Atma Bodha

By Adi Sankaracharya, Translated by Swami Chinmayananda Published by Chinmaya Mission, Mumbai

1. I am composing the ATMA-BODHA, this treatise of the Knowledge of the elf, for those who ha!e p"rified themsel!es #$ a"sterities and are peacef"l in heart and calm, who are free from cra!ings and are desiro"s of li#eration. %. &"st as the fire is the direct ca"se for coo'ing, so witho"t Knowledge no emancipation can #e had. (ompared with all other forms of discipline Knowledge of the elf is the one direct means for li#eration. ). Action cannot destro$ ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does !eril$ destro$ ignorance as light destro$s deep dar'ness. *. The o"l appears to #e finite #eca"se of ignorance. +hen ignorance is destro$ed the elf which does not admit of an$ m"ltiplicit$ tr"l$ re!eals itself #$ itself, li'e the "n when the clo"ds pass awa$. -. (onstant practice of 'nowledge p"rifies the elf ./&i!atman01, stained #$ ignorance and then disappears itself 2 as the powder of the /Kata'a-n"t0 settles down after it has cleansed the m"dd$ water. 3. The world which is f"ll of attachments, a!ersions, etc., is li'e a dream. It appears to #e real, as long as it contin"es #"t appears to #e "nreal when one is awa'e .i.e., when tr"e wisdom dawns1. 4. The &agat appears to #e tr"e . at$am1 so long as Brahman, the s"#strat"m, the #asis of all this creation, is not realised. It is li'e the ill"sion of sil!er in the mother-of pearl. 5. 6i'e #"##les in the water, the worlds rise, e7ist and dissol!e in the elf, which is the material ca"se and the prop of e!er$thing. "preme

8. All the manifested world of things and #eings are pro9ected #$ imagination "pon the s"#strat"m which is the :ternal All-per!ading ;ishn", whose nat"re is :7istence-Intelligence< 9"st as the different ornaments are all made o"t of the same gold. 1=. The All-per!ading A'asa appears to #e di!erse on acco"nt of its association with !ario"s conditionings .>padhis1 which are different from each other. pace #ecomes one on the destr"ction of these limiting ad9"ncts, o also the Omnipresent Tr"th appears to #e di!erse on acco"nt of Its association with the !ario"s >padhis and #ecomes one on the destr"ction of these >padhis. 11. Beca"se of Its association with different conditionings .>padhis1 s"ch ideas as caste, colo"r and position are s"per-imposed "pon the Atman, as fla!o"r, colo"r, etc., are s"per-imposed on water. 1%. Determined for each indi!id"al #$ his own past actions and made "p of the ?i!e elements 2 that ha!e gone thro"gh the process of @fi!e-fold self-di!ision and

m"t"al com#inationA .Banchee'arana1 2 are #orn the gross-#od$, the medi"m thro"gh which pleas"re and pain are e7perienced, the tent-of-e7periences. 1). The fi!e Branas, the ten organs and the Manas and the B"ddhi, formed from the r"dimentar$ elements .Tanmatras1 #efore their @fi!e-fold di!ision and m"t"al com#ination with one anotherA .Banchee'arana1 and this is the s"#tle #od$, the instr"ments-of-e7perience .of the indi!id"al1. 1*. A!id$a which is indescri#a#le and #eginningless is the (a"sal Bod$. Know for certain that the Atman is other than these three conditioning #odies .>padhis1. 1-. In its identification with the fi!e-sheaths the Immac"late Atman appears to ha!e #orrowed their C"alities "pon Itself< as in the case of a cr$stal which appears to gather "nto itself colo"r of its !icinit$ .#l"e cloth, etc.,1. 13. Thro"gh discriminati!e self-anal$sis and logical thin'ing one sho"ld separate the B"re self within from the sheaths as one separates the rice from the h"s', #ran, etc., that are co!ering it. 14. The Atman does not shine in e!er$thing altho"gh He is All-per!ading. He is manifest onl$ in the inner eC"ipment, the intellect .B"ddhi1, 9"st as the reflection in a clean mirror. 15. One sho"ld "nderstand that the Atman is alwa$s li'e the King, distinct from the #od$, senses, mind and intellect, all of which constit"te the matter .Bra'riti1< and is the witness of their f"nctions. 18. The moon appears to #e r"nning when the clo"ds mo!e in the s'$. 6i'ewise to the non-discriminating person the Atman appears to #e acti!e when It is o#ser!ed thro"gh the f"nctions of the sense-organs. %=. Depending "pon the energ$ of !italit$ of (onscio"sness .Atma (haitan$a1 the #od$, senses, mind and intellect engage themsel!es in their respecti!e acti!ities, 9"st as men wor' depending "pon the light of the "n. %1. ?ools, #eca"se the$ lac' in their powers of discrimination s"perimpose on the Atman, the A#sol"te-:7istence-Knowledge . at-(hit1, all the !aried f"nctions of the #od$ and the senses, 9"st as the$ attri#"te #l"e colo"r and the li'e to the s'$. %%. The trem#lings that #elong to the waters are attri#"ted thro"gh ignorance to the reflected moon dancing on it, li'ewise agenc$ of action, of en9o$ment and of other limitations .which reall$ #elong to the mind1 are del"si!el$ "nderstood as the nat"re of the elf .Atman1. %). Attachment, desire, pleas"re, pain, etc., are percei!ed to e7ist so long as B"ddhi or mind f"nctions. The$ are not percei!ed in deep sleep when the mind ceases to e7ist. Therefore the$ #elong to the mind alone and not to the Atman. %*. &"st as l"minosit$ is the nat"re of the "n, coolness of water and heat of fire, so too the nat"re of the Atman is :ternit$, B"rit$, Dealit$, (onscio"sness and Bliss.

