Swamini Svatmavidyananda Session #14 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #14 – Mar 13th 2016  8 PM Session (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 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 ॥

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

The mind is both the lock and the key i.e., Bondage or liberation. Paksha – wing of the bird (left wing / right wing). Paata – falling. Paksha paata is taking side. Brahman does not have any options to take sides. When the mind is free of longing for things, the mind gets prepared. Another preparation is to let go of duality. Brahma sampadyate druvam – it will be certainly obtained then – when tat brahma aham iti knaatvaa – knowing that it is I alone. Druvam – certainly. Druvam also means that which does not move. So one gets that unmoving Brahman.

एक एव आत्मा मन्तव्यः – It is worthy of understanding – there is only one such Brahman. Influenced by Maandukya – जाग्रत्स्वप्नसुषुप्तिषु.  Maandukya explains about the different states of waking, dream and deep sleep states. Only in waking state, you can be the Karta and be held responsible. Only boktrutvam – enjoyment is there in dream. Only waking – Karta is also the Bhookta. Ignorance is experienced and it can be removed only in this state. Punya sampaadanam – gaining merits for your actions will be applicable only in the waking state. Good praarabhdaa causes good sleep. Dharma, Artha, kaama and moksha are pursued only in the waking state. Insecurity is experienced only here. Here is where it is removed. Waking state = most shreshta /important period. Punya and knowledge are gained. Grab opportunities for gaining Punya, because the previous bad karma will take you away from Knowledge.

There is one atman – like a string that connects the three beads – three avasthaas or states. Ishwara = sutraat ma.  Sutre mani ganaah iva – B.G. 7th chapter – like the string. The string is often ignored. It is highlighted here.

स्थान-त्रय-व्यतीतः – the string is not associated with any specific state or bead.  Brahman is beyond the three states. The aatma is the waker, dreamer and sleeper.  The string is manifest as the bead. Atma is manifest in these three states. Many religions provide solutions for after-life. The problem is happening now. In Hindu tradition, what needs to be accomplished has to be done now and here – jeevan mukti.

पुनः जन्म न विद्यते – For one who knows the truth, there is no next life.

एक एव हि भूतात्मा भूते भूते व्यवस्थितः । एकधा बहुधा चैव दृष्यते जलचन्द्रवत् ॥ १२ ॥

Who is born? Aatma is not born. Ignorance is anaadi unborn – but it is not ananta – there is an end.  One who has the desires is born again. The desires take birth again and again  – they need a body. The veil of maya makes us forget the longings that cause us to be born. The offshoot of ignorance like Desires, longings, etc. is born. (The souls with longing attending marriage processions to

Brahman + Knowledge = Ishwara; Brahman + Ignorance = Jeeva;

एक एव हि भूतात्मा There is only one aatma

भूते भूते व्यवस्थितः manifest in different bodies taking different forms.  Manisha pankajam – reflection of sun is same devoid of the differences in the pot. Here it is the moon. The orb of the moon is reflected on the different pots. Here due to the night time, the pots are not even visible. Pots indicate the various upaadhees – forms. Atmaa does not become many aatma in different bodies. One way is to take it as the reflection of 1 sun in twenty pots. In a muddy pot, the reflection is not clear. The clear mind is better than the unclear mind. Hence the difference in the people though the aatma is one. Lack of clarity is due to the property of the reflecting surface. The moon even after reflecting in all pots of water, it does not undergo any change as it has not given away any of its part to the pot of water. Swaroopa aparityaagena roopantaraapattih. The same I is there in all bodies. This is the arrangement – व्यवस्थितः – perfectly done – infallible arrangement. A person’s dearrangement or disorder is also the part of the arrangement.  The arrangement transcends the duality of right and wrong, good and bad, etc.

Namah nakthamksharebyah – is a praise of Shiva.  There is order in everything. When 9/11 happened, some people mention that they missed being there at that time due to some silly reason. It is some karmic effect. Abuse of free will is a possibility and it is included in the order. Thoughts are not alike – because I is the same for everyone and the mind is different.

एकधा बहुधा one fold and manifold

दृष्यते जलचन्द्रवत् is seen like the reflection of the moon on different surfaces.

The first metaphor is that of a reflected consciousness. The second metaphor is that of a “as-though” conditioned consciousness. The same ishvara is in the same body, mind, sense complex. Pravishat jeevaroopatah – “as though” has entered the universe in the form of this jeeva – panchadasi 10th chapter 1st shloka. IF the mind is turbid, the consciousness seems to be turbid. Shaakshini aaropyate vrutaa – the shaakshi is falsely or wrongly attributed. That expression of “I am” – is like the reflection of the moon in different bodies of water.

