ATMABODHA | 3 TRANSLATIONS

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ATMABODHA | 3 TRANSLATIONS | SRI ADI SANKARACARYA

ATMABODHA | VERSE 01 | SRI ADI SANKARACARYA

1. This — Atma Bodha — is meant to fulfill the want of the seekers of liberation who , by their prolonged tapas , have already cleansed themselves of impurities and become mentally peaceful and free from desires .

2. I am composing the Atmabodha , or Self-Knowledge , to serve the needs of those who have been purified through the practice of austerities, and who are peaceful in heart , free from cravings , and desirous of Liberation .

3. 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 .


ATMABODHA| VERSE 02 | SRI ADI SANKARACARYA

1. Of all the means to liberation , knowledge is the only direct one — as essential as fire to cooking ; without it , liberation cannot be gained .

2. As fire is the direct cause of cooking, so Knowledge , and not any other form of discipline , is the direct cause of Liberation ; for Liberation cannot be attained without Knowledge .

3. 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 .


ATMABODHA| VERSE 03 | SRI ADI SANKARACARYA

1. Not being opposed to ignorance , karma does not destroy it . On the other hand , knowledge destroys ignorance as surely as light does darkness .

2. 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 .

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 .


ATMABODHA| VERSE 04 | SRI ADI SANKARACARYA

1. Owing to ignorance , the Self now appears to be covered up ; on the removal of ignorance , the pure Self will shine forth of Itself , like the sun after the dispersal of clouds .

2. It is only because of ignorance that the Self appears to be finite . When ignorance is destroyed , the Self , which does not admit of any multiplicity whatsoever , truly reveals Itself by Itself , like the sun when the cloud is removed .

3. 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 .


ATMABODHA | VERSE 05 | SRI ADI SANKARACARYA

1. The jiva is mixed up with ignorance . By constant practice of knowledge the jiva becomes pure , because knowledge disappears ( along with ignorance ) , as the cleansing nut with the impurities in the water .

But here is the world , how can the Self alone be real and non-dual? ~ RM *

2. Through repeated practice , Knowledge purifies the embodied soul stained by ignorance, and then itself disappears , as the powder of the kataka-nut disappears after it has cleansed muddy water .

3. 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 .

* Ramana Maharshi


ATMABODHA | VERSE 06 | SRI ADI SANKARACARYA

1. Samsara is full of likes and dislikes and other opposites . Like a dream , it seems real for the time being ; but , on waking , it vanishes because it is unreal .

Because the dream is negated on waking , I know it to be unreal ; but the world persists and I find it only real . ~ RM

2. The world , filled with attachments and aversions , and the rest , is like a dream : it appears to be real as long as one is ignorant , but becomes unreal when one is awake .

3. 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 ( ie , when true wisdom dawns ) .


ATMABODHA | VERSE 07 | SRI ADI SANKARACARYA

1. So long as the substratum of all , the non-dual Brahman is not seen , the world seems real — like illusory silver in a piece of nacre .

But the world is so diverse ; yet , you say there is One only . ~ RM

2. The world appears to be real as long as the non-dual Brahman , which is the basis of all , is not known . It is like the illusion of silver in an oyster-shell .

3. The Jagat appears to be true ( Satyam ) so long as Brahman , the substratum , the basis of all this creation , is not realised . It is like the illusion of silver in the nacre .


ATMABODHA | VERSE 08 | SRI ADI SANKARACARYA

1. Like bubbles rising on the surface of the waters of the ocean , all the worlds arise from , stay in and resolve into the Supreme Being ( Paramesa ) who is the root cause and prop of all .

2. 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 .


ATMABODHA | VERSE 09 | SRI ADI SANKARACARYA

1. In the Being-Consciousness-Bliss , which is all permeating , eternal Vishnu , all these diverse objects and individuals appear ( as phenomena ) like various ornaments made of gold .

Yes , but what about the numberless individual souls ? ~ RM

2. All the various forms exist in the imagination of the perceiver , the substratum being the eternal and all-pervading Visnu , whose nature is Existence and Intelligence . Names and forms are like bangles and bracelets , and Visnu is like gold .

3. 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 .


ATMABODHA | VERSE 10 | SRI ADI SANKARACARYA

1. Just as the all-pervading akasa appears fragmented in different objects ( as in a pit , a jar , a house , a theatre hall , etc ) but remains undifferentiated on the limitations falling away , similarly with the single , non-dual Ruler of the senses ( seeming to function as gods , people , cattle , etc ) .

