Swamini Svatmavidyananda Session #8 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #8 – Mar 5th  2016 (Unedited notes….) 7.30 AM IST

Swamin Svatmananda – http://www.arshavm.org/  Arsha Vijnana Gurukulam

मनो हि द्विविधं प्रोक्तं शुध्दं चाशुध्दमेव च । अशुध्दं कामसंकल्पं शुध्दं कामविवर्जितम् ॥  १ ॥
मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं (मुक्तं / ) मुक्त्यै निर्विषयं स्मृतम् ॥  २ ॥
यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते । अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ॥ ३॥
निरस्तविषयासङ्गं सन्निरुद्धं मनो हृदि । यदाऽऽयात्यात्मनो भावं तदा तत्परमं पदम् ॥ ४ ॥
तावदेव निरोद्धव्यं यावद्धृति गतं क्षयम् । एतज्ज्ञानं च ध्यानं च शेषो न्यायश्च विस्तरः ॥ ५ ॥

—-
निरस्त+विषय+आसङ्गं 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 ॥

सर्वे विषयाः अस्तं गताः — निरस्त+विषय+आसङ्गं | Vishayas are sense objects. So they are not sent away. Rather we out grow them. They are setting in the horizon like the sun setting. The association with the particular desire is the one that is setting. The desires by themselves are not going.

Don’t have association with toxic people, toxic things and toxic desires. Certain people might trigger those desires and brings out the worst in ourselves. Until we have the maturity to handle such people, it is better to avoid such people. “jahi shatrum mahabaho kaamaroopam duraasadam” Kill your association with the desire which is your real enemy.  Vishinothi badnaati iti vishayaaha – it could be a preoccupation about anything or anyone or any thought.

Sun setting is a nature outcome of the day. Here it is a natural outcome of the emotional growth. Ruddh = to stop. Stopping or arresting the mind from running after the preoccupation. Two step process. The first step is to prevent it from dwelling in the preoccupation. The next step is not there in Buddhism. For them, watching the mind is enough. In Vedanta, the next step is to understand the self. The second step is to lead it to rest in the heart which is the seat of the “I”. We point to the heart when we refer to ourselves as “I”.

Mind is not an organ. Heart is an organ. How do we place mind in the heart? The spiritual heart of matter is you. It is not the literal heart. The resting place of the mind is the truth about oneself. In sleep, the mind resolves into that. “I am sleeping” – you are not conscious. “I was sleeping” is what you realize. The resting place of the mind is the “I” – the content of the “I” notion. “I” is not a product of thought. In meditation, even when there are no thoughts, “I” still exists. That which is witnessing the thoughts is the resting place of the “I” thought and “I”.

In Ayurveda, once for a patient that I took, they checked the pulse and they said that the mind is not falling into heart. Even in Chinese tradition, the resting place of the mind is in the heart. When the mind is disassociated for a prolonged time, it impacts the health of the body also.

The heart of the matter is the vastu. It is actually an effortless activity to place it there as it is natural. The mind naturally stays with the “I”. Mind is Mithya. Pot depends on the clay for its existence. The colour, weight, smell, etc. of the pot is that of the clay.

Usually, on goes to the teacher and request for aatma gnaana. Svetha Kethu was taught the aatma gnaana even when he had not requested, as the father was his teacher. He returned after 12 years from Gurukula. He came at 24 years, with a lot of pride that he had learnt a lot of things – adnujaanamaani . aatmani poojyatva Bhaava is maanitva. “Did you get that knowledge knowing which all is known?” asks the father. This whole world that we see as Names and forms – is reproduced in the mind. There is only one Sat  – Ekam Sat shrushteh praak.  यथा सोम्य एकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्यात् । वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम् ॥ – छान्दोग्योपनिषत् ६-१-४ Out of the same clay all the vessels are made.  The words of names are resolving into speech. All resolves into Sat. The reality of the pot with respect to the clay is mithya. Its existence cannot be dismissed. You don’t dismiss. You transcend it and see that the truth of the pot is the clay. Self ignorance makes one go after pooraka – filler – objects, situations, etc. Because you think you are not sampoorna and that you are apoorna (incomplete). Limited aham + limited aham = doubly limited aavaam – we both.  The desire for poornatvam has to be discerned as one will keep running infinitely after finite objects, situations, thoughts, etc. There is a pull. Everybody is doing that – does not make it right. The longing is due to the feeling of incompleteness. The cause of incompleteness is the ignorance of not knowing that I am limitless, complete and free.

Like the mahut controls the elephant and makes it pick up the logs, the apoornatha controls the mind and makes it go after the objects. When this is realized, the mind does not have to go behind things in the Jagat.  The anatma vishayaas (not-“I”) resolve into “I”.  The heart does not refer to a specific place.

यदा आत्मनः भावं आयाति तदा तत्परमं पदम्  –

निरस्त+विषय+आसङ्गं सन्निरुद्धं मनः हृदि । यदा आयाति आत्मनः भावं तदा तत्परमं पदम् ॥ ४ ॥

यदा आयाति – when it is brought

आत्मनः भावं – the nature of the self

When you are preoccupied with anaatma, aatma does not compete for your attention. It is not opposed to anything. In Yogic practice, they talk about cessation of thoughts being the state of Samadhi. In our tradition, in the lineage of Shankara, the rules of reading the Upanishad is common across all Updanishads. In service of this knowledge, a little bit of meditation is encouraged. So it should not be translated as “when the aatma is experienced”. Aayati does not mean obtained or gained. It means when we reach.  This is explained in the next verse which will be seen in the next class. तावत् एव निरोद्धव्यं यावत् धृति गतं क्षयम् । एतत् ज्ञानं च ध्यानं च शेषः न्यायः च विस्तरः ॥ ५ ॥

 

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