Swamini Svatmavidyananda Session #12 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #12 – Mar 12th 2016 (Unedited notes….)

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

http://livestream.com/Swaminiji/events/4834909

मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च। अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम् ॥ १ ॥

मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विष्यासक्तं 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 ॥

Omkara upasana is being discussed. Omkara has everything loaded into it – the “seeming reality” of jagat, waker and the waking experience, sleeper, dreamer, Ishwara. The whole Jagat leans on the Ishwara. Ishwara is the “as-though” creator of the Jagat. अ indicates the waker; उ – the dreamer; म् – the sleeper; There is no vikalpa or duality at the level of the sleeper. The maandukyopanishad says – Waker is Brahman; Brahman is not the waker; The identity of the waker / sleeper / dreamer – relies on Brahman. In Om, Brahman is not in a, u, or ma. The individual letters indicate only one aspect of the reality – i.e., waker is nothing but Brahman; sleeper is nothing but Brahman; dreamer is nothing but Brahman. The presence of Brahman is outside the word Om. Ishwara is without attributes. The three states have specific attributes. If I am Brahman, my presence also has to be where Brahman or consciousness exists. My presence is there in waker, sleeper, and dreamer.

Between the chanting or uttchchaaranaa or enunciation of Om, there is a silence in between for a split second. That maunam is the fourth. It is called Chaturiyaa or turiyaa. There are so many misconceptions about Turiyaa.

It is not the fourth state. The Maandukya Upanishad does not use this term. It presents Brahman as a Name-less, time-less, space-less “as-though” location for that which is location less. A silence is needed after a, u, and m. Om raises from silence. It is the truth of Om. Even if it is a split second, that silence is the place from which Om raises. Silence is highly recommended. But it is not Brahman. Speech delimits silence. It is higher than silence. So Brahman can’t be silence. It is not that Brahman can be experienced only in Silence. There is Brahman even in the waking state when the person talks. Om is a monosyllabic word with 3 maatras with 3 micro-syllable a,u,m. On the micro-cosmic or individual level, every being have these micro-cosmic universal experience of waking, dream, and sleep. When I wake up everything wakes up with me. In Hindu temples, there is suprabhaatam. They request the lord to wake. The syllable “A” stands for the entire waking world. I am an agent or Kartaa only in the waking state. Bhooktruttvam is also there in the waking state. In the dream, I am only the bhooktaa in dream state or sleep state. Punya and papa accrues only in the waking state. Only in waking state there is the purushaartha, the organs of sense and actions. Ashabda – the unuttered state. Turiya can’t be finite. It can’t be an object – some liquid that flows behind the throat. There are many miscommunications about Turiya. The Turiya or the Ashabda – the silence between the Om chanting with the thinking about the waker, dreamer and sleeper resolving into Brahman. Om is the experienced truth. Along with Om, the moment of silence is also included. It is the consciousness which is Infinite. The silence between the chant is ishwara. We identify with that presence. Shravanam is the primary saadhana. Om or Pranava upaasanaa is the secondary saadhana that is advised by the Upanishads.

स्वरेण सन्धयेद्योगमस्वरं भावयेत्परम् । अस्वरेणानुभावेन नाभावो भाव इष्यते ॥ ७ ॥

स्वरेण सन्धयेत् योगम् अस्वरं भावयेत् परम् । अस्वरेण अनुभावेन न अभावः भावः इष्यते ॥ ७ ॥

The word sandhayet is used in mundakopanishad – this omkaara is to be practiced – may one join with the swara. Om is the only swara. The joining together of the individual with the total – स्वरेण योगम् सन्धयेत् | To practice assimilation of the teachings of the Upanishad, this Om chanting practice is required. May this union between the individual and the total happen.

Assume someone is in the process of knowing is meditating. The true description of Ishwara might confuse him which are seemingly contradictory. So we can’t meditate upon the form-less. Shankara “param chet gnaatavyam / gnaayeta | aparam chet praaptavyam / praapyeta ” – The param has to be known and the aparam has to be obtained. I am the devotee and ishwara is the object of devotion. This difference is letting me have this meditation. You need a place to start. You start it with Swara – Om.

अस्वरं परं भावयेत् – The silence between the chanting is the consciousness – the ultimate truth. So contemplate – भावयेत् | The swara could be any mantra – though specifically it indicates Om.

By that constant contemplation, अस्वरेणानुभावेन | When I meditate on Aswara – then the presence is revealed. That presence is the holiest of the presence. On is encouraged to keep assimilate this in meditation.

अस्वरेण अनुभावेन न अभावः भावः इष्यते | ॐ is the bridge between jeeva and paramatma. Later there is no need for the bridge. Initially, the mantra is chanted. When one becomes an adept meditator, the mantra naturally resolves into you. When chanted, the mantra reveals Sagunam Brahman – the one who is to be sought – an object of worship. Even when the chanting resolves, the mantra reveals Nirguna Brahman.

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