Swamini Svatmavidyananda Session #6 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #6 by Sri Swamini Svatmavidyananda on Feb 29th 2016 – 5.30 AM session
(unedited notes taken down during the session)

Here is the video of the recording of the session — http://livestream.com/Swaminiji/events/4830028

ॐ सहना ववतु सह नौ भुनक्तु सहवीर्यं करवावहै । तेजस्वीनावधीतामस्तु माविद्विषावहै ॥ ॐ शांतिः । शांतिः। शांतिः |

नमः श्रीशङ्करानन्दगुरुपादाम्बुजन्मने । सविलासमहामोहग्राहग्रासैककर्मणे ॥ १॥
अविचारकृतो बन्धो विचारेण निवर्तते । तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५ ॥

परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया । स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १ ॥

Paramaatma is attributeless and complete. Is jagat a mistake of Paramaatma? He manifested the jagat and occupied it. It is important to understand Maya. “अघटितघटना माया” – assembly of materials like a car which is made of different raw materials which are not actually a car. What is flower? Are the individual parts like petals a flower? No. Flower is made of parts that are not flower. The arrangement in this particular form called flower. They have the kaarya-kaarana sambhanda – cause-effect relationship. Pot is clay with a name called “pot” and its meaning occurs in the mind when we see that shape. The creative power that makes things out of non-things is Maya. That which is permanently oscillating between existence and non-existence is mitya. Between Sat and Asat. सत्-असत्भ्याम् अनिर्वचनीयम् – neither affirmed nor denied. Fabric depends on yarn. Yarn depends on the cotton,  The wool yarn depends on the sheep. It all goes back to Paramaatma. There is nothing self-standing in Maayaa. It is called as Mitya from the standpoint of the description of the reality. यत्र यत्र मिथ्या तत्र तत्र सत्यम्  | Clay is there where pot is. अधिष्ठान अनन्यत् | It is the basis of everything.

पूर्वं – very long ago, before the cycle of creation.

Svayameva jagat bhootva – he himself manifested as the Jagat. He permeates the entire Jagat.  This limitless consciousness is recognized as “I”. We are self-affirmative स्वतस्सिद्धा. We are advertising ourselves even you hide and say “I do not exist”. So the self is not mitya. अधिष्ठान अनन्यत् – You are the limitless presence. I takes this finite body.

In Hindu traditions, we don’t say lord has created us. The creatures are not creations. They are the same presence in a new and form which is created. स्वस्वरूप अपरित्यागेन – without giving up its own nature. That which is known through the various cognitions is Vishwam. In the dream, you are the creator. You are giving raise to them. वाति इति वायुः even the air is you. गन्धवती पृथ्वीं – the scented land is also you. But Jagat is not bhagavan’s dream. It is just to show that it is possible to have the kaarya-effect to have it non-separate from the kaarana-cause.

Paramatma is upholding the whole jagat. स्वयमेव जगद्भूत्वा – he himself became the jagat. प्राविशत् – enters ;    जीवरूपतः – all the bodies of the jeevas.  Did space enter this pot? The entry and exit is just a form of expressing this.

Poorna Madaha Poorna Midam Poornaat Poorna Mudachyatay Poornasya Poorna Maadaaya Poorna mayvaa Vasishyatay  – Infinity + infinity = infinity; infinity – infinity = infinity. This mantra is used for all the rituals from womb to tomb.

(sunya is zero in Buddhist. We call it Poojya – that which is to be worshipped).


विष्ण्वाद्युत्तमदेहेषु प्रविष्टो देवताभवत् ।

मर्त्याद्यधमदेहेषु स्थितो भजति मर्त्यताम् ॥ २॥

विष्णु+आदि+उत्तम+देहेषु प्रविष्टः देवता अभवत् ।

मर्त्य+आदि++अधम+देहेषु स्थितः भजति मर्त्यताम् ॥ २॥

First paramaatma entered the bodies of the jeeva. The misery of the jeeva is due to their self-ignorance. Starting with Vishnu, in uttama deha – in celestial bodies, having entered, gained the status of the diety.  विष्णु+आदि+उत्तम+देहेषु प्रविष्टः देवता अभवत् ।

मर्त्य+आदि++अधम+देहेषु स्थितः भजति मर्त्यताम् ॥ २॥

Martya – that which is subject to death.  Aadi – similar;  bhajati – enjoys भज सेवायाम्; The mortals are in service of the mortals.

If the last word is taken as devataam, it means that the beings pray to the divine beings.




Swamini Svatmavidyananda Session #7 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #7 – Feb 28th 2016 (Unedited notes….) 9 pm IST

मनो हि द्विविधं प्रोक्तं शुध्दं चाशुध्दमेव च । अशुध्दं कामसंकल्पं शुध्दं कामविवर्जितम् ॥
मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥
यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते । अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ॥ ३॥

यतः निर्विषयस्य अस्य मनसः मुक्तिः इष्यते, अतः निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ।

यतः अस्य निर्विषयस्य मनसः मुक्तिः इष्यते, अतः मुमुक्षुणा नित्यं मनः निर्विषयं कार्यम् |

Mumukshu is the one who is being addressed here. Vedanta shastra is for mumukshu. Even tattva bodha says “it is for the hita of mumukshu that this work is created” – मुमुक्षूणां हितार्थाय तत्त्वबोधोभिधीयते | The pre-requisite for learning Vedanta is to set proper priorities – to be a mumukshu – a seeker.

सादन चतुष्टयम्

Sadhana means “the means for preparing oneself”. Sadhana chatustaya sampattihi. These four are to be cultivated. Viveka – knowing what we want. People want नित्य. विवेक is nitya-anitya discrimination. व न वा इति शङ्का – so वानर – whether man or not, it wonders. Hanuman tests each bead given by Sita. He throws away each one of the beads as he did not find Rama there.

They are discrimination, dispassion, the six-fold qualities of perfection, and intense longing for liberation – Viveka, Vairagya, Shad-Sampat and Mumukshutva. Viveka, Vairaagya , mumukshu, समाधि षट्क. shatka – six-fold. Shad-Sampat, the sixfold virtue. It consists of Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana.  – शम दम उपरम तितिक्षा श्रद्धा समाधानं


Mind is silent in शम. Mind is non-reactive. शम् – to calm down. Mind and speech are connected. Vaak Tapas – is the cultivation of the ability to control speech. I would read a situation with my perspective which would be subjective and could have wrong thoughts. Based on that wrong conclusion, when the subjective reactions are shared without any restraint, it leads to trouble. If the mind has all kinds of reactivity like fear, doubt, etc., the person will not be able to learn from the teacher. Shama is the non-reactive mind. The triggers like fear and doubt are resolved.


While shama is related to mind – the inner organ – ज्ञानेन्द्रियः, Dama is related to the organs of action – कर्मेन्द्रियः.  बाह्येन्द्रिय-निग्रहः | tongue is both a sense organ and an organ of action. Make the life as much as possible close to shravanam.


Uparati – letting go. There has to be some space for Vedanta to go in. Let go of other things that are not important.


One is ready to put up with discomfort व्यथा. Not allowing myself to be disturbed by the discomforts. Focus on the knowledge and be ready to put up with the discomforts.  Viveka Choodamani gives an example of the child playing unmindful of any kind of discomfort.  क्षुधां देहव्यथां त्यक्त्वा बालः क्रीडति वस्तुनि | These thoughts of discomforts and other distractions keep coming when one is not sufficiently engaged. Actually, the body is extremely resilient. सहनं सर्वदुःखानां अप्रतीकार पूर्वकम् | चिन्ताविलापरहितं सा तितिक्षा निगध्यते | Things that cannot be changed are endured, without anxiety. Titikshaa is a quality of being objective to all pains without any anxiety, complaint or any attempt of revenge.


Shraddha is the most important of all. It is the respect and reverence to the guru, pending understanding.

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्या अवधारणा |  सा श्रद्धा कथिता सद्भिः यया वस्तूपलभ्यते ॥

Talking about श्रद्धा and guru-shishya relationship, one should not get attached to the personality of the teacher. Botany teacher does not become a leaf teaching about it. Here Brahma vid brahmaiva bhavati . So relate to the teacher as the Brahman. One could have love for the guru. Affection – स्नेह – means stickiness. “I love but …. but… but…. “ – there is expectation.  Initially there will be शोबना अद्यासा – positive transference. Gradually it changes to अशोबना अद्यासा | Negative transference “Why is the guru not looking at me?” Gowdapaadaachaarya says “Know the mind to have these unconscious triggers. Don’t dig them up. Just witness.”  Look at your own unconscious like how a parent would handle a child with all compassion. Guru attracts all the distress / transferences, processes them without taking them personally. The guru-Shishya relationship is unique as in other relationships are both ways and there are expectations on either side. The alter of trust where I give my everything should not be one who is looking out for trust. This relationship is one-sided. I only need guru. He does not need me. No अन्योन्य आश्रय – mutual dependency. Shraddha is required to gain knowledge. Guru does not want anything from the disciple. Gurus and sanyasins need to be taken care of by the society. If you are meant to eat, you will get it – whether you are a sanyasi or not. In every grain, the name of the person who will consume it is determined. The food might be coming through you. But it is the cosmic exchange. The birds and animals eat this way. I do seva to the guru to take out the raga and dvesha. Raga and dvesha is submitted at the alter of the teacher. There is a fresh restart of the trust. The distrust will leave only when the trust is developed on the mother and father of the universe – residing in one’s own heart. It is like the guru opens the heart and leaves. Once the knowledge is gained, the shishya leaves the guru. विस्तारान् सेतुं तर | shraddyayaa ashraddam tara.


