Aa%mabaaoQaAadI XaMkracaaya- kRt

Aatma Bodha by Aadi Shankaracharya

.. Atma Bodha ..; aA(m boD ;nm, �Ff¬rAn�dg� zpAdAMb� j�mn� .sEvlAsmhAmohg}Ahg}As{kkm Z� ;namaH shrIsha NkarAnandagurupAdAmbujanmane .savilAsamahAmohagrAhagrAsaikakarmaNe ..

– pa nchadashI

‘I bow at the lotus feet of the Guru, Shankara, whose functionis to eliminate the alligator of delusion (moha) with all its branches.’

Atma Bodha, meaning self knowledge, was composed by Adi Shankarasometime in the 8th century.

To quote Sri Radhakrishnan ‘The Advaitism of Shankara is a systemof great speculative daring and logical subtlety . Its austereintellectualism, its remorseless logic, which marches on indifferent tothe hopes and beliefs of man, its relative freedom from theologicalobsessions, make it a great example of a purely philosophical scheme . Itis impossible to read Shankara’s writings, packed as they are with seriousand subtle thinking, without being conscious that one is in contact with amind of a very fine penetration and profound spirituality . With his acutefeeling of the immeasurable world, his stirring gaze into the abysmalmysteries of the spirit, his unswerving resolve to say neither more norless than what could be proved, Shankara stands out as a heroic figure ofthe first rank in the somewhat motley crowd of the religious thinkers ofmedieval India ....

Shankara taught us to love Truth, respect reason and realize thepurpose of life . Twelve centuries have passed, and yet his influence isvisible.’

His influence on Indian philosophy is so enormous that most of thelater philosophies that evolved in India had either to agree with him ordisagree with him, quoting him nevertheless.

Shankara, in his indisputable style, allows a place for Karma andBhakti while emphasising the prime necessity of j nAna for the realizationof the Self . For example, while commenting on Bhagvadgita 18.45,he takes Bhakti to be identical to j nAna by quoting 7.16-18 ofthe gItA where Krishna says that a j nAni is one of His Bhaktas.

In Vivekachudamani, he goes on to say that Bhakti is one ofthe most conducive causes for liberation . Similarly, in the third verse of1

atma bodha, he says that karma is not opposed to ignorance, though it cannot destroy ignorance . Undoubtedly a great religious reformer andphilosopher, Shankara embraces within his fold all pantheism whilemaintaining the principle of non-duality.

Though Shankara is famous for his commentaries (bhAShya-s) on thethree major texts considered as ‘launching pad’ for liberation(prasthAnatrayI, the triple cannon),namely bhagvad gItA, brahmasUtra-s, and upaniShad-s, he hascomposed a large number of stotra-s (hymns in praise of various gods) andalso brief expositions in prose and verse (prakaraNa-s ). Atma Bodha fallsinto the last category . A rare but an excellent commentary of this work inSanskrit has been provided by Swami kRiShNAnandAshramI and has beentranslated in to english by Vidyaratna Menon . Other noteworthytranslations of the text are by Swami Chinmayananda, Swami Nikhilananda,TMP Mahadevan, and Parthasarathy, to name a few.

The text of Atmabodha avoids the technicalities found in thevedas, but conveys the message of jnana yoga (the path of knowledge) tothe layman . In a short compendium of sixty eight stanzas, the knowledge ofthe Self is described in an unique and simple style . Shankara starts withthe requirements of the aspirant, and goes on to explain the nature ofworld -Samsara, the embodiments of the soul, the influence of mAyA and thesuperimposition of Atman . He describes the meditation technique based onaphorism ‘I am Brahman,’ the supreme being,‘Aham Brahmasmi’, and elucidates the fruits of Self-realization and the

state of the jivanmukta (liberated soul).

Since the realization of the Self can not be had from books orscriptures, Shankara insists on the necessity of instruction by aSelf-realized Guru (teacher). The intense desire to liberate and theeffort required by the sAdhaka (aspirant) is emphasized . If there is noeffort, there can not be a result . As Sri Radhakrishnan says ‘People inour society have resolved to renounce nothing, but wish to enjoy the fruitof renunciation.’ The vedanta kesari puts it ‘The goal we desire (shouldbe) to reach the ideal society of the prophets, a society of just,peaceful, morally and intellectuially progressive community of nonattached and responsible individuals, the means we adopt therefore must beworthy of the ends . Then only the real age of millennium will dawn whereinone feels that the whole world is one’s family of kith and kin, a placefor nothing but love and fellow feeling, in short a vasudhaivakuTumbakam.h(universe as a family).’

Commenting on the first verse of Atma Bodha, the sanskritcommentator, Swami kRiShNAnandAshramI, remarks that Sri Shankaracharyacomposed the three great bhashyas (of the upaniShads, gItA, and brahmasUtra) for the guidance of people qualified by birth, environment,circumstances, and mental, moral and spiritual development . Out of great2

compassion for the rest of the masses, Shankara composed Atmabodha forexplaining the knowledge of the Self.

The treatise of the knowledge of self, Atmabodha, is meant forthose whose sins have been destroyed by religious austerities, who arecalm, devoid of attachment and are persons desirous of liberation(i.e . mumukShu-s desirous of mokSha).The qualified are those who have the four fold requisities, 1.discrimination between real and unreal (viveka) 2. non-attachment (i.eindifferent to the results of one’s action) 3. desire foremancipation (mumukShu-s) and 4. the six fold qualities,

a . sAma (restraint of internal senses)

b . dAma (restraint of external senses)

c . uparati (control of senses, without jumping from one object to another)

d . samAdhAna (mind constantly on the Self)

e . titIkShA (indifferent endurance)

f . shraddhA (faith).

The rest of the sixty seven verses may be roughly classified in to the followingsubjects, means for emancipation (2-5), sa.nsAra (6-12), various sharIra-s(embodiments) (13-19), adhyAsa (15-19), aha.nkAra (26-30), doctrine ofneti-neti (31-36), sAdhanA (37-39), self-realization (40-46), vision of aj nAnI and characteristics of a jivanmukta (47-53), and finally the natureof Brahman (54-68).

May the great AchArya, one of the greatest persons to grace thisplanet, Shankara, make us aware of His grace.; aA(mboD, ;

.. AtmabodhaH ..tpoEB, "FZpApAnA\ fA�tAnA\ vFtrAEgZAm .m� m� "� ZAmp�#yo_ymA(mboDo EvDFyt� ; 1;boDo_�ysADn�<yo Eh sA"A�mo"{ksADnm .pAk-y vE¡v>+An\ EvnA mo"o n Es�yEt ; 2;aEvroEDtyA km nAEv�A\ EvEnvt y�t .Ev�AEv�A\ Enh�(y�v t�jE-tEmrs¿vt ; 3;pErQCà ivA+AnA�àAf� sEt k� vl, . var avEQCà-vy\ þkAft� �A(mA m�GApAy�\_f� mAEnv ; 4;a+Ankl� q\ jFv\ +AnA<yAsAE�Enm lm .3

