Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.Ģ0. The moon appears to be running when the clouds move in the sky. One should understand 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.ġ9. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.ġ8. The Atman does not shine in everything although He is All-pervading. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.ġ7. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,).ġ6. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).ġ5. Avidya which is indescribable and beginningless is the Causal Body. The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual).ġ4. Determined for each individual by his own past actions and made up of the Five elements – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences.ġ3. Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.ġ2. 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.ġ1. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. 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.ġ0. 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.ĩ. It is like the illusion of silver in the mother-of pearl.Ĩ. The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. 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).ħ.
ATMA BODHA CHINMAYA FULL
The world which is full of attachments, aversions, etc., is like a dream. 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.Ħ. 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.ĥ. The Soul appears to be finite because of ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.Ĥ. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation.ģ. Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had.
ATMA BODHA CHINMAYA FREE
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.Ģ.
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