AMRITABINDU UPANISHAD
(Compilation for a discourse by N.R. Srinivasan, March 2016)
Living
with the ego is no living! Considering all the misery and conflict it brings,
the ego makes our living as bad as dying. Self-knowledge, on the other hand,
can bring us back to life. The 22 mantras of this famous and popular Upanishad
have immense beauty and great power to just do that. Opening with the
much-quoted lines, “The mind is of two kinds – impure and pure; our mind, when
pure, liberates us,” the sacred text goes on to give us glimpses of the Pure
Self – our true nature – and makes important statements that can shake us up,
and can wake us up!
~
Cows
are of different colors but milk is white in all of them. Different scriptures
are like the cows where their teaching is one! (mantra 19)
--Swami Chidananda
Amritabindu Upanishad is the most important among the five Bindu Upanishads. Amrita Bindu Upanishad, the sweet immortal nectar (Amritam) drops of spiritual teachings is from Krishna Yajurveda containing 22 mantras. It is classified as Yoga Upanishad along with four other Bindu Upanishads—Tejo Bindu, Naada Bindu, Dhyaana Bindu and Brahma Bindu. We do not know the Rishi (sage author) of this Upanishad. Truth alone probably matters, and not any personality. It is considered as a minor Upanishad while Upanishads on which the great spiritual early philosophers Sankara and Madhva, wrote commentaries are termed major. Later Saayana and Rangaramanuja wrote commentaries on other Upanishads besides major Upanishads. Saayana even wrote commentaries on Rigveda which Max Muller made use of. These commentaries were in simple Sanskrit language. This Upanishad is not minor in its significance and has the same depth and force that major Upanishads have.
In
fact Bhagavad Gita which heavily leans on Katha and Svetaasvatara
Upanishads is a compendium of all Yoga Upanishads. There is
even a suggestion that the Song Celestial was originally a Yoga-Upanishad which
was later Vaishnavised. Ramakrishna Math titles all 18 chapters of Bhagavadgeetaa as different kinds of Yoga:
1) Arjuna Vishaada Yoga 2) Sankhya Yoga 3) Karma yoga 4)
Jnyaana-karma--sanyaasa Yoga 5) Sanyaasa Yoga 6) Dhyaana Yoga 7)
Jnyaana-Vijnyaana Yoga 8) Aksharabrahma Yoga 9) Raajavidyaa-Raajaguhya Yoga 10)
Vibhooti Yoga 11) Viswaroopa Darsana Yoga 12) Bhakti Yoga 13)
Kshetra-Kshetrjnya Vibhaaga Yoga 14) Gunatraya Vibhaaga Yoga 15) Purushottma
Yoga 16) Daivaasura Sampadvibhaaga Yoga 17) Sraddhaatraya Vibhaaga Yoga 18) Moksha-sanyaasa Yoga. Prabha Duneja has
titled her Bhagvadgeetaa as “The Legacy of Yoga In Bhagavadgeetaa” and refers
to Yogasaastra in all 18 chapters.
Mind
and its management, the nature of the Self, the place of scriptural study, the
limitations of conceptual thinking and the oneness of myriad books of wisdom
are the main focus of this gem of a
revealed text. The keynote message is in
mantra 18, which says “As one takes rice, discarding the husk, the intelligent
seeker grasps the Truth and leaves the book behind”. Beyond a point spiritual
seeker has no need for scriptures says also,
Bhagavadgeetaa.
The
word amritabindu means, 'a drop of nectar'. Swami
Madhavananda says: “Amritabindu Upanishad inculcates,
first, the control of the mind in the shape of desire-less-ness for
sense-objects, as the most effective way to the attainment of Liberation and the realization of the One who is Intelligence and knowledge Absolute..
Then, it sets forth in an easy and convincing way the real nature of the soul
and the realization of the highest truth which leads to unity. Thus, the
central theme of all the Upanishads –
viz., that the Jeeva and Brahman are
eternally one, and that all duality is a
mere super-imposition due to ignorance (maaya)– finds a clear and forceful
emphasis in these terse, epigrammatic verses."
