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Atma Bodha by Adi Sankaracharya's Translated by Swami Chinmayananda Published by Chinmaya Mission, Mumbai 1. I am composing the Atma-Bodha, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation. Called Sri Advaita Bodha Deepika. Found in Tamil, Telugu or Sanskrit Manuscripts could not be. You are free from the illusion of samsara, calm in mind.
ADI SHANKARACHARYA atma bodha ADI SHANKARACHARYAATMA BODHALetthere be peace and love among all beings of the universe. OMShanti, Shanti, Shanti. AM composingthe Atma Bodha, this treatise of theknowledge of the Self Atman, for thosewho have purified themselves by austerities and arepeaceful in heart and calm, who are free fromcravings and are desirous of liberation.2.Just as the fire is the direct cause for cooking,so without true knowledge no emancipation can behad. Compared with all other forms of disciplineknowledge of the Self is the one direct means forliberation.3. Action cannot destroy ignorance, for itis not in conflict with or opposed to ignorance.Knowledge does verily destroy ignorance as lightdestroys deep darkness.4. The Self appears to be finite because ofignorance.
When ignorance is destroyed the Selfwhich does not admit of any multiplicity trulyreveals Itself by Itself: like the sun when theclouds pass away.5. Constant practice of knowledge purifiesthe Self, stained by ignorance and then disappearsitself as the powder of the 'kataka-nut'settles down after it has cleansed the muddywater.6. The world which is full of attachments,aversions, etc., is like a dream. It appears to bereal, as long as it continues but appears to beunreal when one is awake i.e., when truewisdom dawns.7. The universe appears to be true so longas Brahman, the ultimate Reality, the substratum,the basis of all this creation, is not realised. Itis like the illusion of silver in the mother-ofpearl.8.Like bubbles in the water, the worlds rise, existand dissolve in the Supreme Self, which is thematerial cause and the prop of everything.9. All the manifested world of things andbeings are projected by imagination upon thesubstratum which is the Eternal all-pervadingReality, whose nature is existence-intelligence;just as the different ornaments are all made out ofthe same gold.10.
The all-pervading Void or Emptinessappears to be diverse on account of its associationwith various conditionings upadhis whichare different from each other. Space becomes one onthe destruction of these limiting adjuncts. So too,the omnipresent Truth appears to be diverse onaccount of Its association with the various upadhisand becomes one on the destruction of theseupadhis.11. Because of Its association withdifferent conditionings such ideas as caste, colourand position are super-imposed upon the Self, asflavour, colour, etc., are super-imposed onwater.12. Determined for each individual by hisown past actions and made up of the five elements that have gone through the process of'five-fold self-division and mutual combination'pancheekarana are born thegross-body, the medium through which pleasure andpain are experienced, the tent-of-experiences.13. The five vital energiespranas, the ten organs and the mind andintellect, formed from the rudimentary pureelements before their 'five-fold division andmutual combination with one another' and this isthe subtle body, the instruments-of-experience ofthe individual.14.
Ignorance avidya which isindescribable and beginningless is the causal body.Know for certain that the Self is other than thesethree conditioning bodies.15. In its identification with thefive-sheaths the immaculate Self appears to haveborrowed their qualities upon Itself; as in thecase of a crystal which appears to gather untoitself colour of its vicinity blue cloth,etc.16. Through discriminative self-analysis andlogical thinking one should separate the pure Selfwithin from the sheaths as one separates the ricefrom the husk, bran, etc., that are coveringit.17. The Self does not shine in everythingalthough It is all-pervading. Hp 3525 driver windows 7 32.
It is manifest onlyin the internal organ, the intellect: just as thereflection in a clean mirror.18. One should understand that the Self isalways like the king, distinct from the body,senses, mind and intellect, all of which constitutethe causal matter; and is the witness of theirfunctions.19.