Remember the goal. Don’t get stuck in the super-market when you should go to the airport. Single minded focus. Bring it back. Remove the distractions.

Viveka, vairagya, shad- and mumuksutvam are the prerequisite.

In English, “I” is so predominant and hence passive is not considered as strong.  But Passive voice is used extensively in Sanskrit.

अतः मुमुक्षुणा नित्यं मनः निर्विषयं कार्यम् –  making the mind free of aashakti –  is worthy of being done  always by the mumukshu.

यतः अस्य निर्विषयस्य मनसः मुक्तिः इष्यते, – because one’s freedom is dependent upon having a mind that is free of involvement of the objects.

problem – चञ्चलत्वम् and अस्थिरम् – restlessness. Chitta Ashuddhi – impurity of mind.

चंचलं हि मन: कृष्ण प्रमाथि बलवद्दृढ़म। तस्याहं निग्रहं मन्ये वायुरिव सुदुष्करम्

Ahyaasena kaunteya vairagyena gruhyate  – repetition in making the mind dwell where we want it to dwell, and vairagya – using these two, bring the straying mind back again and again.

Vairagya is practiced by giving away – your time and your possessions. You grow by doing this. Mind becomes calm. Mind is freed of the clinging to the objects, notions, ideologies.




निरस्तविषयासङ्गं सन्निरुद्धं मनो हृदि ।

यदाऽऽयात्यात्मनो भावं तदा तत्परमं पदम् ॥ ४ ॥

तावदेव निरोद्धव्यं यावद्धृति गतं क्षयम् ।

एतज्ज्ञानं च ध्यानं च शेषो न्यायश्च विस्तरः ॥ ५ ॥

निरस्तविषयासङ्गं सन्निरुद्धं मनः हृदि । यदा आयाति आत्मनः भावं तदा तत्परमं पदम् ॥ ४ ॥

तावत् एव निरोद्धव्यं यावत् धृति गतं क्षयम् । एतत् ज्ञानं च ध्यानं च शेषः न्यायः च विस्तरः ॥ ५ ॥

How to make the mind free? Make it free of विषयासङ्गं . Take away the clinging. Asta = set (as in sun set astamanam)  सन्निरुद्धं completely properly stopped. Mind is in the heart. Mind has to sink into the heart after the vishaashakti is removed.  Until it dissolves, keep it in the heart.

When the mind is free from attachment to objects, being fully restrained in the heart… and thus attains its own state, then the supreme goal (is reached).

The mind should be restrained to the extent that it resolves in the heart. This is wisdom and meditation. All else is but mere logic.

This is knowledge, this is contemplation. Rest of it is verbiage.

Swamini Svatmavidyananda Session #6 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #6 – Feb 27th 2016 (Unedited notes….) 9 pm IST

मनो हि द्विविधं प्रोक्तं शुध्दं चाशुध्दमेव च । अशुध्दं कामसंकल्पं शुध्दं कामविवर्जितम् ॥
मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥
यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते । अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ॥ ३॥

यतः निर्विषयस्य अस्य मनसः मुक्तिः इष्यते, अतः निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ।

यतः अस्य निर्विषयस्य मनसः मुक्तिः इष्यते, अतः नित्यं मुमुक्षुणा मनः निर्विषयं कार्यम् |

Since liberation depends on the mind being free from objects… the mind should always be made free from objects by one who seeks liberation.

Mumukshu is the one who is seeking the seeker. This verse gives a piece of advice for the seekers. He stops seeking infinitely and starts seeking the infinite.  The outcome of the search (success or failure) is inconsequential. Instead of seeking other things, he seeks the Brahman. केन उपनिषद् — “शरीर विमोक्षणात् प्राक् इहैव चेत् अवेदित् अदः तस्य सत्यं अस्ति ”– then his life is fruitful and सत्यम् | “न चेत् अवेदि महती नष्टि” If the person comes to the wrong conclusion that the  Brahman is not there, they themselves become asat |  “asti brahma iti chet veda …” know this person to be existent and him to be a saint. The skill of discriminating nitya and anitya is viveka. Freedom is not centered on the object. The seeking is centered on the subject.

Manas can not be devoid of vishaya. Gandhari ,wife of dhrutaraashtra, decided to close her eyes for the rest of her life, as her husband was blind. Gandhari was from Gandagar in present day Afganishtan. Going inwards does not mean closing the eyes. The dog hears the door bell and it gets saliva is in anticipation of the remembered food. Before the object comes into picture, the memory of the want for that object is activated. Bhagavad Gita – 7th chapter – manushyaanam sahasreshu kaschit yayati siddaye, yatataam api siddhanam  kascin mam vetti tattvatah – Among thousands of people only one really tries to realise me. And among those yogis rarely one devoted reaches me.

The entire jagat is in the mind. Jagat vimruti praayah – it is best forgotten. In deep sleep and dream, this world does not exist. It exists only in walking state. Only in this 1/3 of the reality, it seems to exist. The sleep experience tells us that there is no jagat when it is not cognized. The Thai people have a “koan” – “If the red wood tree falls in the forest and there is no one to hear – then would it make a sound?”.  You need a conscious to cognize the sound. If the cognizer is absent, there cannot be the sound.  The other answer could be that due to the rules of nature, the sound will still be there. But does it even matter if there is no one to hear.

People are constantly fighting. The grammatical definition – व्युत्पत्ती of jagat – जायते गच्छति इति जगत् | The word शरीरम् – शीर्यमान स्वभावात् that which decomposes.  दहन-योग्यत्वात् देहः – that which is fit to be burnt.  Like the same universe seems to be new when we get a new telescope, when we get a new instrument करण, we see things in a new perspective. The jagat hides the infinity. The infinite truth is Sat सत्.

It is the commitment to the study of Vedanta that keeps a person sane. When the dhi – bhuddhi is in the right place, everything else falls in the right place. In meditation, mind has to be brought back. Yato yato nishcharati – bring it back, whenever it runs away – says Bhagavad Gita.  The distraction takes place during the mill second of time between the mantra chanting “Om Namah Sivaya”. In that nano second, it can have numerous thoughts. In between two thoughts, two activities, etc. distraction occurs. So the first step is to keep the buddhi in the right place – point it to the right ways of action. In Brahmacharya, between 9 to 24 years – Svethaketu comes back at this age. This period is committed  to studies. Next is to Gruhastaashrama – commitment to grow together. It comes with a lot of duties – do yagna – agni hotra. Extend hospitality to guests.  Life is made simpler in Vaanaprasta. It is easy to drop the house and the belongings. But people find it difficult to drop the attachment towards their kids. The goal is to minimize your associations and focus on Bhagavan. Even minimize your possessions to certain extent. Finally Sansyaasa is the commitment. Life is full of commitments. गायत्री मन्त्र – धीयः यः न: प्रचोदयात् – may our mind be in the right place, at the right time, to study the right thing.

The essence of the Hindu marriage is that both you and your companion commit together to Brahman. You take the company as it is difficult to commit one-self completely individually. In South Indian wedding, there is a ritual where he enacts going to Kashi – (north direction stands for Moksha). Meanwhile, the girl is also praying to goddess to give her a bridegroom that is worthy of her and who understands her inner most desires – which is Moksha. The girl’s parents request the groom to accept their daughter as his wife. इमां कन्यां स्वालन्क्रुतां स्वीकुरु | She also has the same goal. Take her along as she can’t do it alone on her own. Both of you grow together. Even in gruhastaashrama, the goal is only moksha. Less consumption and more contribution.

In every stage, it is only moksha. In Vanaprasta also, I let go of my life that I have built. One develops vairagya. In this stage, they study Vedanta under a teacher.  In the current age, vanaprasta could be a simple life with less distractions and more of studies. Having the attitude of Vanaprasti, doing Karma Yoga will prepare one for Vanaprasta.

Then finally in Sanyasa, drop all possessions.  The guru instructs the disciple to take Sanyaasa to be of service to the world. The Sanyasi will spend his life in service.

Bhakti helps increase the shraddha. Bhakti is an invariable preparation of the knowledge. It resolves the mind. The study of the teaching removes the difficulties.

Shankara says that one can take to sanyasa at any stage rather than going through all the stages. यत् अहरं  व्रयेत् तत् अहरम् एव प्रव्रयेत् – If you decide to give it up, give it up that day itself. Because the vairagya is held in check by all the vishayas and it becomes weak, do it immediately. So when the desire to renounce comes, Shankara says, renounce immediately. The four ashrams have to be gone through for preparation. We have a few saints who renounced at a very young age like Ramana Maharishi.

