Summary:

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. 

Self-Knowledge: Verse 2-5

Ignorance, Means of Knowledge, Means of Attaining (Ajñānam, Jñāna Sādhanam and Prayojanam)

Verse 2: Knowledge alone gives liberation

बोधः अन्यसाधनेभ्यः हि साक्षात् मोक्षैकसाधनम् ।
पाकस्य वह्निवत् ज्ञानम् विना मोक्षः न सिध्यति ॥
bodhaḥ anyasādhanebhyaḥ hi sākṣāt mokṣaikasādhanam |
pākasya vahnivat jñānam vinā mokṣaḥ na sidhyati ||

In comparison with other means, knowledge indeed is the only direct means for liberation. As fire is for cooking, so is knowledge – without it, liberation is not possible.

Smallness is a Fact: Small individual doing finite action + finite action = finite. “Smallness” is not psychological small, but factual small. For example, you empirically occupy a very small space in universe. Universe is much older then I. So much knowledge, and I know so little. So “smallness” is an empirical fact for a king, CEO, etc. Thus only solution is to recognize that you are not small. It’s the only way to solve the smallness.

Only knowledge will remove smallness: If I’m already free (as Vedanta says), why is that not so? Because we don’t know the reality. And if don’t know reality, your only choice is to know it. That’s why knowledge alone will give freedom you’re seeking. While doing is always finite.

What is meant by knowledge and action?

Action: Purusha-tantra (Individual-dependent)

Entirely depends upon you. Based on your choice (free will). Meaning you have 3 choices: (a) kartum shakyam (do something about it), (b) akartum shakyam (need not do it), (c) anyatha kartum shakya (do it differently).  EG: Come to meditation, need not meditate, play chess.

Knowledge: Vastu-tantra (Object-dependent)

Centered on thing you want to know. EG: What is this (plastic bottle)? You reply, “It’s a plastic bottle”. Even if you hate plastic, you have no choice but to recognize as it-is. You can’t see “I want it to be a glass bottle just because I’m more comfortable with glass”. What you want it to be, has no relevance to reality. If one prefers to think it’s a glass-bottle, flat-earth – it’ll manifest in form of inner conflict. Your prejudices will interfere with recognizing it’s true nature. Meaning  have to first have faith when told, “It’s plastic”. Then attempt to revise understanding, until see it as “plastic”.

Meaning for knowledge to take place, need to remove personal biases. And when do get shown the knowledge, attitude has to be “I don’t have a say, my only job is to understand object as it is”.

How will you capture the object as it is? Through means of knowledge (Pramana). EG: What pramana is needed to say “This is bottle”? Eyes. To figure out earth is a globe, what Pramana is involved? Inference. EG: (a) Different stars appear as you travel north or south because you're seeing around a curve, (b) day-night.

What about Atma?

Knowledge of Atma is vastu–tantra (Vastu is Atma). Self doesn’t depend on what you think of it. Self doesn’t become small when you think it’s small. It’s independent of your notions. Teacher’s role is to make you see Atma as it is.

Perception/Inference Insufficient: To know nature of “I” (Atma), both perceptions/inference Pramana are insufficient. Need independent means of knowledge (book that specializes in revealing nature of Atma). Called Shabda–pramana which consists of different methodologies (prakriyas), and is found in: Shruti (Upanishads), Smrti (B.G), and Prakarana–grantha (written by teachers, Atma Bodha). It uses words systematically to guide your mind to your true nature.

Exposure needed: For knowledge of Atma to take place, there’s nothing you can do, then expose your mind to the words of scriptures. EG: There’s nothing you need to do for fish-smell to take place, then expose your nose to the smell.

Summary:

Knowledge is the only method to know Atma. Can’t experience Atma, else it’s another object. So have to begin from right starting point (you have to know Atma, and not experience Atma in the heart). If Self is to be experienced over here (in my body), then it's purusha–tantra, because in reality Self is everywhere/all-pervasive, and always present, so it can't be experienced in any one place.

Experience doesn't lead to true knowledge. EG: The sun appears to move differently at the equator versus the North Pole, yet neither perception (experience) is ultimately true. Similarly, I can experience Atma as a floating-sensation, or as the witness-observing-thoughts (IE: As mentioned in DBT, ACT or Power of Now). But Atma is the presence in whose presence both floating-sensation, and the witness-observing-thoughts takes place.

NEXT QUESTION: What kind of knowledge will this book give me?

Book can give either:

1. 1. Indirect knowledge (paroksha–jnanam): Something that’s away from you. EG: I describe to you durian (creamy like jackfruit), and you never tasted.
   2. Direct knowledge (aparoksha–jnanam): When you taste/see durian, it’s direct knowledge.

If Vedanta words show nature of Atma, what kind of knowledge will it give?

Direct, because Atma isn’t away unlike durian. While not knowing Atma, don’t say Atma is indirect. Correction is, “I haven’t yet understood how it’s direct”. Even after hearing the knowledge, it’s not Direct immediately as your mind still keeps on making Atma an object that’s away. For some time, it’s a growing clarity. Meaning each time have to make further refinements so all pieces of puzzle come together. When put last piece together, and everything is totally clear (not a single doubt) – then called Knowledge of Self is complete.

