Swamini Svatmavidyananda Session #3 – Amruta Bindu Upanishad

Amtabindu Upaniad Session #3 by Sri Swamini Svatmavidyananda

Here is the video of the recording of the session —

http://livestream.com/Swaminiji/events

Amruta Bindu Upanishad – Feb 21st 2016 (Unedited notes….)

Upanishads are attached to the Vedas. The amruta bindu Upanishad belongs to Atharva Veda. Atharva was the name of rishi who got the revelation during his meditation. It is worth studied because it is not man-made. It does not have human interventions. In South India, there is more of Krishna Yajur Veda along with the other Vedas. In North India, there is Sukhla Yajur Veda. Atharva Veda – Mundaka, Maandookyo and Taittiriya Upanishad apart from many other Upanishad.

There is a prayer to study the Veda itself (not just the Upanishad). Shanti Paata is recited to resolve the mind. To keep it free from obstacles – e.g., wrong perceptions. Vignaa-s are disturbances. We can’t control the surroundings. We resort to prayers. All prayers go to that one god – who is nameless and formless. The same god is invoked through various manifestations with different names and forms. He manifests Himself as the Universe – Tat asrujat tat anupraavishat ! Bhagavan transcends the objects. The advantage of reciting Shanti paata – is for freedom from all kinds of disturbance. It calms the person down due to the accents with up and down tunes. In those tonal notations, there is a subtle sweeping action – the power of the naada. The gayantri mantra is not supposed to be sung. Especially the vedic matras are not to be chanted in any different manner.

Every prayer is answered. Sometimes the answer could be “no”. J The power of collective prayer cannot be underscored enough. It is a prayer for being able to study. The more one knows, they become more humble with the knowledge gained – recognizing the presence of god in everything. We are Praakrutik – made out of nature. The desire to study – that is cultivated – is taken over by some taamasic tendency. This is a vignaa in a subtle form. Someone needs help and so one can’t attend the class. This is a bigger obstacle. The Prayer provides some merits or punya.

Praarabdham iha tu bhujyataam – whatever is assigned to me by the lord for whatever wrong doings that I have done, I have to endure my portion. The current results are due to the earlier actions. This new action of prayer is for the dissipation or lessening of the results of the papa karmas or the de-meritorious actions of the past.

ॐ भद्रं कर्णेभिः शृणुयाम देवाः ।
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्टुवाग्‍ँसस्तनूभिः ।
व्यशेम देवहितं यदायूः ।

स्वस्ति न इन्द्रो वृद्धश्रवाः ।
स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ।
स्वस्ति नो वृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

[oṃ bhadraṃ karṇebhiḥ śṛnuyāma devāḥ. bhadram paśyemākṣabhiryajatrāh sthirairaṅgaiḥ tuṣṭuvāṃ sastanūbhiḥ vyaśema devahitaṃ yadāyuḥ. svasti na indro vṛddhaśravāḥ. svasti naḥ pūṣā viśvavedāḥ svasti nastārkṣyo ariṣṭanemiḥ. svasti no bṛhaspatir dadhātu. om śāntiḥ śāntiḥ śāntiḥ. Om! Oh devas (shining ones) may we hear what is auspicious with the ears. Oh devas (fit to be worshipped) may we see what is auspicious with the eyes. With stable limbs may we complete the full span of life allotted to us, in service to gods, offering praise. May Indra, of great fame, be auspicious to us. May the all-knowing sun be auspicious to us. May Garuda be auspicious to us. May Bṛhaspati bestow auspiciousness upon us. Om Peace! Peace! Peace! ]

Om is a cleaner. Devaah = shining beings (in the form of the forces of bhagavan that help us to see and hear). This refers to the sense organs which have borrowed the shine of the Lord and thus bring things to light. We are referring to the presiding forces (adhishtaana devataas) of our sense organs. Vayu – the wind – is a manifestation of God. Namaste Vaayu, Tvameva pratyaksham brahmaasi   | Inside us, it is Praana. Praano vai ishvarah |  Our breath is connected to the five elements. The breath is the presence of ishvara. Adhyaatmikam – centered on me – aatmaanam adhikrutya tishtati. Centered on all beings – aadibaudikam.  Aadidaivikam – the force remains with bhagavan.