k� (vA +An\ -vy\ n[y�>jl\ ktkr�Z� vt ; 5;s\sAr, -v=nt� Syo Eh rAg�� qAEdsRk� l, .-vkAl� s(yvdBAEt þboD� s(ysdBv�t ; 6;tAv(s(y\ jgdBAEt f� E?tkArjt\ yTA .yAvà +Ayt� b}� svA ED¤Anm�ym ; 7;upAdAn�_EKlADAr� jgE�t prm��r� .sg E-TEtlyAn yAE�t b� �� dAnFv vAErEZ ; 8;sEQ dA(m�yn� -y� t� En(y� EvZO þkESptA, .&y?tyo EvEvDA, svA hAVk� kVkAEdvt ; 9;yTAkAfo ãqFk� fo nAnopAEDgto EvB� , .tdB�dAdEBàvdBAEt tàAf� k� vlo Bv�t ; 10;nAnopAEDvfAd�v jAEtvZA �mAdy, . var jAEtnAmA�mAdy,aA(m�yAroEptA-toy� rsvZA Ed B�dvt ; 11.p\ Fk� tmhAB� ts\Bv\ km s\E tm .frFr\ s� Kd� ,KAnA\ BogAytnm� Qyt� ; 12;p\ þAZmnob� E�df�E�dý ysmE�vtm .ap\ Fk� tB� to(T\ s� #mA½\ BogsADnm ; 13;anA�Ev�AEnvA QyA kArZopAEDzQyt� .upAEDE/tyAd�ymA(mAnmvDAry�t ; 14;p\ kofAEdyog�n t��my iv E-Tt, .f� �A(mA nFlv-/AEdyog�n -PEVko yTA ; 15;vp� -t� qAEdEB, kof{y� ?t\ y� ?(yvGAtt, .aA(mAnm�tr\ f� �\ EvEv�QyA��X� l\ yTA ; 16;var Ev�T EvEv�QyAt, aAfFEl ½ benedictive EvEvQyAtsdA sv gto_=yA(mA n sv /AvBAst� .b� �Av�vAvBAs�t -vQC�q� þEtEbMbvt ; 17;d�h�E�dý ymnob� E�þk� Et<yo Evl"Zm .tdv� E�sAE"Z\ Ev�AdA(mAn\ rAjv(sdA ; 18;&yAp� t�EvE�dý y�vA(mA &yApArFvAEvv�EknAm .d� [yt�_B}�q� DAv(s� DAvEàv yTA ffF ; 19;aA(m {t�ymAE�(y d�h�E�dý ymnoEDy, .-vE�yAT� q� vt �t� s� yA lok\ yTA jnA, . 20;d�h�E�dý yg� ZA�kmA �yml� sEQ dA(mEn .a�y-y�(yEvv�k� n ggn� nFltAEdvt ; 21;a+AnA�mAnsopAD�, kt� (vAdFEn A(mEn .kS=y�t�_Mb� gt� �dý� lnAEd yTAMBs, . 22;4

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aK�XAn�dm�k\ y�tdb}��(yvDAry�t ; 57;aK�XAn�d!p-y t-yAn�dlvAE�tA, .b}�A�A-tArtMy�n Bv�(yAnE�dno_EKlA, ; 58;t�� ?tmEKl\ v-t� &yvhAr-tdE�vt, . var &yvhArE�dE�vt,t-mA(sv gt\ b}� "Fr� sEp ErvAEKl� ; 59;an�v-T� lm -vmdFG mjm&yym .a!pg� ZvZA Hy\ tdb}��(yvDAry�t ; 60;ydBAsA BA-yt�_kA Ed BA-y{y �� n BA-yt� .y�n sv Emd\ BAEt tdb}��(yvDAry�t ; 61;-vym�tb Eh&yA =y BAsyàEKl\ jgt .b}� þkAft� vE¡þt=tAysEp�Xvt ; 62;jgE�l"Z\ b}� b}�Zo_�yà Ek\ n .b}�A�ydBAEt �E�mLyA yTA mzmrFE kA ; 63;d� [yt� �� yt� y�db}�Zo_�yà tdBv�t .t�v+AnAQ tdb}� sEQ dAn�dm�ym ; 64;sv g\ sEQ dA(mAn\ +An "� En rF"t� .a+An "� n� "�t BA-v�t\ BAn� m�Dvt ; 65;�vZAEdEBz�F=t+AnAE`npErtAEpt, .jFv, sv mlA�m� ?t, -vZ vd�ott� -vym ; 66;ãdAkAfoEdto �A(mA boDBAn� -tmo_pãt .sv &yApF sv DArF BAEt BAsyt�_EKlm ; 67;Ed`d�fkAlA�np�#y sv g\fFtAEdãEà(ys� K\ Enr\jnm .y, -vA(mtFT \ Bjt� EvEnE�y,s sv Ev(sv gto_m� to Bv�t ; 68;; iEt f\krA Ay EvrE t aA(mboD, smA=t, ;References in introduction include notes from the translationsby Swami Nikhilananda, TMP Mahadevan, Vidyaratna Menon,and the sanskrit commentary by Swami Krishnanandashrami .Transliteration is by Kim Poulsen (poulsen@dk-online.dk).Comments by Giridhar giridhar@chemeng.Isc.ernet.inAdditional proofreading by Avinash Sathaye sohum@ms.uky.edu,David Lyttle dhlyttle@hotmail.com, and Sunder Hattangadi sunderh@hotmail.com

Please send corrections to sanskrit@cheerful.comLast updated November 7, 2009 7

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.

2. Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation.

3. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.

4. The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.

5. Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the ‘Kataka-nut’ settles down after it has cleansed the muddy water.

6. The world, which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns).

7. The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realized. It is like the illusion of silver in the mother-of pearl.

8. Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything.

9. All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.

10. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis.

11. Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.

12. Determined for each individual by his own 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 the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences.

13. The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual).

14. Avidya, which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).

15. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,)

. 16. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.

17. The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.

18. One should understand that the Atman is always like the King, distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions.

19. The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.

20. Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.

21. Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat-Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.

22. The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman).

23. Attachment, desire, pleasure, pain, etc., are perceived to exist so long as Buddhi or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not to the Atman.

24. Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the nature of the Atman is Eternity, Purity, Reality, Consciousness and Bliss.

25. By the indiscriminate blending of the two – the Existence-Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of “I know”.

26. Atman never does anything and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us delusorily thinks he is himself the seer and the knower.

27. Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Soul. 28. Just as a lamp illumines a jar or a pot, so also the Atman illumines the mind and the sense organs, etc. These material-objects by themselves cannot illumine themselves because they are inert. 29. A lighted-lamp does not need another lamp to illumine its light. So too, Atman which is Knowledge itself needs no other knowledge to know it.

30. By a process of negation of the conditionings (Upadhis) through the help of the scriptural statement ‘It is not this, It is not this’, the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be realised.

31. The body, etc., up to the “Causal Body” – Ignorance – which are objects perceived, are as perishable as bubbles. Realize through discrimination that I am the ‘Pure Brahman’ ever completely separate from all these.

32. I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. I have nothing to do with the sense objects such as sound and taste, for I am without the sense-organs.

33. I am other than the mind and hence, I am free 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 (Nitya) without any desire and thought (Nirvikalpa), without any dirt (Niranjana), without any change (Nirvikara), without form (Nirakara), ever-liberated (Nitya Mukta) ever-pure (Nirmala).

35. Like the space I fill all things within and without. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless.

36. I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, indivisible and non-dual and of the nature of Changeless-Knowledge-Infinite.

37. The impression “I am Brahman” thus created by constant practice destroys ignorance and the agitation caused by it, just as medicine or Rasayana destroys disease.

38. Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second.