Amritabindu Upanishad describes that
the mind is the cause of bondage and liberation. The mind that is attached to
material objects (sense-objects) leads to bondage, while if it is disassociated
from material objects (sense-objects) it can lead to liberation. All spiritual
practices and spiritual disciplines are geared to obtain inner purity, calmness
of the mind, and ultimately, liberation. When the mind is immersed in the state
of divinity, it is beyond virtue and vice. In the state of liberation by
practicing Kriya Yoga one can withdraw thought-waves and mind-stuff into
knowledge, their knowledge to consciousness and consciousness to
super-consciousness; one can also withdraw one's manomaya kosha from the coccygeal and sacral centers to above the
lumbar center and get super-consciousness, peace, solace and joy in life as
indicated in the second key sloka by the
phrase karnam bandhamokshayoh--mastery of mind leads to wisdom:
Mana eva manushyaanaam kaaranam bandhamokshayoh |
Bandhaaya vishayaasaktam muktam nirvishayam smritam || 2
||
It is indeed the mind that is the cause of People’s
bondage and liberation. The mind that is attached to sense-objects leads to
bondage. The mind that is dissociated from sense objects tends to lead to
Liberation.
Beginning
with two fold classification of mind as 1) attachment to sense pleasures and 2)
free from seeking pleasure, the sacred book declares that liberation is gained
by the latter kind of mind. It calls for restraining the mind’s movements,
making the mind merge in the Self. Pure,
infinite and changeless is the Truth.
It is a mistake to think that there are many souls with various
limitations. Just as many reflected
images of the moon have the one and only moon in the sky as the truth of them
all, the apparently many souls have the one Self (Atman) as their Truth. The nature of Brahman, the absolute reality,
is pointed out in this Upanishad.
Spiritual study and practices are meant to recognize this one Self in
the illusory plurality. The Upanishad
discusses the place of scriptural study and the relevance of meditation with
inspiring illustrations and forceful expressions.
The
ways and means of making ourselves fit for the reception of divine grace and
for the entry of universal forces into our own selves are traditionally known
as sadhana chatushtaya, a fourfold discipline of one’s own self. Sadhana
chatushtaya is the fourfold discipline of self-control. This consists of four
disciplines--Viveka, Vairagya, Sampat and Mumukshatva. Viveka means correct
understanding. Vairagya is the process of rational rejection; Samapat is the
acquisition of six spiritual wealths-Sama, Dama, Uprati, Titiksha, Sraddha and
Samaadhaana. Mumukshatva is the intense
longing for spiritual acquisition. These are the four ways by which you can
make yourself a suitable conducting medium for the ingress of forces which are
universal in their nature, natural as well as divine.
Bhagavad Gita in verses 13 to 20 of chapter 12
describes thirty-nine characteristics as hall marks of true devotee. All these
take him only to the divine plane as these verses end with "sa may
priyah" meaning Lord
is friendly to him and not "sa may yujyah", he is one with me. In his Gita Bhashya
Madhva says, "muktaah praapya param
Vishnum taddeham samsritaa api | taaratamyena tishthanti Gunair
aanandapoorvakah". Even the most qualified soul can share only partial
bliss of Brahman and cannot become similar to Brahman. That is the reason these
verses from Bhaktiyoga end with "may priyah". The path of devotion is easier for many people say the
learned Pundits of scriptures. It is easier said than done. Bhakti does
not develop without knowledge which needs a combination of personal
effort, faith and Grace of God. Tulsidas Ramayana talks about Navadhaa bhakti;
Satsanga; Sravana; Seva, Sankeertana, Smarana, Samyama (discipline and control
of six senses and detachment); Siyaramah sarvam (seeing God in everything);
Santosha and Saralata. So it is all not that simple. Swami Krishnanada talks on
the subject how to obtain divine grace and realize Self within us
through Jnana. Whatever way we think it needs lot of Saadhana in each life of
ours. Who knows how many lives we need? But somewhere in life we have to start
the process.
When intelligence (Jnana) matures
and lodges securely in the heart, it becomes wisdom (vignyana). When that
wisdom (vignyana) is integrated with life and issues out in action, it becomes
devotion (Bhakti). Knowledge (Jnana) which has become mature is spoken of as
devotion (Bhakti). If it does not get transformed into devotion (Bhakti), such
knowledge (Jnana) is useless tinsel. Bhakti is not blind faith as is generally
understood.
