View source for Amrita Bindu Upanishad Lecture 16 on 25 February 2024

== Full Transcript (Not Corrected) ==
We have practically come to the end of this Amruta Bindu Upanishad. The Rishi, the Guru, is advising the disciple through the example of churning. There is a beautiful story in the Bhagavatam which I will come to later on. And for that, he is giving certain examples. In the earlier mantra, we have seen how there may be hundreds of cows with different colors, but what they yield is absolutely the same. The milk is the same, there is no distinction. So there may be a billion, billion objects in this world, but every object represents, first of all, there is Astitva, existence. And whatever exists can only be experienced through knowledge. So that is called Chit. And every object in this world, living as well as non-living, produces what we call a reaction within us. And not only does it produce a reaction, every object produces different reactions in different people. Every object produces different reactions in the same person. Sri Ramakrishna used to give a beautiful example that when we are children, then dolls, playthings are the most precious things in the world. But when we grow up, they all take a back seat. We do not care anymore. But when we are children, simply our life, pancha pranas, will be there only in those things. And our happiness, unhappiness, lies only in how these things are kept. So, in giving this example of the cows, that is to say, every action that we go through, many times I have emphasized, and it is the greatest contribution of not only Sri Krishna, not only Sri Rama, not only Krishna, but Ramachaitanya Mahaprabhu and Sri Ramakrishna. The word Maya has to be totally differently interpreted in the lexicology of Sri Ramakrishna. It is not something which is there to delude us. It is something that is there to train us, to bring us up. So, Avidya Maya in Advaithic language is called Preyas. But even Mundaka Upanishad confirms, even Preyas means worldly desires. How many? Dharma, Artha and Kama. These three combined together is called Preyas. And these Preyas, in Advaithic terminology, represent to us an obstacle. No. When a master wants to train his students, he deliberately creates obstacles. Sometimes you must have heard, obstacle race. And it is deliberately done, not to hurt or harm, but to help the players become stronger and even more resilient than anything else. We have to understand that. So, if we understand the teachings of the Upanishads properly, and we can only understand through an incarnation of God or a realized soul. But so many Acharyas come, and as Swami Vivekananda very aptly remarked, they want to push their own agenda. Madhvacharya wants to contradict other statements, contrary to his understanding. Ramanuja wants to contradict everybody, accepting his own views. Shankara is also a great master. We are not saying that they are wrong. We are saying that they should not say, this is the only truth. This is also a way to truth. And that is what every Upanishad crystal clearly wants to convey the message to us. So for that, he is giving that if we have faith, this is the most fundamental understanding. Even an illiterate person can come to us, and if we are seeking, we will get what we seek. Because God can manifest even through the most illiterate person. Even from the mouths of the babes, the highest truths can come. But what is called responsibility is upon us. Am I really wanting it, or am I only professing that I want it? Do I really want to progress in spiritual life? 99% of the people are only professionals, not really after God. Now, this is just a few remarks to understand this. We have discussed this one. That is to say that every scripture teaches the same truth. In that connection only, I made the remark. But following Shri Ramakrishna's footsteps, I extended the meaning of the example. Every single experience that we have proves to the hilt that we have to go beyond the constraints of time, space, and causation. In other words, go beyond the mind. That is the crux of the matter, which is brought out again in Mantras 20 and 21. This was what we discussed actually. But there is a beautiful story. That is why I have brought it up. So like the butter hidden in milk, the pure consciousness resides in everything. Keno Upanishad makes it so beautifully clear. Pratibhava, every thought that arises within us, indicates by the very arising of the thought. It reminds us that we could not have been aware of the thought unless there is somebody who is endowed with that capacity to be aware. Or in other words, pure consciousness. Like the butter, each soul is potentially divine. I will come to that point very shortly. So this pure consciousness not only resides in every being. Here the word Vijnana means pure consciousness, or God in simpler languages, or Vishnu. Because He is everywhere. And often we fail to fathom even the meaning of this word Vishnu. Vyapakattva means what? He is everything. If God is everything, where do I stand? I do not exist at