Swamini Svatmavidyananda Session #9 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #9 – Mar 5th 2016 (Unedited notes….) 9 PM to 11 PM 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 ॥

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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 ॥

From the standpoint of the vision, we saw the process of the mind is resolved. The setting of the longing – the clarity is moksha, the clarity is aatma gnaanam. When the raw Butter is heated to make ghee, in the beginning it protests – you would hear the splitting sound. A bad odour is also there. After some time, the impurities have sunk. They do not interfere anymore. There is clarity seen as it become ghee. In the same way, the greater the lack of clarity, there is the presence of the longing for that object, issue, belief, etc.

There are certain conditions are given. (1) the longings are to be slowly brought down. Mind is settling in the heart , which is the seat of the “I”.  “I” thought is the recognition of the I in terms of the mind. Mind says that “I am” and claims to have recognized the “I”. ahamkara – vichaaram na sahate – that which cannot tolerate  enquiry.  Ahamkara always pushes itself to the forefront. All you have to do is to ask Where is this ahamkara. When the enquiry is done, it disappears in the light of enquiry.

A crow disguised as a peacock tried to attend a gathering of the peacocks. It was having a great time and thought that it was also a peacock. But when the feathers fell off, it was recognized. Similarly, Ahamkara replaces the atma – “I” like the crow.  The aatma accommodates everything including ahamkara. “I” accommodates the “I” notion.  Disengagement with the “I” notion – is what is mentioned here.

Just leave the ahamkara. Body is an inert object – it need not be enlightened. Mind is blessed by consciousness –  (For Lord Krishna 56 items are made as offerings). The one feels sad – ….. By surrendering to Bhagavan – everything is a gift of Bhagavan – this thought – Prasaada Bhuddhi – this gives some rest to the ahamkara. It starts to listen to the scriptures. We cannot do away with the ahamkara. It is brought back as an attendant. This transformation is being talked about as the mind sinking into the heart. It is given a new portfolio, after snatching away the portfolios that it earlier held.

Atmano bhaavam – an objective understanding of Who am I? It is an objective understanding of my place in the scheme of things at the relative level.  On the absolute level, all that there is aatma. It is an authentic expression of oneself. The Brahman is the one and only consciousness that is the truth of everything. Aayaati –comes or gains i.e., it happens naturally.  Moksha is siddha vastu and not saadhya vastu.  Siddha is already accomplished.  Objects, pursuits, relationships are to be accomplished – to be gained – saadhya vastu.

(1) nirasta vishayaa sangam – Allow the longings to subside

(2) Sanniruddham  mano hrudi  – make the mind settle down – arresting the mind and redirecting it to the truth of oneself

(3) yadaa aatmano bhaavam aayaati – when the clarity comes.

Every day expression of oneself is not authentic. It is inauthentic. When we are out in a group, we do not express everything about us to everyone. It is not the intention to hide. But there is a certain way in which the authentic self is suppressed due to the exigencies of external relationships.  Poojya swamiji used to tell this example –  The wife leaves town and the husband is enjoying with his friends. When she calls up to ask if he is missing her, he would say yes. It is not that he is telling a lie. Of course the person loves his wife.  This is non-authenticity of convenience. There is inaccurate or inauthentic presentation of the self – in the relationship on how we deal with the people around us.  This is not aatmano bhaavam. It is a persona or personality. At the vyaavahaarika level, in the level of transactions, this happens. From the standpoint of Paaramaarthika or the truth of oneself, one is constantly practicing non-authenticity driven by the ignorance.  On the level of my everyday expression, I get the clarity – the courage. The Upanishad demands the best from each of us. Tadaa tat paramam padam –the knower of the Brahman gain the ultimate. I am striving for it through inauthentic means. It is not a product. It is a gain of something that is already gained. It is more of a gradual dawning of clarity. The sun was not absent. By the rising sun, the place which was earlier in darkness is gaining light. The sun is rising only with respect that piece of land that was in the dark. So the clarity is not something that is produced everyday. It is already there as a potential. It is the Param padam.  (There is samanvaya – no contradiction between the Upanishads – another Upanishad says “brahmavidaapnoti param”)

In the buddhi, the Brahman already shines. But it has to cleaned up of the longings and the desires, which are covering the Brahman. Make it into a samskruta – civilized buddhi. Tadaa paramam aapnoti – It is the gain of that which is already gained.

