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.

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