How ignorance expresses in spiritual world (as result of not knowing Atma):

• • Some books describe the final reality as something to be obtained after death. Others say you have to meditate to get in touch with it. Others say a guru will transfer Atma into you.
  • Proper understanding: No experience displaces Atma. Atma enables all experiences to be known.

Verse Cooking/Fire Examples:

No example is going to explain final reality. At same time, you need to represent absolute reality with some visual example. They’re rough representations, not literal.

Analogy in Verse 2: Spices/ingredients/chopping-wood are secondary means to cooking. Primary means to cooking is fire.

Similarly for liberation:  Secondary component to liberation is mind purification and life experience. Meaning beginner spiritual seekers are usually unable to recognize value or relevance of knowledge, but attracted to pseudo-spirituality (raising kundalini, shakti-pat, etc). Purpose of spiritual practices is to create an environment in the mind where it’ll naturally be attracted to knowledge and capable of ascertaining it. Primary component is knowledge of Atma.

Verse 3: Knowledge removes ignorance

अविरोधितया कर्म न अविद्याम् विनिवर्तयेत् ।
विद्या अविद्याम् निहन्ति एव तेजः तिमिरसङ्घवत् ॥
avirodhitayā karma na avidyām vinivartayet |
vidyā avidyām nihanti eva tejaḥ timirasaṅghavat ||

Since action is not opposed to ignorance, it cannot remove ignorance. Knowledge alone removes ignorance, as light alone removes pitched darkness.

Ignorance/Knowledge:

Just as darkness can only be removed by its natural opposite – light, avidyā (self-ignorance) can only be removed by its natural opposite – vidyā (self-knowledge). No amount of other solutions can remove darkness except light; similarly, no other solution except knowledge can remove ignorance.

Action:

Karma can mean Action (karma), and/or Result-of-action (karma–phala). In this case, it means action. A machine running in the faction is not “karma”. If someone switches machine on, then it’s karma. So Karma requires, (a) conscious doer who initiates the action, and (b) doer must have a free will.

Let's understand the relationship between Ignorance (avidya) and Action (karma):

• Reality is One. It is One before knowledge and One after knowledge. It is never two.
• The fundamental problem begins with avidyā (seeing myself as different from the One), where we mistakenly see ourselves as a separate entity from the whole.
• This error leads one to see self as a kartā (doer) of actions. When we perform any kind of karma (action), we must necessarily assume role of doer (individual). This is unavoidable – action and doership are inseparable.
• Meaning even when we perform the most pure and divine actions – like meditation, worship, or selfless service – we are still functioning as a doer.
• This doership reinforces our notion of being a limited individual, which in turn strengthens the very avidyā we're trying to overcome.
• Therefore, karma, by its very nature, cannot directly remove the notion of being an individual. It's like trying to remove darkness by performing various actions in the dark – what's needed is the light of knowledge.
• This doesn't mean karma is useless. It serves a crucial preparatory role by: Purifying the mind (citta śuddhi). Creating favorable conditions for receiving self-knowledge. Maintaining harmony in life and society.
• IN SHORT: Ignorance motivates Action. And Action reinforces Ignorance.

Summary:

What keeps you small individual is ignorance. And action is not opposed to ignorance, thus no action will solve the problem. Also don’t simplify this explanation with simple, “Removing ignorance is as simple as blowing clouds away”, because ignorance removal requires time and effort.

Verse 4: Ātmā shines after ignorance is removed

परिच्छिन्नः इव अज्ञानात् तन्नाशे सति केवलः ।
स्वयम् प्रकाशते हि आत्मा मेघापाये अंशुमान् इव ॥
paricchinnaḥ iva ajñānāt tannāśe sati kevalaḥ |
svayam prakāśate hi ātmā meghāpāye aṃśumān iva ||

Ātmā is as though appearing to be limited because of ignorance, when that ignorance is destroyed, then there is only one (fullness). Ātmā shines by itself, as the sun shines when the clouds are removed (by the wind).

The Self appears to be limited due to never having inquired into my real nature since beginningless time. Truth is, reality is One. Thus nothing, not even I can be different from the One.

This apparent limitation of my nature occurs because the finite mind cannot produce or fully grasp the infinite One (Atma).

The limitation manifests in three ways: through space (feeling localized), time (feeling temporary), and body (feeling separate from others).

However, this feeling of incompleteness, is merely a notion that crumbles upon proper inquiry.

Metaphor illustrates this:

Just as the sun is always shining but may appear hidden by clouds, the Self (Atma) is ever-present but appears veiled by ignorance. Important points about this metaphor:

• The clouds (ignorance) don't produce the sun (Atma)
• The sun is already present and shining
• When clouds disperse, the sun is merely revealed, not created

The solution lies in knowledge, not in rituals or techniques. Since Self is already infinite, the mind needs to use appropriate means of knowledge (pramana) to reveal the infinite Self.

NEXT VERSE: We will begin with actual methods to recognize the Self, which is none other then you…

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Recorded 8 Jan, 2025