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Atma Bodha of Shri Adi Shankaracharya (with meaning in Hindi and English)

Published by International Vedanta Mission www.vmission.org.in / vmission@gmail.com


vkRecks/k

vkse~ Jh xq#H;ks ue%

vFk Jh 'kadjkpk;Z fojfpr

vkRecks/k% 1-

riksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~A eqeq{kw.kkeis{;ks路;a vkRecks/kksfHk/kh;rsAA ftUgksaus vius ikiksa dks ri ds }kjk {kh.k fd;k gS rFkk ftldk eu 'kkUr vkSj jkxkfn nks"kksa ls jfgr gS] ,sls eks{k ds bPNqd lk/kdksa ds fy, vkRecks/k xzaFk dh jpuk dh tk jgh gSA 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.

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cks/kks路U;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~A ikdL; ofg~uoTKkua fouk eks{kks u fl/;frAA ftl izdkj vfXu Hkkstu idkus ds fy, izR;{k lk/ku gS] mlh izdkj eks{k ds fy, izR;{k lk/ku Kkuek= gSA fcuk Kku ds eks{k dHkh Hkh lEHko ugha gksrkA 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.

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vfojksf/kr;k deZ uk路fo|ka fofuorZ;sr~A fo|kfo|ka fugUR;so rstfLrfejla?kor~AA

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vkRecks/k vKku dks u"V djus ds fy, deZ lk/ku:i ugha gks ldrk D;ksafd deZ vKku dk fojks/kh ugha gSA tSls izdk'k gh ?kksj vU/kdkj dks nwj dj ldrk gS] oSls ,d ek= Kku gh vKku dk fojks/kh gksus ds dkj.k mls u"V dj ldrk gSA 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.

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ifjfPNé bokdk'kkr~ rék'ks lfr dsoy%A Lo;a izdk'krs ákRek es?kkik;sa·'kqekfuoAA vKku ds dkj.k gh vkdk'kor~ vlhe vkRek lhekvksa ls ;qDr izrhr gksrh gSA vKku dk uk'k gksus ij leLr Hksnksa ls jfgr vifjfPNé vkRek mlh izdkj ls izdkf'kr gksrh gS] tSls cknyksa ds gV+us ij lw;Z izdkf'kr gksrk gSA 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.

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vKkudyq"ka thoa KkukH;klkf}fueZye~A ÑRok Kkua Lo;a u';sr~ tya drdjs.kqor~AA vKkuls dyqf"kr tho Kkuo`fÙkdks mRié djds mlds fujUrj vH;kl ls 'kq) gks tkrk gSA ;g Kkuo`fÙk thodks 'kq) djds Lor% Hkh u"V gks tkrh gS] tSls drdpw.kZ ikuhdh xUndks lkQ djds Lo;a cSB+ tkrk gSA 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.

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lalkj%LoIurqY;ks fg jkx}s"kkfnladqy%A Lodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AA 4


vkRecks/k jkx&}s"kkfn ls ;qDr ;g lalkjLoIu ds leku gSA tcrd LoIukoLFkk esa gS] rcrd gh ;g lRLo:i izrhr gksrk gSA fdUrq tx tkus ij >wBk fn[kus yxrk gSA 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).

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rkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkA ;kkoé Kk;rs czã lokZf/k"Bkue};e~AA txr~ rcrd lR; izrhr gksrk gS] tcrd mlds vf/k"Bku v}; Lo:i czã dk lk{kkRdkj ugha gksrk gSA tSls lhih esa pkanh dk Hkze rcrd gh gksrk gS] tcrd lhih dk Kku ugha gksrk gSA 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 mother-of pearl.

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miknkus·f[kyk/kkjs txfUr ijes'ojsA lxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAA lc ds miknku dkj.k vkSj vk/kkj :i ijes'oj esa gh ;g txr~ mRifÙk] fLFkfr vkSj y; dks mlh izdkj izkIr gksrk gS fd tSls ty esa cqycqysa vkfn uke&:i dh mRifÙk vkfn gksrh gSA 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.

