Amruta Bindu Upanishad #11 – Mar 9th 2016 (Unedited notes….)
Swamin Svatmananda – http://www.arshavm.org/ Arsha Vijnana Gurukulam
मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च ।
अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम् ॥ १ ॥
मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।
बन्धाय पिष्यासक्तं 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 ॥
नैव चिन्त्यं न चाचिन्त्यं न चिन्त्यं चिन्त्यमेव च ।पक्षपातविनिर्मुक्तं ब्रह्म संपद्यते तदा ॥ ६ ॥
स्वरेण सन्धयेद्योगमस्वरं भावयेत्परम् । अस्वरेणानुभावेन नाभावो भाव इष्यते ॥ ७ ॥
Aatma is not to be objectified. It is worthy of enquiry, vichaara, contemplation. It is in-comprehensible by contemplation. In is inconceivable as an object. There will be a period when the student is unsure. Like in the Kenopanishad the teacher asks the students if they know Brahman. To the student who claims to know it, the teacher says, yad tvam jaanaasi tambrameva – whatever you know is only garbage. It is Nunam – very little. Another student says – I don’t know. The correct answer was given by another student – “I will not say that I know. I will not also say that I don’t know”, meaning – “I do not know it as an object. I do know it as myself.” These seemingly contradictory statements about chintyam and achintyam are to get the mind to leave its categorizing nature – its way of putting things. Brahman is Satyam Gnaanam Anantam. The word Gnaanam clinches the definition – it reveals that we are ishwara. Ishwara with a body mind complex is Jeeva.
To get Brahma certain conditions are to be satisfied. Mind has to stop categorization – trying to objectify everything. When I know that it is all me, Brahma is obtained or realized – Brahma sampadyate tadaa.
The next verse tells how to obtain the Brahman. How to stop this mind from this categorical thinking? The Upanishad could have ended with the sixth verse as the self-knowledge is already explained. The rest of the verses are explaining how to do it.
Arjuna keeps asking the same question in different way – Why can’t I leave everything once for all and become a sanyaasi? “tat kiṁ karmaṇi ghore māṁ niyojayasi keśava” Gita is full of answers to that question.
In spite of the knowledge, due to raaga dvesha, it does not enter. Karma Yoga (in ancient times it was in the form of Go-Seva – taking care of the cattle) was the upaayaa – means for antahkarana suddhi – the cleansing of the internal organs. It is bahiranga Saadhanaa – outward facing practices – all the seva done in the gurukula. The raaga dveshas are kept under control. Chitta chanchalataa is taken care of.
The other one is Antaranga Saadhanaa – inward facing or internal practices. Meditation does not produce Moksha at all, since Moksha is not a product. It makes the mind still. Pranava upaasanaa – Meditation on Om is being given to the student in this Upanishad. All the Upanishads give utmost importance to Om. Prakarshena Navah – Pranava – ever new – ever fresh.
In the Mundakopanishad –
धनुर्गृहीत्वौपनिषदं महास्त्रं शरं ह्युपासानिशितं संदधीत ।
आयम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सोम्य विद्धि ॥ ३ ॥
धनुः bow गृहीत्वा having taken औपनिषदं of the upaniṣad महास्त्रं the great weapon शरं the arrow हि indeed उपासानिशितं sharpened by meditation संदधीत place upon (the bow) आयम्य drawing back तद्भावगतेन with charged चेतसा mind लक्ष्यं goal तत् that एव alone अक्षरं Imperishable सोम्य dear one विद्धि strike
Take the Upanishad as the bow, the great weapon and place upon it the arrow sharpened by meditation. Then, having drawn it back with a mind directed to the thought of Brahman, strike that mark, O my dear, that which is the Imperishable.
प्रणवो धनुः शरो ह्यात्मा ब्रह्म तल्लक्ष्यमुच्यते ।
अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत् ॥ ४ ॥
प्रणवः Om is the धनुः bow शरः the arrow हि indeed आत्मा is the Ātman ब्रह्म Brahman तल्लक्ष्यम् its target उच्यते is stated अप्रमत्तेन with undistracted mind वेद्धव्यं to be struck शरवत् like arrow तन्मयः one with it भवेत् has to become
‘Om’ is the bow, the Ātman is the arrow, Brahman is said to be the mark. It is to be struck by an undistracted mind. Then the Ātman becomes one with Brahman, as the arrow with the target.
Pranava gives vairaagya. So Om by itself, is not recommended for householders. It is chanted along with other names. Instead of getting the desire to drop it immediately, the other option makes you grow out of it gradually. Aalambhanaa – that upon which something else leans – something to be relied on. What is being relied on must be strong enough to support.
एतदालम्बनँ श्रेष्ठमेतदालम्बनं परम् ।
एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते ॥ १७ ॥
This is the best Support, This is the highest Support; he who knows this Support is glorified in the world of Brahman.
Om is the only thing in the universe. Om is Brahman. Om is Ishwara. When one relies on Om, he is relying on Ishwara. Om is aparokshaa – in sight of. (Parokshaa – invisible).
उकारः ह्रस्वधीर्घः | उ – ह्रस्वः ऊ – धीर्घः उ३ – प्लुतः – Only in Saama Veda, the words are elongated. Otherwise, Om is not to be elongated. ॐ = अ + उ + म्
अ indicates the waker and the viraat vishva, which is the waking world. The waker and the waking world are not separate. The waker upholds the waking world. With the waker, his whole world wakes up. The waker objectifies or wakes up his or her own world. When a pot is bought, the potter does not come with it. But this world comes with the maker. There is no binnataa – separation between the maker and the world. Ishwara is the truth of the object – he is the maker. Ishaavaashyam idam sarvam – how world is a manifestation of Ishwara.
उ – the dreamer and the Hrinya Garbha. Dream is made out of Desire, memory and Knowledge. Ishwara has desire, memory and knowledge without the mind and intellect. Whole jagat is ishwara’s dream. The supporter of your dream world is Ishvara. That is why we cannot choose to have pleasant dreams instead of nightmares. Hriranya Garbha – the potential to manifest – the source of the manifestation. The dreamer is called Taijasaa.
म् – the sleeper and . Everything comes to rest. Praarabdha decides when one should wake up. Poojya Swami Dayanandaji visited a swami. That swami didn’t want to wake up his disciple saying that he is enjoying his sleep due to his good karma. Sleep is a blessings from Bhagawan. It is comparable to Laya i.e., pralaya – the ultimate delusion.
How to meditate upon this Om will be seen in the next class.