Swamini Svatmavidyananda Session #17 – Amruta Bindu Upanishad

Amruta Bindu Upanishad #17 – Mar 19th 2016  6.30 PM Session (Unedited notes….)

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

http://livestream.com/Swaminiji/events/4835017

You see another person as the source of pain or happiness. Karma is the cause for the sorrow or happiness. Sorrow might come and go. As one gets more clarity, they will try not to identify with sorrow. The cause of dukha cannot be something or someone outside. Transference is blaming other person for your sorrow and their reaction is counter-transference. When you direct your anger towards Bhagavan, Bhagavan gives you punya since you approached him. It is a win-win situation. In the meditative state or as a prayer, it has to be done to settle the mind and make it free from Raaga–dvesha – the long standing emotions.

First one is Shabda-Brahmani. A – creator. U-vishnu-sustaining; M – shiva; Consider Om to be Bhagavan’s name and chant it. It will gradually slide into the waker, dreamer, sleeper, jagat, etc. One who has become an expert – i.e. the emotions are divinized. All sources of pains are divinized. Become a person of acceptance. Seeing yourself as Ishvara is just a little slide.

 

ग्रन्थमभ्यस्य मेधावी ज्ञानवीज्ञानतत्परः । पलालमिव धान्यार्थी त्यजेद्ग्रन्थमशेषतः ॥ १८ ॥

ग्रन्थम् अभ्यस्य मेधावी ज्ञान+वीज्ञान+तत्परः । पलालम् इव धान्यार्थी त्यजेत् ग्रन्थं अशेषतः ॥ १८ ॥

मेधावी ज्ञान+वीज्ञान+तत्परः ग्रन्थम् अभ्यस्य पलालम् इव धान्यार्थी त्यजेत् ग्रन्थं अशेषतः |

After studying the scriptures, an intelligent person intent on gaining knowledge and liberation should discard the scriptures altogether, like one who desires grain discards the husk.

Here is a mandate provided by the Upanishad.

ग्रन्थम् अभ्यस्य – Having studied the manuscript well and understood properly

मेधावी – one who has intelligence (and uses it in the proper manner)

त्यजेत् ग्रन्थं अशेषतः – give it up completely . Abandon the book. (In yati panchakam, the yati-s are expected to keep reading it continuously). Here the Upanishad is asking the reader to give it up.

In Mundakopanishad, Para and Apara are the two knowledge to be learnt. Apara – Vedas. Para – Yayaa aksharam adhigamyate – by which thought-frame, that rises in the mind, the self is realized. The understanding happens – when the teaching is internalized – a miracle takes place. All the complexes vanishes. Unmoolayati – avasaadayati iti Upanishad – ignorance is uprooted totally. So the complexes can’t come back. The words in the book are mitya just like the hunger is mitya and the food we eat is mitya. The parampara of teachers keeps the book alive.  The power of lineage of the teachers brings the words to life. It was not written down. It was only Karna-parampara.

ज्ञान+वीज्ञान+तत्परः – committed to Tat – one whose goal is Tat. Who is headed towards tat. Boat is used to cross the river. Boat’s purpose is over. No need to carry it when you move ahead after crossing the river.  Punarukti dosha  – the fallacy of repetition is not present in the Upanishads. There is a purpose to say ज्ञान and वीज्ञान. (Each santi has a different meaning in shanti, shanti, shantih. Rutam vadishyaami, satyam vadishyaami  – living in accordance to truth is rutam). When ज्ञान and वीज्ञान comes together, ज्ञान indicates aatma gnaana; वीज्ञान – the knowledge that is well ascertained – well assimilated – when I have owned up myself as Ishwara.

पलालम् इव धान्यार्थी –  just like how the grain is retained throwing away the husk.

This Upanishad is famous for this specific verse. It has a revolutionary thought. It is to be noted “grantam abhyasya”  that it is to be given up only after learning it properly.  Without study, one will not get it by one’s own effort.

गवामनेकवर्णानां क्षीरस्याप्येकवर्णता ।

क्षीरवत्पष्यते ज्ञानं लिङ्गिनस्तु गवां यथा ॥ १९ ॥

गवाम् अनेक-वर्णानां क्षीरस्य अपि एक-वर्णता ।

क्षीरवत् पष्यते ज्ञानं लिङ्गिनः तु गवां यथा ॥ १९ ॥

अनेक-वर्णानां गवाम्  क्षीरस्य अपि एक-वर्णता ।  क्षीरवत्  ज्ञानं पष्यते, यथा गवां लिङ्गिनः तु |

Cows of different colors have milk of one color. Knowledge is like the milk and scriptures are like the cows.

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Milk is saatvic.  It is wholesome. It is culled from various sources – cows of different colors. The Upanishads are individually different – taiteriya Upanishad – aakaashat agnih, agnir vaayuh ….. – five elements are there and everything comes from Aatma.