%-. B$ the indiscriminate #lending of the two 2 the :7istence-Knowledge-aspect of the elf and the tho"ght-wa!e of the intellect 2 there arises the notion of @I 'nowA. %3. Atman ne!er does an$thing and the intellect of its own accord has no capacit$ to e7perience /I 'now0. B"t the indi!id"alit$ in "s del"soril$ thin's he is himself the seer and the 'nower. %4. &"st as the person who regards a rope as a sna'e is o!ercome #$ fear, so also one considering oneself as the ego .&i!a1 is o!ercome #$ fear. The egocentric indi!id"alit$ in "s regains fearlessness #$ realising that It is not a &i!a #"t is Itself the "preme o"l. %5. &"st as a lamp ill"mines a 9ar or a pot, so also the Atman ill"mines the mind and the sense organs, etc. These material-o#9ects #$ themsel!es cannot ill"mine themsel!es #eca"se the$ are inert. %8. A lighted-lamp does not need another lamp to ill"mine its light. o too, Atman which is Knowledge itself needs no other 'nowledge to 'now it. )=. B$ a process of negation of the conditionings .>padhis1 thro"gh the help of the script"ral statement /It is not this, It is not this0, the oneness of the indi!id"al so"l and the "preme o"l, as indicated #$ the great Maha!a'$as, has to #e realised. )1. The #od$, etc., "p to the @(a"sal Bod$A 2 Ignorance 2 which are o#9ects percei!ed, are as perisha#le as #"##les. Dealise thro"gh discrimination that I am the /B"re Brahman0 e!er completel$ separate from all these. )%. I am other than the #od$ and so I am free from changes s"ch as #irth, wrin'ling, senilit$, death, etc. I ha!e nothing to do with the sense o#9ects s"ch as so"nd and taste, for I am witho"t the sense-organs. )). I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for @H: is witho"t #reath and witho"t mind, B"re, etc.A, is the (ommandment of the great script"re, the >panishads. )*. I am witho"t attri#"tes and actions< :ternal .Eit$a1 witho"t an$ desire and tho"ght .Eir!i'alpa1, witho"t an$ dirt .Eiran9ana1, witho"t an$ change .Eir!i'ara1, witho"t form .Eira'ara1, e!er-li#erated .Eit$a M"'ta1 e!er-p"re .Eirmala1. )-. 6i'e the space I fill all things within and witho"t. (hangeless and the same in all, at all times I am p"re, "nattached, stainless and motionless. )3. I am !eril$ that "preme Brahman alone which is :ternal, B"re and ?ree, One, indi!isi#le and non-d"al and of the nat"re of (hangeless-Knowledge-Infinite. )4. The impression @I am BrahmanA th"s created #$ constant practice destro$s ignorance and the agitation ca"sed #$ it, 9"st as medicine or Dasa$ana destro$s disease. )5. itting in a solitar$ place, freeing the mind from desires and controlling the senses, meditate with "nswer!ing attention on the Atman which is One witho"ta-second.