But the individuals have different traits and function according to different conditions . ~ RM

2. As the all-pervading akasa ( ether ) appears to be diverse on account of its association with various upadhis ( such as body and mind ) , which are different from each other , and becomes one on the destruction of the upadhis , so also the omnipresent Lord appears to be diverse on account of association with various upadhis and becomes one on the destruction of these upadhis .

3. 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 .


ATMABODHA | VERSE 11 | SRI ADI SANKARACARYA

1. The traits , etc , are also superimposed . Pure water ( tasteless by itself ) tastes sweet, bitter , salty etc , according to the admixture in it ( upadhis ) . Similarly , race , name status , etc , are all superimposed on the non-dual Self of all . What are these upadhis which play such tricks on the Self ? They are gross , subtle and very subtle as described here .

2. Owing to Its association with various upadhis such ideas as caste , color, and position are superimposed on Atman , as flavour , color and so forth , on water .

3. 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 .


ATMABODHA | VERSE 12 | SRI ADI SANKARACARYA

1. The gross body made up of the five gross elements ( earth , water , fire , air and ether ) is meant to reap the fruits of past actions in the shape of pleasure and pain .

2. The gross body , the medium through which the Soul experiences pleasure and pain , is determined by past action and formed out of the five great subtle elements , which become gross when one half portion of one subtle element becomes united with one eighth of each of the other four .

3. Determined for each individual by one's 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 .


ATMABODHA | VERSE 13 | SRI ADI SANKARACARYA

1. The subtle body consisting of the five airs , the mind , intellect , the ten senses and made up of subtle elements is also meant for enjoyment ( as in dreams ) .

2. The subtle body , the instrument of the Soul’s experience , consists of the five pranas , the ten organs , the manas , and the buddhi — all formed from the rudimentary elements before their sub-divisions and combination with one another .

3. 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 ) .


ATMABODHA | VERSE 14 | SRI ADI SANKARACARYA

1. Inexpressible and beginningless ignorance is said to be the causal body ( as in deep sleep ) . Know the Self to be other than these three upadhis .

If so, why is the Self not evident to me ? On the other hand , Sruti says , " This Purusha is made up of annarasa ( essence of food ) " . ~ RM

2. Avidya or nescience , indescribable and beginningless , is called the cause , which is an upadhi superimposed on Atman . Know for certain that Atman is other than the three upadhis .

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


ATMABODHA | VERSE 15 | SRI ADI SANKARACARYA

1. Just as a clear crystal ( itself colourless ) appears red , blue , yellow , etc , according to the background , so also the Self , pure and untainted , seems to be identical with the body , the senses , the mind , intellect or blissful ignorance ( panchakosas ) when in contact with them .

2. On account of union with the five sheaths , the pure Atman appears to be like them , as is the case with a crystal , which appears to be endowed with such colours as blue or red when in contact with a blue or red cloth .

3. 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 ) .


ATMABODHA | VERSE 16 | SRI ADI SANKARACARYA

1. Just as husking the paddy exposes the grain within ( the rice ) , so also should one judiciously separate the pure Atman from the sheaths covering it .

2. One should , through discrimination , separate the pure and inmost Self from the sheaths by which it is covered , as one separates a rice kernel from the covering husk by striking it with a pestle .

3. 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 .


ATMABODHA | VERSE 17 | SRI ADI SANKARACARYA

1. Though always and everywhere present , the Self does not shine forth in all places . Just as light is reflected only in a transparent medium , so also the Self is clearly seen in the intellect only .

2. Though the all-pervading Atman does not shine in everything , It is manifest only in the buddhi , like a reflection in clear water or in a stainless mirror .

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


ATMABODHA | VERSE 18 | SRI ADI SANKARACARYA

1. The Self is realized in the intellect as the witness of the activities of , and yet separate from the body , the senses , the mind , intellect and gross nature as is a Ruler in relation to those subject .

The Self seems to participate in their activities ; so one cannot be different from them , nor be their witness . ~ RM

2. Realize Atman to be distinct from the body , sense organs , mind , buddhi , and non-differentiated Prakrti , but the Witness of their functions , comparable to a Ruler .