The Chandogya talks about three elements. We are not interested in creationism. It is not that the Upanishads are contradictory. There the purport is different. The Upanishad is not interested in the cosmology of creation. It is interested in leading us to happiness. Entire content Veda has Eka-vakyataa. Other means of knowledge cannot contradict this shabda pramaana. “Yam manasaa na manute” – Kenopanishad – “that which is not gained by the mind”. Katopanishad – “manasaa eva idam aaptavyam” – “to be gained by the mind only”. The commentators have clarified how this is to be interpreted. Here it comes in the sense of 7th vibhakti – in the mind. The milch cows yielding milk could be of different colors. The knowledge of the Upanishads is the same. Lingate anena iti linginah – one that indicates – scriptures. Indicatory knowledge – lakshyaartha.  “Sarvopanishado gaavo dokdaa gopala nandanah”  – Gita dhyana shloka – all Upanishads are the cows. We need a person to milk them. Arjuna is the calf.

Mother nourishes her baby with her milk. Upanishad does not abandon the crying jeeva. Like a mother, she feeds it her own self and silences the cry of the baby completely.

घृतमिव पयसि निगूढं भूते भूते वसति विज्ञानम् ।

सततं मन्थयितव्यं  मनसा मन्थानभूतेन ॥ २० ॥

घृतम् इव पयसि निगूढं भूते भूते वसति विज्ञानम् ।

सततं मन्थयितव्यं  मनसा मन्थानभूतेन ॥ २० ॥

पयसि निगूढं घृतम् इव, भूते भूते विज्ञानं वसति । सततं मन्थयितव्यं  मनसा मन्थान-भूतेन |

Like butter hidden in milk, consciousness dwells in every being. It should be constantly churned by the mind with the churning rod of the mind.

पयसि निगूढं घृतम् इव – Ghee is present in the milk and yet it is not recognized individually. It is hidden.

भूते भूते विज्ञानं वसति  – Here bhoota means elements and elementals. The rock does not have the means to express the chit. It does not have the sukhma shareeram. The five elements are all sat-chit-ananda. They do not have to learn about themselves, as they do not have complaints. They do not have a complex centered on the self. Only humans have free-will.

सततं मन्थयितव्यं  – churning of knowledge is mananam. Like the churning stick moves all over the milk in order to get the butter, the mind moves in the milk of the Upanishad. The hidden butter is discovered. It just came out. It was not created.

मनसा मन्थान-भूतेन – by the mind that is converted into a churning stick. It is a blessing from the rishi – may you roll in this Upanishad to discover the existing fact.

 

ज्ञाननेत्रं समाधाय चोद्धरेद्वह्निवत्परम् ।

निष्कलं निश्चलं शान्तं तद्ब्रह्माहमिति स्मृतम् ॥ २१ ॥

ज्ञाननेत्रं समाधाय उद्धरेत् वह्निवत् परम् ।

निष्कलं निश्चलं शान्तं तत् ब्रह्म अहम् इति स्मृतम् ॥ २१ ॥

 

ज्ञाननेत्रं – the knowledge in the form of eyes. The eye of the seeker – a true seeker sees differently than others. It could also mean the eyes of a jnani who already knows or is in the process of knowing.  ज्ञाननेत्रं is also the thread that is put between the wood pieces used to generate the fire.

समाधाय – Having assimilated

उद्धरेत् – let one be raised up.

वह्निवत् परम् – Two pieces of wood – arani. Churning of the two pieces of wood causes fire. Indam is called so – as it has the potential of fire. Churning brings out what is already there.

निष्कलं निश्चलं – unmoving

शान्तं Free of all disturbances – adhibautika, adhidaivika, adhyaatmika

तत् ब्रह्म अहम् इति स्मृतम् – When you ask the teacher to teach something, he is actually recollecting what he was taught. The lineage is remembered here. The churning is an assisted churning. Sharavanam, mananam, nitiddyaasanam.

 

सर्वभूताधिवासं यद्भूतेषु च वसत्यपि ।

सर्वानुग्राहकत्वेन तदस्म्यहं वासुदेवः तदस्म्यहं वासुदेव इति ॥ २२ ॥

 

सर्वभूताधिवासं यत् भूतेषु च वसति अपि ।

सर्व+अनुग्राहकत्वेन तत् अस्मि अहं वासुदेवः तत् अस्मि अहं वासुदेवः इति ॥ २२ ॥

Phala shruti – the benefit of reading this Upanishad.

सर्वभूताधिवासं यत् – that which is the source of all existence.

भूतेषु च वसति अपि – exists in all beings.

तत् अस्मि अहं वासुदेवः इति – that we are one with the supreme. The shining being which is the indweller – vaasudevah. Deva = self-shining being. Vasati devah iti vaasudevah.  B.Gita – 7th chapter – Vaasudah sarvam iti sa mahatma sudurlabhah.  In Vishnu Sahasranaama also, “Vasanad vasudevasya sasitam bhuvanatrayam”.

सर्व+अनुग्राहकत्वेन – by whose grace — we gain this knowledge that I am that Brahman.  Manushyatvam – human birth; mumukshutvam –  desire for freedom – desire to study; mahaapurusha shramshrayah – obtaining a guru; Sarvaanugraha karaaka – these three are the blessings from Vaasudeva.

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