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lfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%A O;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AA 5


vkRecks/k txr~ ds leLr inkFkZ lfPpr~ Lo:i] fuR;] loZO;kid fo".kq :ih vf/k"Bku ij mlh izdkj vkjksfir fd;s tkrs gS] ftl izdkj Lo.kZ esa daxu bR;kfn vkHkw"k.kA All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal Allpervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.

10- ;Fkkdk'kks â"khds'kks ukuksikf/kxrks foHkq%A rn~Hksnkn~ fHkéon~Hkkfr rék'ks dsoyks Hkosr~AA tSls loZO;kih vkdk'k fHké&2 mikf/k ds dkj.k vusd izrhr gksrk gS] rFkk mikf/k ds u"V gksus ij ,d gks tkrk gS] oSls gh fHké&2 mikf/k ds dkj.k vusd izrhr gksusokyh ,d gh loZO;kid lÙkk mikf/k ds ckf/kr gksus ij ,d gks tkrh gSA 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- ukuksikf/ko'kknso tkfro.kkZJekn;%A vkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AA fHké&fHké mikf/k;ksa ds lkFk lEcU/k ds dkj.k tkfr] o.kZ] vkJe bR;kfn vkRek ij vkjksfir fd;s tkrs gS] tSls ty esa jl] jax vkdkj vkfn vkjksfir fd;k tkrk gSA Because of Its association with different conditionings such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.

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12- iaphÑ regkHkwrlEHkoa deZlafpre~A hÑregkHkw 'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA iwoZdeksZa }kjk fuf'pr rFkk iaphÑr egkHkwrksa ls fufeZr gqvk ;g LFkwy 'kjhj lq[k nq%[k ds vuqHkoksa dk lk/ku vFkok Hkksx dk vk;ru dgk tkrk gSA 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- iapizk.keukscqf) n'ksfUnz;lefUore~A viaphÑrHkwrksRFka lw{ekaxa Hkksxlk/kue~AA iakp izk.k] ikap KkusfUnz;ka] ikap desZfUnz;ka] eu vkSj cqf)& bu l=g oLrqvksa ds lewg:i viaphÑr egkHkwrksa ls fufeZr ;g lw{e 'kjhj lq[k nq%[k ds vuqHkoksa dk lk/ku gSA 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-ofexperience (of the individual).

14- vuk|fo|kfuokZP;k dkj.kksikf/k#P;rsA mikf/kf=r;knU;n~ vkRekueo/kkj;sr~AA vfuoZpuh; vkSj vukfn vfo|k dkj.k'kjhj gSA vkRek bu rhuksa mikf/k;ksa ls eqDr gS & ;g fu'p; djksA Avidya which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).

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15- iapdks'kkfn;ksxsu rÙkUe; bo fLFkr%A 'kq)kRek uhyoL=kfn ;ksxsu LQfVdks ;FkkAA ftl izdkj LQfVd vius lehiLFk oL= vkfn ds uhys jax ds dkj.k uhyk izrhr gksrk gS] mlh izdkj 'kq) vkRek ikap dks'kksa dh lféf/k ds dkj.k mlds xq.kksa ls ;qDr izrhr gksus yxrh gSA 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- oiqLrq"kkfnfHk% dks'kS% ;qDra ;qDR;ko?kkrr%A vkRekueUrja 'kq)a fofoP;kÙk.Mqya ;FkkAA 'kq)Lo:i vkRek dks iapdks'kksa ls ;qfDriwoZd foosd ds }kjk oSls gh i`Fkd~ djuk pkfg,] tSls pkoy dks mlds fNydksa ls i`Fkd~ fd;k tkrk gSA 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- lnk loZxrks·I;kRek u loZ=koHkklrsA cq)kosokoHkklsr LoPNs"kq izfrfcEcor~AA vkRek ;|fi loZO;kid gS] fQj Hkh lHkh inkFkksZ esa mldk vkHkkl ugha gksrk gS] bldk vuqHko 'kq)cqf) esa gh gksrk gSA tSls LoPN niZ.k esa izfrfcEc fn[kkbZ iM+rk gSA The Atman does not shine in everything although He is Allpervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.