“Desire is the root cause of
Sorrow”, says Buddha. The desire ridden
mind is impure. Other impurities like
anger or jealousy are its side products.
When obstructed desire becomes anger, when someone else enjoys what one
desires, it turns into jealousy. When
one gets what one wanted, greed or pride arises.
“Mind is considered as two-fold: pure and
impure. It is impure with the resolve of personal desire. It is pure when devoid of all selfish
desires”, says Mantra 1.
Mind
binds, mind liberates! Thoughts are the
medium through which the ego, the limited Self, appears and paves the way for
all our likes and dislikes, pleasure and pain.
Innocence of a child is free from attachment or hatred. As we reach deep
within ourselves--we see this childlike nature of pure--undivided awareness due
to attachment to sense objects. We
pursue pleasure out of mere habit and not as a true need. Paying attention to the subtle ways our mind
is indeed desire-less state. This thought is reflected in the 2nd
mantra: “Mind alone is the cause of bondage and liberation for human
beings. The mind attached to sense
objects leads to bondage and that which is free of sense objects sets one free.
So it is said”. The mind driven by dreams and desires achieves a lot. Freedom, however, is when the mind is quiet, free of desire.
The
mind is like a white cloth. Dip it in
red dye, it turns red; dip it in green, it turns green. Put it in sunlight for long, it looses its
colors. The mind truly is the Self
itself, with no color. Attachment to sense objects are the colors that our mind
has taken. Meditation brings the original freshness of the mind. A spiritual
seeker starts with keeping away from temptations. Mantra 3, advises that one should free his
mind of sense objects: “A seeker of liberation should constantly make his mind
free of sense objects since liberation is predicted of a mind that does not
cling to sense objects”.
Are the mind and Consciousness (Self)
different? The mind is just the
Consciousness with superimpositions of name and form. An enlightened Meditate sees himself as the Self
even amidst the different modifications that his mind may assume. The mind
is compared to the moon which draws its light
from the Self, the Sun. The Self is called
here the Consciousness, the spiritual heart, distinct from the blood-pumping
organ. Mantra 4 says: “That is then the Supreme state when the mind is held
firmly in the inner psyche, having given up all its attachments to sense
objects and it (the mind) attains its own true state (the Self).
The
ego is the nature of, “I am so and so”.
Any self-description taken as real, leads to trouble. “I am low” is
immediate trouble. “I am high” is postponed
trouble. When we shed all ideas of high
or low, the egoless awareness shines supreme. That is Consciousness. Any
particular description of the Self is in the mind. The mind must dissolve in the
Consciousness, and descriptions must disappear into the indescribable. Therefore
Mantra 5 says: “Restrain the mind until it dissolves in the Consciousness. This is wisdom, this is meditation. The rest is all logic and verbal
extensions”.
Space
is unrelated to any form of structure.
It cannot be equated with either the magnificent Taj Mahal or a humble
cottage of a village. In the same way, Awareness is unrelated to any mental
concept. The most wonderful philosophical
thought as well as images of worldly attractions do not grasp the Self. All concepts fall in the mind-blowing insight
of Self-Knowledge. This is explained in mantra 6. “The highest State is neither
something to be thought of (as pleasing); nor something to be not thought of
(as displeasing); it is not something to be thought of (as object) at all; it
should be contemplated up on from any partiality”.
Upaasana
is a time honored spiritual practice. It leads one to the highest level of
meditation. Ramana Maharishi often said
“your mind is stuck with names and forms of the world. Please apply it to the names and forms of
the Lord. You will reach ‘That’ (Tadekam) which is beyond names and
forms: “Words, mantras, symbols etc., are all thus helpful supports for a
seeker of the path. The very advanced do
not need these supports. Choosing
the good leads to God, who is beyond both good and bad”. This Upanishad
in Mantra 7 says: “One should unite one’s mind with the higher, first taking
the sound of Om. Then one should
meditate on the Supreme as (the Reality) beyond Om”. Realizing (the truth) beyond sounds, the
illusory (world) is realized as the Real (Brahman)”. “Wholeness is Holiness” said the great
philosopher J. Krishnamurti. Conflicts
over materialistic moral or spiritual matters divide us. Conflicts cease by looking inwardly, in true
self-observation. If we turn inwards, they
cease to exist. The field of mind is
full of divisions and conflicts. Time
brings in past, present and future.