Though Sanyasa is the ultimate goal, not everyone can go right away into it since it needs preparation. Without preparation, a few people who had entered Sanyasa, had come out of it to experience the Samsaara as they were not ready. The attitude of Virakti has to be developed. Once that is there, without any difficulty, quickly अचिरेण ब्रह्म अधिगच्छति they will reach Brahman i.e., attain the state. He should have commitment and do Karma Yoga.

loke ‘smin dvi-vidha nistha pura prokta mayanagha
jnana-yogena sankhyanam karma-yogena yoginam

Krishna tells in Bhagavad Gita that there are two forms that the commitment can take. नितरां स्थितिः निष्ठा | The ability to stay in one of kind of a life style. There are two kinds mentioned. Sanyasi follows Jnana Yoga, where one drops everything and the whole life is spent in study. For others, there is Karma Yoga, which is the commitment towards the studies, along with leading a life with the companion, family, and friends, doing all the duties. Mumukshu can be either a jnana yogi or a karma yogi.

To illustrate this, consider Jnana yogi to be the one who goes directly to the airport to go to moksha. Karma Yogi is the one who has some work to be completed before going to the airport. The Karma Yogi does not forget where he is headed. He keeps the focus, and all the activities that he does is done with a feeling that he is doing them “on the way” to the airport, as they need to be done.  The actions are performed with an attitude of self-growth.

So Nirvishaya is the goal. Since nirvishaya is not possible, we develop niraashakti – leaving the dependence.  For that one should become a mumukshu. To become a mumukshu, know that the actions are being done for self-growth.

Without marriage, we would not even realize the things that could trigger you and your ego. The triggers are Raaga and Dvesha. Because the triggers are there, they are eminent for pushing. In marriage, we get to know the triggers. We should try to resolve these issues. Between employer and employees, these triggers emerge.

Poojya Swami Dayanandaji would say that the beginning of a spiritual life is when you stop blaming others and yourself. It is a life that is free of blaming. That is the beginning. There is a book “Don’t sweat the small stuff … – Simple Ways to Keep the Little Things from Taking Over Your Life”. For Mumukshu, all the big stuff also become small and unworthy of any worry. If one decides to stay, with this attitude, even the worst of the marriages will work out. Grand ma and grand pa are busy doing their own things – they outgrow their marriage. The need for the other – either as someone who comforts or one who judges – is gone when the marriage is outgrown. That growth makes one available for the study.

My own karma (sukruta – punya or dushkruta – paapa) throws things at me. I need to learn to manage it. I have to let go the bad feelings with grace. The art of Karma Yoga is to grow out of the situations graceful. The dependency on everything and everyone including the significant other drops off gradually.

Some people mention that they can’t study as they have a family to look after. This is like the person getting lost in the supermarket on the way to the airport. This person has forgotten his original destination and forgot that he entered the supermarket only to finish some tasks on the way to the airport.

Karma yoga is making the mind ready for the knowledge including the raga and dvesha – including the raaga to win over others. Saint Kabir was once called for a debate when he was having a meal. Kabir said that he accepts defeat and proceeded with his meals. Everything becomes OK once you start learning and practicing the teachings of Vedanta. One starts to accept whatever is available or happens.

यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते । अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ॥ ३॥

निर्विषय is the mind that is prepared. Between the mind that is prepared and mookshaa there is a connection – The mind is geared towards mooksha. Because of the fact that the mind that has resolved raaga and dvesha – it is inclined towards study. The Karma Yogi has some growth opportunities while he is studying. He uses the opportunities and relationships to grow, while he is studying. The Sanyasi goes for the studies giving up everything.

Yatah – because; Because of the fact that there is a strong connection between mooksha and the mind that is nirvishaya or the mind that is free – niraashakti,           where one practices sacrifice (giving in to the people and situations) having a life of acceptance.

You grow out of things that you can’t get – fox and grapes story. I free myself of the sourness by stopping to pursue these things. The mind that is not impacted by the objects, that objective mind for which the aashakti has departed, that kind of a mind is desired for the pursuit of mooksha.

If you call yourself a mumukshu, make your mind free of longing, i.e., getting lost in the supermarket. Only have the longing to experience mooksha. Mantras 4 and 5 give some suggestions on how this has to be done.

Swamini Svatmavidyananda Session #5 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #5 – Feb 27th 2016


मनो हि द्विविधं प्रोक्तं शुध्दं चाशुध्दमेव च । अशुध्दं कामसंकल्पं शुध्दं कामविवर्जितम् ॥

Mind is said to be of two kinds, pure and impure. The impure mind is possessed of desire; the pure mind is free from desire. Suddha is without desires and longings. Sankalpa means fancies. “sankalpa prabhavaan kaamaan” – Bhagavad Gita. Mind is full of desirable fancies or longings.

मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतम् ॥

Mind alone is the cause for people’s bondage and liberation. When attached to objects, it leads to bondage. When free from objects, it leads to liberation. Here, the term Manusyaanam indicates this is only for the humans. Animals do not have bandha – they don’t have attachment or the desire to accumulate for their families. Their level of self-understanding is limited. Animals do not go against the laws of their nature. Same with the trees – they live within the laws of Bhagavan. Humans have free will that is unbound. There is no programming. There is a problem centered on the nature of “I”. We have self-non-acceptance. There is no “अलम् – enough” buddhi – contentment. I project the need for approval from others. On the other hand, we find faults with others. We think others are also displeased with us. This is the notion of bondage. It originates from the same place where thoughts proliferate. Baby Rama wanted the moon to play with. The reflection in a vessel was water was given to him. Some intelligent upaaya or idea is required to get out of this seeming bondage. Uddaret atmanaa atmaanam na atmaanam avasaadayet. Atma eva atmano banduh atma eva ripuh atmanah –  Chapter 6 of Gita. Mind is one’s own friend and the worst enemy. Mind should be made as a tool for freedom. By listening to the shashtra, it can be put to use.

Vishayaasaktih – comes from the root sanj – to adhere, to cling to something.

निर्विषयं – निर्गताः आसक्तिः यस्मात् सः | One from which the objects have gone. The aashakti for the vishayaa is removed. The vishayaa itself is not getting removed. The attachment is being cut. Object could be a belief, ideology, notion not just an object. One cannot exist without thoughts. It is a process to remove the attachment. Reduce the dependency on people, events, situations. To develop it, study about the nature of the self and through the practice of meditation – viraagya. i.e., letting go of the thoughts even as they form.

Mind is a tool. We should not become the Mind’s tool.

Even the sages had to learn this. In Mahabharata, there is a story of a sage who decided to grow his own crops. He got a couple of bullocks. Once, a wild animal entered their quarters. The frightened bullocks ran away. The sage ran after the bullocks. Suddenly he realizes his foolishness in running after the bullocks. He says “I realize that this desire is coming from the sankalpa. and I am not going to go behind it”. In Vishvamitra and Menaka story also, he says that he has been arrested here by the kaama. Jadabharata’s story in the Mahabharata demonstrates how he got attached to a baby deer and had to take a birth due to this attachment.

The desire initially seems to be so innocent – not capable of creating any problem. Be careful about what you go after because it is going to take away your freedom. We would gradually become increasing dependent on it. This dependency is more in case of infants and elderly sick people that they cannot take disappointment.

The mind should just watch the sankalpa come and go, like the leaves falling on the moving stream. With vairagya, it has to be handled. Vairagya is based on facts. “It is not there”, “this is not good” — -these are facts. Poojya Swami Dayananda used to say a story – A businessman used to react this way even when facing major calamities in life – “What?” indicating shock and then recouping himself, he would say “So what?” indicating acceptance of the fact. Here Nirvishaya – means the free of subjectivity or removal of longing. My personal agenda is the longing. A binding desire is the one which when not fulfilled puts the person through much disappointment and trouble. It is alright to have desires that are not binding. Krishna says in the gita that he is the desire that is unopposed to righteousness dharmaaviruddho bhooteshu kaamosmi bharatarshabha | We are not talking about desire or kama. We are talking about aashakti which binds us into this bandha. An emotionally stable person should be able to say “it is ok if it is not there. I will have something else”. “I have to have that now” is the reaction of a person who is not mentally stable person. So, binding desires have to be changed to non-binding desires. “It is there? Well and good. It is not there? No problem”. Raaga and dvesha takes control of the person who has binding desires. Such people will be miserable by themselves and they will cause misery to others. They carry an unnecessary invisible excess baggage of binding desires.  This person is referred to as Baddhah. One who is devoid of such longing is Muktah.

First acknowledge that there are longings. Refusal to acknowledge is itself a problem. Only when you see the problem, you can take necessary actions. In this case, watch the desires. Write down all the things without which you can’t live. Have another list of what you can live without. Slowly start converting what you have on the “necessary” list to the “not-necessary” list. i.e., convert the binding desires into non-binding desires. Only such a person who is devoid of longings will be free – free enough to desire, free enough to go after desire, free enough to not be disappointed if the desires are not fulfilled, etc. It is not about controlling desire. You manage them. If you don’t manage them, they will start managing you.

यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते ।
अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ॥ ३॥


yato nirviṣayasyāsya manaso muktir iṣyate

ato nirviṣayaṃ nityaṃ manaḥ kāryaṃ mumukṣuṇā

Since liberation depends on the mind being free from objects… the mind should always be made free from objects by one who seeks liberation.

This is a specially targeted advice for the students of Vedanta.

यतः निर्विषयस्य अस्य मनसः मुक्तिः इष्यते, अतः निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा |

यतः अस्य निर्विषयस्य मनसः मुक्तिः इष्यते, अतः नित्यं मुमुक्षुणा मनः निर्विषयं कार्यम् |

Since the liberation of the mind is dependent upon being free from longings, therefore, the mumukshu or the seeker should keep the mind devoid of raga and dvesha. This is the work to be done by the desirer of freedom. Definition of Mumukshu – one who has तीव्र इच्छा | Mundakopanishad says that he is like the one whose head is on fire. He will not get distracted and he will focus only on solving his problem at the earliest possible time. It is said that there used to be a practice or शीरो व्रतम् where the student will carry live coal in their newly shaven head and go around the ashram three times and put it down only when the guru agrees to accept them as his disciple. Even in Buddhist ordination, after shaving off the hair, for the person who is taking up sansyasa, they burn in 2 or 3 places to test their commitment towards nirvana.  The unstoppable longing does not have any room for any other longing. If we choose atma vidya, we need to choose that alone. So we should have the right priority to choose just it. Here the commitment is being brought out.

Swamini Svatmavidyananda Session #5 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #5 by Sri Swamini Svatmavidyananda on Feb 28th 2016 – 5.30 AM session
(unedited notes taken down during the session)

Here is the video of the recording of the session — http://livestream.com/Swaminiji/events/4830028

ॐ सहना ववतु सह नौ भुनक्तु सहवीर्यं करवावहै । तेजस्वीनावधीतामस्तु माविद्विषावहै ॥ ॐ शांतिः । शांतिः। शांतिः |

नमः श्रीशङ्करानन्दगुरुपादाम्बुजन्मने । सविलासमहामोहग्राहग्रासैककर्मणे ॥ १॥
namaḥ śrīśaṅkarānandagurupādāmbujanmane savilāsamahāmohagrāhagrāsaikakarmaṇe

अविचारकृतो बन्धो विचारेण निवर्तते । तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५ ॥

परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १ ॥

The word paramaatma is wrongly taken to be a special experience like going to heaven, something far away from us. There is a value for Apohanam – suspension. Apohanam means forgetful. Inference should be avoided. Any logic that is against the shruti is to be avoided. Logically Paramaatma cannot be derived. They इदं जगत् अनेक कर्तृकम् | अनेक ___वात् |  प्रासादिवत् |

The first verse is a revelation. Here the Shabda Pramaana reveals the knowledge that is not available by other means of knowledge. स्भावस्य न निवृत्तिः  – we are not contented with a sorrowful life because that is not our nature. So Paramaatma is advayah – that which does not have a second, aananda – bliss and poorna – complete. Paramaatma includes aatma. Advayah = non-dual.

From bhoogi, we become yogi when we understand the Truth about Bhagavan. From Atti (eater) to Aapnoti (everything is gained). Mahaavaakya – आत्मा अत्ति, आत्मा आप्नोति  | पुरुषः पुरुषेते- stays in the city of body, mind complex. सर्वान् पूरयति इति पुरुषः |

Limitlessness is the nature of the Atma. Advayah = अ+द्वय = non-dual. Where is the butter hidden in the milk? It is there everywhere. In the same way, the Brahman pervades the entire jagat. These are not attributes. But they define the Paramatma and these are not visheshanam.

Shankara gives an example. The guru says “उत्फलम् आनय”, which lily should I bring? “महत् उत्फलम् आनय”. There are many big ones. “नीलम्” – there are still many. “सुगन्धि”- fragrant. It is not that there are many Paramaatma and that we are referring to the one that is non-dual, ananda, poorna. So it is not adjective. Aakasha – space. How do we describe it? अवकाश प्रदाता That which accommodates is space. This is not an attribute. एकम् अद्वितीयम् – there is only one without a second. Space is the same inside the pot and outside.

Nand – is to rejoice. Aanand – limitless joy. Satyam gnaanam anantam. Ananta = limitless. अन्तं न विद्यते यस्य सः – अनन्तः | त्रिकालेऽपि तिष्ठाति इति सत् | The nature of these limitations – space-wise or time-wise limitations – are mitya. These are part of the projections. They do not affect the limitless consciousness that which is projecting.


Upaadhi bedha – the space within two different pots might seem different. But the form of the pot can’t limit the space.

परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १ ॥

Poorna – complete. Ananta – limitless. Ananda should not be taken to be permanent happiness. Here it means limitless. So the Poorna qualifies the ananda. Poorna also means contented. Brahman is the only thing of significance. Only human can declare themselves. Even if it is a black hole that can consume an entire galaxy, it cannot declare its presence. It is single, contented, limitless, and complete.

When “not I” – the boss, the spouse, etc. rule over me, how do we consider ourselves to be complete? By going further into the studies, we get the answer.

स्वमायया – due to Maya या मा (ज्ञानम्) सा माया | Paramaatma is all knowledge. We are seemingly ignorant due to maya. Ignorance is a time bound definition of the time-less self. We are in the process of understanding. Ignorance resolves itself once the knowledge is gained. जानामि इति एव एतं अनुभाति …. | Paramaatma is सर्वज्ञः | He is not separate from this power of Maya.  इच्छाशक्ति, क्रियाशक्ति, ज्ञानशक्ति स्वरूपिणी | He himself is present as Jagat – स्वयमेव जगत् भूत्वा प्राविशत् | Jagat is full of Nama and roopa. Avivakti – manifestation. Jagat is the manifestation of Bhagavan.  The Brihadaranyaka Upanishad 1.4.2 reiterates this: (द्वैतात् हि) द्वितीयाद् वै भयं भवति In duality, dvaita darshana, verily there is fear.   The Taittiriya Upanishad says: उदरं अन्तरं कुरुते, अथ तस्य भयम् भवति He who sees a wee bit of difference between himself and Brahman, is ever attacked by fear.

The fear comes when we take this naama roopa to be real. The whole jagat is a proliferation of Bhagavan. It is all knowledge, all contentment, without a second. यत्र यत्र मनो याति तत्र तत्र तव पादपङ्कजम् |  Where ever I look, there is Bhagavan. Maya is not illusion. There is a certain reality that has to be adequately respected. In a show, the trainer put his head into the mouth of tiger. He barely made it. The vedantins some time make the mistake of even considering the snake as a rope as they keep saying that it is a rope and not a snake. यत्र यत्र मनो याति तत्र तत्र समादयः – Where ever I look, there is a resolution of the subject and the object. एतत् ज्ञानम् इति प्रोक्तम् – this is said to be knowledge. Bhagavan is मायावी – one who does not come under the spell of Maya – मायिन् | Ishwara does not come under the spell of Maya. Svamaaya means it is a power that is not separate from Bhagavan. It is a shakti or a power that has been made up – कल्पिता शक्तिः | This as-though shakti gives raise to the as-though jagat.  Svamaaya svayam eva jagat bootvaa pravishat | svaswaroopa aparityaagena – without losing his own roopa.  Bhagavan entered the form called Jeeva.


Manisha Panchakam

मनीषा पञ्चकम्

Shloka was taught by Swamini Svatmananda — Feb 2016.


Chandala Asks:

अन्नमयादन्नमयम् अथवा चैतन्यमेव चैतन्यात्
द्विजवर दूरीकर्तुम् वांछसि किम् ब्रूहि गच्छ गच्छेति

हे द्विजवर | अन्नमयात् अन्नमयं अथवा चैतन्यात् चैतन्यम् एव  दूरीकर्तुं (त्वं) वाञ्चसि किम् ?
“गच्छ गच्छ” इति (त्वं) ब्रूहि ।

O the best among Brahmins. This body is formed from food that is making up another body. So also Chaitanyam (Consciousness) comes from Chaitanyam. Now you are asking ‘Go away, go away to a far off place!’ Tell me which one should away to a far off place, from which?

किम् गंगाम्बुधि बिम्बितेऽम्बरमणौ चाण्डालवीधीपयः |
पूरेवान्तरमस्ति कांचनघटी-मृत्कुम्भयोर्वांबरे ||

गंगा+अम्बुधि+बिम्बिते+अम्बर+मणौ चंडाल+वीधी+पयः पूरे वा अन्तरम् अस्ति किम् ? कांचन+घटी+मृत्+कुम्भयोः वा अम्बरे (अन्तरम् अस्ति किम्)?

