ATMA BODHA SWAMI CHINMAYANANDA PDF

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Chinmaya International Foundation: .. talks on Atma Bodha delivered by Acharyaji Swami Advayananda to the students of the. Swami Chinmayananda’s discourse on the Atmabodha take the listener on a speedy flight across the infinite sky of Vedanta on wings of relentless logic and. Atmabodha [Adi Sankaracarya. Commentary by Swami Chinmayananda] on *FREE* shipping on qualifying offers.

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Space becomes one on the destruction of these limiting adjuncts: 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 world which is full of attachments, aversions, etc.

Atma Bodha Swami Chinmayananda

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. 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.

Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge Sat-Chitall the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky. Brahman is other than this, the universe.

Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born chinmayaanda in vodha world and which, when knowing leaves nothing else to be known.

Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice bofha the husk, bran, etc.

Atmabodha presents the knowledge of the Self through a unique combination of the piercing logic of Vedanta and poignant poetic similes. 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. He is manifest only in the inner equipment, the intellect Buddhi: Email to a Friend. 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.

Depending upon the energy of vitality of Consciousness Atma Chaitanya the body, senses, mind and intellect engage themselves in their xtma activities, just as men work depending upon the light of chinmayajanda Sun. If any object other than Brahman appears to exist, it is unreal like the mirage. On the destruction of ignorance Atman is realised. He who has realised the Supreme, discards all his identification with the objects of names and forms.

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All that is perceived, or heard, is Brahman and nothing else. Thereafter he dwells as an embodiment of cinmayananda Infinite Consciousness and Bliss. Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that chinmayanand a red-hot iron-ball and glows by itself.

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. The author, Adi Sankaracharya punctuates each of the sixty-eight verses with an example, initiating beginners and aiding advanced seekers in contemplation.

It is like the illusion of silver in the mother-of pearl.

Though he lives in the conditionings Upadhishe, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless.

One should chinmayananad 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. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. 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.

So also the Omnipresent Truth appears to bohda diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their bldha upon Itself; chinmayanands in the case of a crystal which appears to gather unto itself colour of its vicinity blue cloth, etc.

Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: All objects are pervaded by Brahman.

You have no items in your shopping cart. The All-pervading Akasa appears to be diverse on account of its association with various conditionings Upadhis which are different from each other.

ATMABODHA – Swami Chinmayananda – Google Books

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.

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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 swamu and all that exists between. There exists nothing that is not Brahman.

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, atmx is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.

I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. Yet, because of ignorance it is not realised. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.

The Jagat appears to be true Satyam so long as Brahman, the substratum, the basis of all this creation, is not realised.

Swami Chinmayananda’s discourse on the Atmabodha takes the listener on a speedy flight across the infinite sky of Vedanta on wings of relentless logic and humourous analogies from everyday life, only to leave the passenger hankering for more.

Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation.

Atma Bodha (1987), Swami Chinmayananda

Attachment, desire, pleasure, pain, etc. Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle. When ignorance is destroyed the Self which does not admit of any bbodha truly reveals itself by itself: Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had.

But the individuality in us delusorily thinks he is himself the seer and the knower. 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.

I have nothing to do with the sense objects such as sound and taste, for I am without the sense-organs. Bofha which is indescribable and beginningless is the Causal Body. Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other swam to be desired and the knowledge of which leaves nothing more to be known.