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18- nsgsfUnz;eukscqf) izÑfrH;ks foy{k.ke~A rn~o`fÙklkf{k.ka fo|kn~ vkRekua jktoRlnkAA vkRek dks lnSo izÑfrds dk;Z 'kjhj] bfUnz;ka] eu] cqf) ls foy{k.k lc ds lk{kh ,oa jktk dh Hkkafr gh tkusaA 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- O;ki`rsf"ofUnz;s"okRek O;kikjhokfoosfduke~A n`';rs·Hkzs"kq /kkoRlq /kkoféo ;Fkk 'k'khAA vfoosdh vKkuo'kkr~ eu vkSj bfUnz;ksa ds dk;Zdykiksa dks lfPpnkuUn vkRek ij v/;Lr dj nsrs gS] tSls vkdk'k esa nh[kkbZ iM+us okyh uhfyek dks vKkuh vkdk'k dk gh jax eku ysrs gSaA 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- vkRepSrU;ekfJR; nsgsfUnz;euksf/k;%A LofØ;kFksZ"kq orZUrs lw;Zyksda ;Fkk tuk%AA vkRepSrU; dk vkJ; ysdj tM+ gkssrs gq, Hkh nsg] bfUnz;] eu vkSj cqf) vkfn mlh izdkj ls viuh viuh fØ;k,a djrh gS] tSls lw;Z dh lféf/k esa leLr euq"; vius deZ esa iszfjr gksrs gSA 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.

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21- nsgsfUnz;xq.kkUdekZf.k veys lfPpnkRefuA v/;L;UR;foosdsu xxus uhyrkfnor~AA vfoosdh vKkuo'kkr~ eu vkSj bfUnz;ksa ds dk;Zdykiksa dks lfPpnkuUn vkRek ij v/;Lr dj nsrs gS] tSls vkdk'k esa nh[kus okyh uhfyek dks vKkuh yksx vkdk'k dk gh jax eku ysrs gSaA Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (SatChit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.

22- vKkukUekulksik/ks% dr`ZRoknhfu pkRefuA dYI;Urs·Ecqxrs pUnzs pyukfn ;FkkEHkl%AA tSls vKku ds dkj.k ty dh papyrk vkfn mlesa izfrfcfEcr pUnzek dh eku yh tkrh gS] oSls gh eu ds drkZiu vkfn mikf/k;ka vKkuo'kkr~ vkRek ds xq.k eku fy;s tkrs gSA 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- jkxsPNklq[knq%[kkfn cq)kS lR;ka izorZrsA lq"kqIrkS ukfLr rék'ks rLekn~cq)sLrq ukReu%AA jkx&}s"k] lq[k&nq%[k rFkk bPNk vkfn eu ds vUrxZr dh fofo/k o`fÙk;ksa dk lq"kqfIr voLFkk esa dksbZ vfLrRo ugha gksrk gS] fdUrq cqf) ds txus ds mijkUr gqvk djrh gSA blls ;g fl) gksrk gS fd ;g leLr fodkj cqf) ds gS] vkRek ds ughaA 10


vkRecks/k 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- izdk'kks·dZL; rks;L; 'kSR;eXus;ZFkks".krkA LoHkko% lfPpnkuUn fuR;fueZyrkReu%AA tSls lw;Z dk LoHkko izdk'k Lo:i] ty dk 'khryrk] vkSj vfXu dk m".krk vkfn gSA oSls gh vkRek Lo:ir% lfPpnkuUn] fuR; ,oa 'kq) Lo:i gh gSaA 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- vkReu%lfPpna'k'p cq)so`ZfÙkfjfr };e~A la;ksT; pkfoosdsu tkukehfr izorZrsAA vkRek dk lr~&fpr~ va'k vkSj cqf)&o`fÙk bu nksuksa ds vfoosdiw.kZ la;ksx ls ^eSa tkurk gwa *bl o`fÙk dh mRifÙk gksrh gSA By the indiscriminate blending of the two – the ExistenceKnowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of “I know”.

