Swamini Svatmavidyananda Session #13 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #13 – Mar 12th 2016 9 PM Session (Unedited notes….)

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

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

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 ॥

तदेव निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम् । तद्ब्रह्माहमिति ज्ञात्वा ब्रह्म सम्पद्यते ध्रुवम् ॥ ८ ॥

निर्विकल्पमनन्तं च हेतुदृष्टान्तवर्जितम् । अप्रमेयमनादिं च यज्ञात्वा मुच्यते बुधः ॥ ९ ॥

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥ १० ॥

—–

तदेव निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम् । तद्ब्रह्माहमिति ज्ञात्वा ब्रह्म सम्पद्यते ध्रुवम् ॥ ८ ॥

That indeed is brahman – part-less, beyond concepts, untainted. Knowing “I am that Brahman,” brahman is certainly attained.

भावः इष्यते That which is left out – Bhaavah / presence. तदब्रह्म refers to this Bhaava. Vedanta requires dedication and relentless commitment. It is not a belief – not an ideology. It is a means of knowledge. So one has to approach the study with reverence or Shraddha. The Brahman is a siddha vastu. Upanishad is not giving you any new knowledge. It guides us through the maze.

In a kingdom of fools, they decided to have the next jeeva to cross will be their king. They made a dog that passed by as a king. The dog got down from the throne and went towards the garbage. The Is-not is enshrined on the pedestal in the mind. And the “Is” witnesses this.

One has to allow the dropping of the different parts to take place. Chandra Kala – accents of the moon. Even the human being has so many parts – body, mind, senses, praanas. Brahman is nish-kalam – i.e., without parts. तदेव निष्कलं ब्रह्म

निर्विकल्पं – nirgatam vikalpam yasmaat tat | vikalpa – choices or comparisons. It is not contested by another entity / thought / belief. Free from changes or differences. Not Wavering.

निरञ्जनम् – free of guilt and hurt – Kartrutvaa / bhooktrutvaa. Anjanam – stain. Niranjanam – devoid of stains. Thinking of my own omissions and commissions. Brahman is free of guilt. If people are not thinking about “why did I do this?” they are thinking about “why did they do this?” People are not having time for Vedanta as they are busy with these thoughts.

The Vedanta class will not be of any use if there is no inner transformation. I am Brahman – I am free of regret and guilt. Keep coming to class to find out how.

Ignore the guilt and other bad feelings and focus on other things. “Change the channel”. Rehearsing the past guilt, makes it bigger and stronger.

तत् ब्रह्म अहम् इति ज्ञात्वा – Brahman is the truth of the experiencer. Knowing – not experiencing.

ब्रह्म सम्पद्यते ध्रुवम् – dhruvam – certainly. Sampadyate – is gained (passive usage). Here the gain is the gain of that which is already gained – but it is not known due to the ignorance. Like a person who is searching for the spectacles that already present in their head. Certain gains are separated in time – 2 years from now, and some are separated in space – 5 miles from me. Tat brahma – is neither separated by time or space.

निर्विकल्पमनन्तं च हेतुदृष्टान्तवर्जितम् । अप्रमेयमनादिं च यज्ञात्वा मुच्यते बुधः ॥ ९ ॥

Beyond concepts, limitless, beyond reason and analogy… beyond inference, causeless – knowing this (brahman), the wise one becomes free.

निर्विकल्पम् – Beyond arguments or schools of thoughts. अनन्तम् – that which is limitless – definition of limitless is that which is the source of joy, as nobody wants to be unhappy. Drushtaanta varjitam – दृष्टान्तवर्जितम् – free of all examples. Hanuman was there in the flag of Arjuna’s ratha. After the battle he was asked – “the battle between rama and ravana was like the battle between rama and ravana” – रामरावनयोर्युद्धं रामरावनयोर्युद्धमिव | Beyond comparison.

हेतुवर्जितम् – cause less. Consciousness is causeless and limitless. Second meaning for Hetu – Hetu is a very important term used by Naiyaayikaas / logicians Example “पर्वतो वन्हिमान् दूमवत्वात्” – due to the presence of smoke, I conclude that the mountain is on fire. Paksha – postulate – here fire. Fire is the hetu for the smoke. The presence of smoke indicates the presence of fire. Inference = hetu. The brahmachari studying Vedanta is forbidden from reading Nyaaya, vaisheshika, etc. Brahman cannot be logically inferred. Sometimes it is a two-step inference. Devadatta does not eat during the day. He has not lost any weight are the two postulates. The conclusion that he should be eating during the night. Anumaana – one step inference. Arthaapaati – more than one step inference. Derivation is a result of a mental operation. Brahman is not a product to be derived.

