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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A ‘Vedanta Mission’ Page.

Poojya Swami Sri Atmananda Saraswati. Click on the ‘Subject Matter’ of Lessons to jump to them. Stma Matter of Lesson. Tattva Bodha literally means ‘Knowledge of the Truth’.

Tattva Bodha Lessons – Part 1

Indeed he is none other than the great Bhagwan Sri Adi Sankaracharya Click on the mxlayalam to go to Sankara Pagewho was not only a great philosopher, but also a great writer, poet, visionary, reformer, organiser etc.

The entire text except the opening and the concluding sentences are in prose. The opening verse is what is generally called as a Mangalacharan shloka, or an invocatory shloka. All our endeavors too should always start with remembering God. Such shlokas also reveal some important facts about the text being started. Sri Sankara in this opening shloka says: Knowledge of Truth alone redeems man from all the shackles, limitations and problems of life. Basically man has no intrinsic problem.

He is that divinity itself. There is no problem in the world too.

It is a perfect creation, extremely beautiful too. All problems are man-made and have to be solved by man himself, with the help of right knowledge. This is what the scriptures do, provide right knowledge. This is what my teacher gave to me, and this is what I present for all such seekers of Truth. They keep taking decisions for their students, thus not only stunting their growth, but also bringing about dependence on their teachers for even small things in life.

Such teachers may help solve some problems, but the basic dependence always remains. This is not an ideal condition. Even though all gurus will have to help their students in their fields just like our parents and other well wishers do in helping solve their problems, but the responsibility of a teacher does not end here. Ultimately their students should become mature and enlightened enough to not only take their decisions themselves but also attain heights attained by their teachers themselves.

For this one has to go one day into the very ‘Knowledge of Truth’. When this understanding dawns in a person that all our problems are only because of ignorance of Self then alone a true seeker is born. There are four goals of life.

Dharma, Artha, Kama, and Moksha. All are important requirements of everyone’s life. Artha is working to bring about financial security, in short bringing about the ability to generate resources. It modern context it basically implies the ability to earn money, the basic resource of human setup, with which all transactions are possible. With basic resource available with us we can go about planning and getting other aspects of life.

Mere availability of objects of pleasures is not enough, we should know how to make the best of each moment. The majority are pursuing these alone. These two help bring about a relatively higher degree of sense of security and happiness in man. Thus comes the third goal called Dharma.

One should be as sensitive to others as he or she is to oneself. That is the spirit of Dharma. Many a times a person just cannot be with himself. He or she just has to have some company, some entertainment, some escape. By being with oneself, he feels bored, lonely. He thereafter just aspires for freedom from this sense of lack.

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This is what the ultimate goal is all about. It is called Moksha – total sense of freedom.

Atmabodha of Adi Sankara – Malayalam

The deep rooted sense of lack is because of the very ‘sense of individuality’ which was the basis of all his earlier pursuits. This is a strange problem. What does it exactly mean to be free of this sense of individuality? What kind of life will be there without this identity? How can the very individuality be eliminated by the efforts of this individual him self?

We are not interested in some posthumous decorations but freedom from limitations atmx this very life. The teacher thus resolves that in this text I am going to cater to such people, who can not only think of but also aspire for such freedom.

Thus with this verse the teacher not only pays his obeisance’s to his teacher, but also reveals the Adhikari studentVisaya subject matterPrayojana goal and also indicated the Sambandha relationship between the subject-matter and the ultimate goal.

These four points are invariably revealed in the beginning of any text. They are together termed as Anubandha Chatustaya – the four fold things which binds the text into being what it is. The two kinds of Sambandha. After the invocatory shloka in which Sri Sankara offered his salutations to his teacher and also indicated the Anubandha Chatustayathe Acharya starts the main text of Tattva Bodha with a statement which prepares the basis for the malayala exposition.

