Amruta Bindu Upanishad #16 – Mar 19th 2016 6.30 AM (Unedited notes….)
Swamin Svatmananda – http://www.arshavm.org/ Arsha Vijnana Gurukulam
शब्दमायावृतो नैव तमसा याति पुष्करे । भिन्ने तमसि चैकत्वमेक एवानुपश्यति ॥ १५ ॥
पुष्कर – space and blue lotus. In the current context, we take it to be space. The pot space does not move when the pot is moved. Space simply is! It does not move. The body-mind-complex that accommodates the atma moves. When the pot breaks, the space does not break. The pot does not know that it has been re-crafted again and again into different shapes. शब्दमाया – a net of useless words.
शब्दमायावृतः The jeeva is covered by the net of useless words. भिन्ने तमसि – when the covering is removed. एकः एकत्वम् एव अनुपश्यति – sees oneness. If we take pushkara to be the blue lotus, the bee which is the jeeva, is going around to reach the lotus covered in fog. The vision is covered in fog. The fog is projected onto the Brahman. The lotus blooms only in the presence of the sun and closes with sun-set. The lotus is covered with maaya refuses to open even when the sun has risen. If you see something in others that you do not like, it means that that bad thing is within you. The guru’s knowledge – the teaching – is the sun light. The student is covered by an evil net of mis-belief. There is “ascending” or “descending” to reach the Brahman or the heaven. The solution is here and now.
Buddhi is dark enveloped in tamas – like the deities in the south Indian temples where the deities can be seen only when the aarati is done.
शब्दाक्षरं परं ब्रह्म तस्मिन्क्षीणे यदक्षरम् । तद्विद्वानक्षरं ध्यायेद्यदीच्छेच्छान्तिमात्मनः ॥ १६ ॥
शब्द+अक्षरं परं ब्रह्म तस्मिन् क्षीणे यत् अक्षरम् । तत् विद्वान् अक्षरं ध्यायेत् यदि इच्छेत् शान्तिम् आत्मनः ॥ १६ ॥
शब्द+अक्षरं परं ब्रह्म तस्मिन् क्षीणे यत् अक्षरम् । विद्वान् तत् अक्षरं ध्यायेत् यदि आत्मनः शान्तिम् इच्छेत् |
How to let go of the fog? Go back to Upaasana – meditation. In this Upanishad, the omkaara upaasana is recommended. परं ब्रह्म = ishwara ; शब्द+अक्षरं = the sound Om and the word Om. Practice chanting Om. It has both saguna and nirguna brahma. Om is all in all. It is an important Aalambanaa – support. Om is the aids in seeing the Brahman. तस्मिन् क्षीणे – While you chant “Om name shivaaya” continuously, even when the sound or the chant stops – when it resolves into you – not when you consciously stop chanting; यत् अक्षरम् – here akshara is that which does not perish. Om resolves in the indeclinable Brahman. Avoid chanting just Om. Include some names of deities like om namo bhagavate naaraayanaaya , om namah shivaaya; विद्वान् – the wise person; Om is the truth. Om is everything. It can accommodate all the falsehoods. It is not opposed to Jagat and ignorance. You become the aksharam – imperishable. ध्यायेत् – The wise person should meditate. तत् अक्षरं – on that Omkaara. यदि आत्मनः शान्तिम् इच्छेत् – if a person wants a mind free of disturbances. Ashantasya kutah sukham – B.Gita – A person with Ashanti will have sorrow – From where can he get happiness? A disturbed mind will be a sad mind. Sangaat sanjaayate kaamah, kaamat krodhobhi jaayate, Krodhad bhavati sammohah, sammohat smriti vibramaha, Smriti bhramsaad buddhi nasho, buddhi maashaat pranasyati – When you entertain a desire and allow it to control you or enslave you, when desire is not fulfilled there is anger, the memory is gone. When you understand the true nature of desire, it goes away. May the vidhvan contemplate on Om. यदि आत्मनः शान्तिम् इच्छेत् If one wants peace of mind – freedom from raaga-dvesha.
द्वे विद्ये वेदितव्ये तु शब्दब्रह्म परं च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ १७ ॥
द्वे विद्ये वेदितव्ये तु शब्द-ब्रह्म परं च यत् । शब्द-ब्रह्मणि निष्णातः परं ब्रह्म अधिगच्छति ॥ १७ ॥
द्वे विद्ये वेदितव्ये तु – “द्वे विद्ये वेदितव्ये परा च अपरा च” – mundakopanishad – A conversation between the student, saunaka and the teacher – Angeeras. He asks which the one thing which I know will make me know everything. Teacher says – two are to be known – the supreme knowledge and even the everyday knowledge. Here vidhya means upaasana. Two kinds of meditation are indeed to be known. शब्द-ब्रह्म = The sound of brahman which is Om. परं च यत् – the one that is param. One is shabda Brahman – that which is revealed as the truth of Brahman. That other Param is yourself. The peace of mind comes when the shabda resolves into ashabda. With that stopping of the chant – in that silence – only you alone remain. That is called Param. The one who is endowed with the qualities of omniscience, omnipotent – is the ishwara. It is the same consciousness. It is just a different wrapping. Two avatars – one with the divine qualities and the other one without these qualities. The covering is immaterial. We should not be impressed by the ishwaratvam. We should be impressed by the Ishwara himself. Saguna Brahma upasanaa is called as Sabda Brahma. Param Brahma is devoid of Upaadhi-s. Both are important. We can’t directly go to Param Brahma without ishwara as we are in the manifest world. Two forms of meditation is to be performed – one is a prayer – it is a maanasam karma. I have to have a relationship with Bhagwan. Hey Daridre, giver of poverty – even anger directed at Bhagavan is prayer. Recognize the order. Recognize the inevitability of the order. Accept it. That is the resolution. Until you get that resolution, practice shabda brahma.
शब्द-ब्रह्मणि निष्णातः परं ब्रह्म अधिगच्छति – the one who resolves in shabda-brahman, naturally gets the truth of one self. Meditation is the auxiliary method to get the readiness and steadiness for gaining the knowledge. Maatrudevo bhava – be the one to whom mother is an incarnation of god. Note the meaning is not “Mother is god”. You be the one who considers mother to be an incarnation of god.
Bhagavan is the best therapist. He does not talk back. With Bhagavan’s grace, the difficulties of life can be overcome. No running. Stay. sthaane – everything is appropriate. Then only you are ready for the Param Brahma about which we will see in the next class.