39. The wise one should intelligently merge the entire world-of-objects in the Atman alone and constantly think of the Self ever as contaminated by anything as the sky.

40. He who has realised the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self.

41. There are no distinctions such as “Knower”, the “Knowledge” and the “Object of Knowledge” in the Supreme Self. On account of Its being of the nature of endless Bliss, It does not admit of such distinctions within Itself. It alone shines by Itself.

42. When this, the lower and the higher aspects of the Self are well churned together, the fire of knowledge is born from it, which in its mighty conflagration shall burn down all the fuel of ignorance in us.

43. The Lord of the early dawn (Aruna) himself has already looted away the thick darkness, when soon the sun rises. The Divine Consciousness of the Self rises when the right knowledge has already killed the darkness in the bosom.

44. Atman is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance Atman is realised. It is like the missing ornament of one’s neck.

45. Brahman appears to be a ‘Jiva’ because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the ‘Jiva’ is realised as the Self.

46. The ignorance characterised by the notions ‘I’ and ‘Mine’ is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information removes the wrong notion about the directions.

47. The Yogi of perfect realisation and enlightenment sees through his “eye of wisdom” (Gyana Chakshush) the entire universe in his own Self and regards everything else as his own Self and nothing else.

48. Nothing whatever exists other than the Atman: the tangible universe is verily Atman. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul and that is perceived is the Self.

49. A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp.

50. After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram.

51. The self-abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar.

52. Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached.

53. On the destruction of the Upadhis, the contemplative one is totally absorbed in ‘Vishnu’, the All-pervading Spirit, like water into water, space into space and light into light.

54. Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.

55. Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known.

56. Realise that to be Brahman, which is Existence-Knowledge-Bliss-Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between.

57. Realise that to be Brahman which is Non-dual, Indivisible, One and Blissful and which is indicated in Vedanta as the Immutable Substratum, realised after the negation of all tangible objects.

58. Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle.

59. All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk.

60. Realise that to be Brahman which is neither 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, but which is not illumined by their light, realise that to be Brahman.

62. Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a red-hot iron-ball and glows by itself.

63. Brahman is other than this, the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage.

64. All that is perceived, or heard, is Brahman and nothing else. Attaining the knowledge of the Reality, one sees the Universe as the non-dual Brahman, Existence-Knowledge-Bliss-Absolute.

65. Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun.

66. The ‘Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.

67. The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.

68. He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.

Thus concludes Atma-Bodha.

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ATMA BODHA(A Treatise on the knowledge of Atma)

bySRI ADI SANKARACHARYA

Text in Roman Script with English translationand Commentary

by

A.S.DEEKSHITULU&

CH. SUNDARA RAMIAH

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FOREWORD

Sruti Smruti Puraanaanaam

Aalayam Karunaalayam

Namaami Bhagavatpaadam

Sankaram Loka Sankaram.

This book Atma Bodha or knowledge of

Self (Atma) is an outcome of deep thinking about

why we are born and living, influencing or getting

influenced by every one around us, developing

relations with them both physically and mentally,

worrying for them and either losing them or leaving

them temporarily due to life cycle and permanently

by death. According to Bhagavatgeeta and

Upanishads it is due to this Birth - Death Cycle.

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For everyone this Birth Cycle is continuing. Thisis what worried the thinkers and philosophers. ''Howlong should we dwell in these cycles? Is there noend.

Birth is the result of formation of organs of theBody and Mind. This is followed by the ''I'' feelingi.e., I am doing, I am successfull, I am suffering etc.,This ''I'' feeling results in either ego and depression.This ego results in Karma which results incompetition which results in worry. The worry resultsin disease. Disease results in Death which is followedby another birth. The cycle continues thus.

DEATH

DISEASE

BIRTH

FORMATIONOF ORGANS

''I'' FEELING

EGO / DEPRESSION

KARMA(WORK OR JOBS)

COMPETITION

WORRY

PARAMATMA

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The great Jnanis worked hard to find out howto put an end to these cycles of birth and deaththough the ignorant kept on asking why should webother when no one guarantees a rebirth or a birthknown to us or a birth in which we do not rememberany thing about this birth. Such ignorant lived forphysical pleasures, suffered or enjoyed as a resultof their works and died. This Atma Bodha is not forthem. This is for thinkers who are really interestedto acquire wisdom and attain liberation for the soul(Atma) from the birth cycle. Atma Bodha (Knowledge of Self) is one of theworks of Adi Sankaracharya. In this work heexpounds clearly with the help of homely analogiesthe nature of the consciousness (Self) and themeans of self realisation. The speciality of this AtmaBodha is that though each Sloka has one directmeaning the concept and inner meaning of eachSloka is really more thoughtful and enlightens thereader. An attempt made to explain the innermeaning also.Is the following books on Atma Bodha wereconsulted in the preparation of this translation.1. Self knowledge of Sri Sankaracharya by Swami

Nikilananda of Sri Ramakrishna Mission.2. Atma Bodha by Swami Chinmayananda.

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ATMA BODHA(Treatise of the knowledge of Atma)

1. Tapobhih Ksheenapaapaanaam

Santanaam Veetaraginaam

Mumukshoonaam Apekshyoyam

Atmabodho Vidheeyate

This Atma Bodha is designed for the

benefit of those who got rid of sins by doing

penance, those who have a peaceful mind,

those who could overcome their cravings, and

those who are desirous of moksha or

liberation.

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2. Bodho anya-Sadhanebhyo Hi

Sakshan-Moksha Eka Sadhanam

Pakasya Vahnivat Jnanam

Vina Moksho Na Sidhyati

Though other articles such as rice,

vegetables, water and pots are necessary, to

cook a meal at is fire that actually cooks the

meal. As fire is thus the direct cause of

cooking, Knowledge of the Atma and not any

other form of discipline i.e., practice of

austerities and rituals, is the sole direct means

to attain moksha or liberation. The purpose of

austerities is purification of heart and creation

of a mental condition to aid one's spiritual

growth and render it fit for pursuing the path

of knowledge (jnana marga)

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3. Avirodhitayaa Karma

Navidyaam Vinivartayet

Vidya-Avidyaam Nihantyeva

Tejashtimira-sanghavat.

Karma or Action cannot destroyignorance as it is not opposed to it. Knowledgeor Jnana alone destroys ignorance as densedarkness is destroyed by light. By means ofaction one fulfill his desires. Therefore actionis in harmony with ignorance and cannottherefore directly destroy it.

Here ignorance does not meanilliteracy or absence of book knowledge.According to Vedanta the knowledge of thenonduality of Brahma and Atma is the onlytrue knowledge; all else is ignorance (Ajnanaor Avidya). Such jnana alone removes theignorance as dense darkness is destroyed bylight.

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4. Paricchinna iva ajnanat

Tannase Sati Kevalah

Swayam Prakasate hi Aatma

Meghapaaye Amsumaaniva

Due to Ajnana or ignorance, oneimposes limits to Atma. When this Ajnana isdestroyed, Atma can be visualised just as sunappears emerging when dark clouds aredispersed.

As the true nature of sun is hidden bya cloud, so the true nature of the eternal andself-luminous Atma is hidden by ignorance.On account of this ignorance the all pervadingAtma seems to be a physical a finite being.Such ignorance is destroyed by means ofcontemplation and realisation of the truthcontained in the vedic mahavakyas like AhamBrahmasmi ( I am Brahma) and PrajnanamBrahma (Brahma is pure consciousness).