Sadhana-Chatustaya-adhikarinam – For those fit people who are endowed with the Four-fold qualities, moksha-sadhana-bhutam – that which is the means for attaining total freedom mokshatattva-viveka-prakaram – the exact kind of discrimination required for the realization ahma Truthvakshyamah – I will expound. I will hereby expound, the exact kind of discrimination required for the realization of Truth, which is a means to attain total freedom or liberation, for those fit people who are endowed with the required Four-fold qualities.

A clear goal, firm resolve, awareness of the kind of audience being addressed, and also the awareness of the importance of objective to be thereby attained – are the hallmark of all great authors.

Such a state xtma mind provides the best of motivation and channelisation of energy which inevitably culminates in success of their endeavor.

In the opening statement of the text Sri Sankara starts by stating very clearly the Anubandha Chatustaya once again. Earlier they were indicated in the invocatory verse also. The four-fold requisites of any text which provide a circumference for its operation are stated here in a more detailed way.

Regarding the adhikari, the Acharya had earlier said that I am going to expound the ‘knowledge of Atm for those who are mumukshu, now he elaborates and says that the real mumukshu is one who is endowed with four-fold qualities. For such people I will reveal that discrimination which will culminate in attainment of liberation. Thus the visaya and prayojana are clearly stated once again. The mere knowledge of truth leads one to moksha. There are two kinds of sambandha’s possible between knowledge and the subsequent goal to be attained by it.

Atma Bodha Translated by Swami Chinmayananda | sudheeptnair

The CCS is seen in all objective or worldly knowledge’s. Here the goal is not attained directly by the mere knowledge of an object. The knowledge helps in bringing about great enthusiasm in us to undertake that endeavor. The knowledge of agriculture just prepares us to undertake the work of a farmer properly. Thus in CCS, action always comes in between the knowledge and the goal. The beauty of knowledge is thus seen in mallayalam ability to perform our actions well.

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An action nicely performed brings about better results. The PPS is however completely different. Here no action whatsoever is required for attaining our atja goal. The mere knowledge helps us attain the goal. Such a sambandha is only seen in cases where the thing to be attained is already with us, but just out of ignorance appears unattained. I have wtma specs on my forehead but just out of forgetfulness I search it all over, then someone comes and tells me that bbodha specs are right on my forehead.

This statement brings a knowledge which helps me ‘attain’ that specs, without any action on my part.

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. Pratipadya means ‘that which is to be revealed’, while pratipadaka means ‘that which reveals’. The moment we catch the real implication of the words of shastra, that very moment the Truth is as though attained.

It is extremely important to know that in the case of knowledge of Self, PPS alone is applicable. The implication of this is that here the knowledge alone becomes important. Action have in fact no role to play here. They had a role only in preparing the mind. If some one thinks that after getting knowledge one has to perform some actions or sadhana, then the knowledge in such cases is being taken to have CCS with the goal.

If some bosha 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.

Such should be the importance of knowledge of scriptures in our minds, then alone it blesses us. Having stated that for the students endowed with four-fold qualities I start the knowledge of truth, the obvious question which comes up in our mind is regarding these four-fold qualities. This will be taken up next. Further to the resolve of the teacher that he is going to expound, the exact kind of discrimination required for the realization of Truth, which is a means to attain total freedom, for those who are endowed with the required four-fold qualitiesthe student raises the next obvious question: What are the four-fold qualifications reffered to by the word Sadhana Chatushtaya?

It is indeed an introductory text ,alayalam Vedanta, and it is easy for all kinds of students, eastern or western. It is these four-fold qualities which alone need to be seen, nothing else. This is indeed a very pertinent question as to why some people can understand the message of these scriptures very easily, while others just do not seem to get malayalqm proper wave length.

Not knowing the real reasons the tendency to attribute the cause of inability to some superficial factors like varna, ashram, age, sex, nationality, religion, times – like this or that yugas, modern or ancient, or to people bodhq east or west etc.