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

30 Episodes

Reverse

Atma Bodha (Self-Knowledge): Who is Actually Ready for Enlightenment? - 1A

2025-02-2057:25

A mature spiritual seeker recognizes that security, pleasures, and ethics cannot provide permanent fulfillment, while maintaining a balanced worldview – neither disenchanted nor viewing the world as terrible. Through life experiences, they develop the humility needed for learning. This pairs with Tapas, which isn't self-punishment but gentle restraint from unhealthy habits, manifesting in refined attitudes (avoiding imposed expectations, assumed intentions, and stereotyping), conscious speech (like reframing “bad vibes” to “I don't feel comfortable”), proper body care (for discovering reality), emotional wisdom (reframing situations for lessons), and balanced self-image (believing in oneself without unhealthy pride) – all serving to develop a mind that can connect to Ishvara (God). See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): How to Learn Effectively & Understand More - 1B

2025-02-2058:20

Four factors are essential for spiritual knowledge to take place effectively: (1) Adhikari – a qualified spiritual seeker with reduced binding likes-dislikes (raga–dvesha) and mental discipline (tapas); (2) Vishaya – the right subject matter, which is knowledge of the self ; (3) Prayojana – getting clear what is your gain studying the text (freedom from sense of inadequacy) and is it talking to you, is it targeting your problem; (4) Sambandha – you need to be mature enough to recognize the connection between what you're seeking and the method required to solve the problem. Likes-dislikes aren't inherently problematic unless they become binding and create mental distortions.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): Why Knowledge Alone Liberates (Not Action) - 1C

2025-02-2051:57

Atma Bodha, Verse 2: Knowledge (bodha) is the sole direct means for liberation (mokṣa), just as fire is essential for cooking. All spiritual practices are secondary – they only prepare the mind to receive knowledge. The empirical “smallness” of the individual can only be resolved through recognition of one's true nature, not through finite actions. Verse essence: Only direct knowledge, not action, can lead to liberation.Atma Bodha, Verse 3: Action (karma) cannot remove ignorance (avidyā) because they are not opposed to each other. Only knowledge (vidyā) destroys ignorance, like light removes darkness. Actions actually reinforce doership (kartṛtva) and individuality, perpetuating the cycle of ignorance. Verse essence: Knowledge alone destroys ignorance, as actions reinforce the limited self.Atma Bodha, Verse 4: Self (Ātmā) appears limited due to ignorance but is actually infinite and ever-present. When ignorance is removed through knowledge, the Self shines by itself, just as the sun is revealed when clouds disperse. The limitations of space, time, and body are merely notions that dissolve upon proper inquiry. See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): Your True Self vs Ego – Stop Mixing Them Up - 2A

2025-02-2059:44

The process of gaining self-knowledge involves Drg-Drsya-Viveka (Seer-Seen discrimination). Just as eyes see bottle without becoming the bottle, and mind sees eyes without taking on eye conditions, Awareness is the ultimate Seer of the mind without becoming the mind. The mind includes manas (emotions), buddhi (decisions), citta (memory), and ahaṃkāra (I-sense). Knowledge takes place through two processes: vrtti-vyapti (creation of thought/mental-image) and phala-vyapti (cognition for the fist time). For knowledge to be valid, the mind's vrttis must accurately align with what's being taught, otherwise attribution errors occur (like wanting the mind to be limitless instead of recognizing Awareness as limitless).See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): This World is Like a Dream – Ontological Analysis of Reality - 2B

2025-02-2051:09

Atma Bodha, Verse 5: For mokṣa, only vrtti-vyapti occurs (not phala-vyapti) because Awareness is already present. The mind creates akhanada-akara-vrtti (thought that removes all wrong notions about Self) without producing a mental image of Ātmā. Once this vrtti removes ignorance completely, it too dissolves – like soapnut powder settling with dirt after cleaning water.Atma Bodha, Verse 6: The world (saṃsāra) is like a dream – filled with rāga-dveṣa (likes-dislikes) and appearing real while being experienced, but its unreality is recognized upon awakening. This introduces the satya-mithyā prakriya (teaching of real-dependent existence), where reality has three levels: satya (independently existing), mithyā (dependent existence), and tuccham (completely unreal). The world exists at two levels: vyavaharika (empirical reality, like pot-clay) and pratibhasika (subjective reality, like dreams). Both are mithyā – depending on a higher reality for their existence.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): How to Recognize Awareness in Everything - 2C