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5. Ajnana Kalusham Jeevam

Jnanaabhyasat Vinirmalam

Krutwa Jnanam Swayam Nasyet

Jalam Katakarenuvat.

The embodied soul. Jivatma, rendereddirty by ignorance is purified by knowledgethrough long and uninterrupted meditation onBrahma, and then itself disappears as thepowder of Kataka nut (cleaning nut)precipitates itself after precipitating impuritiessuspended in muddy water.

The jivatma is rendered dirty byillusory ideas of birth and death, happinessand unhappiness which are superimposedupon the self due to ignorance. Long anduninterrupted meditation on Brahma firmlystamps a man's consciousness with theknowledge of his true divine nature and suchself knowledge makes a man realise that heis not the doer or an experiencer but the all

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pervading Brahma, Existance, Knowledge andBliss Absolute (Satchit Anand). After havingthus sublimated the mind, knowledge itselfdisappears like the powder of kataka nut whichdisappears after cleansing muddy water.

6. Samsarah Swapnatulyo hi

Ragadweshadi Samkulah

Swakaale Satyavatbhati

Prabodhe sati Asadbhavet.

The world, which is filled withattachments, or aversions, love or hate painor pleasure and other dual experiences, is likea dream. It appears to be really happening aslong as the dream continues, but appearsunreal, when one is awake. Similarly one'sdual experiments in this world appear illusorywhen one attains self-knowledge throughcontemplation of such vedic statements asTatwamasi (Thou art that) and AhamBrahmasmi (I am Brahma)

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7. Taavat satyam Jagadbhati

Suktikaa Rajatam Yatha

Yavanna Jnayate Brahma

Sarvadhistaanam-Advayam.

When we look into an oyster shell, itappears like silver. But it is only a silveryshining. Similarly till we know the indivisibleand Supreme Self which is called Brahma, allthis creation appears to be real andpermanent.

Actually every thing we see, hear andfeel is creation of Brahma. Whereas Brahmais indivisible, unique and permanent, hiscreation appears to be different beings whichis nothing but illusion. Because of the effectof this Maya or ignorance, this world reflectsitself as different beings and things. Once weknow Brahma the ignorance is dispelled. Theworld that appeared to be real ceases todelude us.

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8 Upadane Akhilaadhare

Jaganti Paramesware

Sarga sthiti Layaanyanti

Budbudaaneeva Vaarini

As bubble are developed in water, thewhole world is created, developed anddestroyed by the Brahma and exists becauseof the very Brahma.

The interesting thing is that Brahmais in the form of Pure Satchidananda and islike pure water. The bubble is this world whichappears to have emanated from Brahma. Butit has limited time of existence. As waterbubble blows off to become absorbed in water,this world which is very very temporaryremains for some time and is destroyed andabsorbed in Brahma only.

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9 Satchidaatmani Anusyoote

Nitye-Vishnow Prakalpitaah

Vyaktayo Vividhassarvaa

Haatake Katakaadivat.

All gold ornaments have differentnames but are basically of gold only. Similarlyall the manifested world of things with differentnames are basically forms of the all pervadingVishnu, whose nature is Existence Intelligence(Satchit Atma).

When we take any gold ornament toa jeweller, he fixes its rate or value as goldonly but not as that particular ornament.Similarly the man with Adhyatma outlook seeseverything in this creation as Brahma but notas beings with dissimilar names.

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10 Yathakaso Hrushikeso

Nanopadhi gatho Vibhuh

Tadbhedat Bhinnavat Bhati

Tannase Kevalo Bhavet.

Just as the all pervading Akasaappears to be diverse an account of itsassociation with various conditionings(upadhis) which are different from each other,the omnipresent truth appears to be diverseon account of its association with the various"Upadhis". The omnipresent truth becomesone after the various upadhis are destroyed.

Whatever is above earth is sky. Thenwhat is in a house is also sky though we aredistinguishing the house as drawing room, bedroom, kitchen and bath room, or byconstructing walls. The walls are man madeand due to worldly reasoning keeping us in abelief that they are all different rooms thoughthey are actually sky. Once the walls areremoved, there is no room and no house.

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What is left there is sky. Similarly if man-madereasoning can be ignored, then we can seeParmatma in every being. Here just thinkingis not enough but one must be able to feeland believe this concept whole heartedly.

11 Naanopaadhi Vasaadeva

Jaati Varnaasra maadayah

Atmanya aropitah thoye

Rasa Varnadi Bhedavat

Ideas such as caste, colour andposition are imposed upon the Atman onaccount of its association with differentupadhis, just as flavour, colour etc., areimposed upon water.

Pure water is same every where andhas no colour, taste and smell. Only whensubjected to human reasoning, we feel colouror taste or smell. Similarly because of faultyreasoning we feel Pure Atma as different body

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beings, different races and of different origins.Even great scholars are influenced by theMaya of Paramatma so much that Atma is overshadowed by Anatma and we distinguishhuman being as man or woman of a particularrace and particular religion.

If one can look beyond this faultyreasoning, the Pure Atma in every being canbe visualised.

12 Pancheekruta Mahaabhoota

Sambhavam Karma Sanchitam

Sareeram Sukha-Dukhanaam

Bhogaayatanam Uchyate.

Due to a particular formulation of fiveelements of Nature (Pancha Bhootas) whichare Earth, Fire, Sky, Water and Air, the humanbody is made. This is called Sthoola Sareera(gross body) the medium through which theAtma experiences and pleasure and pain. This

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is given by Paramatma on the basis of Karmadone by it in its previous births.

The process of such formulation of thefive elements is called Panchikarana whereone half of each of the five elements mixeswith one of the other four.

Modern science concepts are workedin a different way but basically it is the nature'sfive elements that make human body. Sciencesays it is made up of cells. A cell is made oforganic matter which is called by our ancientJnanis as earth.

Science agrees that Air and Water arethere in the body. The Sky is actually anythingempty. There is a lot of empty space in ourbody which is Sky. There is fire in in our bodythough we cannot see it. Modern Science callsit acidic reactions which are vital for digestion.

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So the conclusion that human body ismade up of just organic matter is only half thestory. Jnanis consider that the main part of theformation of the human body has to do withsanchita karma i.e., the vast store of past actionsthe fruits of which have not been reaped.

13 Panchapraana Mano Buddhi

Dasendriya Samanvitam

Apancheekruta Bhootottham

Sookshmaangam Bhogasaadhanam.

The five Pranas are Prana, Apana,Vyna, Udana and Samana. Ten Organs are :five organs of perception - Eyes, Ears, Tongue,Nose and Skin and five organs of activity -Speech (Mouth), Hands, Legs and organs ofexcretion)

The Sookshma Sareera, subtle body isa combination of seventeen ingredients, fivePranas, ten Organs, Mind and Intellect, theinstruments with which we experience painpleasure.

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The Sthoola Sareera gross body, is theone that gets old, diseased and dies.Sookshma Sareera leaves the gross body atthe time of death and gets rebirth. It is notAtma that gets rebirth, according to AdwaitaDoctrine. Atma is nothing but a form ofParamatma. It monifests itself in SookshmaSareera and gets involved in the ties of humanrelations and gets elations and sorrows. It alsodoes various Karmas both good and bad.Naturally the results follow and the SookshmaSareera gets the rewards called good birthsand punishments called mean births. Thisprocess of rebirths stops only if in any birththis Sookshma Sareera gets out of Maya andunderstands the Atma in its body and givesup all worldly attachments and starts leadinga life that befits Paramatma. Then it will joinParamatma which is called Moksha. Till it isattained this worldly pleasures and sorrowswill be hunting it in every birth.

