SANKARA'S ATMA BODHA STANZA 2

 

SANKARA’S ATMA BODHA    STANZA 2

Vedanta   can be called as the science of life. It is an explanation of the art of living. It points to the perfect  goal of  existence and offers  various methods by which sincere aspirants can succeed in their pilgrimage. The teacher, therefore, has to descend to the level of the student as the goal transcends the normal levels of experience. He has to use the vocabulary from the everyday  language  and  present  them strangely dressed up  in special  significances. The golden key that unlocks the divine knowledge is to be seen in books like ATMA BODHA that explains thoroughly the categories in Vedanta. In the introductory stanza, the advocate of Adwaita, Sankara, prescribes certain criteria or qualifications for the spiritual aspirant who wish to take up the study of his text.

                                         Bodhonya  Sadhanebhyo  hi  Sakshan- Mokshaikasadhanam

                                         Pakasya Vahnivat-Gyanam  Vina  Moksho  na sidhyati.

Just as the fire is the direct cause for cooking, without Knowledge of the Self no liberation or emancipation is possible. In comparison with various forms of discipline, Knowledge of the Self is the one direct means for liberation.

In the previous stanza, Sankara   prescribes  ATMA BODHA to those who have performed Tapas and those who have warded off their sins through austerities. He wants the aspirant to have  developed  Santam or Peace in his heart.  He must also have eschewed the temptations of the Senses. Finally, he must have an insatiable desire for liberation. All these traits are very rare in mortal men.  It is quite likely that people may mistake and feel that the above mentioned qualities are enough for the attainment of Knowledge of the Self. To remove that misunderstanding,  Sankara  affirms that the Knowledge of the Self  alone is the one direct means for liberation. Austerities, tapas, peace of mind and heart, rituals, absence of sin,  control over the senses, and a burning desire for  liberation  can never bring Knowledge of the Self. They are at best helpful factors for spiritual growth. By themselves , they can never lead  directly to liberation. Liberation takes place when one realizes  the  true Knowledge of our existence.  In other words , one  has to rediscover the glory of  his Self.

 Sankara, in this and in every other stanza, drives home the point through excellent and striking similes. Cooking food is a multiple process. We have to secure vegetables, clean them, cut them according to our need, keep ready rice, pulses, spices and other materials required. These are contributory  factors  but can never  constitute food.  It is FIRE that cooks these ingredients in to palatable food. Hence Fire is the direct cause.  In the same manner austerities, rituals, tapas, charity, calmness, purity, control of senses, discrimination of the Real and the unReal , are the means towards the end, but by themselves do not lead one to Knowledge of the self.  “UPANISHADITI BRAHMA VIDYA- the Upanishad is defined  as BRAHMA VIDYA , the Knowledge of the Self .  Brahman is synonymous to the Atma or the SELF.  SO Sankara’s ATMA BODHA is practically the teachings of the Upsnishads put in very simple words and examples as against the abstruse descriptions of the SELF in the Upanishads.

 Chapter one of  ISAVASYA  UPANISHAD  describes the SELF in these words:  “ The SELF is unmoving, indivisible; It is swifter than thought. The senses never reach it, as it is ever ahead of them.  Though  standing still it out strips those who run. And  in it does the moving spirit support the  activities of man. (4)”

It moves and it moves not; It is far and likewise near. It is inside of all this, and it is outside of all this.” (5)

 

 

                                   ADI SANKARACHARYA’S   ATMA BODHA

                                                   QUALIFICATIONS FOR THE STUDY OF THE TEXT

Tapobhih  Kshina  papanam  Santanam  Vitaraginam

Mumukshunam  Apekshyoyam   Atma bodho vidhiyathe

 

Sankara himself prescribes certain qualifications and criteria for the student who wants to study and attain the KNOWLWDGE OF THE SELF OR ATMA BODHA.  It is not as if anyone can read the text and understand and realize Knowledge. Being the highest Knowledge, those who want to attain it should have very high qualifications to understand. An elementary class student cannot sit in a class of research and feel at home. The syllabus will be different and difficult and the aspirant will feel like a fish out of water. A proper maturity of mind is essential for understanding the Vedantic principles enunciated by the great teacher Sankara. The qualities required to approach ATMA BODHA are very difficult to attain. Unless one has these qualities it is impossible to think of attaining KNOWLEDGE of the self! What are those qualities and who are those blessed individuals that can attain the knowledge of the self? Sankara clearly states in the first stanza of his great work the types of people who are eminently suited to acquire the Knowledge of the self. Sankara says:

                               “I compose the ATMA BODHA, the 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.”

There are four types of individuals in society. 1 people in sorrow and difficulties who want relief (Arthi) 2 those who want money and other things ( Artharthi) 3 Jignasu ( Pious and theistic) and 4 Mumukshu  (seeker of liberation or Moksha)  Atma Bodha  is, therefore, intended for one who wants emancipation  of the individuality from all its sense of bondage. Not only this, the four requisites are 1 the discrimination of the Real and the un Real; 2 Detachment from the  unreal ; 3 goodness and calmness; 4  compelling desire for Self re discovery. Evidently, Atma Bodha is not intended for the ordinary common man. He does not know what Tapas is. He is a blend of all the sins committed knowingly or unwittingly. He is devoid of peace or santam  because of worries and difficulties. He is buffeted by waves of desires and other senses. Last of all he is drowned in the sea of samsara and dragged down by the attachments he has developed.  He never thinks of emancipation or moksha or liberation.