If the sun is reflected in the waters of the Ganga, or in a stream flowing through a slum, is there any difference? Or for space in a golden vessel and space in a clay pot?

प्रत्यग्वस्तुनि निस्तरन्गसहजानन्दावबोधाम्बुधौ |
विप्रोऽयम् श्वपचोयमित्यपि महान् कोऽयं विभेद+भ्रमः?

प्रत्यग्+वस्तुनि निः+तरन्ग+सहज+आनन्द+अवबोध+अम्बुधौ, “अयं विप्रः, अयं श्व+पचः” इति अपि अयं महान् विभेद+भ्रमः कः?

With regard to atma, the tranquil, natural, ocean of limitless consciousness, How can one say “He is a brahman, he is an outcaste”? Such distinctions are erroneous.

Sri Sri Shankara Answers:

जाग्रत्स्वप्नसुषुत्पिषु स्फुटतरा या संविदुज्जृम्भते
या ब्रह्मादि पिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी |
सैवाहं न च दृश्य वस्त्विति दृढ प्रज्ञापि यस्यास्तिचे
च्चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम

जाग्रत्+स्वप्न+सुषुत्पिषु स्फुटतरा या संवित्+उत्+जृम्भते
या ब्रह्म+आदि पिपीलिका+अन्त+तनुषु प्रोता जगत्+साक्षिणी
सा एव अहं न च दृश्य+वस्तु इति दृढ+प्रज्ञा अपि यस्य अस्ति चेत्
चण्डाल: अस्तु सः तु द्विजः अस्तु गुरुः इति एषा मनीषा मम

“या जाग्रत्+स्वप्न+सुषुत्पिषु स्फुटतरा, या संवित्+उत्+जृम्भते, या ब्रह्म+आदि पिपीलिका+अन्त+तनुषु प्रोता, सा एव अहम् | दृश्य+वस्तु न च |” इति यस्य दृढ+प्रज्ञा अस्ति चेत्, सः अपि गुरुः इति एषा मम मनीषा |
It is my firm conviction that he indeed is the guru, be he a Candala (outcaste) or twice born who has this unshakeable knowledge that it is the same consciousness manifesting itself truly in wakefulness, dream and deep sleep, and in all the bodies from Brahma (the creator) to the ant, is the witness of this world, “I am that” and not this object of perception.

ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं
सर्वं चैतदविद्यया त्रिगुणयाशेषं मया कल्पितम्
इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले
चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम

ब्रह्म एव अहम् इदं जगत् च सकलं चिन्मात्र+विस्तारितं
सर्वं च एतत् अविद्यया त्रिगुणया+अशेषं मया कल्पितम्
इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले
चण्डाल: अस्तु सः तु द्विजः अस्तु गुरुः इति एषा मनीषा मम

ब्रह्म एव अहम् | इदं जगत् च (ब्रह्म एव) | त्रिगुणया अविद्यया शेषं (or अशेषं) सकलं चिन्मात्र+विस्तारितं एतत् सर्वं च मया कल्पितम् | इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले (adjectives of  ब्रह्मणि) (अस्ति), चण्डाल: तु अस्तु द्विजः अस्तु, सः अपि गुरुः इति एषा मम मनीषा |

त्रिगुणयाशेषम् = त्रिगुणया+अशेषम्

त्रिगुणयाशेषम् = त्रिगुणया+शेषम्


I am none other than a part and parcel of the Brahman (The Absolute). I am dwelling on the pure and infinite Brahman and I am the very Brahman. This universe is glittering with infinite glow by the power of the chaitanya or unlimited sentient energy of the Absolute. Apparently the universe is assumed (by us) to consist of diverse and different things, due to (our) ignorance (avidya or nescience) borne out of the three gunas (Sattva, Rajas and Tamas). He who firmly believes with perfect understanding of this unity in diversity, for me, he is the adorable great Master, irrespective of whether he is a Brahmin or an outcaste. This is my perfect understanding.


शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचा गुरोः
नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याज शान्तात्मना |
भूतं भावि च दुष्कृतं प्रदहता संविन्मये पावके
प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम ॥

शश्वत् नश्वरं एव विश्वं अखिलं निश्चित्य गुरोः वाचा
नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याज+शान्त+आत्मना |
भूतं भावि च दुष्कृतं प्रदहता संविन्मये पावके
प्रारब्धाय समर्पितं स्व+वपुः इति एषा मनीषा मम ॥

विश्वं अखिलं, शश्वत् एव नश्वरं (भवति इति) निश्चित्य,
नित्यं ब्रह्म निरन्तरं (इति) गुरोः वाचा  विमृशता,


भूतं च भावि च, दुष्कृतं, संविन्मये पावके प्रदहता

प्रारब्धाय समर्पितं स्व+वपुः

(सः गुरुः) इति एषा मनीषा मम |

[ Notes:

नश्वरं = that which is constantly subject to decay; संततभावे वरच् – always;  Other examples स्थावर – that which always stays in one place; ईश्वर – always protects; भास्वर – always shines;

पु + अक = पौ + अक = agent of purification


It is my conviction that by the teachings of guru and by the eternal, serene Brahmam constantly shining, and having concluded that the entire world is prone to instant dissolution it looks that the past imperfect acts are Consigned to the (purifying) fire of consciousness and one’s present body is surrendered to the effects of previous birth (prarabda).


या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फुटा गृह्यते
यद्भासा हृदयाक्षदेहविषया भान्ति स्वतो अचेतनाः,
तां भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावय-
न्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम ||

या तिर्यङ्नरदेवताभिः अहम् इति अन्तः स्फुटा गृह्यते
यत् भासा हृदय+अक्ष+देह+विषयाः भान्ति स्वतः अचेतनाः,
तां भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावयन्
योगी निर्वृतमानसः हि गुरुः इति एषा मनीषा मम ||

या स्फुटा तिर्यक्+नर+देवताभिः अहम् इति अन्तः गृह्यते,

यत् भासा स्वतः अचेतनाः (चेदपि) हृदय+अक्ष+देह+विषयाः भान्ति,

भास्यैः हि पिहिता+अर्क+मण्डल+निभां तां स्फूर्तिं सदा भावयन्,

योगी निर्वृतमानसः गुरुः इति एषा मनीषा मम ||

The Self or pure consciousness is experienced clearly within by all animals, human beings and the gods alike as the ‘I’. It is by the reflection of this pure consciousness that the mind, sense organs and the body which are insentient, appear to be sentient. External objects are perceived only because of this. This Self is, however, concealed by this very mind, senses and body which are illuminated by it, just as the Sun is concealed by the clouds. A person of perfect realization and wisdom due to his complete and clear understanding ever meditates in his mind on this supreme consciousness. Such a person is the real preceptor. This is my perfect conviction.

< Rest of the shlokas will be updated in this page itself >


Swamini Svatmavidyananda Session #4 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #4 by Sri Swamini Svatmavidyananda on Feb 26th 2016
(unedited notes taken down during the session)

Here is the video of the recording of the session — http://livestream.com/Swaminiji/events/

ॐ सहना ववतु सह नौ भुनक्तु सहवीर्यं करवावहै । तेजस्वीनावधीतामस्तु माविद्विषावहै ॥ ॐ शांतिः । शांतिः। शांतिः |

नमः श्रीशङ्करानन्दगुरुपादाम्बुजन्मने । सविलासमहामोहग्राहग्रासैककर्मणे ॥ १॥
namaḥ śrīśaṅkarānandagurupādāmbujanmane savilāsamahāmohagrāhagrāsaikakarmaṇe

अविचारकृतो बन्धो विचारेण निवर्तते । तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५ ॥

We are born ignorant. But we should not remain ignorant. The seeker is the sought. Hence there is a need for enquiry. Shashtra is a means of Knowledge. Prakarana Granta – Restatement of the Upanishadic Ideas – This is a smruti as against the shruti. Sometimes it is easier to follow. The enquiry has to be guided enquiry with the help of the teacher. The sacred book is not read. It is heard from the voice of the teacher.  The guru who is no longer in the body will send you a live teacher, if the Shraddha is there for the teacher and the knowledge.

This is Shabda pramaana and hence the need for a live guru. Drishya Vastu – is only objectified by the other means of knowledge. But the soul cannot be objectified by these means. It has to be done only by Shabda Pramaana. The student has to be in a teachable condition. This is EXTREMELY important.

Apohanam means forgetful. sarvasya caham hridi sannivishto matah smriti jnanam apohanam ca – Chapter 15 Bhagavad Gita.  We chant this chapter before food, because the topic about food is discussed in this chapter. Bhagavan says that he will digest the four types of food that is consumed by us. Later in the same chapter, he says because of me alone there is remembrance, knowledge and forgetfulness or apohanam. It is a blessing to have apohanam so that we are able to forget the omissions and commissions.

The slipper symbolizes a comfort zone –where one is protected by one’s ideas and belief. By leaving the foot-ware outside, the things that we know are left behind. Due to Apohanam, we can leave the distraction.