26- vkReuks fofØ;k ukfLr cq)scksZ/kks u tkfRofrA tho% loZeya KkRok Kkrk nz"Vsfr eqáfrAA psru rFkk tM+ ¼fpnkHkkl vius dks

Lo:i vkRek esa dksbZ fodkj ugha gks ldrs gS cqf) esa tkuus dk lkeF;Z ugha gks ldrk gSA :ih½ tho vius vKku vkSj vfoosd ds dkj.k ek= drkZ] nz"Vk vkfn eku dj eksfgr gksrk gSA 11


vkRecks/k 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- jTtqliZonkRekua thoks KkRok Hk;a ogsr~A ukga tho% ijkResfr Kkr'psféHkZ;ks Hkosr~AA vkRek dks tho ekuus ls O;fDr mlh izdkj ls Hk;Hkhr gksrk gS] tSls jLlh dks lkai le>us lsA tc O;fDr ;g tku ysrk gS fd ge tho ugha gS] fdUrq ijekRek gh gS] mlh le; og leLr Hk; ls eqDr gks tkrk gSA 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- vkRekoHkkl;R;sdks cq);knhuhfUnz;k.;fiA nhiks ?kVkfnoRLokRek tMSLrSukZoHkkL;rsAA tSls nhid }kjk ?kVkfn fo"k; izdkf'kr fd;s tkrs gS] oSls gh vkRek }kjk cqf) vkSj bfUnz;ka vkfn dj.k izdkf'kr gksrs gSA cqf) vkfn Lor% tM+ gksus ds dkj.k u vius vkidks] vkSj u ghs vU; dks izdkf'kr dj ldrh gS 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- Locks/ks ukU;cks/ksPNk cks/k:ir;kReku%A u nhiL;kU;nhisPNk ;Fkk LokReizdk'kusAA tSls nhiddks Lo;adks izdkf'kr djus ds fy;s vU; nhi dh vko';drk ugha gS] oSls gh KkuLo:i vkRekdks 12


vkRecks/k Lo;adks tkuus ds fy;s vU; Kku dh vko';drk ugha gSA 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- fuf"k/; fuf[kyksik/khu~ usfrusrhfr okD;r%A fo|knsD;a egkokD;S% thokReijekReuks%AA ^usfr usfr* Jqfr&okD;ksa ds }kjk lHkh mikf/k;ksa dk fu"ks/k djds egkokD; }kjk yf{kr thokRe&ijekRek dh ,drk dks tkusaA 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- vkfo|da 'kjhjkfn n`';a cqn~cqnoR{kje~A ,rf}y{k.ka fo|knga czãsfr fueZye~AA vfo|k vFkkZr~ dkj.k'kjhj ls LFkwy'kjhj rd lc 'kjhj n`'; gS] ikuh ds cqn~cqnsa dh Hkkafr uk'koku~ gSA blls loZFkk foy{k.k fueZyrÙo czã ^ge* gS] ,slk fu'p; djsaA 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.

32- nsgkU;Roké es tUetjkdk';Zy;kn;%A 'kCnkfnfo"k;S% laxks fujhfUnz;r;k u pAA eSa 'kjhj ls foy{k.k gwa] vr,o tUe] tjk] {k;] e`R;q vkfn "kM~fodkj eq>esa ugha gSA eSa bfUnz;ksa ls jfgr gwa] vr% 'kCnkfn fo"k;ksa ls esjk dksbZ lEcU/k ugha gSA 13


vkRecks/k 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 senseorgans.

33- veuLRoké es nq%[k jkx}s"k Hk;kn;%A vizk.kks áeuk% 'kqHkz% bR;kfn Jqfr'kklukr~AA eSa eu ugha gwa] blfy, nq%[k] jkx] }s"k vkSj Hk; bR;kfn Hkh esjs ugha gSA ^eSa vizk.k] veu rFkk 'kq) gwa* ;g Jqfr Hkh crkrh gSA 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- fuxqZ.kks fuf"Ø;ks fuR;ks fufoZdYiks fujatu%A fufoZdkjks fujkdkjks fuR;eqDrks·fLe fueZy%AA eSa fuxqZ.k] fuf"Ø;] fuR;] fufoZdYi] fufoZdkj] fujkdkj fuR;eqDr vkSj fueZy gwaA 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), everliberated (Nitya Mukta) ever-pure (Nirmala).