Space means front, back and the middle.
Reason introduces cause and effect.
One should realize Awareness without the formations of a separating
tendency “I”. Here the Upanishad in
mantra 8 says: “That alone is the
part-less Brahman, free of choice and devoid of stain. One attains the eternal
Brahman, knowing ‘I am the Brahman’ ”.
When
the thought of ‘I am the body’ seizes me I have serious doubts about who I am
and where I belong. Observing the ways of the self and enquiring ‘who am I’ are
two sides of the same coin. Both these are not activities of verbalizing,
judging or reasoning. Upanishad therefore says in Mantra 9: “The Reality is
without doubt, infinite, beyond reason and analogies. It is unknowable and without beginning; knowing
the same wise one gets liberation”. One is liberated when one realizes that all
forms of “I am so and so” merge into pure being and Awareness.
In
the next mantra 10, the Upanishad says: “This is the ultimate Truth--There is
no control of mind; it does not rise at all; there is none bound; no spiritual
practitioner; no seeker of liberation and there is no realized soul”. The
egoistic living is like a long voyage in a dream. When one crosses the ocean with great
difficulty, he is set to celebrate his success.
One lives in a state of abandonment free from worry or inhibitions. The transcendental wisdom leaves no room for
the old divisions of the mind which were more mental creations. The dream world
is invalid.
The ‘Awareness’ is the same in the three
states of waking, dream and deep sleep.
The Self is like space and the minds are like water in a bucket. Rebirth is when one’s mind (the ego) leaves
one body and begins to function in a second body. The water is transferred from one bucket to
another. Space has no movement. The Self never has a rebirth. The Self
is untouched by reincarnation. The Upanishad says in Mantra 11: “one should
know there is only one Self, in waking, dream and deep sleep. There is no rebirth to the one which is
beyond the three states”.
The
Oneness of all life is the essence of Vedanta. Vivekananda often spoke about
the same. He often said Vedanta is Universal Oneness and not Universal Brotherhood stressed upon by the
religions of the world. The Self is same
in Asia, Africa or Europe. It is the
same in 1000 BC, 1000 AD and 1000 years further up. It is the same in realized soul and ignorant
souls. Reflections of the same Moon are seen, in all waters, all over the
world. Upanishad says in Mantra 12: “One
alone is the Self in all beings. Like
the moon which is reflected in water, the One (Self) is the same in all and
yet, appears as many too”.
The
moon seems to move amidst clouds. Really
the movement belongs to the clouds and not to the moon. Change is death and changelessness is
immortality. The opposite of love is fear. Fear is of change, of death.
Pleasures, positions, powers, and privileges all come and go. The “true I” is like space; there is no
difference in it. The Self is immovable
screen; all else is passing show! This
is explained by an analogy of a moving pot in the following mantra 13: “Space
is covered by a pot. When we move the
pot, space does not move; only the pot moves.
In the same way, the (true) soul is like space (and has no movement or
changes)”.
In
Vedanta two of the most powerful analogies, the Self is likened to the Sun and
space. However, both these, a star and
an element, are inert. The Self is
Awareness and sentient. Vedanta begins
with the instructions: “The knower is the Self.
The known is the non-Self. The Self is the principle of knowledge (chit) which illumines both the knower
and the known. Self as the knower is
stressed in the Mantra 14: “When pots
of various shapes are broken, space knows it not! But the self knows it perfectly”.
Words
inspire. Words bind too. Words are like a boat which we must use to
cross a river. We must leave the boat
and walk to the other shore. Attachment
to verbosity has held back many a spiritual seeker from higher
possibilities. The Upanishad says in
Mantra 15: “When covered by the power of words (sound) one does not know the Self
(called the sky or space here) being enveloped in darkness. When the darkness
(ignorance) is destroyed, one sees the oneness, being the One”.
