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.


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