There are certain qualifications for the Pramaana or the means of knowledge. (1) It should reveal something that is incapable of being revealed by other means of knowledge. For example, only the eyes can know the color of the flower and this cannot be done using the other sense organs. This is called Anadigatam i.e., it is not available for other means of knowledge.

(2) Arthavat / artha-bodakam – it should be meaningful. It has to be relevant to me in my life, right here and right now. Vedanta fulfils this condition. In a fire ritual or homam, barhishi rajatam na deyam – don’t give silver in charity. Agnih arodit – Fire cried. His tears became silver. If a gift made to a priest in the form of silver, this should be done away from the sacrificial altar.

(3) phalavat / phala-bodakam –  It should bear results. Vedanta is anadigata-arthavat-phala-bodakam.

Poorva Meemamsa is a ladder. It is just a step. The fire ritual is done for certain gains. There is subject – object differentiation. In Vedanta, subject and object are the same. Apohanam is unlearning those that need to be forgotten.

(4) It should not contradict any other means of knowledge or itself. Vedanta is not one of many systems. It is a body of knowledge. Shankar says even if a thousand Shruti make a claim that fire is cold, please discredit that statement. Shankar is so confident that it will not contradict any other fact. There is Samanvaya. The whole thing is based on a total knowledge that does not contradict itself or other means of knowledge. Vedanta does not say that the object-subject differences do not matter as ultimately the objects resolve into the subject. It is a mithya. It helps one to transcend. It does not say that there are no subject-object differences.

(5) It should not operate on your will. कर्त्रुतन्त्रम् न – वस्तुतन्त्रम् – the knowledge does not depend on the doer. The knowledge depends on the object. A flower cannot become a mango. The means of knowledge is as true as the object. It does not depend on the will of the knower. We do not have the will to see only what we wanted to see. We can’t see the flower without seeing the face if the flower is held before the face.

Vedanta does not reveal the subject. It does not reveal the atma, because it is already revealed and it is already self-evident. I already know “I am” – “I exist”. Vedanta reveals the nature of the atma, not its existence.  It reveals “who am I?” Wrong understanding of this leads to bondage. तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् | Therefore reflect.

परमात्माद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १ ॥


Practice for Gita Pravesha exam (Chapter 16-18)

गीता-प्रवेश-परीक्षा प्रश्नोत्तराणि अभ्यासः श्रीमद्भगवद्गीता – अध्यायः १६-१८

एक वाक्येन उत्तरत ।

  1. दैवीसंपत् आसुरी सम्पच्च कस्मै भवति ?
    दैवी सम्पत् विमोक्षाय आसुरी निबन्धाय भवति | दैवी सम्पत् संसाररूपं बन्धनं नाशयति, आसुरी तु तदेव बन्धनं जनयति ।
    दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता ।
    मा शुचः सम्पदं दैवीमभिजातोऽसि पाण्डव ॥ 16.५ ॥
  2. आसुराः जनाः किम् न जानन्ति, तेषु किम् न विद्यते ?
    असुरगुणसम्पन्नाः जनाः धर्मे प्रवृत्तिं न जानन्ति, अधर्मात् च निवृत्तिम् । कायिकं वाचिकं मानसिकं चेति यत् त्रिविधं शौचं तत् तेषु न सम्भवति । नापि च यथार्थवादित्वम्
    प्रवृत्तिं च निवृत्तिं च जना न विदुरासुराः ।
    न शौचं नापि चाचारो न सत्यं तेषु विद्यते ॥ 16.७ ॥
  3. कीदृशाः अशुचौ नरके पतन्ति ?
    स्वच्छन्दं कथयन्तः अविवेकेन भ्रान्ताः, नानाविषयेषु मनसः सञ्चारात् मूढाः, रागरूपजालेन आवृताः, विषयोपभोगे आसक्ताः च अनर्थकारिणि नरके निपतन्ति।
    अनेकचित्तविभ्रान्ता मोहजालसमावृताः ।
    प्रसक्ताः कामभोगेषु पतन्ति नरकेऽशुचौ ॥ 16.१६ ॥
  4. क्रूरान् नराधमान् अशुभान् श्रीकृष्णः किं करोति ?
    ये श्रीकृष्णं द्विषन्ति, क्रूराः अशुभाश्च सन्ति आसुरगुणसम्पन्नाः तादृशान् नरापसदान् श्रीकृष्णः सर्वदा संसारे एव पातयति, तत्रापि आसुरस्वभावेषु एव जन्म कल्पयति
    तानहं द्विषतः क्रूरान्संसारेषु नराधमान् ।
    क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु ॥ 16.१९ ॥
  5. कीदृशं दानं तामसं भवति ?
    अयोग्ये देशे काले च शमविद्यादिगुणरहिताय अनादरेण तिरस्कारेण च यत् दानं क्रियते तत् तामसमिति मण्यते ।
    अदेशकाले यद्दानमपात्रेभ्यश्च दीयते ।
    असत्कृतमवज्ञातं तत्तामसमुदाहृतम् ॥ 17.२२ ॥
  6. नरकस्य त्रिविधं द्वारं किं किम् ?
    कामः क्रोधः तथा लोभः इदम् आत्मनः नाशनं नरकस्य त्रिविधं द्वारम् ।
    त्रिविधं नरकस्येदं द्वारं नाशनमात्मनः।
    कामः क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् ॥ १६.२१ ॥
  7. यज्ञदानकर्म केन कारणेन न त्याज्यम् ?
    यज्ञः दानं तपश्च इति एतत् कर्मत्रयं न सर्वथा वर्जनीयम् । तत् अवश्यं कर्तव्यम् । यतः तत् त्रिविधं कर्म मनीषिणां शुद्धिकरम्
    यज्ञदानतपःकर्म न त्याज्यं कार्यमेव तत् ।
    यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ 18.५ ॥
  8. कः त्यागी इति अभिधीयते?
    न हि केनापि पुरुषेण सर्वाणि कर्माणि त्यक्तुं शक्यन्ते । यदि त्यज्यन्ते तर्हि जीवनमेव दुष्करं भवति। तस्मात् कर्मणां फलं यः त्यजति स एव त्यागी, नान्यः इति निर्णयः युक्तः ।
    न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
    यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ 18.११ ॥
  9. स्वभावजं वैश्यकर्म शूद्रकर्म च किम् ?
    कृषिः, गवादिरक्षणम्, क्रयविक्रयश्च वैश्यानां स्वभावात् जातं कर्म । एतेषां त्रयाणामपि साहाय्याचरणं शूद्रस्य स्वभावात् जातं कर्म ।
    कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
    परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ 18.४४ ॥
  10. ईश्वरः सर्वभूतानां हृद्देशे कथं तिष्ठति ?
    अर्जुन! सर्वेषामपि प्राणिनां हृदये ईश्वरो वर्तते । सः तानि सर्वाणि भूतानि यन्त्रारूढानि इव सम्यक् भ्रामयति
    ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति ।
    भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया ॥ 18.६१ ॥
  11. यत्र योगेश्वरः कृष्नः धनुर्धरः पार्थः च तत्र किं भवति ?
    यत्र योगेश्वरः कृष्णः वर्तते यत्र च धनुर्धरः पार्थः वर्तते, तत्र सम्पत्तिः जयः ऐश्वर्यं धर्मः च अवश्यं भवति इति मम मतिः ।
    यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
    तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ 18.७८ ॥
  • रिक्तस्थानं पूरयत ।
    • दय़ा भूतेष्वलोलुप्त्वम् र्दवं ह्रीरचापलम्16.२ ॥
    • त्रिविधा भवति श्रद्धा देहिनां सा स्वभावजा17.२ ॥
    • काम्यानां कर्मणां न्यासं सन्न्यासंकवयो विदुः 18.२ ॥

विभज्य सन्धिनाम लिखत ।

  • ह्रीरचापलम् १६.२ = ह्रीः अचापलम् – विसर्गः रेफादेशः |
  • तस्माच्छास्त्रम् १६.२४ = तस्मात् शास्त्रम् – श्चुत्वसन्धिः & छत्वसन्धिः |
    • तस्मात् + शास्त्रम् = तस्माच् + शास्त्रम् – श्चुत्वसन्धिः |
    • तस्माच् + श् + आस्त्रम् = तस्माच् + छ् + आस्त्रम् – छत्वसन्धिः |
  • यच्छ्रद्धः १७.३ = यत् श्रद्धः (समस्तपदम्) – श्चुत्वसन्धिः & छत्वसन्धिः |
    • यत् + श्रद्धः = यच् + श्रद्धः – श्चुत्वसन्धिः |
    • यच् + श् + रद्धः = यच् + छ् + रद्धः – छत्वसन्धिः |
  • भूतगणांश्च १७.४ = भूतगणान् च – सत्वम् |
  • नोपपद्यते १८.७ = न उपपद्यते – गुण सन्धिः |
  • तद्राजसम् १८.२४ = तत् राजसम् – जश्त्वसन्धिः |