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14 Anaadyavidya Anirvaachyaa

Kaaranopaadhi ruchyate

Upaadhi Tritayaadanyam

Atmaanam Avadhaarayet.

Avidya, ignorance, has no beginning andalso quite difficult to difine. This is also calledKarana Sareera (Causal Body). So every livingbody has three farms of sareera viz., Sthoola(gross body), Sookshma (subtle body) andKarana (causal body). The gross body andsubtle body are products of Avidya andtherefore Avidya is called the causal body.Known for certain that Atma is none of these.It is the witness to their three bodies and neverto be identified with them. Atma or selfluminous consciousness, illumines theacitivites of the gross and subtle bodies. It isitself detached from all the bodies. Becauseof ignorance we think and attribute all thequalities of the three Sareeras to Atma.

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15 Panchakosaadi Yogena

Tat Tanmaya Iva Sthitah

Suddhaatma Neelavastraadi

Yogena Sphatiko Yathaa.

When covered by a blue cloth, a purecolourless crystal looks like a blue crystal.Similarly because of the union with the FiveKosas, the pure Atma appears to haveborrowwed their qualities upon itself.

The Five Kosas (sheaths) are :Annamaya, Pranamaya, Manomaya, VijnanaMaya and Ananda Maya.

The details of all these Kosas are welldiscribed in the second chapter of TaittiriyaUpanishad.

Annamaya Kosa is the physical body.Pranamaya Kosa is the one that has FivePranas that breathes life into this physicalbody. Manomaya Kosa is responsible for ourtwin feelings like happiness and sorrow. It

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controls our mind Vijnanamaya Kosa controlsour intellect. These three constitute theSookshma Sareera.

The Anandamaya Kosa which belongsto our Karana Sareera and controls ouremotions is not real Ananda. Real andSaswata Ananda belongs to Atma. It istherefore established that none of the threesareeras is Atma.

16 Vapus Tushadibhih Kosaih

Yuktam Yuktya Avaghaatatah

Atmanam Antaram Suddham

Vivichyaat Tandulam Yatha.

Just as rice is obtained by poundingpaddy and separating the husk, bran etc., wecan separate Pure Atma within from theencircling of Five Kosas through carefuldiscrimination. When one clearly realises thesoul to be distinct from the Kosas, he becomesdetached from them. This detachment isfollowed by knowledge of the self.

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17 Sada Sarvagato Apyatmaa

Na Sarvatra Avabhaasate

Buddhaaveva Avabhaaseta

Swaccheshu Pratibimbavat

Atma pervades every where. But it willnot shine in every thing. It will manifest only inthe purest form of Buddhi. As a perfect imageis reflected in a perfect mirror, Atma can shineonly in the purest form of Buddhi or intellectwhich is an integral part of Sookshma Sareera.

18 Dehendriya Mano Buddhi

Prakrutibhyo Vilakshanam

Tadvrutti Sakshinam Vidya

Atmaanam Raajavat Sada

As a king observes the entertainmentin his court hall without being a participant,Atma is distinct from the body, senses, mindand intellect and is the witness of theirfunctions.

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19 Vyapruteshu Indriyeshu Atmaa

Vyaapaareeva Avivekinaam

Drusyate Abhreshu Dhavatsu

Dhavanniva Yathaa Sasee.

An ignorant person thinks that the moonis moving whereas it is the clouds that arereally moving. Similarly to the non-discriminating people, the Atma appears tobe active when it is observed through thefunctions of the sense - organs.

20 Atma Chaitanyam aasritya

Dehendriya Manodhiyah

Swakriyardheshu Vartante

Suryaalokam Yatha Janaah.

As men do their own work in the light ofsun, the body, organs, Manas and Buddhi dotheir own work in Atma Chaitanya orconsciousness.

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When the sun shines we do so manyacts both good and bad in sunlight though thesun is in no way responsible other than givinglight.

Similarly for the actions of body organs,Manas or Buddhi, Atma is not to be heldresponsible.

21 Dehendriya Gunaan Karmaani

Amale Satchidatmani

Adhyasyanti avivekena

Gagane Neelataadivat.

As one believes the sky is blue, all thedeeds and characteristics of body and organsare attributed to blemishless Atma due to lackof power of discrimination.

Pure Atma is blemishless and it has bothSat and Chit. It has no birth, age, death,achievements or failures. It is not thereforepossible to characterise it.

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Body and organs do both good and baddeeds. Their result will go to SookshmaSareera but not to Pure Atma. That is whyAdisankara argues that Pure Atma is the lightwithin but not Jeevatma which is forced to takebirths till it attains purity and becomes PureAtma or Brahma. The deeds done by bodyand organs are like illusions as far as PureAtma is concerned. It is like the deeds of acharacter in a play or drama which do notaffect the person donning the role.

22 Ajnaanat maanasopadheh

Kartrutwaadeeni cha Atmani

Kalpyante Ambugate Chandre

Chalanadi Yatha Ambhasah.

The reflection of moon in water that isnot still gives an impression that the moon ismoving because of ignorance. Similarly dueto ignorance, the deeds, feelings andresponsibilities are attributed to Atma thoughthey belong to Sookshma Sareera.

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When we say some person has done agood or bad deed or his thinking is evil or nobleor he is enjoying or suffering, every time wemean his body but not his pure Atma.

23 Raageechaa Sukha Duhkhaadi

Buddhow Satyaam Pravartate

Sushuptow Naasti Tannaase

Tasmaad Buddhestu Naatmanah.

Attachment, desire, happiness, pain andsuch other feelings are perceived to exist solong as mind or intellect functions. They arenot perceived in deep sleep (sushupti) whenthe mind ceases to exist. Therefore theybelong to the mind alone and not to Atma.

24 Prakaaso Arkasya Toyasya

Saityam Agneryathoshnataa

Swabhaavah Satchidananda

Nitya Nirmalata Atmanah.

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Brightness is sun's nature, coolness iswater's nature, heat fire's nature. Similarly thenature of Atma is Sath (Absolute Existence),Chith (Absolute Knowledge) Ananda(Absolute Bliss), Permanence and Purity.

25 Atmanah Satchidamsascha

Buddheh vruttiriti Dwayam

Samyojya cha Avivekena

Jaanaameeti Pravartate.

Due to the indiscriminate blending of(1) the existence knowledge aspect of Atmaand (2) the thought wave of the Budhi orIntellect, there arises the notion of 'I know'.

Atma's nature is Sath and Chith which isabsolute without Time and Space. The mind'sbehaviour is always limited to Time and Space.

When we get Atma Jnana there is onlyJnana but no learner and nothing to learn.Pure Atma does not have any of the

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weaknesses of Manas. That is why it is doesnot think ''I know''. It is the mind's weaknesslike Ego that causes ignorance and makes onethink ''I know''.

26 Atmano Vikriyaa naasti

Buddherbodhohna Jaatwiti

Jeevah Sarvam Alam Jnatwa

Jnataa Drusteti Muhyati.