Leaving
the boat before embarking on the journey is a blunder. Holding on to the boat after the journey is over,
is again a blunder! A seeker should be
true to him and assess his own mental purity honestly and take up the
appropriate spiritual practice. Repeating
a mantra makes the mind single focused and gives a degree of freedom from sense
objects which otherwise occupies the mind.
One who meditates can afford to go deeper when a high degree of
concentration and dispassion is gained. So says the Mantra 16: “The OM as a
word is first considered as the Supreme Brahman. After that (word idea) has vanished, the
imperishable Brahman (remains). The wise
one should meditate on that imperishable Brahman, if he desires peace of his
soul”. Swami Chinmayananda says; “when we pray we speak and God listens; when
we meditate God speaks and we listen”.
Put
your mind to PUT process, P for purity, U for Unity and T for transcend. The
first two are on the plane of words, the third is non-verbal. One should purify one’s mind by
contemplating on inspiring thoughts and ideas from any source that uplifts
him. Meditation on selected passages
from books of wisdom can purify one’s mind.
One should unify his mind by repeating his chosen mantras. Then there is a progress from many thoughts
to one thought. The simple thought of
the mantra becomes a wonderful support against all distractions. The mind then subsides. Awareness alone shines. That is transcendence. This is stressed in the Upanishad mantra 17:
“One ought to know two kinds of Vidya (knowledge)--these are; the word-Brahman
and the Supreme Brahman. Having mastered
the word Brahman, one attains the Supreme Brahman”—the thought and realization.
“The
intelligent student, after studying the Vedic texts, is solely intent on
acquiring wisdom and realization. He
should discard the texts altogether, as the man who seeks the rice discards the
husk”, says mantra 18. Spiritual texts are certainly a stepping stone to the
highest vision. We may lift our mind to great heights through study of scriptures.
Then we stay with the essence. Self
enquiry “who am I” is really a non-verbal activity. Non-verbal, non-judgmental and
non-interfering observation, which is not at all (a dull or passive state) of
the mind’s movement, brings about transformation. Transcendence of the mind
takes place. The mind then no more binds you. Thoughts sit lightly in your
Consciousness.
Intelligence
is different from the intellect. The intellect works within the field of the
known. Intelligence breaks off. Attachment to books, symbols, dogmas and
practices has made people blind to the essence. There would not be so much bloodshed in the
name of religion if people had more intelligence than mere intellect. This message is brought about in the
following mantra 19, by an analogy to cow and milk: ‘Milk is of the same color,
while cows are of different colors. The
intelligent student regards wisdom as milk and the many branches of Vedas as
cows”.
“Do
not get bitter, please get better” says Swami Tejomayananda. Every drop of milk has butter in it. Yet the milk has to curdle and then we churn
it to get butter. Everybody is loving
and lovable in their heart. Wrong
psychological conditions veil that divinity.
Contact with the wise, Satsanga (association with the holy person),
brings about an increased manifestation of their original goodness. This theme
is conveyed in the following Mantra 20 by an analogy: “Pure awareness resides
in every being as butter hides in milk. It ought to be churned out constantly with the
churning rod of mind”.
In
olden days, they had a way of lighting up the sacrificial fire every
morning. They made two pieces of wood
(Aranis) rub against each other and by friction sparks of fire emerged out of
them. A rope was used to bring about
the rotation of the pieces. Employing
this as an analogy, knowledge, in the form of new ideas, causes friction within
us and leads to sparks of new understanding.
The figurative use of fire is especially appropriate for the ego. Egoistic confusions are totally undone, as
thoughts burnt upon gaining the vision of the Self. Quiet attention in
meditation has intelligence (light) and power (heat). This thought is conveyed
in the following Mantra 21. “Take the
rope of knowledge and bring it out like fire, the Supreme Brahman. I am that Brahman, indivisible, immutable
and calm. Thus it is thought of”.
This
beautiful Upanishad concludes with an assertion once more of the Universal Oneness
of all life. It ends with the sentence “Tadasmyaham Vaasudeva iti”. As pure
Awareness, we are ever one with the entire Universe. “Vaasu” implies “dwelling
in every heart” “Deva” means of the
nature of light i.e. “Awareness”. The concluding Mantra 22 of this Upanishad
reads as follows: “I am the soul of the Universe, the Supreme Being--in which
resides all beings, and which resides in all beings by virtue of Me being the
giver of grace to all. I am Vaasudeva,
that soul of the Universe, the Supreme Being”.