Why only self-knowledge will result in moksha and not Yogaasanaas? The point is not that Yoga is ineffective. Those are all aids to the authentic search. They are the preparations rather than the goal. Action only produces or cleans. It cannot give you what is already there. So self-knowledge is the solution for the sufferings. The gain of the ultimate will happen because it already is.

There can be one more interpretation for – sanniruddham mano hrudhi — From the level of meditation, to the level of being in a soft place. Heart is soft. Mind is hard. Relative acceptance is something that can be cultivated. Heart = softness, gentleness, kindness. The teekaaraaha – they count the number of times the word aatma occurs in the Upanishad. There is a concordance book – mentions where all it occurs – eg. Na tat bhaasayate sooryah in Bhagavad Gita chapter 15 – you can find where this concept occurs in the Upanishads by referring that concordance book. The academic person has a pile of books and claims to be the knower. In the same way, Ahamkaara says that I am the knower.

The ahamkara filled with helium of all nonsense is bloating big and big. It avoids the guru who is trying to prick it with the pin of Upanishad.

<Break….>

Poojya Swami Dayananda told a story — Let’s say you have a lot of bees in beehives in the backyard. You hire some people to squeeze the honey comb. You notice one day that the person, who is supposed to squeeze the honey into the bottle, was licking it. What do you do? You should look the other way.  It is a contingency – an incidental expense. Due to the faith and shraddha in the words of the guru, all things worked out.

A saint always kept Rs. 17 for his burial. A disciple used to take that money. The saint reacts by going out and begging for that Rs. 17 every day. The pressure due to which the boy is stealing was compassionately recognized. You don’t see the action – you see the compulsion behind the action.

< … Break>

Sanniruddham mano hrudhi – the softness is buried in the heart. When the fire of knowledge lights this lamp of body-mind complex, one has to melt like wax.

Some people need to soften their gaze. They get irritated when something is not its place. Your reactivity is reacting to something unkempt in the heart. If that reaction is there, something needs to be attended to in one’s own heart.  The ahamkara has to be interrupted. You have to redirect this reactivity and soften the gaze, soften the face, soften the emotions, reactions.  Don’t immediately react. Take the time. Sit with it. Let the volcano subside. Soft, Soft, soft. Aham = soft.

Then because of being in touch with the authentic expression of the self – the paramam padam is obtained. Personality – likes and dislikes – is the inauthentic expression. Personality is gone. Person is purusha – is the lord of the universe.  Falsify (not dismiss) personality in the light of knowledge. Even Krishna has a personality – he had fun. Leaving personality do not mean becoming a bland person. Karshati sarvan krishnah. The gopaas and gopikaas are all in love with him. His raaga-devshaas are non-binding. The personality is not discarded. It is purified by the fire of knowledge. It becomes a dispensable attribute. If you take away the flute, Krishna is not going to suffer.

The words of the Upanishad are like the fabric softener.  It softens us. In the vyavahaara, how long should we be softening the ahamkara? The next verse answers that.  तावत् एव निरोद्धव्यं यावत् धृति गतं क्षयम् । These steps have to be practiced until the ahamkara composted / decays. The mind has raga-dvesha are not going to bio-degrade  easily. Therefore sit on the ahamkara until it disappears.

Here along with decay, comes transformation. So let the ahamkara that has been sat upon, transform into a trust worthy aid in the pursuit of knowledge. Let it become the helper.