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


ATMABODHA | VERSE 19 | SRI ADI SANKARACARYA

1. Just as the moon seems to move when the clouds around her move , so also the Self seems to the indiscriminating to be active , when actually , the senses are active .

To be active , the body etc , must also be intelligent ; they are said to be inert . How can they act without the intelligent Self participating in their actions ? ~ RM

2. As the moon appears to be moving when the clouds move in the sky , so also to the non-discriminating , Atman appears to be active when in reality the senses are active .

3. 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 .


ATMABODHA | VERSE 20 | SRI ADI SANKARACARYA

1. Just as people do their duties in the light of the sun ( but the sun does not participate in them ) , so also the body , senses , etc , function in the light of the Self without its participating in them .

True , the Self alone is intelligence . I know myself to be born , growing , decaying , happy , or unhappy and so on . Am I right ? ~ RM

2. The body , senses , mind , and buddhi engage in their respective activities with the help of Consciousness , which is inherent in Atman , just as people work with the help of the light that is inherent in the sun .

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


ATMABODHA | VERSE 21 | SRI ADI SANKARACARYA

1. No . The characteristics ( birth , death , etc ) of the body and the senses are superimposed on the Being-Consciousness-Bliss as is the blue in the sky by those who do not discriminate .

2. Fools , through non-discrimination , superimpose on the stainless Atman , which is Existence and Consciousness Absolute , the characteristics and functions of the body and the senses , just as people attribute such traits as blueness and concavity to the sky .

3. 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 .


ATMABODHA | VERSE 22 | SRI ADI SANKARACARYA

1. So also the characteristics of the mind , such as agency , etc , are by ignorance superimposed on the Atman , as are the movements of water on the moon reflected in it .

2. As the movement that belongs to water is attributed through ignorance , to the moon reflected in it , so also agency , enjoyment , and other limitations , which belong to the mind , are falsely attributed to Atman .

3. 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 ) .


ATMABODHA | VERSE 23 | SRI ADI SANKARACARYA

1. Only when the intellect is manifested , likes and dislikes , pleasure and pain are felt . In deep sleep , the intellect remaining latent , they are not felt . Therefore , they are of the intellect and not of the Atman ( the Self ) . Here is the real nature of the Atman .

2. Attachment , desire , pleasure , pain and the rest , are perceived to exist as long as the 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 Atman .

3. 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 .


ATMABODHA | VERSE 24 | SRI ADI SANKARACARYA

1. As light is the very sun , coldness the water , heat the fire , so also the eternal , pure Being-Consciousness-Bliss is the very Self .

At some time or other, every individual experiences , " I am happy " , and thus Being-Consciousness-Bliss experience is plain . How can one make the experience permanent and unchanging ? ~ RM

2. The nature of the Atman is Eternity , Purity , Reality , Consciousness , and Bliss , just as luminosity is the nature of the sun , coolness of water , and heat of fire .

3. 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 .


ATMABODHA | VERSE 25 | SRI ADI SANKARACARYA

1. Being-Consciousness is of the Self ; the " I " mode or modification is of the intellect ; these are distinctly two . However , owing to ignorance , the individual mixes them together and thinks " I know " and acts accordingly .

At some time or other , every individual experiences , " I am happy " , and thus Being-Consciousness-Bliss experience is plain . How can one make the experience permanent and unchanging ? ~ RM

2. Such a notion as " I know " is produced by the union , due to non discrimination , of a modification of the mind with two aspects of Atman , namely , Existence and Consciousness .

3. 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 " .


ATMABODHA | VERSE 26 | SRI ADI SANKARACARYA

1. Never is there any change ( or action ) in Atman nor knowledge in the intellect . Only the jiva is deluded into thinking itself to be the knower , doer and seer .

2. Atman never undergoes change , and the buddhi is never endowed with consciousness . But the human believes Atman to be identical with the buddhi and falls under such delusions as that one is the seer and the knower .

3. 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 one is oneself the seer and the knower .


ATMABODHA | VERSE 27 | SRI ADI SANKARACARYA

1. Like the snake in the rope , mistaking the jiva for the Self , one is subject to fear . If , on the other hand , one knows oneself not as a jiva but as the supreme Self , one is altogether free from fear .

2. The Soul regarding Itself as jiva is overcome by fear , just like the one who regards a rope as a snake . The Soul regains fearlessness by realizing that It is not a jiva but the Supreme Soul .

3. 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 .