2025-02-2059:39

The world appears real (like silver appearing on mother-of-pearl) until Brahman, the non-dual substratum (adhiṣṭhānam) of all, is known. This ignorance (avidyā) leads to superimposition (adhyāsa). Using satya-mithyā inquiry, we trace reality from empirical forms through quantum physics to Īśvara (all-knowledge/power) and finally to Brahman (satyam–jñānam–anantam). Īśvara manifests and governs the universe while remaining free of it, and its truth is Brahman (pure Awareness).See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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

2025-02-2058:05

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/

Atma Bodha (Self-Knowledge): Brahman & Maya Relationship | Maya Is Not Different from Brahman - 3B

2025-02-2050:55

Atma Bodha, Verse 9 introduces the relationship between unchanging Brahman and the changing universe through two types of material causes (upādāna-kāraṇa): vivarta (producing effect without change, like Brahman/gold) and pariṇāmi (undergoing change to produce effects, like Īśvara‘s intelligence constantly reorganizing). Brahman‘s potential power (māyā) manifests as Īśvara, while Brahman remains unchanged as vivarta-upādāna-kāraṇa. This manifestation is proven by: (1) the intelligent organization of the universe showing pre-existing potential, and (2) ongoing manifestation of future potential (like tomorrow's events). The verse uses gold-ornament analogy to show how one substance can appear as many forms without losing its nature. The complete reality is simultaneously present here and now: we can observe physical forms (like bodies, objects), which are pervaded by manifested intelligence/knowledge-power (Īśvara organizing and governing these forms), which contains unmanifest potential for future manifestations (māyā), all of which are illumined by ever-present Awareness (Brahman). This makes Vedānta not a historical account or theoretical model, but a means to recognize what is directly available for investigation in our immediate experience.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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

2025-02-2001:02:21

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/

Atma Bodha (Self-Knowledge): Evolution of Universe Before Time-Space (Big-Bang) - 4A

2025-02-2059:03

Atma Bodha, Verse 13: The subtle body (sukshma-sharira) consists of five pranas, manas (mind), buddhi (intellect), and ten indriyas (sense organs). Prana manifests as five vital functions (breathing, circulation, digestion, excretion, and final breath), operating at a subtle level beyond sensory perception. The jnana-indriyas are subtle capacities of perception, while karma-indriyas are subtle powers of action. This subtle body is formed from apañcīkṛta bhūta (unmixed subtle elements) before they undergo pañcīkaraṇa (densification process), where each element divides and combines with others to form gross matter. One's subtle body configuration is determined by sanchita-karma.Atma Bodha, Verse 14: The causal body (karana sharira) is beginningless avidya (ignorance), which acts as an upadhi (limiting adjunct) that veils the true nature of Atma. This ignorance is anadi (beginningless) because it precedes time itself as part of Ishvara's design. Maya operates through two powers: vikshepa-shakti (projecting power) and avarana-shakti (veiling power). The causal body contains accumulated karma (punya/papa) that determines future experiences. Liberation comes through removing avarana-shakti through self-inquiry, not by intellectually claiming to be Awareness while still operating from individual identity.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): Method to Negate Not-I & Arrive to Self (Brahman) | 5 Koshas - 4B

2025-02-2057:34

Atma Bodha, Verse 15: The five koshas (sheaths) create apparent conditioning of the pure Atma, similar to how a crystal appears colored by nearby cloth. These koshas are: annamaya (food sheath/physical body), pranamaya (vital-air sheath), manomaya (emotional mind), vijnanamaya (intellectual sheath), and anandamaya (bliss sheath). Each kosha becomes a limiting adjunct (upadhi) when mistakenly identified as “I.” True understanding comes from recognizing these as functional layers rather than one's identity. Even spiritual happiness through anandamaya must be understood as a reflection rather than one's true nature.Atma Bodha, Verse 16: Through discrimination (viveka), one must separate the pure Self from the five koshas, like separating rice from its husk. This is accomplished through two methods: (1) Drg–Drsya–Viveka: Making all koshas objects of perception (drsya) while recognizing Awareness as the unchanging witness (drk), and (2) Anvaya–Vyatireka: Identifying what remains constant (anvaya/Self) across all states versus what comes and goes (vyatireka/koshas). The koshas should be used as tools for liberation through karma-yoga rather than being rejected – maintaining health, emotional balance, proper discrimination, and understanding enjoyment as a pointer to one's true nature.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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

