1. 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.
2. 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.
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.
4. 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.
5. 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.
6. 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).
7. 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.
8. 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.
9. 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.
10. 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.
- By Adi Sankaracharya, 788-820 CE,
- Translated by Swami Chinmayananda
- Translated by Swami Chinmayananda