)8. The wise one sho"ld intelligentl$ merge the entire world-of-o#9ects in the Atman alone and constantl$ thin' of the elf e!er as contaminated #$ an$thing as the s'$. *=. He who has realised the "preme, discards all his identification with the o#9ects of names and forms. .Thereafter1 he dwells as an em#odiment of the Infinite (onscio"sness and Bliss. He #ecomes the elf. *1. There are no distinctions s"ch as @KnowerA, the @KnowledgeA and the @O#9ect of KnowledgeA in the "preme elf. On acco"nt of Its #eing of the nat"re of endless Bliss, It does not admit of s"ch distinctions within Itself. It alone shines #$ Itself. *%. +hen this the lower and the higher aspects of the elf are well ch"rned together, the fire of 'nowledge is #orn from it, which in its might$ conflagration shall #"rn down all the f"el of ignorance in "s. *). The 6ord of the earl$ dawn .Ar"na1 himself has alread$ looted awa$ the thic' dar'ness, when soon the s"n rises. The Di!ine (onscio"sness of the elf rises when the right 'nowledge has alread$ 'illed the dar'ness in the #osom. **. Atman is an e!er-present Dealit$. Fet, #eca"se of ignorance it is not realised. On the destr"ction of ignorance Atman is realised. It is li'e the missing ornament of one0s nec'. *-. Brahman appears to #e a /&i!a0 #eca"se of ignorance, 9"st as a post appears to #e a ghost. The ego-centric-indi!id"alit$ is destro$ed when the real nat"re of the /&i!a0 is realised as the elf. *3. The ignorance characterised #$ the notions /I0 and /Mine0 is destro$ed #$ the 'nowledge prod"ced #$ the realisation of the tr"e nat"re of the elf, 9"st as right information remo!es the wrong notion a#o"t the directions. *4. The Fogi of perfect realisation and enlightenment sees thro"gh his @e$e of wisdomA .G$ana (ha'sh"sh1 the entire "ni!erse in his own elf and regards e!er$thing else as his own elf and nothing else. *5. Eothing whate!er e7ists other than the Atman, the tangi#le "ni!erse is !eril$ Atman. As pots and 9ars are !eril$ made of cla$ and cannot #e said to #e an$thing #"t cla$, so too, to the enlightened so"l and that is percei!ed is the elf. *8. A li#erated one, endowed with elf-'nowledge, gi!es "p the traits of his pre!io"sl$ e7plained eC"ipments .>padhis1 and #eca"se of his nat"re of at-chitananda, he !eril$ #ecomes Brahman li'e .the worm that grows to #e1 a wasp. -=. After crossing the ocean of del"sion and 'illing the monsters of li'es and disli'es, the Fogi who is "nited with peace dwells in the glor$ of his own realised elf 2 as an Atmaram. -1. The self-a#iding &i!an M"'ta, relinC"ishing all his attachments to the ill"sor$ e7ternal happiness and satisfied with the #liss deri!ed from the Atman, shines inwardl$ li'e a lamp placed inside a 9ar.

-%. Tho"gh he li!es in the conditionings .>padhis1, he, the contemplati!e one, remains e!er "nconcerned with an$thing or he ma$ mo!e a#o"t li'e the wind, perfectl$ "nattached. -). On the destr"ction of the >padhis, the contemplati!e one is totall$ a#sor#ed in /;ishn"0, the All-per!ading pirit, li'e water into water, space into space and light into light. -*. Dealise That to #e Brahman, the attainment of which lea!es nothing more to #e attained, the #lessedness of which lea!es no other #lessing to #e desired and the 'nowledge of which lea!es nothing more to #e 'nown. --. Dealise that to #e Brahman which, when seen, lea!es nothing more to #e seen, which ha!ing #ecome one is not #orn again in this world and which, when 'nowing lea!es nothing else to #e 'nown. -3. Dealise that to #e Brahman which is :7istence-Knowledge-Bliss-A#sol"te, which is Eon-d"al, Infinite, :ternal and One and which fills all the C"arters 2 a#o!e and #elow and all that e7ists #etween. -4. Dealise that to #e Brahman which is Eon-d"al, Indi!isi#le, One and Blissf"l and which is indicated in ;edanta as the Imm"ta#le "#strat"m, realised after the negation of all tangi#le o#9ects. -5. Deities li'e Brahma and others taste onl$ a particle, of the "nlimited Bliss of Brahman and en9o$ in proportion their share of that particle. -8. All o#9ects are per!aded #$ Brahman. All actions are possi#le #eca"se of Brahman, therefore Brahman permeates e!er$thing as #"tter permeates mil'. 3=. Dealise that to #e Brahman which is neither s"#tle nor gross, neither short nor long, witho"t #irth or change, witho"t form, C"alities, colo"r and name. 31. That #$ the light of which the l"mino"s, or#s li'e the "n and the Moon are ill"minated, #"t which is not ill"mined #$ their light, realise that to #e Brahman. 3%. Ber!ading the entire "ni!erse o"twardl$ and inwardl$ the "preme Brahman shines of Itself li'e the fire that permeates a red-hot iron-#all and glows #$ itself. 3). Brahman is other than this, the "ni!erse. There e7ists nothing that is not Brahman. If an$ o#9ect other than Brahman appears to e7ist, it is "nreal li'e the mirage. 3*. All that is percei!ed, or heard, is Brahman and nothing else. Attaining the 'nowledge of the Dealit$, one sees the >ni!erse as the non-d"al Brahman, :7istence-Knowledge-Bliss-A#sol"te. 3-. Tho"gh Atman is B"re (onscio"sness and e!er present e!er$where, $et It is percei!ed #$ the e$e-of-wisdom alone, #"t one whose !ision is o#sc"red #$ ignorance he does not see It< as the #lind do not see the resplendent "n. 33. The /&i!a0 free from imp"rities, #eing heated in the fire of 'nowledge 'indled #$ hearing and so on, shines of itself li'e gold.

34. The Atman, the "n of Knowledge that rises in the s'$ of the heart, destro$s the dar'ness of the ignorance, per!ades and s"stains all and shines and ma'es e!er$thing to shine. 35. He who reno"ncing all acti!ities, who is free of all the limitations of time, space and direction, worships his own Atman which is present e!er$where, which is the destro$er of heat and cold, which is Bliss-:ternal and stainless, #ecomes All-'nowing and All-per!ading and attains thereafter Immortalit$.

Th"s concl"des Atma-Bodha.