Atmagyan (Self-knowledge) by Swami Abhedananda Bengal PDF
Title: Atmagyan (Self-Knowledge) (Atma-Jnana),
Author: Swami Abhedananda,
Genre: Philosophical Treatise Book, Philosophical Literature,
Format: PDF, Pages: 236, 7 MB,
Atmagyan—A Timeless Philosophical Treatise by Swami Abhedananda.
Introduction
Swami Abhedananda authored the timeless Philosophical Treatise titled Atmagyan. His Atmagyan (Atma-Jnan) is a profound Vedantic text that explores the nature of the Self (Atman), consciousness, and the Supreme Reality, while offering practical insights into the subject of spiritual realization. It is regarded as one of his most influential works, in which philosophical inquiry is masterfully integrated with an accessible exposition of Advaita Vedanta.
Swami Abhedananda’s Quest
Swami Abhedananda Maharaj stated: “The attainment of ‘Atmagyan‘ is the very purpose of human life. Atmagyan is the realization of that complete and undivided conscious entity—the Self—which remains detached from the cycles of birth and death, growth and decay, and indeed, from the influence of all forms of change and duality.” The very essence of Atmagyan is realization—”Self-knowledge is Realization.” I am not a mere mortal being endowed with ordinary limbs; rather, I am the imperishable, immortal embodiment of Brahman—the sole Atman (Self) characterized as ‘Sat-Chit-Ananda’ (Existence-Consciousness-Bliss), transcending all bonds and doubts. This very steadfastness—this unwavering clarity of intellect—is what is termed “Realization” (Upalabdhi).
Realization or Self-knowledge
Upon attaining this realization or Self-knowledge, there occurs no physical alteration or augmentation of the body’s limbs; nor does the world—the cosmic creation (‘Samsara’) that we directly perceive—undergo any destruction, dissolution, or fundamental change. It remains exactly as it is; the only transformation that takes place lies in one’s perception, understanding, or perspective.
Once this divine shift in perspective is accomplished, it signifies that Self-knowledge has truly been attained; and the one who has attained this knowledge—even while still inhabiting the physical body—moves through the world as if disembodied. The one who has attained this state of “disembodiment” is known as a ‘Jivanmukta’—one who is liberated while still living; that is to say, even while dwelling within this corporeal body of flesh and blood, he remains eternally free and enlightened.
Self-knowledge: Philosophical Logic
From the standpoint of philosophical logic, the use of terms such as “accomplishing,” “attaining,” or “acquiring” in relation to Self-knowledge or ‘Brahman-knowledge’ is entirely incongruous. For “accomplishing” implies the act of bringing into existence something that did not exist before – while “attaining” or “acquiring” implies the act of bringing something external under one’s own possession or control. In reality, Self-knowledge or ‘Brahman’-knowledge is not some novel entity that is newly created—something to which we might appropriately apply the terms “accomplished,” “attained,” or “acquired.”
Atman is Imperishable
The ‘Atman‘ remains exactly the same today as it will tomorrow; it existed in the identical form in the past, and it will continue to exist in the same manner in the future. Not the slightest change or modification can ever affect it; in a word, it is imperishable. Thus, this intrinsic essence—this uninterrupted, singular, and unique Reality—which manifests as pure Knowledge or Consciousness, is what is truly known as the “Atman.”
Atman: Essence as Pure Consciousness
This ‘Atman’—in its essence as pure Consciousness—resides not only within our own bodies but is also present within all living beings, animals, trees, vines, the moon, and all the planets and satellites. It is precisely because the ‘Atman‘—as the conscious, governing principle—resides within the bodies of us all that we are able to perform our various actions; it is for this reason that we are able to say, “We exist,” “We are acting,” and so forth.
The fact that we possess knowledge regarding our actions—and simultaneously maintain an awareness of our own selves—serves as proof that the entity who perceives or witnesses both the ‘doer’ (the self) and the ‘deed’ (the action) is the conscious Soul (Atman). Although distinct from these two elements, this Soul nevertheless remains perpetually interwoven within them both.
Embodiment of Consciousness
Nevertheless, the question may arise: even if the Soul is inherently the embodiment of consciousness, why should we acknowledge its existence or manifestation in trees, vines, celestial bodies, or inanimate objects, when we typically attribute it only to human beings? We generally define as ‘conscious’ only those entities capable of speech, of experiencing pleasure and pain, or of providing answers when questioned.
Since none of these characteristics or manifestations are observable in trees, vines, or inanimate matter, one might logically conclude that they are lifeless and devoid of consciousness. However, the philosopher—the seeker of ultimate truth—would counter: “Why assume that? In this entire universe, there can be no such thing as a truly ‘unconscious’ entity.”
Struggle for Existence
We regard trees, vines, and similar entities as conscious because they, too, engage in a “struggle for existence” in order to survive. They, too, undergo processes of growth and decay; they, too, experience pleasure and pain; consequently, they are by no means devoid of the signs of self-awareness or vitality.
