Atmabodham

8. Chapter 2 Verses 2-5 (4 no.) “Self-Knowledge” VERSE 5: As Coagulent – Settles After Cleaning Water "Ajnaana kalusham jeevam jnaana-abhyaasaat vi-nir-malam; kritvaa jnaanam swayam nashyet jalam kataka-renu-vat." 1. Ajnaana kalusham jeevam = Defiled by ignorance, the egocentric self 2.  jnaana-abhyaasaat vi-nir-malam; =  is purified by constant practice of knowledge. 3. kritvaa jnaanam swayam nashyet = Upon the dawn of knowledge, it itself is destroyed 4. jalam kataka-renu-vat. = as the soapnut powder settles with the dirt in water. The process mentioned at the close of the discussion of the previous verse, namely, the deep meditation and enquiry into the nature of the Self, is the focus in this verse. When this process is taken to its limit, all limitations are transcended. At that point ignorance ends and the means by which it ends – the Brahmakara Vritti – is also discarded.  Total purity from all defilements is attained, followed by the dawn of

14/11/2018 Chapter 2 Verses 2-5 (4 no.) “Self-Knowledge” VERSE 4: As Sun is Revealed When Clouds Pass Away Ava-cchhinnah iva ajnaanaat tat naashe sati kevalah; swayam prakaashate hi aatmaa meghaa-paaye amshumaan iva. 1 Ava-cchhinnah iva ajnaanaat  = Appearing as finite because of ignorance, 2 tat naashe sati kevalah;  =  when ignorance is destroyed, then alone 3 swayam prakaashate hi aatmaa  =  does the Self reveal Its own true nature, 4 meghaa-paaye amshumaan iva. =  as the Sun is revealed when the clouds pass away. Here the previous idea is continued, but from the perspective of ignorance. It is ignorance that makes the individual self feel limited, although in truth the Self is limitless. The identification with the body, mind or intellect, known as the Upaadhis, causes one to feel very restrained and limited. The following three aspects may clarify this limitation : - i) Limited in Space : - The pure Self is defined to be Sarvavyapi or omnipresent. Due

25/10/2018 Chapter 2 Verses 2-5 (4 no.) “Self-Knowledge” VERSE 3: As Light – the Sole Remover of Darkness A-virodhi-tayaa karma na avidyaam vi-ni-vartayet; vidyaa vidyaam nihanti eva tejah timira-sangha-vat. 1 A-virodhi-tayaa karma Since it is not opposed to action, 2 na avidyaam vi-ni-vartayet; Ignorance cannot destroy its (effects); 3 vidyaa vidyaam nihanti eva Knowledge alone can destroy ignorance, 4 tejah timira-sangha-vat. as light alone can remove darkness. The Place of Action in Spirituality :- The question arises, “What place does action have in the spiritual process?” Action has proven itself to be invaluable in the development of this world. Through action we can realize so many of our dreams. It needs action to build roads, buildings, dams, power stations, etc. It was action that took man to the moon. It is action that makes this world run. So why can action not have a place in spiritual transformation as well? Sri Shankaracharya must have given th

06/10/2018 Chapter 2 Verses 2-5 (4 no.) “Self-Knowledge” VERSE :- As Fire – the Direct Cause for Cooking Bodhah anya-saadhane-bhyah hi saakshaat moksha eka saadhanam; paakasya vanhi-vat jnaanam vinaa mokshah na sidhyati. 1 Bodhah anya-saadhane-bhyah hi = In comparison with other means, knowledge, indeed, 2 saakshaat moksha eka saadhanam; = is the single direct means for Liberation. 3 paakasya vanhi-vat jnaanam =  As fire is for cooking, so is knowledge - 4 vinaa mokshah na sidhyati. = without it Liberation is not possible. Discussion : 1. The subject matter begins from this verse: Knowledge of the Self. Here we have a comparison between Self-knowledge and all the other forms of Sadhana practised by seekers. Why is such a high place given to Knowledge? Why is there preference given to this Sadhana over all the rest? The answer is that Self-knowledge is the direct means to attain the Self. This means it leads one directly to the result without any other inte

19/09/2018 4. Forms of Tapas: The study of the Shastras is itself a Tapas, for it removes much of our impurities. The study of the Shastras never goes in vain. Although we may not get the final Aparoksha experience of the Reality, we will still nevertheless benefit by getting acquainted with the knowledge of the Self intellectually. That would be the seed which will sprout when the time is ripe. If the qualification is not there, this study will hasten its arrival. The Paroksha Jnana (intellectual grasp) received from Atma Bodha will fructify at some time. There is no doubt about this. Austerities involve some form of self-denial. There are numerous kinds of Tapas. As already mentioned the common feature of true Tapas is that it must turn the mind within towards contemplation of the Self. The initial fruit is Chitta Shuddhi. This is the criterion for gauging the benefit of Tapas. As Tapas, people undertake certain fasts, like the Chandrayana. In this fast the person star

31/08/2018 3. Anubandha Chatushtaya: As in the previous book we have studied, namely, Tattva Bodha, it is the usual practice to give the Anubandha Chatushtaya at the outset of the text. This verse serves that purpose. The fourfold “Prospectus” announcing the purpose and eligibility for the study of this book is given as follows: i) Adhikari: The opening words state for whom this book has been written: “Those who have purified themselves with austerities, who are peaceful in heart, free from cravings and desirous of Liberation.” This is the qualification of Sadhana Chatushtaya ii) Vishaya: The subject is given by the title of the book, Atma Bodha. It is stated at the very beginning that the subject is Knowledge of the Self, the true inner Self, not the self which is ignorant and deluded. iii) Prayojana: The benefit to be obtained from the study of this book is given in the term “Mumukshunaam”, which tells us that the goal here is Self-realisation. That is the bene

11/08/2018 2. Introduction :- ATMA BODHAM IS A Prakarna Grantha, dealing with Knowledge of the Self. It describes the state of realization from different standpoints, using various comparisons from day-to-day experiences. It explicitly conveys Brahman as the only Reality and all other Tattvas in the world have only an apparent Reality. That is the sole subject of this text. It is written in poetry, so it is also a Padya Grantha, not a Gadya Grantha (prose). There are 68 couplets in the entire text, without any group classification or title for each verse. The poetical meter is similar to the verses of the Bhagavad Gita. From the Introduction by Swami Chinmayanandaji, we quote : - “Sri Shankaracharya, in the days of his perfect maturity, took up his pen to write ‘Introductory Books’, introducing the theme of Vedanta for the infants in the spiritual world. Atma Bodha is one of them. This is not an original book inasmuch as there is not a single idea in it which is an

29/07/2018 MANGALAACHARAN : (Verse 1) - “Invocation” WE ALWAYS START OUR preparations for auspicious celebrations, such as Diwali, with a comprehensive cleaning programme. In the same way, when we are about to receive the holy teachings of the knowledge of the Self, it is expected of us to undergo a selfcleansing programme of spiritual Sadhana. VERSE 1: The Qualified Student for this Text 1 Tapobhih ksheena-paapaa-naam Purified of their sins by austerities, 2 shaantaa-naam veetaraagi-naam; peaceful at heart, free from all cravings, 3 mumukshoo-naam apekshyah ayam and with heart yearning for Liberation, this 4 aatma-bodhah vidheeyate. text “Atma Bodha” is being composed. An Invocation: The text starts with the word ‘Tapas’ – an auspicious start in the context of this subject. The entire Ramayana was begun with this word, and what a great book that is! Tapas is an auspicious word. It is Tapas that opens the door to all auspiciousness. It cleans us of all the ‘