ATMA BODHA SANSKRIT PDF

He is named after the Arjuna from the great Indian epic, and revered yogic scripture, the Bhagavad Gita. After this, he immediately began a lifelong study of yogic philosophy. He continued by studying meditation and yoga asanas poses through various books, though intimidated by the idea of a yoga class. For the next few years, A.

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Atma Bodha.. Its austere intellectualism, its remorseless logic, which marches on indifferent to the hopes and beliefs of man, its relative freedom from theological obsessions, make it a great example of a purely philosophical scheme.

With his acute feeling of the immeasurable world, his stirring gaze into the abysmal mysteries of the spirit, his unswerving resolve to say neither more nor less than what could be proved, Shankara stands out as a heroic figure of the first rank in the somewhat motley crowd of the religious thinkers of medieval India Shankara taught us to love Truth, respect reason and realize the purpose of life.

Twelve centuries have passed, and yet his influence is visible. For example, while commenting on Bhagvadgita In Vivekachudamani, he goes on to say that Bhakti is one of the most conducive causes for liberation. Similarly, in the third verse of atma bodha, he says that karma is not opposed to ignorance, though it can not destroy ignorance.

Undoubtedly a great religious reformer and philosopher, Shankara embraces within his fold all pantheism while maintaining the principle of non-duality.

Atma Bodha falls into the last category. The text of Atmabodha avoids the technicalities found in the vedas, but conveys the message of jnana yoga the path of knowledge to the layman. In a short compendium of sixty eight stanzas, the knowledge of the Self is described in an unique and simple style.

Shankara starts with the requirements of the aspirant, and goes on to explain the nature of world -Samsara, the embodiments of the soul, the influence of mAyA and the superimposition of Atman. Since the realization of the Self can not be had from books or scriptures, Shankara insists on the necessity of instruction by a Self-realized Guru teacher. The intense desire to liberate and the effort required by the sAdhaka aspirant is emphasized. If there is no effort, there can not be a result.

Out of great compassion for the rest of the masses, Shankara composed Atmabodha for explaining the knowledge of the Self. The treatise of the knowledge of self, Atmabodha, is meant for those whose sins have been destroyed by religious austerities, who are calm, devoid of attachment and are persons desirous of liberation i.

The qualified are those who have the four fold requisities, 1. The rest of the sixty seven verses may be roughly classified in to the following subjects, means for emancipation , sa. May the great AchArya, one of the greatest persons to grace this planet, Shankara, make us aware of His grace.

Transliteration is by Kim Poulsen poulsen at dk-online. Comments by Giridhar giridhar at chemeng. Giridhar giridhar at chemeng. The file is not to be copied or reposted for promotion of any website or individuals or for commercial purpose without permission.

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Atma-Bodha

Atma Bodha.. Its austere intellectualism, its remorseless logic, which marches on indifferent to the hopes and beliefs of man, its relative freedom from theological obsessions, make it a great example of a purely philosophical scheme. With his acute feeling of the immeasurable world, his stirring gaze into the abysmal mysteries of the spirit, his unswerving resolve to say neither more nor less than what could be proved, Shankara stands out as a heroic figure of the first rank in the somewhat motley crowd of the religious thinkers of medieval India Shankara taught us to love Truth, respect reason and realize the purpose of life. Twelve centuries have passed, and yet his influence is visible.

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Atma Bodha(Self-Realization) – Explore Yourself; Body, Mind & Soul

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

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