all. So this pure consciousness is not only everything, not only everywhere, not only within every being, both living and non-living. How come? Suppose there is a mountain. According to modern thinkers, it is lifeless. And whatever is lifeless is what is called non-living. And whatever is non-living, it does not know. But Advaita Vedanta or Upanishadic Vedanta contradicts it completely. It says, what is the definition of Brahman? Sat, Chit, Ananda. Sat means existence. Does the mountain exist? Yes. And how do you know that it is a mountain? Because everything that exists is endowed with its particular knowledge. Nama, Rupa, Guna. Name, form and quality. So this is a mountain. I have the knowledge. That is called the Chit aspect. Living or non-living. Everything that is existing is having that quality called being known. If a pranayama is there, it becomes a knower. But if it is an object, and that object will become being known, the capacity to be known goes along with the existence. And once we accept this one, as soon as I see a mountain or a tree or an animal, a river, anything, it provokes a special thought. Suppose it is summer, there is a beautiful river flowing, what would be the thought? Even one does not jump into the river, but one feels like staying there for some time, swimming and enjoying it. If one encounters a tiger, whether it is after the person or not, many times it is not after the person. Why? Because it also has tremendous intelligence. It looks, one look at you and says, not worth the trouble. Anyway, so in our mind, in my mind, in everybody's mind, there is a reaction. That reaction is towards avoidance of suffering and acquisition of happiness. And therefore, it is called Ananda Swaroopa. So Brahman is Sathyam Jnanam Anantam Brahma or Sattva Chitta Ananda. And therefore, living or non-living, according to the Upanishadic teachings, everything is Brahman, God. And that is the inner meaning of Prahlada story, as I mentioned. But what stands? Ignorance. That ignorance in the Prahlada story is represented by the pillar. Is God in this pillar? Not only He is in the pillar, He is the pillar. Without pillar, a house doesn't stand. Without Ahankara, I do not exist. You do not exist. Nobody, nothing exists. So this pure consciousness, this is Advaitic terminology. In devotees' language, my God, my Stradevata, my chosen deity, my Rama, my Krishna, my Ramakrishna. Bhute Bhute Vasati Vignanam. He is there everywhere. But I do not see Him. Yes. Because of what? Because of Ajnanam. I don't have neither Jnanam, much less Vignanam. I have got Ajnanam. Absence of or misunderstanding. How to bring it out? Just as Ghee has to be brought out. It is there. Nobody sees the Ghee. But by churning it, turn it into what is called yogurt, curds. And then make it come out by churning. That churning is a beautiful word. Satatam Manthai Taviyam. And what does it mean in this context? It means Guru instructs you. It could be a mantra. It could be Aham Brahmasmi. It is called Mahavakshamana. It doesn't matter. You go on repeating. It is a beautiful story that a villager wanted to see God. And the compassionate Guru, seeing his fitness, He gave him God's, Brahman's mantra. But that person could not meditate. He became restless. And the Guru understood his own mistake. And he said, what do you love? I love my buffalo. Okay. So consider Brahman manifesting as your buffalo. No problem. And this fellow went. It is a door with a very low dimension. One has to crawl to enter. But once a person enters, he can sit comfortably. And hours and hours passed. Like Totapuri going in search of Sri Ramakrishna. He never expected Sri Ramakrishna will be sitting like a stone for three days continuously. And it was Totapuri who woke him up. So this Guru went and woke this person up. Called him and said, come out. And the disciple excused himself and said, Guruji, I want to come for showing God to me. But I am unable to come. Why? Because my horns have grown so huge. That means he became completely identified with his buffalo. And this is the secret. Practically no religion will ever teach. You meditate upon anything you like. Meditate upon a flower. Meditate upon a root of a tree. Meditate upon a piece of paper. It doesn't matter what you meditate upon. But completely be focused. And in course of time, it will lead you to the state of Chittavruti Nirodha. And what remains is, This is what he said. But how to do it? If the Guru initiated you into Ishta Devata Mantra, Krishna Rama, Go on praying and transforming your life accordingly. And ultimately, it is only Sharanagati. So only God alone has to be taken shelter in. And this process is called Manthana. Just as house ladies in India, they churn the buttermilk, so that butter can come out, it can float. Ramakrishna's famous analogy, that once you realize God, you will be butter. Thereafterwards, you can keep that butter in water, and it will never again get mixed up. Meaning, even if we are in this world, even in the midst of a terrible war, like a soldier, Shri Krishna was giving