35- vgekdk'koRloZa cfgjUrxZrks·P;qr%A lnk loZle 'kq)ks fuLlaxks fueZyks·py%AA eSa vkdk'k dh rjg lc ds vUnj&ckgj O;kIr] vifjorZu'khy] lnk vkSj loZ= leku] 'kq)] vlax] fueZy vkSj vpy gwaA

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vkRecks/k 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- fuR; 'kq)foeqDrSde~ v[k.MkuUne};e~A lR;a KkueuUr ;Rija czãkgeso rr~AA eSa og gh ijczã rÙo gwa] tks fuR;] 'kq)] eqDr ,d] v[k.M] vkuUn] v}; rFkk lR;] Kku] vuUr Lo:i gSA 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- ,oa fujUrjkH;Lrk czãSokLehfroklukA gjR;fo|kfo{ksiku~ jksxkfuo jlk;ue~AA bl izdkj fujUrj vH;kl ls mRié ^eSa czã gwa* ;g laLdkj vKku vkSj rTtfur fo{ksi dk mlh izdkj uk'k dj nsrk gS tSls vkS"kf/k ds lsou ls jksx dh fuo`fÙk gqvk djrh gSA 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- fofoDrns'k vklhuks fojkxks foftrsfUnz;%A Hkko;sdekRekua reuUreuU;/kh%AA ,dkUr LFkku esa fLFkr gksdj] lc ls jkxkfn jfgr gksdj rFkk bfUnz;ksa dks o'k esa djrs gq, vuUr Lo:i ,d vkRerÙo dk vuU; Hkko ls fpUru djsaA 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.

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39- vkReU;sokf[kya n`';a izfoykI; f/k;k lq/kh%A Hkko;sdsekRekua fueZykdk'koRlnkAA foosdh iq#"k foosdiwoZd lEiw.kZ n`'; txr~dks viusesa foyhu djds vkdk'kor~ fueZy vkRek dk lnk fpUru djsaA The wise one should intelligently merge the entire world-ofobjects in the Atman alone and constantly think of the Self ever as contaminated by anything as the sky.

40- :io.kkZfnda loZa fogk; ijekFkZfor~A ifjiw.kZfpnkuUn&Lo:is.kkofr"BrsAA ijekFkZfor~ lEiw.kZ uke&:ikRed txr~ds izfr lR;rk dh cqf)dks R;kxdj ifjiw.kZ fpnkuUnLo:iesa vofLFkr gks tkrk gSA 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- Kkr`KkuKs;Hksn% ijs ukRefu fo|rsA fpnkuUnSd:iRokr~ nhI;rs Lo;eso fgAA ijekRek fpnkuUnLo:i gksus ds dkj.k muesa Kkrk] Kku] Ks; dk Hksn ugha gSA ,d gksus ds dkj.k og Lo;aid z kf'kr gSA 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- ,oekRekj.kkS /;ku&eFkus lrra ÑrsA mfnrkoxfrTokZyk lokZKkusU/kua ngsr~AA 16


