atma bodha

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A well-known introductory text of Self-Knowledge written by Sri Adi Sankaracharya. This Vedanta Mission publication has all the shlokas, along with their English & Hindi translations.

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  • Published by

    International Vedanta Missionwww.vmission.org.in / vmission@gmail.com

    Atma Bodhaof Shri Adi Shankaracharya

    (with meaning in Hindi and English)

  • 3vkRecks/k

    1-1-1-1-1- riksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~AriksfHk% {kh.kikikuka 'kkUrkuka ohrjkfx.kke~Aeqeq{kw.kkeis{;ks;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks;a vkRecks/kksfHk/kh;rsAAeqeq{kw.kkeis{;ks;a vkRecks/kksfHk/kh;rsAA

    ftUgksaus vius ikiksa dks ri ds }kjk {kh.k fd;k gS rFkkftldk eu 'kkUr vkSj jkxkfn nks"kksa ls jfgr gS] ,sls eks{kds bPNqd lk/kdksa ds fy, vkRecks/k xzaFk dh jpuk dh tk

    jgh gSA

    I am composing the Atma-Bodha, this treatise of the Knowl-edge of the Self, for those who have purified themselves by aus-terities and are peaceful in heart and calm, who are free fromcravings and are desirous of liberation.

    2-2-2-2-2- cks/kksU;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kksU;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kksU;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kksU;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~Acks/kksU;lk/kusH;ks fg lk{kkUeks{kSdlk/kue~AikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAAikdL; ofg~uoTKkua fouk eks{kks u fl/;frAA

    ftl izdkj vfXu Hkkstu idkus ds fy, izR;{k lk/kugS] 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 withoutKnowledge no emancipation can be had. Compared with all otherforms of discipline Knowledge of the Self is the one direct meansfor liberation.

    3-3-3-3-3- vfojksf/kr;k deZ ukfo|ka fofuorZ;sr~Avfojksf/kr;k deZ ukfo|ka fofuorZ;sr~Avfojksf/kr;k deZ ukfo|ka fofuorZ;sr~Avfojksf/kr;k deZ ukfo|ka fofuorZ;sr~Avfojksf/kr;k deZ ukfo|ka fofuorZ;sr~Afo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AAfo|kfo|ka fugUR;so rstfLrfejla?kor~AA

    vkRecks/k%

    vkse~ Jh xq#H;ks ue%

    vFk Jh 'kadjkpk;Z fojfpr

  • 4vkRecks/k

    vKku dks u"V djus ds fy, deZ lk/ku:i ugha gksldrk D;ksafd deZ vKku dk fojks/kh ugha gSA tSls izdk'kgh ?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 oropposed to ignorance. Knowledge does verily destroy ignoranceas light destroys deep darkness.

    4-4-4-4-4- ifjfPN bokdk'kkr~ rk'ks lfr dsoy%AifjfPN bokdk'kkr~ rk'ks lfr dsoy%AifjfPN bokdk'kkr~ rk'ks lfr dsoy%AifjfPN bokdk'kkr~ rk'ks lfr dsoy%AifjfPN bokdk'kkr~ rk'ks lfr dsoy%ALo;a izdk'krs kRek es?kkik;sa'kqekfuoAALo;a izdk'krs kRek es?kkik;sa'kqekfuoAALo;a izdk'krs kRek es?kkik;sa'kqekfuoAALo;a izdk'krs kRek es?kkik;sa'kqekfuoAALo;a izdk'krs kRek es?kkik;sa'kqekfuoAA

    vKku ds dkj.k gh vkdk'kor~ vlhe vkRek lhekvksals ;qDr izrhr gksrh gSA vKku dk uk'k gksus ij leLrHksnksa ls jfgr vifjfPN 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. Whenignorance is destroyed the Self which does not admit of anymultiplicity truly reveals itself by itself: like the Sun when the cloudspass away.

    5-5-5-5-5- vKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~AvKkudyq"ka thoa KkukH;klkf}fueZye~ARok Kkua Lo;a u';sr~ tya drdjs.kqor~AARok Kkua Lo;a u';sr~ tya drdjs.kqor~AARok Kkua Lo;a u';sr~ tya drdjs.kqor~AARok Kkua Lo;a u';sr~ tya drdjs.kqor~AARok Kkua Lo;a u';sr~ tya drdjs.kqor~AA

    vKkuls dyqf"kr tho Kkuo`fkdks mRi djds mldsfujUrj vH;kl ls 'kq) gks tkrk gSA ;g Kkuo`fk thodks'kq) djds Lor% Hkh u"V gks tkrh gS] tSls drdpw.kZikuhdh 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 ofthe Kataka-nut settles down after it has cleansed the muddy water.