ATMABODHA | VERSE 28 | SRI ADI SANKARACARYA

1. Only the Self illumines the senses , intellect , etc , as a lamp does objects such as pots . The Self is not illumined by them as they are inert .

If the Self cannot be made known by the intellect , there will be no knower to know the Self and the Self cannot be known . ~ RM

2. The mind , sense organs , and so on , are illumined by Atman alone , as a jar or pot by a lamp . But these material objects cannot illumine their own Self .

3. 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 .


ATMABODHA | VERSE 29 | SRI ADI SANKARACARYA

1. To see a light , no other light is needed . So also , the Self being self-effulgent , needs no other means of knowledge . It shines of itself .

If so , every one must be Self-realized , effortlessly , but it is not so . ~ RM

2. As a lighted lamp does not need another lamp to manifest its light , so Atman , being Consciousness itself , does not need another instrument of consciousness to illumine Itself .

3. 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 .


ATMABODHA | VERSE 30 | SRI ADI SANKARACARYA

1. On the strength of the Vedic teaching , " Not this , not this " , eliminate all the adjuncts ( upadhis ) and with the help of the mahavakyas , realize the identity of the jivatman ( individual self ) with the paramatman ( the supreme Self ) .

2. By negating all the upadhis through the help of the scriptual statement " It is not this , It is not this " , realize the oneness of the individual soul and the Supreme Soul by means of the great Vedic aphorisms .

3. 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 .


ATMABODHA | VERSE 31 | SRI ADI SANKARACARYA

1. The whole objective world such as the body , is born of ignorance and transient like a bubble on water . Know the Self to be distinct from it and identical with Brahman ( the Supreme ) .

2. The body and so on , created by avidya and of the nature of an object , are perishable , like bubbles . Realize through discrimination that you are the stainless Brahman , completely different from them .

3. The body , etc , up to the " Causal Body " — Ignorance — which are objects perceived , are as perishable as bubbles . Realise through discrimination that I am the " Pure Brahman " ever completely separate from all these .


ATMABODHA | VERSE 32 | SRI ADI SANKARACARYA

1. Being distinct from the gross body , birth, death , old age , debility , etc , do not pertain to me . Not being the senses , I have no connection with the objects of the senses such as sound , etc .

2. I am free from changes such as birth , thinness , senility , and death , for I am other than the body . I am unattached to the objects of the senses , such as sound and taste , for I am without sense organs .

3. 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 .


ATMABODHA | VERSE 33 | SRI ADI SANKARACARYA

1. The srutis declare : " I am not the vital air ( prana ) , not the mind , ( but ) pure ( Being ) " . Not being the mind I am free from likes and dislikes , fear , etc .

2. I am free from sorrow , attachment , malice and fear ; for I am the other than the mind . " It is without breath and without mind , pure , higher than the high , and imperishable " .

From It are born breath , mind and all organs of sense , ether , air , light , water , and earth , which is the support of all .

3. I am other than the mind and hence , I am free from sorrow , attachment , malice and fear , for " It is without breath and without mind , Pure , etc " , is the Commandment of the great scripture , the Upanishads .


ATMABODHA | VERSE 34 | SRI ADI SANKARACARYA

1. I am free from qualities and actionless , eternal , undifferentiated , untainted , unchanging , formless , ever free and pure .

2. I am without attributes and action , eternal and pure , free from stain and desire , changeless and formless , and always free .

3. 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 ) .


ATMABODHA | VERSE 35 | SRI ADI SANKARACARYA

1. Like ether , I am always pervading all , in and out , unswerving , ever equal in all , pure , untainted , clear and unshaken .

2. I fill all things inside and out , like the ether . Changeless and the same in all , I am pure , unattached , stainless and immutable .

3. 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 .


ATMABODHA | VERSE 36 | SRI ADI SANKARACARYA

1. That which remains eternal , pure , ever-free , all alone , unbroken bliss , non-dual , Being-Consciousness-Bliss , transcendent Brahman ( the same ) am I .

2. I am verily that Supreme Brahman , which is eternal , stainless , and free ; which is One , indivisible and non-dual ; and which is of the nature of Bliss , Truth , Knowledge , and Infinity .

3. 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 .


ATMABODHA | VERSE 37 | SRI ADI SANKARACARYA

1. Long , constant practice of " I am Brahman only " destroys all vasanas ( latent tendencies ) , born of ignorance as an efficacious remedy ( rasayana ) eradicates a disease .