2025-02-2001:08:30

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/

Atma Bodha (Self-Knowledge): Doer-Knower-Enjoyer Belongs to the Ego, not Awareness - 5A

2025-02-2059:24

Atma Bodha, Verse 21-22: Due to ignorance (aviveka), attributes of the three bodies (gross, subtle, causal) are superimposed on pure Atma, creating the jiva (individual). Doership and enjoyership belong to the mind (manas upadhi) but are falsely attributed to the Self, like a reflection of the moon appears to move with rippling water. The true understanding is “I (Brahman) have a satya-mithya relationship with the individual.”Atma Bodha, Verse 23: Through anvaya-vyatireka analysis, we see that emotions (raga, dvesha), pleasure, and pain exist only when mind functions (waking) and are absent in deep sleep, while “I” continues through all states. Therefore, these belong to the mind, not to Atma.Atma Bodha, Verse 24: Atma's intrinsic nature (svabhava) is existence (sat), consciousness (cit), limitlessness (ananda), eternality (nitya), and purity (nirmala). Through drg-drsya analysis, we understand limitlessness means Awareness and objects have a satya-mithya relationship – not two different things but one reality (Brahman satya, jagat mithya). Time-space themselves are relative manifestations of Ishvara, while Atma transcends both.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): How Ignorance Causes Superimposition | Snake-Rope - 5B

2025-02-2056:39

Atma Bodha, Verse 25: The notion “I know” arises from mixing Atma (existence-consciousness) with mind modifications. While I-sense (aham) belongs to mind and changes (I am cold, hot, bored, etc.), Atma is the unchanging presence in which all activities occur. Thoughts depend on Awareness for existence, while Awareness remains independent (satya-mithya relationship).Atma Bodha, Verse 26: Neither Atma undergoes modification nor does inert buddhi have capacity to know. The jiva (individual) is deluded in thinking “I am the knower/seer.” Within mind, two operations occur: object-thoughts (vrtti) and I-know thoughts (ego). Enlightenment isn't ego becoming aware of Self, but recognizing ego as mithya (dependent reality) and Consciousness as satyam (independent reality).Atma Bodha, Verse 27: Taking oneself to be a jiva creates fear, just as mistaking rope for snake creates fear. This superimposition (adhyasa) occurs due to ignorance (avidya) of true nature. While world offers solutions to improve the “snake” (jiva), real solution is removing the ignorance that causes the superimposition.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): No Thought Hides You | Purpose of Neti Neti & Mahavakya - 5C

2025-02-2001:00:40

Atma Bodha, Verse 28: Self illumines intellect and senses like a lamp illumines objects. Awareness is ever-present as “I” in every experience, not to be produced but recognized. Unlike the lamp-object relationship, Awareness and objects have a satya–mithya relationship – Awareness manifests through forms while remaining their true nature.Atma Bodha, Verse 29: Through Bhati–Anubhati Prakriya (what shines independently vs. dependently), we trace illumination from objects to sun to eyes to mind to Awareness. Awareness needs no other source to reveal itself, as it is self-evident consciousness. After this knowledge, no further action is needed since Awareness is actionless.Atma Bodha, Verse 30: Through neti–neti (not this, not this) method, one negates all upadhis (body, senses, mind, causal body) as not-Self. However, mere negation leads to shunya–vada (void); therefore, mahavakyas (great statements) reveal positive truth of Atma as Brahman. Mahavakyas remove fundamental ignorance (avidya) while neti–neti removes superimposition (adhyasa).See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): Self Shines Beyond Thought | Purpose of Neti Neti & Mahavakya - 6A