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The moon appears to be running when theclouds move in the sky. Likewise to thenon-discriminating person the Self appears to beactive when It is observed through the functions ofthe sense organs.20. Depending upon the energy of vitality ofconsciousness the body, senses, mind and intellectengage themselves in their respective activities,just as men work depending upon the light of thesun.21. Fools, because they lack in their powersof discrimination superimpose on the Self, theabsolute-existence-knowledge, all the variedfunctions of the body and the senses, just as theyattribute blue colour and the like to the sky.22. The tremblings that belong to the watersare attributed through ignorance to the reflectedmoon dancing on it: likewise agency of action, ofenjoyment and of other limitations whichreally belong to the mind are delusivelyunderstood as the nature of the Self.23. Attachment, desire, pleasure, pain,etc., are perceived to exist so long as buddhi ormind functions. They are not perceived in deepsleep when the mind ceases to exist.
Therefore theybelong to the mind alone and not to the Self.24. Just as luminosity is the nature of thesun, coolness of water and heat of fire, so too thenature of the Self is Eternity, purity, Reality,consciousness and bliss.25. By the indiscriminate blending of thetwo the existence-knowledge-aspect of theSelf and the thought-wave of the intellect there arises the notion of 'I know'.26.
Self never does anything and theintellect of its own accord has no capacity toexperience 'I know'. But the individuality in usdelusorily thinks he is himself the seer and theknower.27. Just as the person who regards a rope asa snake is overcome by fear, so also oneconsidering oneself as the ego is overcome by fear.The ego-centric individuality in us regainsfearlessness by realising that It is not an ego butis Itself the Supreme Self.28.
Just as a lamp illumines a jar or a pot,so also the Self illumines the mind and the senseorgans, etc. These material-objects by themselvescannot illumine themselves because they areinert.29. A lighted-lamp does not need anotherlamp to illumine its light. So too, Self which isknowledge itself needs no other knowledge to knowit.30. By a process of negation of theconditionings through the help of the scripturalstatement 'It is not this, It is not this', theoneness of the individual soul and the SupremeSelf, as indicated by the great Mahavakyas, has tobe realised.31. The body, etc., up to the causal body ignorance which are objectsperceived, are as perishable as bubbles.
Realisethrough discrimination that I am the pure Realityever completely separate from all these.32. I am other than the body and so I amfree from changes such as birth, wrinkling,senility, death, etc.
I have nothing to do with thesense objects such as sound and taste, for I amwithout the sense-organs.33. I am other than the mind and hence, I amfree from sorrow, attachment, malice and fear, for'He is without breath and without mind, pure,etc.' , is the commandment of the great scripture,the Upanishads.34. I am without attributes and actions;Eternal without any desire and thought, without anydirt, without any change, without form,ever-liberated, ever-pure.35. Like the space I fill all things withinand without. Changeless and the same in all, at alltimes I am pure, unattached, stainless andmotionless.36.I am verily that Supreme Reality alone which isEternal, pure and free, One, indivisible andnon-dual and of the nature ofchangeless-knowledge-Infinite.37.
The impression 'I am Reality' thuscreated by constant practice destroys ignorance andthe agitation caused by it, just as medicinedestroys disease.38. Sitting in a solitary place, freeing themind from desires and controlling the senses,meditate with unswerving attention on the Selfwhich is One without-a-second.39. The wise one should intelligently mergethe entire world-of-objects in the Self alone andconstantly think of the Self ever as contaminatedby anything as the sky.40. He who has realised the Supreme,discards all his identification with the objects ofnames and forms.
Thereafter he dwells asan embodiment of the Infinite Consciousness andBliss. He becomes the Self.41. There are no distinctions such asKnower, the Knowledge and the Object of Knowledgein the Supreme Self. On account of Its being of thenature of endless Bliss, It does not admit of suchdistinctions within Itself.
It alone shines byItself.42. When this the lower and the higheraspects of the Self are well churned together, thefire of knowledge is born from it, which in itsmighty conflagration shall burn down all the fuelof ignorance in us.43. The Lord of the early dawnAruna himself has already looted away thethick darkness, when soon the sun rises. The divineconsciousness of the Self rises when the rightknowledge has already killed the darkness in thebosom.44.
Self is an ever-present Reality. Yet,because of ignorance it is not realised. On thedestruction of ignorance Self is realised. It islike the missing ornament of one's neck.45. Reality appears to be an individual egobecause of ignorance, just as a post appears to bea ghost.