विग्रहवाक्यं समासनाम च लिखत ।

  • अल्पबुद्धयः १६.९
    • अल्पा बुद्धिः येषां ते = अल्पबुद्धयः – बहुव्रीहिः |
  • आशापाशशतैः १६.१२
    • आशा एव पाशः = आशापाशः – कर्मधारयः |
    • आशापाशानां शतानि आशापाशशतानि, तैः = आशापाशशतैः – षष्ठीतत्पुरुषः |
  • कार्याकार्यव्यवस्थितौ १६.२४
    • कार्यं च अकार्यं च कार्याकार्ये – द्वन्द्वः |
    • कार्याकार्ययोः व्यवस्थितिः कार्याकार्यव्यवस्थितिः, तस्याम् = कार्याकार्यव्यवस्थितौ – षष्ठीतत्पुरुषः |
  • यक्षरक्षांसि १७.४
    • यक्षाः च रक्षांसि च यक्षरक्षांसि – द्वन्द्वः |
  • स्वकर्मनिरतः १८.४५
    • स्वस्य कर्म स्वकर्म – षष्ठीतत्पुरुषः |
    • स्वकर्मणि निरतः – सप्तमीतत्पुरुषः |
  • यतवाक्कायमानसः १८.५२
    • वाक् च कायश्च मानसं च वाक्कायमानसानि – द्वन्द्वः |
    • यतानि वाक्कायमानसानि येन सः यतवाक्कायमानसः – बहुव्रीहिः |

टिप्पणीं लिखत । (६-८ वाक्यै:)

  • त्रिविधं दानं तपश्च वणयत
  • आसुरि जनानां लक्षणं आचरणं च वर्णयत ।
  • नैश्कर्मसिद्धिः प्राप्तिः अनन्तरं ब्रह्मप्राप्तिश्च कथं भवति ?

Shaaradaa Stotram – Prayer to Goddess Sharada

Shaaradaa Stotram – Prayer to Goddess Shaaradaa

॥ श्रीशारदा स्त्रोत्रम् – श्रीशङ्कराचार्यविरचितम् ॥

नमस्ते शारदे देवि काश्मीरपुरवासिनि ।

त्वामहं प्रार्थये नित्यं विद्यादानं च देहि मे ॥ १

नमः ते । हे शारदे । हे देवि । हे काश्मीर+पुर+वासिनि । नित्यं त्वाम् अहं प्रार्थये । विद्या+दानं मे (त्वं) देहि च ।

ते = तुभ्यम् | विद्यादानम् = विद्यायाः दानम् | मे = मह्यम् |

या श्रद्धा धारणा मेधा वग्देवी विधिवल्लभा ।

भक्तजिह्वाग्रसदना शमादिगुणदायिनी ॥ २

या श्रद्धा धारणा मेधा वग्देवी विधिवल्लभा भक्तजिह्वाग्रसदना शमादिगुणदायिनी (अस्ति), (तस्यै नमः| )

वग्देवी = वाचः देवी | विधिवल्लभा = विधेः वल्लभा । भक्ताजिह्वाग्रसदना = भक्तानां जिह्वायाः अग्रे सदना । शमादिगुणदायिनी = शम दम तितिक्ष इत्यादि गुणान् ददाति इति |

नमामि यामिनीं नाथलेखालङ्कृतकुन्तलाम् ।

भवानीं भवसन्तापनिर्वापणसुधानदीम् ॥ ३ ॥

(अहं) यामिनीं नाथलेखालङ्कृतकुन्तलां भवानीं भवसन्तापनिर्वापणसुधानदीं नमामि ।

यामिनी = यामा अस्यां सन्तीति यामिनी । नाथ+लेखा+अलङ्कृत+कुन्तलाम् = (शिवस्य चन्द्रलेखया) नाथलेखया अलन्कृतं कुन्तलं यस्याः सा | भवानी भवस्य पत्नी भवानी । भव+सन्ताप+निर्वापण+सुधा+नदीम् = भवस्य सन्तापानां निर्वापण सुधा नदी

भद्रकाल्यै नमो नित्यं सरस्वत्यै नमो नमः ।

वेदवेदाङ्गवेदान्तविद्यास्थानेभ्य एव च ॥ ४

नित्यं भद्रकाल्यै नमः । सरस्वत्यै नमः । वेदवेदाङ्गवेदान्तविद्यास्थानेभ्यः एव च नमः ।

भन्दते भद्रम् । भद्रकाली = भद्रकल्याणी  | सरः (प्रसरणं) सर्वत्र अस्तीति सरस्वती । विद्यायाः स्थानम् विद्यास्थानम् | वेदश्च वेदाङ्गश्च वेदान्तश्च वेदवेदाङ्गवेदान्ताः | तेषां विद्यास्थानम् वेदवेदाङ्गवेदान्तविद्यास्थानम्, तेभ्यः वेदवेदाङ्गवेदान्तविद्यास्थानेभ्यः |

ब्रह्मस्वरूपा परमा ज्योतिरूपा सनातनी ।

सर्वविद्याधिदेवी या तस्यै वाण्यै नमो नमः ॥ ५ ॥

या ब्रह्म+स्वरूपा परमा ज्योति+रूपा सनातनी सर्व+विद्या+आधि+देवी (अस्ति) तस्यै वाण्यै नमो नमः |

ब्रह्मस्वरूपा = ब्रह्मणः स्वरूपा | वण्यते शब्द्यत इति वाणी ।

यया विना जगत्सर्वं शश्वज्जीवन्मृतं भवेत् ।

ज्ञानाधिदेवी या तस्यै सरस्वत्यै नमो नमः ॥ ६ ॥

यया विना सर्वं जगत् शश्वत् जीवन् मृतं भवेत्, या ज्ञान+आधि+देवी तस्यै सरस्वत्यै नमो नमः |

यया विना जगत्सर्वं मूकमुन्मत्तवत्सदा ।

या देवी वागधिष्ठात्री तस्यै वाण्यै नमो नमः  ॥ ७॥

यया विना जगत्+सर्वं सदा मूकम्+उन्मत्तवत् (भवति) या देवी वाक्+अधिष्ठात्री (भवति) तस्यै वाण्यै नमो नमः |

॥ इति श्रीशारदाप्रार्थना श्रीशङ्कराचार्यविरचिता  ॥


Shloka was taught by Swamini Svatmananda in the chanting class on 25th Feb 2016.
For other information related to Vedic Swaras, refer the earlier postings.

Udaatta, Anudaatta, Svarita – Introductory Session and followup session – Video Recordings


Obeisance to Thee, O effulgent Sarada, worshipped in the City of Kashmir, I always beseech Thee to vouchsafe to me Pure Knowledge.

You are faith, memory, intelligence, the divinity of speech, the Spouse of Creator, Brahma. You grace the devotees speech, You are the bestower of inner peace, and all other excellences.

I bow down to Bhavani who is decorated with ear ornament studded with the flash of lightning, who is a river of nectar that cures the torments of worldly life.

Constant Salutations to Thee, O Mother Beneficent! You are the stay of Veda and the auxiliary branches of the Veda, of the Vedanta and all other forms of learning. Salutations to You, O Goddess of Learning.

O Mother, You are the personification of Brahman. You are the Supreme Spirit, the light Divine, the Eternal Being. You are the Presiding Deity in all branches of learning. Salutations to You, O Goddess of Learning.

But for You the whole world would appear lifeless. You are the Presiding Deity of Knowledge. Salutations to You, O Goddess of Learning.

But for You the whole world would appear dump and demented. You are the Presiding Deity of Speech. Salutations to You, O Goddess of Speech.

Swamini Svatmavidyananda Session #2 – Amruta Bindu Upanishad

Amtabindu Upaniad Session #2 by Sri Swamini Svatmavidyananda

Here is the video of the recording of the session —


Amruta Bindu Upanishad #2 – Feb 21st 2016

We are building mansions in our mind. Some we inherit from our parents and society. These are the beliefs, customs, practices, etc. The mind gets caught in these. These things that make up one’s identity are the raw material for the mansion that we build in our mind.  It is a subjective reality. It is there because I see it.  Everybody feels trapped in this mansion of our own making. Since everybody feels it, it seems to be real. We cannot surpass this.  The experiencer is called Jeeva – as he or she jeevathi  – continues to live through different births. It is our original nature to feel free forever.  Any object is finite and can’t exist forever.

A Zen guru was approached by a new student with some gift. This custom of carrying a gift has always been there. Rikta paanir na pashyet, raajaanam daivatam gurum – Don’t go to the head of state, to a place of worship and to guru with empty handed. The student carries a china tea cup. The teacher looked at it and asked why it is broken. He asked the guru what he meant. Guru says that it is broken because he says so and asks the student to ponder over it. Even in the Upanishads, Brighu goes to his father – adheehi bhagavo brahma – teach me about Brahman. A statement is made by the father – yato   vaa imaani bhutaani jaayante, yena jaataani jeevanti, yat prayanti abhisamvishanti , tat vijignaasasva tat brahmeti . Brahman is that which is the cause of the universe, out of which all these elements have come,  by which all these are sustained, into which everything goes back – go and contemplate on this. He thinks that it has to be food – annam. Everything depends upon food. I came into being because my parents ate food. Annaat eva khalu imaani bhutaani jaayante. annena jaataani jeevanti, annam prayanti abhisamvishanti. He tells his father. Varuna causes rains. His father sends him back to think about it and that story goes on. Coming back to the story of the zen teacher’s student, he realizes that it will end up some day broken.