This
Upanishad begins and ends as well with the Shanti Path:
“OM, May we hear the
auspiciousness with ears, O God,
May we see the
auspicious with eyes O worshipful One!
May we live fully the
whole span of Life Granted to us by the Divines!
Praising them, while
enjoying firm limbs and strong bodies!
May Indra of ancient
fame bless us!
May Sun God, who
knows all, bless us!
May Garuda, who eliminates
obstacles, bless us!
May Brihaspati (the
preceptor of Gods) bless us!
Om, May there be
triune peace, peace, peace!”
Eknath
Easwaran summarizes the whole Upanishad as follows: Mind is the seat of spiritual struggle.
Ramana
Maharshi compliments mind and says:
“mind is a wondrous power and our destiny in life is determined by what we do
with that power”.
Theravada
Buddhism says: “all that we are, is the result of what we have thought (of in
mind)”. If we neglect mind, the senses and lower forces in our inherited
consciousness take control of it; if we train it carefully, we can utilize its
power to liberation—to immortality.
MANTRAS OF AMRITABINDU
UPANISHAD
Manoe
hi dvividham proektam suddham cha asuddhameva cha |
Asuddham
kaamasakalpam suddham kaama vivarjitam || (Mantra 1)
Mana
eva manushyaanaam kaaranam bandhamokshayoeh |
Bandhaaya
vishayaasaktam muktam nirvishayam smritam || (Mantra 2)
Yatoe nirvishayasyaasya manasoe muktirishyate
|
Atoe
nirvishayam nityam manah kaaryam
mumukshunaa || (Mantra 3)
Nirastavishayaasangam
samniruddham manoe hridi |
Yadaa
aayaatmanoe bhaavam tadaa tatpramam padam || (Mantra 4)
Taavadeva
niroedhvayam yaavadvriddhi gatam kshayam |
Etaj-jnaanam
cha dhyaanam cha seshoe nyascha vistarah || (Mantra 5)
Neva
chintyam na chaachintyam chintyam chintyameva tat |
Pakshapaatavinirmuktam
brahma sampadyate tadaa || (Mantra 6)
Svarena sandhayed yogam asvaram bhaavayetparam
|
Asvarenaanubhaavena bhaavoe vaa abhaava ishyate || (Mantra 7)
Tadeva
nishkalam brahma nirvikalpam niranjanam |
Tadbrahmaahamiti
jnaatvaa brahma sampadyate dhruvam || (Mantra 8)
Nirvikalpamanantam
cha hetudrishtaantavarjitam |
Aprameyamanaadim
cha yaj-jnaatvaaa muchyate budhah || (mantra 9)
Na
niroedhoe na choetpattihna baddhoe na cha saadhakah |
Na
mumukshurna vai muktaah ityeshaa paramaarthataa || (Mantra 10)
Eka
evaa-aatma mantavyoe jagrat-svapna-sushuptishu |
Sthaanatraya-vyateetasya
punarjanma na vidyate || (Mantra 11)
Eka eva
hi bhootaatmaa bhoote bhoote vyavasthitaa |
Ekadhaa
bahudhaa chaiva drisyate jalachandravat || (Mantra12)
Ghatasamvritamaakaasamneeyamaane
ghate yathaa |
Ghatoe
neeyate naakaasam tathaa jeevoe nabhoepamah || (Mantra 13)
Ghatavad
vividhaakaaram bhidyamaanam punah punah |
Tadbhagnam
na cha jaanaati sa jaanaati cha nityasah || (Mantra 14)
Sabdamaayaavritoe naiva tamasaa yaati pushkare |
Bhinne
tamsi chikatvam eka evaanupasyati ||(Mantra 15)
Sabdaaksharam
param brahma tasminksheene yadaksharam |
Tadvidvaanaksharam
dhyaayed yadeecchecchaantitaatmanah || (Mantra 16)
Dve
vidye veditavye tu sabdabrahma param cha
yat |
Sabdabrahmani
nishnataah param brahmaadigacchati || (Mantra 17)
Grnathamabhyasya
medhaavee g jnaana-vijnaana-tatparah |
Palalamiva
dhaanyaarthee tyajed grantham-aseshatah || (Mantra 18)
Gavaamaneka-cvarnaanaam
ksheerasyaapy-eka-varnataa |
Ksheeravat-pasyate
jnaanam linginastu gavaam yathaa || (Mantra 19)
Ghritamiva
payasi nighoodam bhoote bhoote b vasasi vijnaanam |
Satatam
manthayitavyam manasaa manthaana-bhootena || (Mantra 20)
Jnaana-netram
samaadaaya uddhared vahinavatparam |