The ego-centric-individuality is destroyedwhen the real nature of the ego is realised as theSelf.46. The ignorance characterised by thenotions 'I' and 'mine' is destroyed by theknowledge produced by the realisation of the truenature of the Self, just as right informationremoves the wrong notion about the directions.47. The Yogi of perfect realisation andenlightenment sees through his eye-of-wisdom theentire universe in his own Self and regardseverything else as his own Self and nothingelse.48. Nothing whatever exists other than theSelf: the tangible universe is verily Self. As potsand jars are verily made of clay and cannot be saidto be anything but clay, so too, to the enlightenedsoul and that is perceived is the Self.49. A liberated one, endowed withSelf-knowledge, gives up the traits of hispreviously explained equipments upadhisand because of his nature of Sat-chit-ananda, heverily becomes Brahman like the worm thatgrows to be a wasp.50. After crossing the ocean of delusion andkilling the monsters of likes and dislikes, theYogi who is united with peace dwells in the gloryof his own realised Self as an Atmaram.51.
The Self-abiding realised being,relinquishing all his attachments to the illusoryexternal happiness and satisfied with the blissderived from the Self, shines inwardly like a lampplaced inside a jar.52. Though he lives in the conditionings,he, the contemplative one, remains ever unconcernedwith anything or he may move about like the wind,perfectly unattached.53. On the destruction of the upadhis, thecontemplative one is totally absorbed in Reality,the all-pervading Spirit, like water into water,space into space and light into light.54. Realise That to be Reality, theattainment of which leaves nothing more to beattained, the blessedness of which leaves no otherblessing to be desired and the knowledge of whichleaves nothing more to be known.55. Realise that to be Reality which, whenseen, leaves nothing more to be seen, which havingbecome one is not born again in this world andwhich, when knowing leaves nothing else to beknown.56.
Realise that to be Reality which isExistence-knowledge-bliss Absolute, which isnon-dual, Infinite, Eternal and One and which fillsall the quarters above and below and allthat exists between.57. Realise that to be Reality which isnon-dual, indivisible, One and blissful and whichis indicated in Vedanta as the immutablesubstratum, realised after the negation of alltangible objects.58. Deities like Brahma and others tasteonly a particle, of the unlimited bliss of Realityand enjoy in proportion their share of thatparticle.59. All objects are pervaded by Reality. Allactions are possible because of Reality: thereforeReality permeates everything as butter permeatesmilk.60. Realise that to be Reality which isneither subtle nor gross: neither short nor long:without birth or change: without form, qualities,colour and name.61. That by the light of which the luminous,orbs like the sun and the moon are illuminated, butwhich is not illumined by their light, realise thatto be Reality.62.
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Pervading the entire universe outwardlyand inwardly the Supreme Reality shines of Itselflike the fire that permeates a red hot iron balland glows by itself.63. Reality is other than this, theuniverse. There exists nothing that is not Reality.If any object other than Reality appears to exist,it is unreal like the mirage.64. All that is perceived, or heard, isReality and nothing else. Attaining the knowledgeof the Reality, one sees the universe as thenon-dual Reality, Existence-knowledge-blissAbsolute.65. Though Self is pure consciousness andever present everywhere, yet It is perceived by theeye-of-wisdom alone: but one whose vision isobscured by ignorance he does not see It; as theblind do not see the resplendent sun.66. The jiva free from impurities, beingheated in the fire of knowledge kindled by hearingand so on, shines of itself like gold.67.
The Self, the sun of knowledge thatrises in the sky of the heart, destroys thedarkness of the ignorance, pervades and sustainsall and shines and makes everything to shine.68. He who renouncing all activities, who isfree of all the limitations of time, space anddirection, worships his own Self which is presenteverywhere, which is the destroyer of heat andcold, which is bliss-Eternal and stainless, becomesall-knowing and all-pervading and attainsthereafter Immortality.Thus concludes Atma Bodha. 2019InnerQuest B.P.29 75860Paris cedex 18 France +33(0)1 42 58 79 82 contact@inner-quest.org.