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)