ATMA BODHA SWAMI CHINMAYANANDA PDF

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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The goal of our sadhana or practices is the highest Joy that comes from the Realization in direct experience of the center of consciousness, the Self, the Atman or Purusha, which is one and the same with the Absolute Reality.

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. 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. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs. All objects are pervaded by Brahman. Email to a Friend.

Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second. All actions are possible because bodba Brahman: Avidya which is indescribable and beginningless is the Causal Body. These material-objects by themselves cannot illumine themselves because they are inert.

Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle. Just as a lamp illumines a jar or a pot, so also the Atman illumines the mind and the arma organs, etc. The world which is full of attachments, aversions, etc. Attachment, desire, pleasure, pain, etc.

ATMABODHA – Swami Chinmayananda – Google Books

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.

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Space becomes one on the destruction of these limiting adjuncts: Realise that to be Brahman which is neither subtle nor gross: On the destruction of ignorance Atman is realised.

Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. That by the light of which the luminous, orbs like the Sun and the Moon are illuminated, but which is not illumined by their light, realise that to be Brahman.

I have nothing to do with the sense objects such as sound and taste, for I am without the sense-organs. 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. So too, Atman which is Knowledge itself needs no other knowledge to know it. 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.

Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known. A lighted-lamp does not need another lamp to illumine its light. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. 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 Atman does not shine in everything although He is All-pervading.

The Jagat appears to be true Satyam so long as Brahman, the substratum, the basis of all this creation, is not realised. Brahman chinmayqnanda other than this, the universe. The author, Adi Sankaracharya punctuates each of the sixty-eight verses with an example, initiating beginners and aiding advanced seekers in contemplation. Therefore they belong to the mind alone and not to the Atman.

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I am without attributes and actions; Eternal Nitya without any desire and thought Nirvikalpawithout any dirt Niranjanawithout any change Nirvikarawithout form Nirakaraever-liberated Nitya Mukta ever-pure Nirmala. The Soul appears to be finite because of ignorance. The Lord of the early dawn Aruna himself has already looted away the thick darkness, when soon the sun rises.

Atma Bodha Swami Chinmayananda

Yet, because of ignorance it is not realised. 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.

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. The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: Atman is an ever-present Reality. But the individuality in us delusorily thinks he is himself the seer and the knower. He who has realised the Supreme, discards all his identification with the objects of names and forms.

The All-pervading Akasa appears to be diverse on account chinmayanqnda its association with various conditionings Upadhis which are different from each other. Depending upon the energy of vitality of Consciousness Atma Chaitanya the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Chinmayajanda.

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. There exists nothing that is not Brahman.