Atma never does anything. It is eternal.It is knowledge itself and is not affected bythe mental thoughts and physical actions.Buddhi or Intellect has no capacity toexperience "I know". But the individuality(Jeeva) in us in its ignorance of its true naturefalsely identifies itself with the Body - Mindand Intellect and thinks out of delusion thathimself is the see and the knower.

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27 Rajju Sarpavad Aatmaanam

Jeevam Jnatvaa Bhayam Vaheth

Naaham Jeevah Paraatmeti

Jnateschet Nirbhayo Bhaveth.

Just as one regards a mere rope as asnake and is overcome by fear because ofillusion and fears to touch it, the Jiva due tothinking that he is a human being but notParamatma itself is overcome by fear. Butwhen he learns with definite Jnana that he isBrahma himself he will be above all suchreactions and never fears of anything.

28 Atma Avabhasayatyeko

Buddhyadeen Indriyaanyapi

Deepo Ghataadi vat Swaatmaa

Jadai Stair Na Avabhasyate.

Just as a lamp illumines a pot or a jar,the Atma illumines the mind and the sense

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organs also. These material objects like potcannot illumine themselves because they areinert and have no chaitanya. The Atma in usis the one illuminating factor, the Pureconsciousness, which alone illumines themind (Buddhi) and sense organs.

29 Swabodhe Naanya Bodhecchaa

Bodha Rupataya Atmanah

Na Deepasya Anya Deepecchaa

Yadhaa Swatma Prakaasane.

Atma which is knowledge itself does notrequire other knowledge to know it, just as alighted lamp does not need another lamp toillumine its light.

Atma as explained earlier is itself theilluminating one. What else can illuminate it?The only requirement is removal of ignorance.Then automatically the illumination of Atmacomes out.

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30 Nishidhya Nikhilopaadheen

Neti Neteeti Vakyatah

Vidyadaikyam Mahaavaakyaih

Jeevatma Paramaatmanoh.

The oneness of the individual soul(Jeevatma) and the Supreme Soul (Paramatma)as indicated by the Vedic aphorisms(Mahavakyas) has to be realised by a processof negation of the conditionings (upadhis)through the help of spiritual statemtns, "It is notthis", "It is not this". (Neti Neti)

The Vedic apporisms (Maha Vakyas) are :

1) Rigveda : 'Prajnanam Brahma' meaningconsciousness itself is Brahma.

2) Yajurveda : ''Aham Brahmasmi'' meaning Iam Brahma.

3) Sama Veda : ''Tathwamasi'' meaning 'Thatone is you'.

4) Adharwa Veda : ''Ayamatma Brahma''meaning This Atma itself is Brahma.

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If one understands the Maha Vakyasin all the vedas he can start realising thatAtma is not Manas. Likewise bydiscriminating and eliminating one by one,we can find out Jivatma is nothing butParamatma.

31 Aavidyakam Sareeraadi Drusyam

Budbudavat Ksharam

Etat Vilakshanam Vidyaat

Aham Brahmeti Niramalam

The forms of all three Sareeras viz' thegross (sthoola), the subtle (sookshma) andthe causal (karana) are time bound likebubbles in water. Atma is none of these andis Pure Brahma itself.

Once any one realises throughdiscrimination that he is nothing but PureBrahma, he will not identify himself with any

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of the Sareeras and is immune to all dualitiesand feelings.

32 Deha Anyatvat Na me Janma

Jara Kaarsya Layaadayah

Sabdaadi Vishayaih Sango

Nireendriya tayaa Na Cha.

The following meditation (slokas 32 to36) is suggested in order to strengthen theknowledge of the soul's oneness with Brahma.

''I am not the body that has time boundexistence, birth, old age, weakness and death.I have nothing to do with the sense objectssuch as sound and taste, for I am without thesense organs.''

We are talking about Pure Atma. For aBrahma Jnani, only Atma is the concern. Allthe organs and body that constitute the threeforms of Sareera are of no relevance to him.

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He will not get attached to any of them. So forhim there are no births, no attachments andno interest in the pleasures and pains causedby sense organs. By getting detachment fromthem, he is able to get Eternal Bliss.

As explained earlier, the process ofdiscrimination is taking place by confirmingone by one that 'I' is not this and this. First it isconfirmed that, 'I' is not body or organs.

33 Amanastwaat Na me

Dukha Raaga Dwesha Bhayaadayah

Apraano Hi Amanaassubhra

Ityaadi Sruti saasanaat

''I am not Manas and hence I am nothaving sorrow, attachment, malice and fear''.

The commandment of the upanishadsis that Atma is without breath and without mindand is pure. The atma does not have anyfeatures of the mind (manas).

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Manas only experiences happiness andsorrow. When we are indeep sleep, we arenot experiencing any of the features of Manas.But Atma exists ever in deep sleep. HenceAtma is not Manas (mind).

34 Nirguno Nishkriyo Nityo

Nirvikalpo Niranjanah

Nirvikaaro Niraakaaro

Nitya Muktosmi Nirmalah.

Atma is without attributes and actions.It is eternal, without any desire or thought,without any vasanas, without any change,without form, ever liberated and ever pure.

Here Atma's nature is described. It isEternal because it has no limits time andspace. It is free from any attachment becauseit has nothing to do with mind. It has no actionsbecause it has nothing to do with the body ororgans.

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35 Aham Aakaasavath Sarvam

Bahir Antargato Achyutah

Sadaa Sarva Samassuddho

Nissango Nirmalo Achalah

''Like the space (Akasa). I fill all thingswithin and without. I am changeless and thesame in all. I am Pure, unattached, stainlessand motionless.''

36 Nitya Suddha Vimuktaikam

Akhanda Anandam Advayam

Satyam Jnanam Anamtam

Yatparam Brahma Aham eva tat

''I alone an the supreme Brahma which is pure,eternal and free and which is indivisible, non-dual and changeless in all the periods of time.It is knowledge itself and is infinite.''

These slokas 32-36 there is adiscussion of Brahma as defined in

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Upanishads like Taittiriya. So for a betterunderstanding the reader is advised to gothrough the Upanishad.

37 Evam Nirantara Abhyastaa

Brahmaiva asmeeti Vaasanaa

Harati Avidya Vikshepaan

Rogaaniva rasaayanam.

Thus, the impression (Vasana) createdby constant practice of 'Aham Brahmasmidestroys ignorance and the agitation(vikshepa) caused by Avidya, just as medicinedestroys disease.

The practice of Aham Brahmasmi hasto be intensified by long reflection to destroyignorance.

Let us now find out how to do this.

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38 Vivikta Desa Aaseeno

Viraago Vijitendriyah

Bhaavayet Ekam Aatmaanam

Tam Anantam Ananyadheeh.

One should sit in a solitary place with amind free from desires and controlling thesense organs, meditate with unswervingattention on the Atma which is infinite and onewithout a second.

39 Atmanyeva Akhilam Drusyam

Pravilaapya Dhiyaa Sudheeh

Bhavayet Ekam Aatmaanam

Nirmala Akaasavat Sadaa.

The wise man should merge this visibleworld with Atma alone in an intelligent wayand constantly think of the Atma as thestainless or pure sky.

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Here the intellgence needed is thepower of discrimination. Merging the visibleworld with Atma is by visualising the Atma ineverything in the world that has Chetana andis seen by the eyes.

40 Roopa Varnaadikam Sarvam

Vihaaya Paramaarthavit

Paripoorna Chidananda

Svaroopena Avatishtate.