From the stand point of the life-style of karma yoga. It is deliberately removing yourself as the agent and the receipient of the fruits of action. Bring in Bhagavan as the agent. Devotion and surrender are preparatory steps for the knowledge. The ahamkara gives up its notion of agency and victimization at the altar of surrender who is the Bhagavan.  Accept whatever comes as Prasad. It is an attitude – with which you greet all things in life. Karma Yoga when done properly is a life-long meditation. Chitta ashuddhi – association with the longing and chitta chanchalyam  – the restlessness which causes the distractions. These are the two blocks that need to be removed. Dhyaanam is making the mind focus on a mantra.

Raaga-dvesha kshayaa happens quickly in karma yoga. What has to done is being done – is the attitude. Better learn to like whatever needs to be done. Do what you do not like to do. Do it until you like it. Disciplining the mind has to be done till it becomes tasteful.

शेषः न्यायः च विस्तरः – nothing is going to come out of everything else. Like with the logicians (naiyaayikaas) where nothing gets done.

Story – One Naiyaayika or logician, musician and astrologer. Musician decides to direct everything. He asked the logician to get ghee. He asked the astrologer to get the spinach. There was donkey giving birth to a baby donkey. He started to do its horoscope.  The mommy donkey ate the spinach. He could not get any more spinach at the market. The logician bought the ghee that was packed in a temporary container made of leaves with a lid made of a leaf. He wanted to check if the lid holds the container or the other way and tilted the container losing all the ghee. Meanwhile, the musician was singing along with the boiling water and did not cook food.

शेषः न्यायः च विस्तरः  — The rest of the options are just words. Everybody is methodically mad in this samsaara. Better discipline the mind. Subject oneself to these teachings. Soften. Pursue knowledge until there is nothing more to fight with, until it becomes one’s very nature.  Other activities are just logically verbiage. It is an elongation of verbiage.

The secondary meaning – You can help the mind for it to see why it needs to be disciplined. Use convincing persuasive power of logic to discipline the mind.

एतत् ज्ञानं च ध्यानं च – This is knowledge. Where one is directing oneself in the pursuit of knowledge. This is the primary means. Disciplining the mind is also meditation. Meditation quitens  the mind. So it is an important preparation. The rest of it is nothing.

The knowledge has to transform you. The academic knowledge will not help. The knowledge should displace the knower. The knower has to make himself or herself be available to gain the knowledge. One has to allow oneself to transform. This is the end and this is also the means – gnaanam and dhyaanam.

नैव चिन्त्यं न चाचिन्त्यं न चिन्त्यं चिन्त्यमेव च । पक्षपातविनिर्मुक्तं ब्रह्म संपद्यते तदा ॥ ६ ॥

न एव चिन्त्यं न च अचिन्त्यं न चिन्त्यं चिन्त्यम् एव च । पक्षपात+विनिर्मुक्तं ब्रह्म संपद्यते तदा ॥ ६ ॥

न एव चिन्त्यं – this knowledge is not an object of your thought

न च अचिन्त्यं – that which is a pursuit – don’t stop pursuing it.

न चिन्त्यं – though not an object

चिन्त्यम् एव च – has to be done.

पक्षपात+विनिर्मुक्तं – having been freed of paksha (wings )  paatha (falling into)  — falling into either wings – any kind of duality – vinirmuktam – freed of the dualities.

ब्रह्म संपद्यते तदा – the aatma is Brahman. It will be obtained then.

 

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2 thoughts on “Swamini Svatmavidyananda Session #9 – Amruta Bindu Upanishad

  1. can you please point out where we got aayati in the forth verse? (i am looking at the verse 4 and do not know how to break the words into Aayati?)

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    1. In यदाऽऽयात्यात्मनो, the two avagraha symbols indicate the presence of आ before the sandhi eluded it.
      यदाऽऽयात्यात्मनो = यदा + आयाति + आत्मनः |

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