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. A ‘Vedanta Mission’ Page. Lessons on. Tattva Bodha of Bhagwan Sri Adi Sankaracharya. Lessons by. Poojya Swami Sri Atmananda Saraswati. Adi Sankaracharya’s ATMA BODHA Translated by Swami Chinmayananda Published by Chinmaya Mission, Mumbai 1. I am composing the ATMA-BODHA, this.
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Tattva Bodha Lessons – Part 1
The second obvious quality is vairagya, or dispassion towards that godha is realised to be impermanent. Here the goal is not attained directly by the mere knowledge of an object.
This thus is the first quality of the student of Vedanta. There is no problem in the world too.
Atmabodha of Adi Sankara – Malayalam
Changeless and the same in all, at all times I am pure, unattached, stainless and motionless. Here no action whatsoever is required for attaining our cherished goal. Everything is in the realm of change, and if we learn to wait for a while the situation changes by itself.
It is because of this ability alone that man has progressed to mind-boggling heights in various fields. Like bubbles in the water, the worlds rise, exist and malayaoam in the Supreme Self, which is the material cause and the prop of everything. This is what mzlayalam integration is all about. It indicates an integrated mind. It alone shines by Itself. I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc.
Starting from our parents, we just believe various people. He thinks of this, plans about it, reads about it, discusses about it, and works for this. So it is extremely important to know the right qualifications. This is the maayalam of the field of karmas. The majority are pursuing these alone. So too, Atman which is Knowledge itself needs no other knowledge to know it. Many a times the mind which is not used to getting guidance from ma,ayalam starts reacting as per its own fancies.
Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had.
Further to the question of the student the teacher first gives the names and brief definitions of these ‘four-fold qualities’. All our endeavors too should always start with remembering God.
Just malayalsm a lamp illumines a jar or a pot, so also the Atman illumines the mind and the sense organs, etc. Hereafter, the student requests the teacher to elaborate the meaning of these qualities a bit more. We become eternal seekers, the whole life gets wasted in solving imagined problems. This question will be there even if you take up anything. In this lesson we shall discuss Sraddha. It modern context it basically implies the ability to earn money, the basic resource of human setup, with which all transactions are possible.
In the process of this appreciation, what is subsequently realised is that ‘all that which is percieved is transitory’, and that light, awareness or consciousness, because of which this realisations are possible aatma apears steady. These two help bring about a relatively higher degree of sense of security and happiness in man. Here the mind is like a receptionist, receiving all the stimuli, while the intellect is like the chief executive, which deliberates on the data or information received and then decides on the course of action to be taken.
Thus the visaya and prayojana are clearly stated once again.
Atma Bodha Translated by Swami Chinmayananda | sudheeptnair
I have nothing to do with the sense objects such as sound and taste, mlayalam I am without the sense-organs. He is manifest only in the inner equipment, the intellect Buddhi: Such people have become ‘introvert’ in the real sense of the term.
This has just to be kept aside bodua affirming that ‘this is not what I am looking for’. If some one has studied scriptures and yet feels that he or she is yet to awake, then what has to be done now is not some other action, but again taking up that text and going through it once again, till the real implication is caught. An action nicely performed brings about better results.
This is what my teacher gave to me, and this is what I present for all such seekers of Truth. With the balanced mind we act while with the disurbed react – helplessly. The difference is that in malxyalam latter it is just focussing the attention on one thing but the former is more dynamic. Once the mind has been made sattvic then the varnas, yogas all have successfully completed their roles, and one should have the guts to keep such considerations aside.
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.
Many a times a person just cannot be with himself. In the case of knowledge of Self or truth, the PPS alone can be applicable, for the simple reason that the ‘object’ to be attained is already attained. The mere knowledge of truth leads one to moksha. Such shlokas also reveal some important facts about the text being started.
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. Such teachers may help solve some problems, but the basic dependence always remains. All objects are pervaded by Brahman. Many a times this is wrongly translated as suppresion of mind, which is wrong. Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the boodha of the Malayalm is Eternity, Purity, Reality, Consciousness and Bliss.
He thereafter just aspires for freedom from this sense of lack. A person endowed with this understanding is said to possess the first pre-requisite of a student of vedanta. Sraddha is a very important quality.