The late Sir Jagadish Chandra Bose conclusively demonstrated that trees possess life; indeed, the Upanishads and the ancient science of Ayurveda have long attested to the presence of life within trees and vegetation. In essence, any entity that undergoes growth and decay—any entity that exhibits the drive and capacity to survive by contending with the surrounding environmental conditions of nature—is, by definition, a conscious and living entity.
Supreme Insight or Knowledge
This innate instinct and yearning—present within all things—to endure and survive through struggle constitutes the very hallmark of consciousness or vitality. In the Upanishads, this vital force is referred to as ‘Prajna‘. This ‘Prajna’ is synonymous with ‘Bodhi’—supreme insight or knowledge (a higher form of intelligence or consciousness). ‘Prajna‘ serves as the ultimate substratum upon which all relative knowledge rests. Knowledge does not merely ‘originate’ from the Soul or Prajna; rather, the Soul or Prajna is, in its very essence, Knowledge itself.
Atmagyan—Swami Abhedananda
In his book ‘Atmagyan (Self-Knowledge)‘, Acharya Swami Abhedananda has engaged in a subtle analysis of these very principles, demonstrating that all things possess both life-force and consciousness, and that all are, in essence, non-different from the Atman or Brahman. Our self-consciousness remains obscured by the ignorance—manifesting as delusion—that stems from the diverse worldly tendencies of ‘samsara’; consequently, we remain entirely unaware of our true nature as the Atman—pure, enlightened, liberated, and untainted by sin.
Adhyasa Bhashya (Commentary on Superimposition)
But what, precisely, is this ignorance in the form of delusion? The failure to comprehend the true nature of the Atman is what is termed “ignorance” (Agyan). Acharya Shankara has undertaken a profound and intricate examination of this ignorance in his ‘Adhyasa Bhashya’ (Commentary on Superimposition) on the ‘Brahma Sutras’. He has designated this ignorance by the term “Adhyasa.”
Author Expounded the subtle Philosophical Principles
In this book, Swami Abhedananda Maharaj has expounded the subtle philosophical principles of Self-knowledge in such simple, lucid language that, even though the subject matter is inherently profound and difficult to grasp, it has become engaging and easily comprehensible to the general public.
He has elucidated the complex mysteries—such as the fact that Self-knowledge cannot be expressed through speech or the mind, and that the body, senses, mind, intellect, and ego do not constitute the true nature of the Self—by drawing upon the core philosophical tenets and narratives found in the entirety of philosophical literature and the Upanishads—specifically the Isha, Kena, Katha, Kaushitaki, Chandogya, and ‘Brihadaranyaka’ Upanishads. For the convenience of readers, a comprehensive index has also been provided.
Influence of Western Education
In the present era, under the influence of Western education, materialism and a skepticism regarding the existence of the soul have permeated the public psyche to such an extent that very few members of the educated class make any earnest effort to acquire knowledge concerning the immortal soul. Yet, within the ‘Sanatana Dharma‘ (Eternal Religion) of the Hindus and the philosophical system of Vedanta, the attainment of Self-knowledge is proclaimed to be the primary objective of human life.
Upanishads—An Integral Part of the Vedas
The Upanishads—which form an integral part of the Vedas—have extolled the virtues of Self-knowledge in the highest terms. Having attained Self-knowledge themselves, the Vedic sages proclaimed it to be the fundamental bedrock of philosophy, science, and religion. Consequently, for any individual aspiring to attain Self-knowledge, the first essential step toward spiritual advancement is to strive to cultivate ‘Atma-anatma Viveka‘—the discrimination between the Self and the non-Self—and to discern the distinction between matter and consciousness.
Establishing the Vedanta Society in New York
After establishing the Vedanta Society in New York City, USA, the itinerant spiritual teacher Swami Abhedananda Maharaj delivered a series of lectures on the subject of Self-knowledge in lucid English; these lectures were subsequently published in book form under the title Self-knowledge by the aforementioned Society in 1905. This book has garnered immense acclaim and appreciation throughout America.
Truths of the Upanishad
Readers of Swami Maharaj’s works are well aware of the captivating and accessible manner in which he has elucidated the truths of the Upanishads by drawing upon the principles of Western science. For the benefit of those who are unfamiliar with the English language, a Bengali translation of the aforementioned book, Self-knowledge, has now been published under the direct supervision of Swami Maharaj himself.
Atmagyan (Self-knowledge)
We hope that our cherished readers, having attained this invaluable “Atmagyan (Self-knowledge),” will discover the true identity of their own immortal souls and, thereby liberated from the illusion of identifying the self with the body, will be able to attain true peace and bliss.
Final Thoughts
It is our hope that this work will receive the same warm reception from truth-seeking readers as it has in the past. Therefore, the PDF link for this valuable philosophical treatise Atmagyan (Self-knowledge) has been provided at the bottom of this webpage for the benefit of our readers. Readers may download the PDF of the book directly from this webpage or read it online.