One who has realised by constantpractice of meditation the SupremeParamatma discards all things with names andforms. He then remains as an embodiment ofthe infinite consciousness and bliss.

Such an Aatma Jnani will not onlyexperience Chidananda but becomes Anandapersonified.

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41 Jnaatru Jnaana Jneya Bhedah

Pare na Atmani Vidyate

Chidananda Eka Roopatwaat

Deepyate Swayameva hi.

There are no distinctions, such as'knower' 'knowledge' and the 'object ofknowledge' in the Supreme self (Paramatma).As the nature of Paramatma is endless Blissand self luminous, there are no suchdistinctions within itself. At alone shines.

42 Evam Aatma Aranau Dhyaana

Mathane Satatam Krute

Uditaava Gatir Jvaalaa

Sarva Ajnaana Indhanam Dahet.

In ancient days, the sacrificial fire waskindled by rubbing of two pieces of wood oneplaced upon another (Arani).

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By churning in the form of constantcontemplation on the maha mantra, AhamBrahmasmi. (I am the supreme self) in theArani of Atma with mind as the lower pieceand 'om' as upper piece, the fire of knowledge(Jnana) is born and it shall burn down all theignorance (Ajnana) in us.

43 Arune neva Bodhena

Poorva Santamase Hrute

Tata Aavirbhavet Aatmaa

Swayameva Amsumaaniva.

The Lord of early dawn, Aruna, drivesaway darkness of the night and heraldssunrise. Similarly while the darkness of Ajnanais destroyed by knowledge, Atma rises withinof its own accord like sunrise

44 Atmaatu Satatam Praapto

Api Apraptavat Avidyayaa

Tannase Praaptavat Bhaati

Swa Kanthaabharanam Yatthaa

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Atma is an ever present reality (Sat). Yetit is not realised due to ignorance (Ajnana).When ignorance is destroyed. Atman isrealised as an object newly gained, just asthe ornament of one's neck.

A person searches for the goldornament already in his neck due to hisforgetfullness. When he later finds it, he feelsvery happy as if he found a new ornament.He has thus lamented over a thing which isnot lost.

The Atma is ever with us. We onlyrecognise it when the cause for its veiling viz.,ignorance (Ajnana) is removed throughconstant and sincere sadhana.

45 Sthaanau Purushavat Bhraantyaa

Krutaa Brahmani Jeevataa

Jeevasya Taathvike Roope

Tasmin Drushte Nivartate.

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Due to delusion, a tree appears to be aman. Similarly Brahman who is Paramatmaappears to be Jivatma because of delusion.When such delusion is destroyed, the realnature of Jiva is realised as the Atma.

46 Tathva Swaroopa Anubhavaa

Utpannam Jnaanam Anjasaa

Aham Mameti cha Ajnaanam

Baadhate Digbhramadivat.

Just as the identity of directions East,West, North, South is known when sunrisesand dispels darkness, the knowledgeproduced by the realisation of the true natureof Atma destroys the ignorance (Ajnana)which gave rise to the wrong notions ofpossession - the "I" and "mine" in every one.

The sense of "I" and the concept of"mine" both become meaningless anddelusory when the Atma is realised as oneuniversal reality.

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47 Samyak Vijnanavaan Yogee

Swatmanyeva Akhilam Jagat

Ekam Cha Sarvam Atmaana

Eeekshyate Jnana Chakshushaa

The yogi of perfect realisation seesthrough his eye of wisdom (Jnana Chakshu)the entire universe (Jagat) as the manifestationof his own Atma and regards everything elseas his own Atma and nothing else.

48 Atma eva idam Jagat sarvam

Atmano Anyat na Vidyate

Mrudo Yadvat Ghataadeeni

Swatmaanam Sarvam Eekshyate

The entire universe is verily Atma.Nothing other than Atma exists. Pots, Jars andother potteries are made of clay (mud). Theycome out of mud and finally go back to thesame mud. There is no separate existence

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for the mud pots or jars apart from the mud.So too Atma is the reality (Sat) which hasgiven shape to the world (Jagat) of differentnames and forms. This is rightly understoodby the man of wisdom (Jnani).

49 Jeevan Muktastu Tat Vidvaan

Poorvopaadhi Gunaan Tyajet

Satchidananda Roopatvaat

Bhavet Bhramara Keetavat.

A Jivanmukta i.e, one who has realisedthe Atma by long years of meditation uponthe divine nature of the Atma and has becomecompletely free from ignorance (Avidya), evenwhile he lives in his body, gives up the traitsof the gross, subtle and casual bodies(upadhis) On account of his nature of Sat ChitAnanda, he verily becomes Brahma, like theworm which grows up in the mud nest for along time and transforms into a wasp aftercontemplation over the form and nature of thewasp.

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50 Teertva Mohaarnavam Hatvaa

Raaga Dveshadi Rakshasaan

Yogee Saanti Samayuktah

Atmaa Ramo Viraajate

The Yogi who crosses the ocean ofMoha (delusion) and kills the demons calledlikes and dislikes will be peaceful and dwellsin the glory of his own real self as an AtmaRama.

Here the phrase Atma Rama is usedsuggesting that Atma is godly like Rama, theincarnation of Paramatma who crossed thereal ocean and killed demon Ravana.

51 Baahya Anitya Sukhaasaktim

Hitva Atma Sukha Nirvruttah

Ghatastha Deepavat Svasthah

Swarntareva Prakaasate.

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The Jeevan Mukta who relinquishes allhis attachments to the illusory (Anitya) andexternal (Bahya) happiness and is satisfiedwith the bliss derived from Atma, shinesinwardly like a lamp placed in a pot.

As the Jeevanmukta detaches from allsense organs, he turns the mind inward it willbe still without any dielusions. Then his mindexperiences this inward light of theSupreme Brahma.

52 Upadhisthopi Tatdharmaih

Alipto Vyomavanmunih

Sarvavit Moodhavat Tishteth

Asakto Vaayuvat Chareth.

The state of Jeevan Mukhta is furtherdescribed in this sloka. Though he lives inthe upadhis, he remains untainted like thesky (Vyomavat) and he moves abouts likethe wind, perfectly unattached.

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53 Upadhi Vilayaat Vishnau

Nirvisesham Visermunih

Jale Jalam Viyat Vyomni

Tejas Tejasi Va Yatha.

When the upadhis are destroyed, aperson who constantly contemplates onthe divine, is totally absorbed in Vishnu,the all pervading spirit, just as water isabsorbed into water, space into space andlight into light.

54 Yallabhat Na Aparo Labho

Yat Sukhat Na Aparam Sukham

Yat Jnanaat Na Aparam Jnaanam

Tath Brahmeti Avadharayet.

Realise that to be Brahma, theattainment of which leaves nothing more

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to be attained, the blessedness (sukham)which is far more superior to any otherblessedness, and the Jnana which issuperior to any other knowledge.

The supreme experience ofrealization of Brahma is explained in thissloka as (1) the greatest gain, (2) thegreatest knowledge (jnana) after gainingwhich none will like to add any more to it,(3) the greatest bliss of the self afterenjoying which none will strive for a greaterbliss.

All Upanishads like Bruhadaranyakaand Mundaka confirm this. The highestgoal is to know Brahma and becomeBrahma only.

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55 Yat Drustvaa na Aparam Drusyam

Yat bhootvaa na Punarbhavah

Yat Jnaatvaa na Aparam Jneyam

Tat Brahmeti Avadhaarayet.