The feeling of entrapment is the problem. The problem is subjective because it is not ultimately real. We reject this entrapment as it is not our nature.  Fishes, birds and insects – they are want to run away from the predators. It is not evident that we are struggling. We are managing to keep ourselves going. We have a paramparaa of self-ignorance which is handed down from generation to generation. The subjective perception which is the fruit of self-ignorance leads to wrong conclusion about “I”, fear, sorrow, feeling of bondage, etc. As a society, to handle this issue, we just find solutions by keeping ourselves busy with other things. This misperception has to be corrected. A pencil placed in a cup of water appears to be bent. The pencil gives the appearance of being bent. What needs to be corrected is not the pencil but our understanding. Just understand that it is an apparent reality. Similarly, the antidote, for the misconception about the self, is self-knowledge.   This cannot be done by breathing in or breathing out – anuloma and viloma. The agent is the शास्त्र.

शासनात् त्रायते इति शास्त्रम् – That which protects you by instructing you about your ultimate good. Shaastra clears the wrong perception. (Refer previous lesson notes for the 3 meanings of the root ‘सद्’ धातुः  in Upa+Ni+Shad  where “उप” and “नि” are the prefixes उपसर्ग).  विशरति – it dissipates. अवसादयति – removes forever.  ब्रह्म गमयति – takes us to the Brahman. The police dog runs quickly and drags the police officer towards the offender. Some people says that upa – refers to sitting near the teacher. Let’s take this opportunity to go towards Brahman.


The word Nimagnah is used extensively in the Upanishads. In मुण्डकोपनिषत् also, समाने वृक्षे पुरुषो निमग्नोऽनीशया शोचति मुह्यमानः | समाने being the same | वृक्षे  on a tree |  निमग्नः  immersed — absorbed completely |  अनीशया due to powerlessness |  शोचति – feels miserable/lamenting | मुह्यमानः being bewildered or perplexed | On the same tree there are two birds – jeeva and ishwara. The jeeva fails to notice the ishwara.


There is no recourse other than to know about “I”. Upanishads are attached to the Vedas. (Appendix is also an important organ in the body). Poorva Meemaamsakaas are interested only in the karma kaanda of the Vedas and they ignore the Upanishads. Vedas are Apaurusheya – not created by Humans. No founder for Hinduism.  During creation, तत् एव अनुप्राविषत् – That conscious being became the creation. Vedas were received through rishis. ऋषयो मन्त्र द्रष्टारः. | People are required to live by the set of values. They are required to stick to the rules and lead their lives with mega ambitions. At some stage, there will be maturity. Sometimes, it comes out of despair.  Then they graduate into Vedanta. It requires mental resolve. There are different types of seekers. The ideal type – उत्तम अधिकारी | On the other end – there are अधम अधिकारिणः who are not interested. In the middle of continuum there are many people like us – मद्यम अधिकारिणः – where the desire is strong to learn Vedanta but still there is some resistance.

What is the solace for those who are stuck in the first part of Veda itself? There are upanishadic portion even in the middle of the Samhita portion of the Veda. The Isaavaasya Upanishad  occurs in the middle of the Yajur Veda. The maha naaraayana Upanishad is also in the Samhita portion.

Mira bhai says in her bhajan that she was looking for the guru to learn swimming. But it has now dried out.  Bhava Saagar sab sukha gayaa hai, Phikar nahee mujhe taranan kee The ocean of samsara has dried up I have no worries of how to cross it. Mira Ke Prabhu giridhar naagar, Ulat bhaye more nayanan kee My guru, Krishna, changed my vision.


Mohe Laagi lagan guru charanam ki,
Mohe Laagi lagan guru charanam ki …..

I am attached to the feet of my Guru

Charan bina mujhe Kuch nahi bhaaye,
jhuthee maayaa sab swapanan ki ……

Other than the Guru’s feet, nothing else interests me;

All is mithya, the stuff of dreams

Bhava Saagar sab sukha gayaa hai,
Phikar nahee mujhe taranan kee …..

The ocean of samsara has dried up

I have no worries of how to cross it.

Mira Ke Prabhu giridhar naagar,
Ulat bhaye more nayanan kee ….

Mira’s Lord, the lifter of the mountain,

has revolved my vision completely


Upanishads are attached to Vedas. Rig Veda has Aitereya Upanishad;  Shukla Yajur veda – Ishaavasya Upanishad, Bruhadaaranyakopanishad; Krishna Yajur Veda – Many Upanishads – Kathopanishad, Taittiriya Upanishad;  Atharva Veda – Mundaka, Maandookyo and Taittiriya Upanishad, Kaivalyopanishad, amruta bindu Upanishad, many other Upanishads; Saama veda – Chandokyopanisha, Kenopanishad;

Veda Vyasa classified them and gave it to different sets of families to protect it. Every family studying Veda is associated with a specific veda – “Saama shaakaadyaayi” – they would say when introducing themselves.

The teachings are in the form of dialogues. In Prashnopanishad, 6 students are asking questions or Prashnaas to their guru  – Pippalaadah – pippalaani atti iti – one who eats berries. Kenopanishad – interaction between the teacher and the students. Taittiriya – also संवाद or dialogue. आहो विद्वानमुं लोकं प्रेत्य कश्चन गच्छति | Where does the knowledgeable person go after leaving this world?

There are 4 kinds of Dialogues. Vada – dialogue between 2 friends. Samvada – Lord Krishna and Arjuna – where the student asks the teacher in the right way with shreddha – trust and receptivity with reverence to take in the teaching. Third is Jalpa – to say the opposite. Vitanda – biased – whatever you says is wrong because you say it.

The subject matter of Upanishad is freedom from the ocean of bondage or samsaara. It is meant for the seekers those who desire for knowledge and liberation – मोक्तुम् इच्छुः मुमुक्षुः | ज्ञातुम् इच्छुः जिज्ञासुः | Have Shraddha and learn. It is OK even if one falls asleep.

There is a story. Once Gudaakaa devi, the goddess of Sleep approaches Krishna that the humans are not sleeping. Krishna said wherever there is Hari Katha, where my praises are sung, you go there. J

The qualifications are to be cultivated as Upanishads speaks to the qualified person. The fruit or the phala is the gain of self-knowledge which is the dissipation of ignorance. The teacher is sharing the knowledge found in the book. The book and the subject matter have the pratipaadaka-pratipaadya sambandha – the revealer and the revealed relationship. Between Moksha and the book – there is kaarya kaarana sambandha. Anubandha chatushtayam – vishaya, adhikaari, sambanda, phala. These aspects are clearly marked in the Upanishads.

[ Additional Notes – from an earlier post on Kathopanishad.

अनुबन्द चतुष्टयम्

  1. विषय: – ग्रन्थप्रतिपाद्यवेद्य वस्तु विषया विद्या | परब्रह्मविद्या | Subject matter – Brahma vidyaa
  2. अधिकारी – जिज्ञासुः | एषा विद्या अवगन्तुम् इच्छव: | Target Audience – Seeks of knowledge
  3. प्रयोजनम् – ब्रह्मज्ञानम् | आद्यन्तिकी संसार निवृत्ति: , ब्रह्म प्राप्ति: लक्षणम् | Purpose – Salvation
  4. संबन्द: – प्रतिपाद्य प्रतिपादक भाव संबन्द: | (proving the hypothesis) | Relationship – Revealer and the revealed between the author and the work


There are numerous Upanishads. 108 of them have been recognized. Adi Shankara commented on 10 of them which are being considered as Major Upanishads. Taittiriya Upanishad, chandokya and Bruhadaaranyaka are huge. Amruta Bindu Upanishad is small in terms of its size.  It is like a cataract surgery to remove the cataract which prevents us from seeing the truth.

Live teaching by a teacher is required. Just reading the book will not suffice. Teacher = श्रोत्रिया – who has been trained about the Vedas by his/her teacher. Teacher is the amplifier of the message of the Upanishad.  Teacher has to be a Brahmanishata – who is committed to the knowledge, being immersed in the knowledge. Karna parampara is the lineage of learning through hearing.

This Upanishad comes under the 108 Upanishads. There are 5 upanishads ending in Bindu namely Yoga Bindu, Naada Bindu, Gnaana Bindu, Tejo Bindu and Amruta Bindu. AB is the most well known Upanishad. Sometimes AB is translated as a drop of nectar or immortality. From the tantric stand point, Bindu means a point or a center. It is a center or a point of power. AB = Amrutasya Bindu – shashti tatpurusha. If we take it in Karmani shashti (passive – 6th case compound)  a drop for which the subject matter is immortality.