2. The impression of " I am Brahman " , thus created by uninterrupted reflection , destroys ignorance and its distractions , as rasayana medicine destroys diseases .

3. 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 .


ATMABODHA | VERSE 38 | SRI ADI SANKARACARYA

1. Be dispassionate , keep the senses under control and let the mind not wander ; sit in a solitary place and meditate on the Self as infinite and one alone .

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

3. 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 .


ATMABODHA | VERSE 39 | SRI ADI SANKARACARYA

1. Keep the mind pure ; with keen intellect , resolve all that is objective into the Self and always meditate on the Self as clear and single like ether .

2. The wise one should intelligently merge the entire objective world in Atman alone and constantly think of that Atman as the stainless sky .

3. 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 .


ATMABODHA | VERSE 40 | SRI ADI SANKARACARYA

1. Having discarded all names and forms , you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss .

2. One who has attained the Supreme Goal discards all such objects as name and form , and dwells as the embodiment of Infinite Consciousness and Bliss .

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


ATMABODHA | VERSE 41 | SRI ADI SANKARACARYA

1. Being the same as Consciousness-Bliss , there is no longer any differentiation such as the knower and the known ; and the Self shines forth as Itself .

2. The Supreme Self , on account of Its being of the nature of exceeding Bliss , does not admit of the distinction of the knower , knowledge , and the object of knowledge . It alone shines .

3. 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 .


ATMABODHA | VERSE 42 | SRI ADI SANKARACARYA

1. If in this manner by process of constant meditation , the two pieces of wood , namely the Self and the ego are rubbed together , the flames from the fire of knowledge burn away the whole range of ignorance .

2. By constant meditation ( comparable to the rubbing of the fire wood ) is kindled the flame of Knowledge , which completely burns up the fuel of ignorance .

3. 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 .


ATMABODHA | VERSE 43 | SRI ADI SANKARACARYA

1. On knowledge destroying ignorance in this way , like the light of dawn scattering the darkness of night , the Self will rise like the sun in all its glory .

2. As the sun appears after the destruction of darkness by dawn , so Atman , appears after the destruction of ignorance by knowledge .

3. The Lord of the early dawn ( Aruna ) 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 .


ATMABODHA | VERSE 44 | SRI ADI SANKARACARYA

1. True , the Self is always here and now ; yet it is not apparent , owing to ignorance . On ignorance being destroyed the Self seems as if it were gained , like the necklace on one's own neck .

2. Atman is an ever present reality , yet because of ignorance , It is unrealized . On the destruction of ignorance , Atman is realized . It is like the case of the ornament on one’s neck .

3. 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 .


ATMABODHA | VERSE 45 | SRI ADI SANKARACARYA

1. Just as in darkness a post is mistaken for a person , so is Brahman in ignorance mistaken for a jiva . If , however , the true nature of a jiva is seen , delusion vanishes .

2. Brahman appears to be a jiva through ignorance , as the stump of a tree appears to be a person . This jivahood is destroyed when the real nature of the jiva is realized .

3. 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 .


ATMABODHA | VERSE 46 | SRI ADI SANKARACARYA

1. Knowledge arising on the experience of reality immediately destroys the ignorant perception of " I " and " mine " , which resemble the delusion of direction in darkness .

2. The knowledge produced by the realization of the true nature of Reality destroys immediately the ignorance characterized by notions of " I " and " mine " as the sun , the mistake regarding one’s direction .

3. 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 .


ATMABODHA | VERSE 47 | SRI ADI SANKARACARYA

1. A jnani who is a perfectly Self-realized yogi , sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being .

How does one then act in the world ? ~ RM

2. The yogi endowed with complete enlightenment sees , through the eye of knowledge , the entire universe in one's own Self and regards everything as the Self and nothing else .

3. The Yogi of perfect realisation and enlightenment sees through the " eye of wisdom " ( Gyana Chakshush ) the entire universe in one's own Self and regards everything else as one's own Self and nothing else .


ATMABODHA | VERSE 48 | SRI ADI SANKARACARYA

1. Just as clay is the only material from which different utensils are formed ( such as pots , jars , etc ) , so one sees that the Self , too , is the whole universe and there is nothing but the Self .