this example. So, Remembering me, that not you are fighting, but I am fighting. I am fighting against whom? Against myself, actually. Because nothing else exists excepting myself. But the mind must be made a fit instrument. Manthana Bhutena means, it must be a beautiful fit churning rod. Without that churning rod, it is not possible. This is called Chitta Urutti Nirodha. This is called Uddharet Atmanam Atmanam. One has to control one's own mind. And this particular mantra is reflected. This is what Swami Vekananda is teaching everybody. Each soul is potentially divine. So what? The goal of life, of everybody, sooner or later, is to manifest this divinity within by controlling nature, external and internal. That is, by controlling the mind. And so, mind only reflects externally. Mind only reflects internally too. And this yoga can be practiced. Do this either by work. If it is through work, it is called Karma Yoga. If it is through worship, it is called Bhakti Yoga. If it is psychic control, it is called Raja Yoga or Patanjali Yoga. And if it is through intellect or philosophy, it is called Jnana Yoga, by one or more, or combine all of these together. But, be free. This is the meaning of it. Now, 21st Mantra. Jnana Netram Samadaya Uddhare Tvanivat Param Nishkalam Nishchalam Shantam Tat Brahma Aham Iti Smritam Again, same idea. How? As we go on churning the mind, that is, the mind becomes purer and purer. And as Sri Ramakrishna says, a pure mind is nothing but Shuddha, Manshuddha Atma Aki Jnana Netram This is called the Eye of Jnana, beautifully expressed in our day-to-day hymn. In the fourth line of Khandana Bhavamandana, Jnanaanjana Vimalanayana Veekshane Moha Jaya If we can look through this Eye of Knowledge, what does it reveal? The object of knowledge, who is none other than Vishnu. Vishnu is not a personal God. Vishnu is the all-pervading Supreme Reality. Only He goes by the name of Vishnu. So, Jnana Netram Samadaya Once a person goes on meditating, Manthana, churning means meditating, he will slowly develop a Jnana Netram, that is, a particular vision, angle of looking at everything. Udharet Vannivat Param Just as you know, this example is a very telling example. In the earlier days, people were accustomed to do Yajnas and Yagas, and they did not have matchbox and matchsticks. And even today, if they are there, this is not the way they have to do. They take a special kind of wood, and then there is a lower type of wood, and one piece of wood they keep below, and they make it shape like a small pointed stick, like a pencil, let us say, and go on churning it left and right, and then slowly it gets heated, and they put small pieces of either small dried grass, or small sticks, or some pieces of paper, and slowly, what you call, dhooma, smoke starts coming, and very soon it catches fire, and once the sparks come out, they add some, specially what is called coconut fiber, dried coconut fiber, and then slowly the fire is kindled, and only with that fire, the Yajna fire had to be lighted up. This was the thing. This is what is being told in the second half of the first line, Udharet Vahinavat Param Udharet means what? Just as fire is hidden in the wood and sticks, but by rubbing, by churning continuously, the fire within comes out, so Udharet Vahinat Param Param means each soul is potentially divine, and that divine, that divinity, slowly starts manifesting like fire manifests, when we go on churning, or rubbing, one type of wood called Arani, and then what is that Jnananitram? Nishkalam There are no two. Advayam That is one without a second. Kalam means part. Nishkalam means partless. That means it is infinite. Finite, this is finite, that is finite. So finite means countless number of small, small objects, but this is infinite. And Nishkalam, because it is everywhere, Kalam means movement. Nishkalam means without any movement. Where can it move? Only a finite thing can move from one point of space to another point of space. But that which is everywhere, it cannot move anywhere. That is why Nishkalam. When the mind becomes absolutely motionless, then so much of peace will come. Even our deep sleep also gives so much of peace of mind. And then Shantam. That is when that peace which passes through all understanding. This is Christian Jesus Christ's own words. What is he talking about? It is not what we call normally we are hungry, we eat food, mind becomes peaceful. And we are tired, we take rest, mind becomes peaceful. There is a desire, we remove the desire and mind becomes peaceful. No, this is something which can never be described in any way except by experience. Can you describe what experience you have when you are in deep sleep? Only another person who experiences that can really understand what it is. Shantam means that I am. Aham Brahmasmi. You can express it in myriad ways through these Upanishadic statements. And that is what in the next half of the second line is expressed. Tat Brahma Aham Iti Smritam. What type of experience this person had if he manages to make the mind absolutely pure then