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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Atmabodha of Adi Sankara – Malayalam
Thus in discrimination there is no need or question of physical separation of two entities or inter-mingled probabilities, one has to just see through malayalxm situation or object, and separate the two in our intellect itself.
The Lord of the early dawn Aruna himself has already looted away the thick darkness, when soon the bofha rises. It is absence of desire for the enjoyment of pleasures of this perceptible world or even of some future state ama experience hereafter.
Shama – the control of mind discussed.
With the balanced mind we act while with the disurbed react – helplessly. This is indeed a malwyalam pertinent question as to why some people can understand the message of these scriptures very easily, while others just do not seem to get the proper wave length.
The Four fold qualities of a student of Vedanta. It alone shines by Itself. And mumukshu is name of the person who is desirous of Moksha. 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. Belief has fulfilled itself.
Tattva Bodha Lessons – Part 1
Mumukshu thus has a very clear goal. Endurance implies that irrespective of the situation outside our mind does not get disturbed. All that is perceived, or heard, is Brahman and nothing else.
Sraddha is always prior to direct knowledge. That substratum is not really an object of our knowledge in the ordinary sense of the term, for the simple reason that to know the substratum of the knower, we have to transcend this knower.
This has just to be kept aside by affirming that ‘this is not what I am looking for’. In this lesson we propose to go into the third pre-requisite refered to by the name Shamadi-shatka-sampattih.
He or she just has to have some company, some entertainment, some escape. He who renouncing all activities, who is free makayalam 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 All-pervading and attains thereafter Immortality.
The moment we realise that ‘I am not driving’, but am being helplessly driven, and cannot malzyalam even if I want’, that there is realisation of bondage. It is the ability to fix one’s mind on some thing.
I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. In Dharma shastra these considerations of discerning ones right field of work etc.
Blind belief does not help, while those blessed with Sraddha finally do attain direct knowledge. Regarding the adhikari, the Acharya had earlier said that I am going to expound bosha ‘knowledge of Truth’ for those who are mumukshu, now he elaborates and says that the real mumukshu is obdha who is endowed with four-fold qualities. 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 malahalam for the realization of Truthvakshyamah – I will expound.
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.
In the next section we will now go into the nature of the enquiry conducted for this knowledge. The mere knowledge of truth leads one to moksha. Like our faith is scientific systems. That is the spirit of Dharma.
This mis-apprehension is neccessitated because of the boha about our true Self. Therefore they belong to the mind alone and not to the Atman. 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. One person is happy in one situation atja the other is miserable.
Faith is that attitude in us which makes the object of our faith ‘worthy of enquiry’, and that also with an open mind. 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.
The opening verse is what is generally called as a Mangalacharan shloka, or an invocatory shloka. Having got direct knowledge of something then there is no role of ‘believing’ in that.