2025-02-2055:46

Atma Bodha, Verse 31: The three bodies (gross, subtle, causal) are merely observable phenomena (dṛśyam) as temporary as bubbles in the ocean. True identity transcends these sheaths – one is the pure, limitless Brahman (nirmalam). When self-knowledge is gained, all questions about the five koshas become irrelevant, as one recognizes their distinction from these temporary instruments of expression.Atma Bodha, Verse 32: Being distinct from the body, one is free from the six stages of physical existence – birth, growth, maturity, decline, and death. The wise understand that bodily changes and sensory decline (like diminished taste, vision, hearing) belong to the body-mind complex, not to the Self. This knowledge doesn't prevent physical changes but reveals one's true nature as unaffected by them.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): What is Consciousness? (Self) – Formless, Unborn, Undivided - 6B

2025-02-2059:52

Atma Bodha, Verse 33: As the Self beyond mind, one is inherently free from emotional states like sorrow, attachment, hatred, and fear. The teaching emphasizes not recreating a “fearless mind” but managing it by discriminating between natural fears (īśvara–sṛṣṭi) and self-imposed burdens (jīva–sṛṣṭi). While the body-mind continues experiencing attachments and emotions, buddhi recognizes pure Awareness as that which illumines these experiences.Atma Bodha, Verse 34: The Self is nirguṇaḥ (attributeless), niṣkriyaḥ (actionless), nityaḥ (eternal), nirvikalpaḥ (undivided), nirañjanaḥ (pure), nirvikāraḥ (unchanging), and nirākāraḥ (formless). While modifications occur at all three body levels – including the causal body's karma dynamics (sancita, prarabdha, agami) – the Self remains unaffected. Prarabdha karma unfolds daily experiences, requiring responses that generate new karma (agami), yet the Self remains ever-free (nityamukta).See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

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

2025-02-2059:14

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/

Atma Bodha (Self-Knowledge): Truth of Knower-Doer-Experiencer is Awareness (Sat Chit Ananda) - 7A

2025-02-2050:23

Atma Bodha, Verse 35: Like space (ākāśavat), Awareness pervades everything within and without (bahiḥ antargataḥ). While space becomes unmanifest with the universe, Awareness remains all-pervasive (acyutaḥ). Being everywhere, it cannot move (acalaḥ) and remains same everywhere (sarva–samaḥ). Like space accommodating everything without contamination, Awareness remains unattached (niḥsaṅgaḥ). True detachment is recognizing this nature rather than trying to create an unattached mind.Atma Bodha, Verse 36: As Brahman, you are ever-pure (nitya–śuddha), undivided bliss (akhaṇḍa–ānandam), and non-dual (advayam). The relationship between Awareness and everything else is Satya–mithya – everything depends on Awareness, but Awareness is free from all attributes. True happiness isn't an endless mental state but the recognition that you are the substratum of both seeker and sought, eliminating the fundamental division. This understanding brings cognitive Ananda – the knowledge that you lack nothing.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

Atma Bodha (Self-Knowledge): Sat-Cit Brahman is NOT an Experience | Meaning of ‘Ananda' - 7B

2025-02-2001:00:08

Atma Bodha, Verse 36: The verse introduces akhaṇḍa–ānandam (undivided happiness) not as endless mental pleasure but as ananda arising out of cognitive knowledge that both the seeker and the sought are essentially mithya, having no existence without Awareness. Thus your very nature is the stuff that makes up both seeker and sought. Unlike temporary mental states subject to diminishing returns, this recognition of your nature as Sat–Cit–Ananda remains unshakeable because you understand yourself as the substance underlying all experiences.Atma Bodha, Verse 37: Three processes take place culminating to enlightenment: (1) Shravana (focused listening for correct understanding), (2) Manana (systematic doubt removal), and (3) Nididhyasana (contemplation on attributeless Brahman). Unlike meditation (dhyana) which purifies mind through focus on saguna Brahman — nididhyasana is contemplation on nirguna Brahman that systematically eliminates ignorance and its effects.See complete program by Andre Vas at: https://www.yesvedanta.com/atma-bodha/

#box-pro-ellipsis-176907539445592{-webkit-line-clamp:2;}Atma Bodha (Who am I?) - 68 Verses - Complete Program by Adi Shankara

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