Nishkalam
nischalam saantam tadbrahmam-iti smritam || (Mantra21)
Sarvabhootaadhivaasam
yad bhooteshu cha vasatyapi |
Sarvaanugraahakatvena
tadasmyaham vaasudevah
tadsmayam
Vaasudeva iti || (Mantra 22)
Bhadram
karnebhih srinuyaama devaah |
Bhadram
pasyema akshabhiryajatraah |
Sthirairangais-tushtuvaamsas-tanoobhih
|
Vyasema
devahitam yadaayuh |
Svasti
na indroe vriddhasravaah |
Svasti
nah pooshaa visvavedaah |
Svasti
nas-taarkshyo-arishthanemih |
Svasti
noe brihaspatir-dadhaatu |
Om
Saanth Saantih Saantih |
|| Harih
Om ||\
Eknath Eeswaran summarizes the whole of
the Amritabindu Upanishad (the name means “drop of the nectar of immortality”)
thus:
“Brahman
refers to the ultimate reality, the supreme Godhead, beyond all distinctions or
forms. The mind is both pure and impure. It becomes
impure driven by the senses; but when the senses are under control, the mind
becomes pure. It is the mind that enslaves or frees us.
We become bound driven by the senses. Those who seek freedom must master their
senses. When we master the senses we become free. One reaches the
summit of consciousness when the mind is detached from the senses. Mastery of
the mind leads to wisdom. One should stop all vain talks and practice
meditation. The highest state is beyond reach of thought, for it lies beyond
all duality. Keep repeating the ancient mantra OM, until it reverberates
in your heart.
Brahman
is indivisible and pure. Realize Brahman and go beyond all changes. He is
immanent and transcendent. Realizing him, sages attained freedom and declared
there are no separate minds. Thus they have realized their true nature. In all
our stages of waking, sleeping, dreaming, the same Self abides in us. We
must transcend these three stages and go beyond rebirth.
There
is only one Self in all creatures; The One appears as many, just as the
moon appears as many, reflected in water. The Self appears to change its location.
It does not change when the jar it contains is moved around. When the jar is
broken, the air does not know the jar. But when the body is shed
the Self knows the body well. Concealed by Maaya we do not see the Self; when
the veil falls, we see we are the Self. The mantra Om is the symbol of
Brahman by repeating which we can bring peace to the mind.
Knowledge
is twofold, lower and higher. The Self-realization is higher knowledge and all
else is lower Knowledge. Self is like rice covered with chaff. Realization is
rice; all else is chaff. All cows of different hues yield only
white milk. “Sacred scriptures are like the cows and the wisdom that
comes out is white” the sages say. The Self is hidden in the hearts of all just
as butter is hidden within the milk. Churn the mind through meditation on Self
which is all whole, all peace and all certitude. Enlighten yourself (lit the
fire within you) through meditation on Self. Enlightened noble souls
(sages) declare: “I have realized the Self, that self is the Lord of Love
and I am united with the Lord of Love which Lord is the same present in
all Beings”
This lecture has been
prepared by abridging and editing original text of Swami Chidananda of Central
Chinmaya Mission Trust, Mumbai 400072 and Swami Madhavananda of Advaita Ashram, Kolkota for Vedanta Class at Sri Ganesha
Temple, Nashville, TN. and taking help from various Internet sources as well as
elucidations by Ekanth Eeswaran, CA which are gratefully acknowledged.
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