Swamini Svatmavidyananda Session #15 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #15 – Mar 13th/14th 2016   (Unedited notes….)

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

http://livestream.com/Swaminiji/events/4835138

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 ॥

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

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

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

The 13th verse is important as it is a mahaavaakya – pot is moved. The space inside the pot does not move. Space is stationary. The pot moves in space. Desire causes movement – at the level of the body-mind-complex. Space is ishwara. In the Mundakopanishad, two birds sitting on the branch. There are friends. One is restless and other is at peace.  The restless one gets bitter berries and blames the karma. This is the ignorance of Jeeva. The Upanishad has to get down to the level of the ignorant jeeva. She tells about jeeva and ishwara – then explains that the jeeva bird and the ishwara bird are actually one. The other is the shadow of the true self.

The pot is moved by self-driven impetus – the free-will given by ishwara to the jeeva. “I want this or that”. Karma is the Raga-dvesha from the past lives. Ishwara is the giver of the fruits of action – karma phala daataa. What you do now – will come some day in some form – as punya or paapa. Everyone is accruing Karma phala. I do not feel targeted when I realize that everyone is experiencing their own karma phala.

The jeeva moves in response to the raaga and the dvesha. Without desire, there is no karma. The longing is the raw material for action. The action causes the result of the action. So either raaga-dvesha or the paapa-punja drives around the person. The only remedy is to understand – chidaananda roopa shivoham shivoham. जीवः नभः उपमः – The jeeva that has a sense of longing and incompleteness is similar to the Nabha which actually indicates ishwara – the space like consciousness.

One should make oneself the topic of enquiry. Avichaara kruto bandah – vichaarena nivartate – by proper enquiry, the ignorance vanishes. Jeeva is the unchanging consciousness, Ishvara.

In an equation 5+4 = 20-11, both sides are to be resolved to understand the oneness. So directly jeeva is not equal to Ishwara at the gross level. At a different level, they both resolve into the same consciousness. The vista point on a hill is a place on your journey from where you are able to appreciate the scenery of the place from where you came. In order to appreciate and realize the oneness, a different plane of reality is required. You need to abstract oneself from the finite, to enjoy this vision.

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

Potter keeps changing the shape while making a pot by putting back the clay. The wheel is the space time matrix. The raw material for the pot is the clay. Apple has certain characteristics. The name and the form – what it consists of – is also knowledge. The jagat is a manifestation of ishwara’s knowledge. It is maya’s job to do the shaping.

Another way to look at it – is to think of the lump of clay as being taken from a big lump. Sanchita-karma is the karmic overload gained from endless lifetimes. The account was opened in the first human life where the actions result in paapa and punya. Sanchita-karma is getting accrued over the lifetimes. Maya puts a curtain so that we can’t see it. She takes a portion of the Sanchita-karma, which is called Praarabdham – Praak+aarabdham i.e., that which start before – here, before the body came into being.

Gita –  imam vivasvate yogam proktavan aham avyayam vivasvan manave praha manur iksvakave ‘bravit – This knowledge – the vision and the way of life was given by the supreme was given to the first person in the solar dynasty. But over time, this knowledge of Karma yoga got lost – sa kaalena iha mahataa sa yogah nashtah parantapa. Arjuna questions – you were born now. Vivashvan exists from so many centuries. How could you tell him in the beginning of the Yuga ? — Aparam bavato janma param janma visvatah. Katham etad vijaniyam tvam adau proktavan iti.  Bhagavan says – bahuni me vyatitani janmani tava carjuna tany aham veda sarvani na tvam vettha parantapa – I know my avatars or the incarnations.

In the 14th verse, the apparent differences are spoken about so that we can understand at what level the equation or the oneness works. Vedanta does not want you to go around saying “I am god”. The equation does not work at the body level. It works at the level of the consciousness.

There are tantric mantras in Atharva Veda that can influence the life of another person. Like that we could wish that the people who hurt should move away from us. There is bedha or differences at the body level.

Sah jaanaati nityashah – he knows at all the times.

शब्दमायावृतो नैव तमसा याति पुष्करे । भिन्ने तमसि चैकत्वमेक एवानुपश्यति ॥ १५ ॥

शब्दमाया+आवृतः न एव तमसा याति पुष्करे । भिन्ने तमसि च एकत्वम् एकः एव अनुपश्यति ॥ १५ ॥

तमसा शब्दमाया+आवृतः, पुष्करे न एव याति । भिन्ने तमसि च एकः एकत्वम् एव अनुपश्यति ॥ १५ ॥

Why is there separation from Ishvara? Why I do not understand that I am that consciousness?

तमसा  आयावृतः जीवः – The jeeva is covered.

पुष्करे न याति – Pushkara is sky or space. Shabdam does not reach the space. Jeeva is the pot-space.  Pushkara also refers to the blue lotus.  पुष्-nurtures, karah-does.  Don’t not attain or understand the oneness. It feels alienated from the consciousness.

शब्दमाया+आवृतः – expressed through words, thoughts. “I am an engineer”. These are shabda-maaya. They are finite words that confuse this person into identifying with them.  Word goes with the meaning.

 

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥ २ ४२

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्। क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥ २ ४३

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्। व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥ २ ४४

 

Lord Krishna warns Arjuna – Be of one resolve. Choose to know that one thing because of which everything is known. If you do not make that resolve, then you will be the target of the people with the flowery talk. They will lead you back to the initial sections of the Veda – through various Kriya or action. They are kaamaatmaanah – they are the embodiment of desire. They are interested in Svarga – svargaparaah. They are interested in enjoyment and power – bhogaishvaryaprasaktaah. Their hearts have been hijacked – tayaa apahurta chetasaah.

If you identify with one pot, then the other pot becomes not-you. Too much not-you, causes great fear. Shabda-maaya is the material – the veil of words – the finite words with which we wrongly identify.

 

भिन्ने तमसि – when this cloak shatters,

एकः एकत्वम् एव अनुपश्यति – When the covering is removed (like the dish is revealed removing the cover with which it is served in a restaurant), there is only one.  The one that was revealed after the covering were removed – ekah, sees only one-ness ekatvam.

Jeeva, jagat, ishvara – were seen as three due to problem in the vision. The three are not becoming one. It is not that jagat disappears. Tamas had covered the eyes and assumed that they were three. That was a mistaken perception. There is only one – the enlightened one –this person is no separate from the jagat and sees only ishvara everywhere.

 

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