<Break>

अप्रमेयमनादिं च यज्ञात्वा मुच्यते बुधः ॥ ९ ॥ Mano buddhi ahamkaara chittaani na’aham  …. Chidaananda roopam shivoham shivoham. Here shiva means auspiciousness. The ahamkaara which sets out to find the Brahman is put down to rest in peace. अप्रमेयम् – not an object to be objectified. It need not be objectified to be known. It is self-revealing – स्वतसिद्ध. We do not need a certificate of existence. The “not-you” are removed like the sun that shines when the fog dissipates. Even the most ignorant person knows “I am”. The means of knowledge sweeps everything clean. It is the fire that sets fire to the ignorance and raaga-dvesha. It reveals the nature of I. Aprameyam – beyond inference. Prameya – that which is fit to be cognized as an object. Anaadi – no beginning.

बुधः यज्ञात्वा मुच्यते – knowing this (brahman), the wise one becomes free. Brahmavid brahmaiva bhavati. This person becomes endowed with Buddhi and becomes a wise man. He gets freedom from the sense of Bondage.

The next verse says the benefit of getting this knowledge.

न निरोधः न च उत्पत्तिः न बद्धः न च साधकः । न मुमुक्षुः न वै मुक्तः इति एषा परमार्थता ॥ १० ॥

This is a guided tour into the head of a jnaani.

In Mahabharata, there is a dialogue between Sulabhaa, a woman sadhu and King Janaka. Janaka is perplexed as she is a woman. “I am not affected by the kingdom. I am been tested.” Through her powers, she enters and sits in his mind. She says “If you are a jnaani, I do not have to take your permission”. Like that, we enter the mind of the jnaani in this verse.

न निरोधः = no dissolution; न च उत्पत्तिः = no creation; The thoughts raise and fall. But they are deactivated. It can’t change this person. It cannot make him have a good day or a bad day. There is no resolution, no dissolution, no raising. Without pot there can still be clay. Not the other way. Jaayate gachchati is jagat. You want the sun rise and sun set – same way gnaani watches the jagat raise or dissolution in his mind. “maayaa megho jagat neeram ….” in last verse in the 8th chapter of Panchadasi – “The creative power of Ishwara is the clouds. They rain. Here the Maayaa is the clouds. Jagat is the rain. Varshatu yesha yathaa tathaa – let her rain wherever she wants. It is raining in space. The jagat is reigning in the consciousness space. There is no loss for the chidaakaasha. The space is not impacted. It is not made wet. Chidaakaashasya na tu haanih. Ko labhah – no gain due to jagat.

No sorrow or no joy – does not mean the jnaani will have a straight face. They will not attach themselves to the sorrow or joy. It is not followed and chased after.

न बद्धः – no sense of bondage since bondage is a notion.

न च साधकः – he is not trying to free himself from the bondage – no striving. Only the person who is bound will struggle.

न मुमुक्षुः – He is not a seeker of freedom since he has already gained freedom. The seeking has come to an end. Not just seeking for knowledge. All seeking comes to an end. Kenopanishad says the loss of the infinite is an infinite loss.

न वै मुक्तः – He does not even say that he is free. Freedom is a relational word connected to bondage. मुच् – sakarmaka dhaatu – transitive verb – freed from what? There is duality – the object from which one wants to be freed. No bondage. No need for mukti.

इति एषा परमार्थता – this beingness is called paramaarthataa – reality. Another meaning – Paramaarthaa – parama purushaartha – in and through dharma, artha, kaama – this is what one wants to gain. This phrase is found in vaitatya prakarana (mandukyakaarika).

Nothing is opposed. Nothing is obtained. No bondage. No liberation.

एक एवाऽऽत्मा मन्तव्यो जाग्रत्स्वप्नसुषुप्तिषु । स्थानत्रयव्यतीतस्य पुनर्जन्म न विद्यते ॥ ११ ॥

Atma should be known to be the same in waking, dream, and sleep. For one who has transcended these three states, there is no rebirth.

Verses 11 to 14 describes the Aatma. Explains how the day-to-day jagat is not an enemy of the gnaani.

एक एव आत्मा मन्तव्यः – Atma should be known to be one and one alone.

जाग्रत्-स्वप्न-सुषुप्तिषु – in the three states

स्थान-त्रय-व्यतीतस्य – one who is beyond the three states. Not bound by the three states. These are just places that one visits. After the sleep, arrive in the walking state. But I am the stateless. It is the refuge of the three states. It is not a refugee. Aateetah – goes beyond. Checkin and check-out – don’t try to rearrange the things in the hotel room. Enjoy the day, give back the key and walk out of the hotel. Enjoy the duality without trying to impose or be imposed.

पुनर्जन्म न विद्यते – Such a person does not come back to the state of Jeeva. When the body drops off, he continues to bless whoever invokes them as ishwara.

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