Swamini Svatmavidyananda Session #10 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #10 – Mar 6th 2016 (Unedited notes….) 9 PM to 11.25 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 ॥

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 ॥

There is only self. There could be a false identification. (But there is no false self). यदा आयाति आत्मनः भावं तदा तत्परमं पदम् | When you get the atma’s bhava, then you will reach the paramam padam.

This is the goal and it is the means – it is the saadhana and saadhyaa. The seeker and the sought are the same. — एतत् ज्ञानं च ध्यानं च | Whenever there is any ideal time (say while waiting at the doctor’s clinic), mind is at its best. The mind objectifies things. Based on Raaga and Dhvesha, so many things are created and categorized by the mind. The spiritual enlightenment stories are also created by the mind – by people who claim to gain the self-knowledge “apne aap” – by themselves. Those that have the real “near death experience” NDE get a new attitude towards life.  The person could develop Vairaagya towards the body.

The author of this Upanishad wants to send the mind on another spin. He throws in a curved deliberately mesmerizing verse. He uses it to elaborate the paramam padam – it is not your spiritual fantasy. The weight of the lineage of the teacher is very important. It also elaborates the paramam padam. It does not want to everyone to imagine it according to their fancies.

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 ॥

Mind here refers to the Pramaataa – the knower.

Chint – is the root. Chinta = To think, to objectify.

Chintya – ya suffix. Chintana yogaya – worthy of thought is chintya. Chintaya could also mean – it must be done. Chintaya could also mean – that which is subject to objectification.

न एव चिन्त्यं – this knowledge is not an object of your thought – it (paramam padam) is not a matter of objectification.  Yatho vacho nivartante aprapya manasaasah – it is beyond words. The words come back without gaining the truth of oneself as an object.  Speech and mind are friends. Mind categorizes and speech articulates. Speech is like an employee of the mind, and it acts like the loud-speaker of the mind. Mind has the capacity to objectify and describe any person, object, place, etc. But it fails to realize the paramam padam. So mind is not an agent of this knowledge, as this knowledge is not produced and it simply exists.    According to Taitareeya Upanishad, does not give any big role for the mind. Kenopanishad – Yan manasaa na manute – That which can’t be objectified – tadeva brahma tvam viddhi. Not something that you can worship. In the Kathopanishad, it is said “manasaa eva idam aaptavyam” Only by the mind this is to be gained. It actually means that “the mind has to be cast out” it does not have any role in knowing the self. Mind only illumines the object through the light that is borrowed from the subject .

न च अचिन्त्यं – that which is a pursuit – don’t stop pursuing it.  If the paramam padam cannot be objectified, do we just stop thinking about it? It is extremely worthy of enquiry. It is not unworthy of enquiry – In Sanskrit double negative is used for strength. Enquiry cannot be conducted without mind. First it is banished and then it is asked to return. Mind helps in enquiry but as a servant of the Upanishad. The dog that goes to Obedience school, learns to fetch.  Like that the mind is trained and it guides the pramaata to the right place. When a person takes sanyasa, he drops the doer-ship and goes away. The guru brings him and asks him to be of service to the society without holding the doer-ship. First the pramaata is knocked off and made sense-less. First the mind will be upset. Then it will start to cooperate.

न चिन्त्यं – don’t look for it as one more object, among the many objects. It is the light that illuminates other objects. Without Vedanta, without wanting to know the truth of the self, the other paths – gnana yoga, karma yoga and bhakti yoga will not yield the knowledge of the self. Bhakti without Vedanta is not true bhakti. It just becomes another action. Action is limited. And its result will definitely be finite.  All the thriller sports events are due to the wish to forget the body and mind. Experience hunters try out various spiritual practices. Brahma is not a conquest. Not a trophy.

चिन्त्यम् एव च – It has to be done. It is worthy of enquiry and it must be done.


The mind is to be charmed and it has to be disarmed. Mind has a compulsive quality to go after. Mind has to help in self-enquiry in its own menial way.

In India, people are interested to know the guru lineage more than the name of the swamijis. During the Kumbamela season, the swamiji-s visit each other. If you say “I have got the knowledge myself”, people will not be interested in you.

Mind is wondering what to do. The next part explains what is to be done.

पक्षपात+विनिर्मुक्तं – having been freed of paksha (wings – taking sides)  paatha (falling into)  — falling into either wings – any kind of duality – vinirmuktam – freed of the dualities. That which transcends the duality is Bhagavan. Pakshapaatha – the duality good / bad, dharma/ adharma, object / not object, etc. is being done by the mind.  Bhagavan or the self is free of dualities.

ब्रह्म संपद्यते तदा – Brahman will be obtained then. When the mind is free of all conflicting categories, tadaa – then, Brahman is gained. Earlier we were talking about aatma in “aatma aayaathi”. Now suddenly the term Brahman is used. The Aatma is Brahman. The taitareeyopanishad starts with the term Brahman.  Then the word is quietly replaced with aatma. In this Upanishad  it is the other way – aatma is replaced with Brahman. Satyam (I am) Gnaanam (I know I am) Anantam  (I know I am now – stretching to eternity ) Brahma.  Anantam – is the desire forever. This being is just an expression. “I” is not the being. From the stand point of the total, Brahman is the existence. There is unity in all beings – all of them breathe, all of them have a desire for ever.  My existence is included in all existence. My knowledge is included in all knowledge.  The manifestor and the de-manifestor is Ishwara. This ishwara is the truth of oneself. The nature of You – is unfolded as the cause of the universe. It is an equation to be unfolded and understood. Each side has to be calculated and equated. 5+4 = 100-91. These are different expressions for the same value. 9=9 is not an equation. There should be an apparent difference on both sides. Aatma is like 5+4. Brahman is like 100-91 – another expression. There is no question of belief or disbelief. Just because everyone believed that earth was flat, does not make it real. Kathopanishad says people look outside and does not see inside;  Kaschit deerah  aavruta chakshuh amrutatvam ichchan – only some wise person  puts the right effort has the courage to go against the claim. Jeevan mukti – remaining in a difficult body, one can say “I am free”. Because they disconnect the identification from the body, mind. Ahamkara is made as a slave of the mind. Ahamkara takes its place in the seat of the “I” which is ishwara, the cause of the universe.



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