    6-6-6-6-6- lalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%Alalkj%LoIurqY;ks fg jkx}s"kkfnladqy%ALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AALodkys lR;on~Hkkfr izcks/ks lR;ln~Hkosr~AA

  • 5vkRecks/k

    jkx&}s"kkfn ls ;qDr ;g lalkjLoIu ds leku gSAtcrd 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 likea dream. It appears to be real, as long as it continues but appearsto be unreal when one is awake (i.e., when true wisdom dawns).

    7-7-7-7-7- rkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkArkoRlR;a txn~Hkkfr 'kqfDrdkjtra ;FkkA;kko Kk;rs cz lokZf/k"Bkue};e~AA;kko Kk;rs cz lokZf/k"Bkue};e~AA;kko Kk;rs cz lokZf/k"Bkue};e~AA;kko Kk;rs cz lokZf/k"Bkue};e~AA;kko Kk;rs cz lokZf/k"Bkue};e~AA

    txr~ rcrd lR; izrhr gksrk gS] tcrd mldsvf/k"Bku v}; Lo:i cz dk lk{kkRdkj ugha gksrk gSAtSls 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 islike the illusion of silver in the mother-of pearl.

    8-8-8-8-8- miknkusf[kyk/kkjs txfUr ijes'ojsAmiknkusf[kyk/kkjs txfUr ijes'ojsAmiknkusf[kyk/kkjs txfUr ijes'ojsAmiknkusf[kyk/kkjs txfUr ijes'ojsAmiknkusf[kyk/kkjs txfUr ijes'ojsAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAAlxZfLFkfry;kU;kfUr cqn~cqnkuho okfjf.kAA

    lc ds miknku dkj.k vkSj vk/kkj :i ijes'oj esa gh;g txr~ mRifk] fLFkfr vkSj y; dks mlh izdkj izkIrgksrk gS fd tSls ty esa cqycqysa vkfn uke&:i dh mRifk

    vkfn gksrh gSA

    Like bubbles in the water, the worlds rise, exist and dissolvein the Supreme Self, which is the material cause and the prop ofeverything.

    9-9-9-9-9- lfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AlfPpnkReU;uqL;wrs fuR;s fo".kkS izdfYirk%AO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AAO;Dr;ks fofo/kkRlokZ gkVds dVdkfnor~AA

  • 6vkRecks/k

    txr~ ds leLr inkFkZ lfPpr~ Lo:i] fuR;] loZO;kidfo".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 projectedby imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just asthe different ornaments are all made out of the same gold.

    10-10-10-10-10- ;Fkkdk'kks "khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks "khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks "khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks "khds'kks ukuksikf/kxrks foHkq%A;Fkkdk'kks "khds'kks ukuksikf/kxrks foHkq%Arn~Hksnkn~ fHkon~Hkkfr rk'ks dsoyks Hkosr~AArn~Hksnkn~ fHkon~Hkkfr rk'ks dsoyks Hkosr~AArn~Hksnkn~ fHkon~Hkkfr rk'ks dsoyks Hkosr~AArn~Hksnkn~ fHkon~Hkkfr rk'ks dsoyks Hkosr~AArn~Hksnkn~ fHkon~Hkkfr rk'ks dsoyks Hkosr~AA

    tSls loZO;kih vkdk'k fHk&2 mikf/k ds dkj.k vusdizrhr gksrk gS] rFkk mikf/k ds u"V gksus ij ,d gks tkrkgS] oSls gh fHk&2 mikf/k ds dkj.k vusd izrhr gksusokyh,d gh loZO;kid lkk mikf/k ds ckf/kr gksus ij ,d gks

    tkrh gSA

    The All-pervading Akasa appears to be diverse on account ofits association with various conditionings (Upadhis) which are dif-ferent from each other. Space becomes one on the destruction ofthese limiting adjuncts: So also the Omnipresent Truth appears tobe diverse on account of Its association with the various Upadhisand becomes one on the destruction of these Upadhis.

    11-11-11-11-11- ukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%Aukuksikf/ko'kknso tkfro.kkZJekn;%AvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AAvkReU;kjksfirkLrks;s jlo.kkZfnHksnor~AA

    fHk&fHk 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 suchideas as caste, colour and position are super-imposed upon theAtman, as flavour, colour, etc., are super-imposed on water.

  • 7vkRecks/k

    12-12-12-12-12- iaphiaphiaphiaphiaphregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~AregkHkwrlEHkoa deZlafpre~A'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA'kjhja lq[knq%[kkuka Hkksxk;rueqP;rsAA

    iwoZdeksZa }kjk fuf'pr rFkk iaphr egkHkwrksa ls fufeZrgqvk ;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 andmade up of the Five elements that have gone through the processof five-fold self-division and mutual combination (Pancheekarana) are born the gross