घटसंवृतमाकाशं नीयमानो घटे यथा । घटो नीयेत नाऽकाशः तद्धाज्जीवो नभोपमः ॥ १३ ॥

घट-संवृतम् आकाशं नीयमाने घटे यथा । घटो नीयेत ना आकाशः तद्धात् जीवः नभ उपमः ॥ १३ ॥

घट-संवृतम् आकाशं – Aakaasham surrounded by pot. Irrespective of the type of the pot, the enclosed space is common. Avachinnatvam – the second “As-though” conditioned consciousness – avachinnachaitanyam. The as-though container that appear to contain the space or consciousness. Body becomes a conditioning medium for the consciousness. The way of conveying has its limitations. We need to take it as “as-though” when we explain the vedantic concepts.

There are two primary ways – one is the reflected consciousness. This example makes the reflecting surface as the center. But Aatma is only important. In the second example, the atma is not trapped in the mind. We are trying to communicate something incommunicable. The one did not become many. The Upanishad addresses the questions that the ignorant student might have. Every Upanishad tells that the manifest universe in not reality. It is dependent on satyam – it has an iffy existence – you cannot say that it exists nor deny it. Bhagavan does this continuously – manifestation, sustaining and de-manifestation. Moksha is when you recognize the bluff. The jiva is continuously producing something that does not really exist. From the standpoint of the Upanishad, there is only one reality – one Brahman – one atma.


Ishaavaasyam idam sarvam – there is only one consciousness. There is no jeevatvam different from ishvaratvam. Jeeva is born every time – back to square one. Upanishad has to go along with the ignorance and explain things. Upanishad keeps changing the examples so that the student does not stick to one example.

यथा  घटे नीयमाने (सति)  when the pot is being led, is the space inside the pot also being led?  The pot is moving. The space is not moving. Avakaasha pradaataa – aakaash – that which allows everything to be within it – The non-moving space accommodates everything that is moving and non-moving.

घटः नीयेत न  आकाशः – The pot moving in space seems to be present only in this Upanishad. Pot and space is present in other Upanishads. The pot is relates to the body-mind-complex. The space is the consciousness. We say “one” space – just to highlight that it is not many. There is only space — not one space.

तद्धात् जीवः नभ उपमः – Dhaarshtaantah – exemplified. Pot space is the complaining jeeva. I think I am doing – but I am not doing. It is like the space which is unmoving. Mind or body could move. But you are unmoving. You are not entrapped in the body or mind. The mud that you throw at space does not stick to the space. No raaga, no dveesha, no jeevatvam. That jeeva is equated to ishvara. Nabha is the ishwara that abides in all the bodies. Mahavakya – jeeva is equated to ishwara. So this is a mahaavaakya. Nabha or space is free of longings, divisions, dualities.


घटवद्विविधाकारं भिद्यमानं पुनः पुनः । तद्भग्नं न च जानाति स जानाति च नित्यशः ॥ १५ ॥

घटवत् विविधाकारं भिद्यमानं पुनः पुनः । तत् भग्नं न च जानाति स जानाति च नित्यशः ॥ १५ ॥

घटवत् विविधाकारं भिद्यमानं पुनः पुनः – Like the pot, the various forms that are continuously broken and it takes different forms again and again.

तत् भग्नं न च जानाति – The pot does not know the breaking of the pot. The potter puts the pot back into the wheel. Only the potter knows what his pot was, before it was made into this pot. The same piece of clay could be used to make different shapes. The pot does not know its antecedence.  The Upanishad is expecting the student to supply the daarshtaanta.

स जानाति च नित्यशः  Here time is wheel that never stops – satya yuga, tretaayuga (it is three quarters of the satya yuga time) – rama’s finger prints appears in the squirrel, dwaapara yuga, kali yuga. Then end of Yuga. Pot is the Upaadhi. Space is chaitanyaa. The infinite is made to seem finite – the space does not become finite in the pot. The history of all the pots – the potter only knows. The pot continues to be ignorant. Clay is the consciousness that is fashioned as though as the pot. Body is matter or the material. Potter is Ishwara. The five elements are non-separate manifestation of Ishwara. There is a slight “As though” change that the consciousness undergoes to become the universe. They are non-separate from the maker. We consider raw material to be She – prakruti and the Maker as He. Unlike the potter who is separate from the pot, Ishwara is rebranding himself as jeevas. Because of the longings, there is repeated incarnation happening frequently. Ignorance continues in each birth.

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