vkRecks/k ,oa vkRek dks vj.kh cukdj /;ku :i eaFku fd;k tkrk gS] blls KkukfXu mRié gksrh gS] rFkk mldh izp.M Tokyk leLr vKku bU/kudks tykdj HkLe dj nsrh gSA 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- v#.ksuso cks/ksu iwoZa lUrels ârsA rr vkfoHkZosnkRek Lo;esoka'kqekfuoAA tSls v#.kksn; ls lw;ksZn; ls iwoZ gh vU/kdkj nwj gks tkrk gS] oSls gh vkRelk{kkRdkj ls iwoZ Kku ls vKku dh fuof`Ùk gks tkrh gSA 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- vkRek rq lrra izkIrks·fi vizkIronfo|;kA rék'ks izkIron~Hkkfr Lod.BkHkj.ka ;FkkAA vkRek fuR; izkIr gh gS] fdUrq vfo|k ds dkj.k og vizkIror~ izrhr gksrk gSA vfo|k dk uk'k gksus ij vkRek dk oSls gh vuqHko gksrk gSA tSls vius gh xys esa iM+s gkj dks [kks;k gqvk le> dj <w< a u + s ij gh xys esa izkIr gks x;k gksA 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- LFkk.kkS iq#"kon~HkzkUR;k Ñrk czãf.k thorkA thoL; rkfRods :is rfLeu~ n`"Vs fuorZrsAA 17


vkRecks/k vU/kdkj ds dkj.k [kEHks esa Hkwr dh izrhrh dh rjg gh vKku ds dkj.k czã tho dh rjg izrhr gksrk gSA tho dk rkfÙod:i tku ysus ij thoHkko lekIr gks tkrk gSA 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- rRoLo:ikuqHkokn~ mRiéa KkueatlkA vga eesfr pkKkua ck/krs fnXHkzekfnor~AA rÙo ds vuqHko tfur Kku ls ^eSa* vkSj ^esjk* ;g vKku mlh izdkj 'kh?kz gh nwj gks tkrk gS] tSls fd fn'kkvksa ds Bhd&Bhd Kku ls rRlEcU/kh HkzeA 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- lE;d~ foKkuoku~ ;ksxh LokReU;sokf[kya txr~A ,da p loZekRekue~ bZ{krs Kkup{kq"kkAA ftls lE;d~ vuqHkotU; Kku gks x;k gS og ;ksxh vius esa gh leLr txr~ dks rFkk lc dks vius vkRek dh rjg Kkup{kq ds }kjk ns[krk gSA 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- vkReSosna txRloZe~ vkReuks·U;é fo|rsA e`nkS ;}n~?kVknhfu LokRekua loZeh{krsAA ftl izdkj ls feÍh ds cus gq, ?kV vkfn feÍh gh gS] mlh izdkj ls Kkuoku~ ns[krk gS fd ;g leLr txr~ 18


vkRecks/k gekjh vkRek gh gS] ge ls fHké dqN Hkh ugha gSA 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- thoUeqDrLrq rf}}ku~ iwoksZikf/kxq.kkaLR;tsr~A lfPpnkuUn:iRokr~ Hkosn~HkzejdhVor~AA thoUeqDr fo}ku viuh leLr iwoZ mikf/k;ksadk R;kx djds lfPpnkuUn Lo:i czã gks tkrk gSA tSls dhVd lrr Hkzej dk /;ku djrs gq, Hkzej:i gks tkrk gSA 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- rhRokZ eksgk.kZoa gRok jkx}s"kkfnjk{klku~A ;ksxh 'kkUrlek;qDr% vkRek jkeks fojktrsAA ;ksxh iq#"k eksglkxj dks ikj dj] jkx&}s"k :ih jk{klksa dks ekj dj 'kkfUr ls ,d:i gksdj vkRek esa gh je.k djrk gSA 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- ckákfuR;lq[kklfDra fgRokRelq[kfuo`Zr%A ?kVLFknhioRLoLFk% LokUrjso izdk'krsAA cká vfuR; lq[k dh vklfDr dk R;kx djds vkRekuUn esa r`Ir thoUeqDr vius Hkhrj ?kV esa fLFkr nhid dh rjg Lo;a gh nsnhI;eku gksrk gSA 19


