary and involuntary, it is felt especially in the skin. Goosebumps and perspiration, and all of the various actions and reactions of the skin to the environment are manifestations of vyana vayu. It functions at the “surface” or outer boundary of your energy body, much like surface tension on a drop of water, and is associated with a sense of boundaries through which we define ourselves and interact with our world.

Within the body, Vyana vayu governs our internal sense of coordination, balance and physical integrity or cohesiveness. When unbalanced, one feels uncoordinated and clumsy. Coordination between mind and body suffers, and one’s own thoughts can be disjointed, fluctuating and rambling. Dysfunctions in Vyana vayu can also lessen our power of sensation.

Though Vyana vayu itself has no specific seat, it is associated with the energy of the Svadisthana chakra (see chakras). In general, vyana vayu is strengthened by the practice of hatha yoga asanas. More specifically, because of its association with the energy and concerns of the svadisthana chakra, the subtler energies involved are enhanced through Mulabandha.

Direction of Pranic movement (vayus) in the Physical body

- Prana moves down from the base of the throat to the navel (the pranic center or kanda) and energizes and all the vayus. It also moves up from the navel to the throat.

- Udana moves primarilly up from the throat up to the head

- Apana moves from the navel down to the floor of the pelvis.

- Samana moves from the periphery of the body into the core.

- Vyana moves from the core out to the periphery. 

Vayus and corresponding chakras and elements summarized

Apana Vayu: Seat is in the Pelvis, Muladhara Chakra, Earth

Samana Vayu: Seated in the Solar Plexus, Manipura Chakra, Fire

Prana Vayu: Seated in the heart/chest, Anahata Chakra, Air

Udana Vayu: Seated in the Throat and Head, Vishuddha Chakra, Ajna Chakra, Ether

Vyana Vayu: Emanates from the navel (kanda) but pervades entire body, Svadisthana Chakra, Water