After seeing which there is nothingelse to be seen, after attaining which therewill not be any more birth and afterknowing which there is nothing else to beknown, that is to be understood asBrahma.

For the Yogi who attained the highestgoals of Adhyatma and became a BrahmaJnani, nothing else is required becauseeverything else is dismal compared to theBrahma.

Bhagavat Gita calls this highest goalas the Supreme Abode and Yogis reachthere never to return. (Chap 2-72)

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56 Tiryak Oordhvam Adhah Poornam

Satchidanandam Advayam

Anantam Nityam Ekam Yat

Tat Brahmeti Avadhaarayet.

The one that pervades in all placeseven above and below is Brahma. It is onewithout a second. It is infinite, eternal andfilled with Satchidananda. It exists as onlyone. That one is to be understood asBrahma.

This description of Brahma is inMundaka Upanishad which also says thatit is immortal and is there before and existsbehind and in all sides.

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57 Atat Vyaavrutti Roopena

Vedaantaih Lakshyate Advayam

Akhandanandam Ekam Yat

Tat Brahmeti Avadhaarayety.

This Brahma is nondual, indivisible,blissful and always exists as only one. TheUpanishads indicate that this Brahma isreached by a process of negation of whatit is not and of assertion of what it is.

58 Akhandananda Roopasya Tasya

Ananda Lavaasritaah

Brahmaadyaah Taaratamyena

Bhavanti Anandino Akhilaah.

All the deities like Indra, Varuna andothers worshipped by us, are only aparticle of the unlimited bliss of ParaBrahma and accordingly enjoy theirproportionate share of that particle.

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Every living being who worshipsdeities enjoy the bliss of Paramatmaaccording to his capacity . But it is only avery small fraction of the total Atmanandathe Parabrahma is capable of giving.

According to vedanta all meritoriousand righteous men after death enjoy aparticle of the Bliss of Paramatma. Afterthe fraction of Bliss of Paramatma isexhausted, they are again born as greatmen and help to establish Dharma.

We can imagine this easily. In theParamatma's incarnation as Lord Krishna.Who told, "I will be born again and againto destroy Adharma and to establishDharma."

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59 Tad Yuktam Akhilam Vastu

Vyavahaara satadanvitah

Tasmaat Sarvagatam Brahma

Ksheere Sarpiriva Akhile.

The whole creation is pervaded byBrahma. It is because of Brahma only allactions are taking place in this universe.Brahma permeates everything as butterpermeates milk.

Here the example of Butter and Milkis given because butter is in milk but notdirectly visible. To get butter one has tochurn milk. Similarly Brahma is spread inthe whole universe but not visible. Onlyby intense meditation, it is possible torealise Brahma. Not able to see does notmean it does not exist. This is a perfectexample given in vedanta to explainParamatma's existence.

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60 Ananu Asthoolam Ahraswam

Adeergham Ajam Avyayam

Aroopa Guna Varnaakhyam

Tat Brahmeti Avadharayet

Brahma is neither subtle nor gross,neither short nor long. It has no birth, nochanges, no form, no quality, no colourand even no particular name.

Some of these qualities areexplained in Bruhadaranyaka Upanishadwhere one gets more detailed discussionabout Brahmatatwa which is imperceptibleto the mind and hence cannot bedescribed.

61 Yadbhaasaa Bhaasate Arkadi

Bhasyairyattu Na Bhasyate

Yena Sarvamidam Bhati

Tat Brahmeti Avadhaarayeti.

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All heavenly bodies are illuminated byBrahma and are shining. But Brahma isnot illuminated by their light.

It is once again confirmed in thissloka that but for the illuminating power ofBrahma nothing can shine in this universe.

62 Swayam Antar Bahir Vyapya

Bhasayan Akhilam Jagat

Brahma Prakaasate Vahni

Pratapta Ayasa Pindavat.

The Supreme Brahma whilepervading the entire universe outwardlyand inwardly, shines of itself like the fivethat permeates a red hot iron-ball andglow as fire itself.

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An iron ball when in contact with firefor a sufficiently long time comes to glowas fire itself.

63 Jagat Vilakshanam Brahma

Brahmano Anyata Kinchana

Brahma Anyat Bhatichet Mithya

Yadha Maru Mareechikaa.

Brahma is entirely different fromuniverse, but there exists nothing in theuniverse that is not Brahma. If any objectin universe other than Brahma appearsto exist, it is unreal like the mirage whichappears to be giving water in a desert.

64 Drusyate Srooyate Yadyat

Brahmano Anyan Na Tat Bhavet

Tathvajnaanaat Cha Tadbrahma

Satchidanandam Advayam

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All that is perceived or heard throughthe sense organs is Brahma only. TheBrahma that is non dual and which is inthe form of Satchidananda is known onlyafter attaining the knowledge of theReality.

Whatever exists either in this limitedbody, mind and intellect or in the outercreated world, they are all manifestationsof the Brahma and nothing else. When thistruth is realised and experienced, one cansee the entire universe in which theBrahma revels as satchit Ananda absolutebecause it is one and only one Ekam EvaAdvitiyam Brahma.

65 Sarvagam Satchidaatmaanam

Jnana Chakshur Nireekshate

Ajnaana Chakshur Na Eekshet

Bhaswantam Bhanum Andhavat

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We can visualise Atma that hasuniversal existence with the help of Jnananetra (eye of knowledge) only, just as theblind cannot see the resplendent sun.

66 Sravanaadibhi Uddepta

Jnaanaagni Paritapitah

Jeeva Sarvamalat Muktah

Swarnavat Dyotate Swayam

The Jeeva is purified by heating inthe fire of knowledge kindled by hearing,reasoning and deep contemplation onwhat has been heard and reasoned out.Then the Jeeva shines of itself like puregold obtained after melting and purifyingthe gold ore. Just as one heats gold ore ina cruicible to purify it, one has to use thefire of Jnana to purify the mind.

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Jnana can be achieved according toHindu philosophy by Sravana (hearing)Manana (reasoning of truth) and NidhiDhyasana (deep contemplation). Then themind will be free from impure thoughts,and the feeling of Jeeva gets automaticallyextinguished. Then only the self-illuminating Atma exists.

67 Hrudaakaasodito hi Atmaa

Bodha Bhaanus Tamopahrut

Sarva Vyaapee Sarva Dhaaree

Bhaati Bhaasayate Akhilam

The Atma, Sun of Knowledge, whichrises in the sky of the heart, destroys thedarkness of ignorance, pervadeseverything and sustains all. It shines andmakes everything in the universe to shine.

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Heart here means the arena of themind from where noble and humanethoughts flow.

Here Sun is brought into comparisonbecause it is the ultimate source of lightvisible to the naked eye.

68 Dikdesa Kaa laadi Anapekshya Sarvagam

Seetadi Hrunnitya Sukham Niramjanam

Yassvaatma Teerdham Bhajate Vinishkriyam

Sa Sarvavit Sarva Gato Amruto Bhavet.

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The Jnani who(1) is free from all the limitations of time,

space and direction.(2) worships the holy place of his own

Atma which is present everywhere,which destroys heat and cold andwhich is bliss eternal and stainlessbecomes all knowing and allpervading and attains immortality.

Thus ends Atma Bodha May God Blessall the beings of universe.

Om Tat Sat

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This book is dedicated toSri Lakshmi Narasimha Swamy Varu