vkRecks/k 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- mikf/kLFkks·fi r)eSZ% vfyIrks O;kseoUeqfu%A loZfoUew<ofÙk"Bsr~ vlDrks ok;qoPpjsrAA og eqfu mikf/k;ksa esa fLFkr gksdj Hkh vkdk'k dh rjg muds xq.kksa ls vfyIr jgrk gS] rFkk lcdqN tkurs gq, Hkh vKkuh dh rjg jgrs gq, ok;qor~ fopj.k djrk gSA 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- mikf/kfoy;kf}".kkS fufoZ'ks"ka fo'ksUeqfu%A tys tya fo;};ksfEu rstLrstfl ok ;FkkAA eqfu mikf/k dk mu O;kid rÙo fo".kq esa foy; gks tkus ij fufoZ'ks"k rÙo esas mlh izdkj ls izos'k dj tkrk gS] tSls ty esa ty] vkdk'k vkdk'k esa rFkk vfXu rÙo vfXu esa foyhu gks tkrk gSA 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- ;YykHkkékijks ykHkks ;Rlq[kkékija lq[ke~A ;TKkukékija Kkua rn~czãsR;o/kkj;sr~AA ftlls vf/kd bl txr~ esa u dksbZ ykHk gS] u mlls c<+dj dksbZ lq[k gS] rFkk mlls egku~ dksbZ Kku ugha gS mls gh czã tkuksaA Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no

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vkRecks/k other blessing to be desired and the knowledge of which leaves nothing more to be known.

55- ;n~n`"V~ok ukija n`';a ;n~HkwRok u iquHkZo%A ;TKkRok ukija Ks;a rn~czãsR;o/kkj;sr~AA ftls ns[kus ds mijkUr vkSj dqN ns[kus ;ksX; ugha jg tkrk gS] tks gksus ds mijkUr vU; dqN cuuk 'ks"k ugha jgrk gS rFkk ftls tkuus ds mijkUr bl txr~ esa u dqN tkuus ;ksX; 'ks"k jgrk gS] mls gh rqe czã tkuksA 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- fr;Zxw/oZe/k% iw.kZa lfPpnkuUne};e~A vuUra fuR;esda ;r~ rn~czãsR;o/kkj;sr~AA tks mij Hkh gS] uhps Hkh gS] tks lfPpnkuUn] v}; vuUrLo:i fuR;] ,dek= iw.kZrÙo gS] mls rqe czã tkuksAa Realise that to be Brahman which is Existence-KnowledgeBliss-Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between.

57- vr}~;ko`fÙk:is.k osnkUrSyZ{;rs·};e~A v[k.MkuUnesda ;r~ rn~czãsR;o/kkj;sr~AA ftls osnkUr'kkL= fu"ks/k y{k.kk ls yf{kr djrs gS] mu ,d] v};&v[k.MkuUn Lo:irÙo dks gh czã tkuksaA 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.

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vkRecks/k

58- v[k.MkuUn:iL; rL;kuUnyokfJrk%A czãk|kLrkjrE;su HkoUR;kufUnuks·f[kyk%AA ml v[k.M vkuUnLo:i] czãkuUn ds yoys'k ij gh czãk vkfn nsork vkfJr gS vkSj os lHkh viuh viuh 'kfDr ds vuqikÙk esa gh ml vkuUn dk miHkksx dj ikrs gSA 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- r|qDref[kya oLrq O;ogkjLrnfUor%A rLekRloZxra czã {khjs lfiZfjokf[kysAA leLr inkFkZ czã ds }kjk gh O;kIr gSA rFkk leLr ps"Vk,a czã ds dkj.k gh lEHko gSA vr% czã leLr inkFkksZa esa mlh rjg O;kIr gS] tSls nw/k esa eD[kuA All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk.

60- vu.oLFkwyegªLoe~ vnh?kZeteO;;e~A v:ixq.ko.kkZ[;a rn~czãsR;o/kkj;sr~AA tks u lw{e gS] u LFkwy] u NksVk gS] u cM+kA ftlesa u tUe gS] u fodkj o ifjorZuA rFkk tks :i] xq.k] o.kZ vkSj uke ls jfgr gSA mls rqe czã tkuksA 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- ;n~Hkklk HkkL;rs·dkZfn HkkL;S;ZÙkq u HkkL;rsA ;su loZfena Hkkfr rn~czãsR;o/kkj;sr~AA