2. The tangible universe is verily Atman , nothing whatsoever exists that is other than Atman . As pots and jars are verily clay and cannot be anything but clay , so to the enlightened , all that is perceived is the Self .

3. 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 .


ATMABODHA | VERSE 49 | SRI ADI SANKARACARYA

1. In order to be liberated while yet alive , the sage should completely eschew the adjuncts ( upadhis ) , and thus gain the real nature of Being-Consciousness-Bliss , like the maggot that turns into a wasp .

2. A jivanmukta , endowed with Self-Knowledge , gives up the traits of one's previous upadhis . Because of one's realization that one is of the nature of Existence-Knowledge-Bliss Absolute , one verily becomes Brahman , like the cockroach becoming a bhramara insect .

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


ATMABODHA | VERSE 50 | SRI ADI SANKARACARYA

1. Having crossed the ocean of illusion and having killed the demons of likes and dislikes , the yogi , now united to shanti ( peace ) , finds delight in the Self and so remains in one's own glory .

2. A yogi who is a jivanmukta , after crossing the ocean of delusion and killing the monsters of passion and aversion , becomes united with Peace and dwells in the Bliss derived from the realization of the Self alone .

3. 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 one's own realised Self — as an Atmaram .


ATMABODHA | VERSE 51 | SRI ADI SANKARACARYA

1. The jivanmukta , freed from all desire for transient , external pleasures , delights in one's own Self and remains clear and steady a like lamp in a pot .

2. Relinquishing attachment to illusory external happiness , the Self abiding jivanmukta , satisfied with the Bliss derived from Atman , shines inwardly , like a lamp placed inside a jar .

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


ATMABODHA | VERSE 52 | SRI ADI SANKARACARYA

1. Like the akasa ( ether ) which remains untainted by the objects contained therein , the muni ( sage ) remains untainted by the adjuncts ( upadhis ) covering one . Being the all-knower one remains like one that knows not , and moves about like the air uncontaminated by the objects it touches .

2. Though associated with upadhis , the contemplative one , is undefiled by their traits , like the sky , and remains unaltered under all conditions , like a dumb person . One moves about unattached like the wind .

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


ATMABODHA | VERSE 53 | SRI ADI SANKARACARYA

1. On the dissolution of the adjuncts ( the body , senses , etc ) , the sage now freed from particularities merges in the all-permeating Being ( Vishnu ) , like water in water , ether in ether or fire in fire .

2. On the destruction of the upadhis , the contemplative one , is totally absorbed in Visnu , the All-pervading Spirit , like water in water , space in space , and light in light .

3. 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 .


ATMABODHA | VERSE 54 | SRI ADI SANKARACARYA

1. There is no gain over and above this gain , no pleasure over and above this bliss , no knowledge over and above this knowledge , know this to be Brahman .

2. Realize that to be Brahman the attainment of which leaves nothing more to be attained , the blessedness of which leaves no other bliss to be desired , and the knowledge of which leaves nothing more to be known .

3. 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


ATMABODHA | VERSE 55 | SRI ADI SANKARACARYA

1. That on seeing which nothing remains to see , on becoming which there is no more return to samsara , on knowing which nothing remains to know , know that to be Brahman .

2. Realize that to be Brahman which , when seen leaves nothing more to be seen , having become which , one is not born again into the world of becoming , and which , when known , leaves nothing else to be known .

3. 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 .


ATMABODHA | VERSE 56 | SRI ADI SANKARACARYA

1. What fills everything , above , below and around , Itself Being-Consciousness-Bliss , non-dual , infinite , eternal , one only , know that to be Brahman .

2. Realize that to be Brahman which is Existence Knowledge Bliss Absolute , which is non-dual and infinite eternal and One , and which fills all the quarters — all that is above and below and all that exists between .

3. 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 .


ATMABODHA | VERSE 57 | SRI ADI SANKARACARYA

1. What remains as immutable , unbroken Bliss , and as one only , that which even the scriptures indirectly denote by the process of elimination as " not this , not this " , know the same to be Brahman .

2. Realize that to be Brahman which is non-dual , indivisible , One , and blissful , and which is indicated by Vedanta as the irreducible substratum after the negation of all tangible objects .

3. 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 .


ATMABODHA | VERSE 58 | SRI ADI SANKARACARYA

1. Dependent on a fraction of the inexhaustible Bliss of the Atman , all the gods such as Brahma enjoy bliss according to their grades .