Knowledge can be attained through reading books. But knowledge without proper application is useless. Mere book knowledge is utterly useless in the study of philosophy when the man enters the field of activity. An earnest seeker should digest the knowledge  gained  until it grows into convictions fit to be turned into actions.  Living in self control and an attempt to evolve into a diviine being is termed as Tapas. All spiritual activities like pilgrimage, fasting, japa, Dhyana and others  are different types of Tapas. They help in the reduction of sins.  So Atma Bodha, according to Sankara, is for one who has reduced his wrong tendencies through tapas, who has achieved more mental calmness, who has controlled  his desires, and  who is a sincere seeker of liberation from personal bondage.

 As the subject of the Text is ATMA BODHA or KNOWLEDGE OF THE SELF, it requires a standard of personality in the student. It does not disqualify the student from reading the text.  But he has to develop the qualities needed to read the text and understand it. Whoever equips himself with the needed qualities is welcome to the study and understanding of ATMA BODHA.

ADI SANKARA,S ATMA BODHA

 

                                                           ATMA BODHA OF SRI ADI  SANKARA

 

Adi  Sankara  is one of the greatest of ancient philosophers and poets. It is he that established the  Adwaita School of philosophy. He propagated the thought of the Vedas and the Upanishads that there is only the Brahman and nothing else. All other Gods with names and forms are but the manifestations of the Brahman. He is also called “ Shanmata sthapanacharya” ie one who brought the six paths of worship. He showed the people the way to worship the Gods Surya ( Sauram), Ganesha (Ganapatyam), Sakthi ( Saktam),  Vishnu (Vaishnavam), Siva (Saivam) and  Kumaraswami ( Kaumaram). Though he was the champion of Adwaita or non dualism, he composed numerous stotras  on  these deities to inculcate devotion among people. Apart from these, Sankara’s commentaries on our spiritual texts are famous. His ‘Bhajagovindam ‘ ‘Kanaka dhara Stotram,’ are very popular among the common people. His magnum opus “ SOUNDARYA LAHARI” is a classical poetic extravaganza  wherein he pours out his deep devotion to the Universal Mother Kameswari! At a later stage, Sankara embarked on introducing the theme of Vedanta to the young spiritual aspirants. One such attempt is his work on ATMA BODHA!

The thought content of ATMA BODHA is fully drawn from the Upanishads. These Upanishadic  ideas are “strung together  on the chord of his poetry, interspersed with his exquisite similes. This wonderful garland so offered by Sankara to adorn Mother Sruti is ATMA BODHA! Says Swami  Chinmayananda. It is a pity that modern man is totally drowned in the sea of Samsara or family life. His attachment to his wife, children, property and other illusory things drags him  down . He is incapable of thinking  about anything else. Under the influence of Maya he considers the real as unreal and the unreal as real. He is unable to devote any time to contemplate on ATMA or SOUL.  Is it not important for man to know why he is born on this earth and what is expected of him during his mortal existence? Is there no difference between him and the animals that eat, reproduce and die? Should he not, for a while, reflect on the purpose of his life which is temporary and likely to end sooner or later?

 Unfortunately, man thinks that he is the body!  Greatest importance is given to the body and its various activities!  He is unmindful of the ATMA or the Soul that is embedded in the innermost recess of heart. This Atma is responsible for all the actions of the body and its organs! It is the root cause of ‘ chaitanya’ or awareness  of the body. ATMA is the indweller of every creature in the universe and it is a grave mistake not to know its significance in human life.  Sankara offers this Knowledge of the Atma through his ATMA BODHA. When you say “ it is my hand” you are separate and your hand is separate! You are not the hand.  But the hand is yours. This ‘MY’ is the ATMA which is your true nature. Atma is formless, nameless, colorless, and odorless. It is indestructible, eternal.  But the body has a form, name, color, smell .It is temporary and destined to die! The Lord, in the Bhagavadgita, explains to doubting Arjuna, the cardinal difference between the body and the ATMA. After this revelation, Arjuna  readies  himself to fight and kill the Kauravas on the battlefield of Kurukshetra!

ATMA BODHA is the panacea for all the modern ills of society! The sorrows and troubles that man experiences, caught in the inextricable web of birth and death ,  can be mitigated and removed through the Knowledge of the Real Nature of ATMA. But, it is a pity and a tragedy that no real attempt is made by most of the generation. But it is not an easy task. It requires “Scientific  detachment, honest observation, logical conclusion,  and heroic decision  to overcome the trials and tribulations of life.

ATMA BODHA is a blend of sixty eight stanzas full of suggestions!  Every stanza  has a picturesque and striking  simile that tests your thinking. The examples are  like ‘hammer strokes that  nail the elusive  Vedantic  ideals’  on the spiritual student  novices. The examples are pregnant with suggestions and it is no wonder that to contemplate upon them is, in itself,  a profitable meditation for the aspirants!