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vkRecks/k ftlds izdk'k ls lw;Z vkfn izdkf'kr gksrs gSA fdUrq tks fdlh vU; ds izdk'k ls izdkf'kr ugha gksrk gSA ftlls ;g lc dqN izdkf'kr gksrk gS mls rqe czã tkuksaA 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- Lo;eUrcZfgO;kZI; Hkkl;éf[kya txr~A czã izdk'krs ofg~u izrIrk;lfi.Mor~AA czã lEiw.kZ txr~ds vUnj&ckgj O;kIr gksdj Lo;adks ,sls izdkf'kr djrk gS tSls ris gq, yksgs ds xksysesa vfXuA Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a redhot iron-ball and glows by itself.

63- txf}y{k.ka czã czã.kks·U;é fdapuA czãkU;n~Hkkfr psfUeF;k ;Fkk e#ejhfpdkAA czã txr~ ls vR;Ur foy{k.k gSA rFkk czã ls fHké dqN Hkh ugha gSA ;fn czã ls fHké dqN izrhr gksrk gS rsk og feF;k gh gSA 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- n`';rs Jw;rs ;|n~ czã.kks·U;é rn~Hkosr~A rÙoKkukPp rn~czã lfPpnkuUne};e~AA tks dqN Hkh ;gka ns[kk o lquk tkrk gS og czã ls fHké dqN Hkh ugha gSA rRo dk Kku gks tkus ij ;g txr~ v};] lfPpnkuUn Lo:i czã gh izrhr gksus yxrk gSA 23


vkRecks/k 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- loZxa lfPpnkRekua Kkp{kqfuZjh{krsA vKkup{kqusZ{krs HkkLoUra HkkuqeU/kor~AA ;|fi vkRek loZO;kih] lfPpRLo:i gSA fdUrq og Kkup{kq ls gh tkuh tkrh gSA vKku ls vkofjr p{kq ds }kjk mls ns[kk ugha tk ldrkA tSls vU/kk izdkf'kr gks jgs lw;Z dks ugha ns[k ldrkA 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- Jo.kkfnfHk#n~nhIr KkukfXuifjrkfir%A thoLloZeykUeqDr% Lo.kZon~|ksrrs Lo;e~AA 'kkL= ds Jo.kkfn ls KkukfXu dks izTTofyr dj tho leLr vKkutfur efyurkls eqDr gks Lo.kZ dh rjg izdkf'kr gksrk gSA The ‘Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.

67- ânkdk'kksfnrks ákRek cks/kHkkuqLreksiâr~A loZO;kih loZ/kkjh Hkkfr Hkkl;rs·f[kye~AA ftl le; ân;kdk'k esa mfnr gksus okyk Kku dk lw;Z vKkukU/kdkj dk uk'k djrk gS] rc loZO;kid rFkk lokZ/kkj czã Lo;a izdkf'kr gksrk gS] rFkk vf[ky txr~ dks Hkh izdkf'kr djrk gSA

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vkRecks/k 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- fnXns'kdkyk|uis{; loZxa 'khrkfnâféR;lq[ka fujatue~A ;LLokRerhFkZ Hktrs fofuf"Ø;% l loZfoRloZxrks·e`rks Hkosr~AA ftl O;fDr us lc deksZa dks Hkyh Hkkafr R;kx dj fn;k gS rFkk tks ns'k] dky] vkSj fn'kk ij voyfEcr u gksdj loZO;kid] lnhZ&xehZ vkfn }U}ksa ls ijs] fuR; vkuUnLo:i vkSj fujatu vius vkRe:ih rhFkZ dk lsou djrk gS] og loZK vkSj loZO;kid gks tkrk gS vkSj ve`rRo dks izkIr djrk gSA 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 Allpervading and attains thereafter Immortality.

AA vkse~ rRlr~ AA -----------------------------International Vedanta Mission www.vmission.org.in / vmission@gmail.com

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Atma Bodha  

A well-known introductory text of Self-Knowledge written by Sri Adi Sankaracharya. This Vedanta Mission publication has all the shlokas, alo...

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