2. Deities like Brahma and Indra taste only a particle of the unlimited Bliss of Brahman and enjoy , in proportion , their shares of that particle .

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


ATMABODHA | VERSE 59 | SRI ADI SANKARACARYA

1. Like the butter in milk , the objective universe is contained in it ; all the activities are based on it alone . Therefore Brahman is all-pervading .

2. All objects are pervaded by Brahman , all actions are possible because of Brahman ; therefore Brahman permeates everything , as butter permeates milk .

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


ATMABODHA | VERSE 60 | SRI ADI SANKARACARYA

1. What is neither subtle nor gross , short nor long , produced nor spent , what is devoid of form , attribute , caste and name , know it to be Brahman .

2. Realize that to be Brahman which is neither subtle not gross ; neither short nor long ; without birth and change ; without form , qualities , or color .

3. 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 .


ATMABODHA | VERSE 61 | SRI ADI SANKARACARYA

1. By whose light the sun and other luminaries shine forth , but which is not itself illumined by them and in whose light all this is seen , know it to be Brahman .

2. Realize that to be Brahman by the light of which luminous orbs like the sun and moon are illumined , but which cannot be illumined by their light , and by which everything is illumined .

3. 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 .


ATMABODHA | VERSE 62 | SRI ADI SANKARACARYA

1. Like fire in a piece of red-hot iron , Brahman permeates the whole world in and out and all through , makes it shine and itself also shines by itself .

2. The Supreme Brahman pervades the entire universe outwardly and inwardly and shines of Itself , like the fire that permeates a red-hot ball both inwardly and outwardly and shines of itself .

3. 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 .


ATMABODHA | VERSE 63 | SRI ADI SANKARACARYA

1. Brahman is distinct from the universe , yet there remains nothing apart from Brahman . Should any other than Brahman appear , it is only an illusion like water in a mirage .

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

3. 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 .


ATMABODHA | VERSE 64 | SRI ADI SANKARACARYA

1. Whatever is seen or heard , it cannot be different from Brahman . True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second .

2. All that is perceived , all that is heard , is Brahman and nothing else . Attaining the Knowledge of Reality , one sees the universe as the non dual Brahman , Existence , Knowledge Bliss Absolute .

3. 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 .


ATMABODHA | VERSE 65 | SRI ADI SANKARACARYA

1. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss , but not the eye of ignorance for a blind eye cannot see the sun .

2. Though Atman is Reality and Consciousness , and ever present everywhere , yet It is perceived by the eye of Wisdom alone . But one whose vision is obscured by ignorance does not see the radiant Atman , as the blind do not see the resplendent sun .

3. 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 one does not see It ; as the blind do not see the resplendent Sun .


ATMABODHA | VERSE 66 | SRI ADI SANKARACARYA

1. Like gold freed from dross , the jiva ( sadhaka ) has all one's impurities burnt away by the fire of knowledge bursting into flames fanned by sravana , manana and nidhidhyasana ( hearing , reflection and contemplation ) and now one shines forth by oneself .

2. The jiva free from impurities , being well heated in the fire of Knowledge kindled by hearing and so on , shines of oneself , like gold .

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


ATMABODHA | VERSE 67 | SRI ADI SANKARACARYA

1. Because the sun of knowledge , the chaser of darkness has risen , the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all .

2. Atman , which is the Sun of Knowledge , arises in the firmament of the heart and destroys the darkness . The Pervader of all and the Sustainer of all , It illumines all and also Itself .

3. 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 .


ATMABODHA | VERSE 68 | SRI ADI SANKARACARYA

1. One who bathes in the clear , warm , ever-refreshing waters of the Atman , which being available everywhere , here and now , need not be sought for in special centres and seasons ; such a one remains actionless . One is the knower of all ; one pervades all and is ever immortal .

2. One who , renouncing all activities , worships in the sacred and stainless shrine of Atman , which is independent of time , place , and distance ; which is present everywhere ; which is destroyer of heat and cold , and the other opposites ; and which is the giver of eternal happiness becomes all knowing and all pervading and attains , hereafter , Immortality .

3. One who renouncing all activities , who is free of all the limitations of time , space and direction , worships one's 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 ATMABODHA ( SELF-KNOWLEDGE )


|| ATMABODHA | 3 TRANSLATIONS | SRI ADI SANKARACARYA ||

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