Let us hear only the auspicious things (bhadram) – भद्रं शृणुयाम | It is a collective prayer. May we hear all that is auspicious. With our ears – कर्णेभिः – Chaandasam is the poetic license of putting a term that is different from the term considered to be grammatically correct – करणैः | सर्वे भद्राणि पश्यन्तु – Let everyone see only good things.

भद्रं पश्येम अक्षभिः – Let what I see be good – or be changed to something ultimately that is auspicious. Even an accident could turn into a blessing – may this become an auspicious event. May this not end badly. My good intention could influence the surrounding. Yajantam traayate taah yajatraah – those (deities) who protect when they are invoked.

After the jnaanendriya or the sense organs, we move to the motor organs or the karmendriyas.
—–
<After break>
———-

स्थिरैरङ्गैस्तुष्टुवाग्‍ँसस्तनूभिः – as much life span is there यदा आयूः , let us have stable limbs स्थिरैः अङ्गैः |  stutim kurvantah – tushtuvaagumsah – praising the god | व्यशेम – may we enter | देवहितं  – a life of service in keeping with the laws of the forces. May I use my body for the service of society. Prayer becomes the attitude with which I lead my life.

स्वस्ति न इन्द्रो वृद्धश्रवाः ।
स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः ।
स्वस्ति नो वृहस्पतिर्दधातु ॥
स्वस्ति –  may there be well-being. नः  – For us  | स्वस्तिक  symbol is a sacred geometry which makes everything, when drawn proper.

वृद्धश्रवाः – he has ever increasing fame इन्द्रः So may I gain this knowledge and become famous. This knowledge that you have gained will be noticed by others. This is like the fragrance of the rose that permeates though the rose might not be visible. May the Parampara grow and continue to exist. Poojya swamiji did not want his disciples to undergo the struggle that he had undergone.

स्वस्ति नः पूषा विश्ववेदाः ।  पूषन् – The sun. It reveals everything without hiding anything. विश्वं वेत्ति = विश्ववेदाः – knows the entire world. Let me grow to the place where I would have nothing to hide.

स्वस्ति नः तार्क्ष्यो अरिष्टनेमिः । तृक्षस्य अपत्यम् – तार्क्ष्यः – Garuda. They are majestic. अरिष्ट – uninterrupted नेमिः – movement. अप्रतिपत्ता गतिः यस्य सः  | It has the single minded focus on the target. May this power abide in me. May my flight be uninterrupted. May I reach out to my target.

स्वस्ति नः बृहस्पतिः दधातु ॥ बृहस्पतिः is the lord of speech. One who is in the form of force that controls my speech. May I know what to say, when to say, what not to say, when not to say. बृहस्पतिः is Jupiter – the lord of Buddhi.  In gayatri mantra, Deeyah nah prachodayaat – may our thinking be purified.

Shanti is recited thrice. This is an articulationof the freedom from disturbance from the 3 sources – aadidaivikam (acts of gods), aadibhautikam (effects of the surroundings) and aadyaatmikam (within my mind – an innocuous thought like “did I lock the door”).

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

[mano hi dvividhaṃ proktaṃ śuddhaṃ cāśuddham eva

aśuddhaṃ kāma-saṃkalpaṃ śuddhaṃ kāma-vivarjitam

Mind is of two kinds, pure and impure.

The impure mind is possessed of desire; the pure mind is free from desire.]

मनः (मनस्) प्रकर्षेण उक्तं = प्रोक्तं | द्विविधं  = two-fold  | One is शुध्दं pure. अशुध्दं impure.  शुध्दं च अशुध्दं एव च | अशुध्दं is कामसंकल्पं | That which is filled with all kinds of desirous intentions and longings. शुध्दं कामविवर्जितम् that which is devoid of the longings is called free or pure.

In this entry point, they are starting with the Jeeva.

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