Atma Bodha (Who am I?) - 68 Verses - Complete Program by Adi Shankara

• Atma Bodha (Self-Knowledge): Upon Enlightenment, Nothing Changes & Ego Remains - 8B

  Atma Bodha, Verse 45: Due to beginningless ignorance connected to maya's avarana–shakti, one mistakes oneself to be the three bodies. Upon moksha, jiva doesn't disappear – only jivatvam (identification with 5 koshas) ends. Like mistaking a tree-trunk for a thief at night, non-apprehension of self's formless nature leads to attributing mental states onto it. Nothing needs to go away for Atma to emerge, as it's already all-pervasive.Atma Bodha, Verse 46: Knowledge removes errors through two types of adhyasa. In Sopadhika–adhyasa (based on Ishvara–srsti), perception remains while conclusions change – like understanding earth is round while still seeing it as flat. The empirical I-sense remains as mithya, but wrong conclusions about ego disappear. In Nirupadhika–adhyasa (based on jiva–srsti), both ignorance and perception change – like seeing a tree-trunk instead of imagined thief. See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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• Atma Bodha (Self-Knowledge): Method to Destroy the Ego (Sense of I) – Reflected Consciousness - 4C

  Atma Bodha, Verse 17: Though all-pervading, Atma manifests clearly only in a purified buddhi (intellect), which serves as upalabdhi-sthanam (place of recognition). Atma is self-evident (svataḥ-siddha) and directly known (aparoksha-jnanam), but gets mixed up with objects evident to it. Vedanta helps separate the self-evident “I am” from what is merely evident to it.Atma Bodha, Verse 18-19: Atma is distinct from body, senses, mind, and intellect, witnessing their functions while remaining uninvolved. Awareness and thoughts have a satya-mithya relationship – Awareness pervades every thought while remaining free from it. The “I-sense” (sakshi/knower) is also a thought whose content is Awareness. For the non-discriminating, Atma appears active when sense organs function, like the moon seems to move with passing clouds.Atma Bodha, Verse 20: Body, senses, mind, and intellect depend on Atma (Consciousness) for their functioning, just as people depend on sunlight for activity. While initially the world (drsya) seems to depend on body-mind (drk), ultimately both world and body-mind are seen as drsya (objects) known to Awareness (Drk), which remains uninvolved yet essential for all activity.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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• Atma Bodha (Self-Knowledge): Verse 1-34 Revision – Ishvara, Forms, Brahman, Drig-Drishya-Viveka - 6C

  Atma Bodha text discusses the path to spiritual liberation (mumuksu) through understanding Pramana, which reveals both Ishvara (the creative force behind all forms) and Brahman (ultimate reality of sat-cit-ananda). It explains how the non-changing Brahman appears as the manifest world through maya (potential power), creating three bodies (physical, subtle, and causal) that become upadhis (limiting factors) which veil our true nature. Through five types of errors, we misidentify with body, prana, mind, intellect, and bliss-sheath, mistaking them for the Self. The text emphasizes that while we perceive ourselves as doers and experiencers through vrtti (mental modifications), we miss the unchanging consciousness (Atma) behind these experiences. Pramana works by removing both false superimposition (adhyasa) and ignorance (avidya), ultimately revealing Atma's attribute-free, ever-pure nature through mahavakya (great statements).See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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• Atma Bodha (Self-Knowledge): Self Appears Divided Due to Upadhis | Why Was I Born? - 3C

  Atma Bodha, Verse 10: The verse explains how the limitless Self (Ātmā) appears limited through upādhi (limiting adjunct) using the space analogy: just as space appears divided by containers while remaining undivided, Awareness appears confined by body-mind while remaining unlimited. This teaching unfolds through several key points: (1) Space analogy shows how something limitless appears limited – space existed before bottle, remains unaffected during bottle's existence, and isn't “freed” when bottle breaks; (2) Similarly, Awareness exists before body-mind appears, remains unaffected by body-mind experiences, and doesn't “die” with body; (3) Understanding upādhi/upahita relationship – upādhi (limiting adjunct) lends its attributes, while upahita (limited appearance) seems to take on those attributes, like crystal appearing red due to red cloth; (4) Forms are upādhis to Brahman – they lend their appearances making us see only forms, not the underlying Brahman; (5) When a form is taken as absolute reality rather than mithyā, it becomes an upādhi hiding one's true nature.Atma Bodha, Verse 11: Social identities like caste, color, and life-stages (āśramas) are superimposed on the Self through upādhis, just as water appears to take on different colors and tastes. The four āśramas happen in the upādhi level, not in Ātmā. These divisions exist at the empirical level but aren't intrinsic to one's true nature.Atma Bodha, Verse 12: The physical body is composed of the five elements (pañcīkṛta mahābhūta) and manifests due to accumulated past actions (sañcita-karma). It serves as the instrument for experiencing pleasure and pain (sukha-duḥkha). Sañcita-karma determines one's circumstances, creating both immediate (dṛṣṭa) and future (adṛṣṭa) results. Liberation occurs when identity shifts from the individual with karma to the actionless Ātmā.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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• Atma Bodha (Self-Knowledge): Maker and Material Cause of the Universe -3A

  The process of discovering the final substratum (adhiṣṭhāna) involves three progressive steps: First, understanding that an untrained mind sees projected reality (like silver on shell) while scientific observation ends at physical forms (atoms/particles), requiring śabda-pramāṇa (which comes from Īśvara and can't be contradicted) to go further; Second, recognizing knowledge-power (Īśvara) by observing intelligence at every level of creation (quarks to atoms to forms); Third, realizing that even Intelligence requires Awareness (can't think without it), leading to the understanding that through satya-mithya analysis, forms are less real than atoms, atoms less real than Īśvara, and Īśvara less real than pure Awareness – resulting in an objective vision that sees form, intelligence and Awareness simultaneously, which when fully assimilated becomes one's own vision (mokṣa).Additionally, Īśvara serves as both efficient cause (nimitta-kāraṇa) and material cause (upādāna-kāraṇa) of the universe. Unlike a pot-maker (efficient cause) who needs clay (material cause), Īśvara must be both causes because: (1) as maker, Īśvara must have knowledge-power of everything (sarvasya kartā sarvajña), and (2) as material, Īśvara can't use pre-existing material (would lead to infinite regression). Therefore, Īśvara pervades every form while remaining free of what it manifests, like ocean and its bubbles – making Īśvara‘s “material” pure intelligence rather than any physical substance.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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