he obtains Nayanjana Vimalanayana and Vikshane with that I, the I of knowledge. What does he see? Only God. Nothing else but God. And that is why even Arjuna wanted to see Krishna with his own human eyes. A human eye sees even God as a human being. And a female human sees God as a female. An ant sees God as a big ant. A cow sees God as a huge cow. It can give oceans of milk. And a bull sees the strongest bull. That is why the word bully comes here. That is the person becomes very arrogant. And there are so many bullies are there. And many men in the office they get their mouths are shut down. But they know if we go home we can shut our wives' mouths. That used to be the case. Now it may be the other way round. I don't know. So we are fortunate that we don't have that experience. Either way Nishkalam Nischalam Shantam Tat Brahma Aham Iti Smritam Smritam means the scriptures are teaching this is the experience of people who have attained that Gnananetram. You see, everything depends upon how we look at it. In modern psychological language this is called CBT. Develop a type of attitude where whatever can happen outside but you will remain like the depths of a deep ocean where billions of weight of the water is pressing it down but absolutely still. That stillness is not an unconscious stillness but it is pure experience of the Shuddha Chaitanyam Smritam Every Upanishad Every Purana Every Tantra Only they use different language. If it is Bhagavata Purana you will see Vishnu everywhere. Sahasra Seersha Purusha Sahasra Aksha Sahasra Path Sabho Mim Vishvato Ritva Atyatishta Dashangulam In the form of stories the highest truths are given. Take the example of Balichakravarti So there the Lord comes in the form of a dwarf, Vamana and he asks how much land? Three pieces, three steps only three steps. I want your gross body to occupy your gross body I want to occupy your subtle body I want to occupy your causal body what remains of that poor fellow he will become pure fellow not poor fellow any longer that is called Bali Bali means complete surrender to the Divine Lord so then the Upanishad almost is coming to an end this is the essence this is the quintessence of all Upanishads, this is called Vedanta Vedanta is not Advaita Vedanta Vedanta means the very essence of the Vedas so in this 20th and 21st the very emphasis is what you call upon churning so you churn the milk first convert it into yogurt and then go on churning and this becomes clarified butter, you can make beautiful preparations, tasty preparations, you can light any number of lamps you can use it in puja and you can use it in every way and it will only lead to the highest happiness but this butter one has to take the trouble to bring it out why was Krishna so much eulogized that he is a Makhan Chor why, what is he telling that my son that you obtained that Divine knowledge and that is the Upama we have to take Krishna sees God everywhere Krishna sees himself everywhere and I can quote but just I will remind you Brahma had hidden so Krishna the friends of Krishna Gopas and then all the cows and he did not have any understanding of Krishna but Krishna immediately understood and he wanted you want to play a game, I am also game I will also play with you and he himself became and then they all returned exactly as they used to return every single day and then Bhagavatam enters into ecstasy I will twist a little bit to make it funny previously the mothers used to pray to God again and again let this devil, that means our son come a little bit late because if he comes he will not give any peace of mind to me the later he comes the better for us but that day when Krishna himself came, they were running inside and outside where is my son, he is not coming and the mothers breasts were filled with sweetest milk so this is the condition of mothers fathers were anxious I don't think most of them liked their children at that time but anyway they used to look after but even the cows they were very anxious the trees were anxious because somehow there is a sense, there is a joy filling them so Bhagavatam goes into ecstasy if you want, this is how Brahma hides all the Gopas and the cows and cows and that episode and then later on Brahma came to realize who Krishna was and there is a beautiful hymn called Brahma Stuti Brahma Stotra so in this mantra, butter is always present in every drop of milk, that is important that means each soul is potentially divine so the truth is present in every being, there is nothing which doesn't possess but we are not able to experience it because the truth is covered with Gunas Sattva, Rajas and Tamas we have to remove them the process of Mantana Churning that is what is going to bring out so it also goes contrary to what the scriptures and Guru says Guru says you are not the body, you are not the mind but we say what type of teaching this person is giving and especially if the Guru happens to be a huge body and eating a lot of breakfast and lunch, we have more doubts but Sramana Manana, Nidhidhyasana has to be done, so in the olden times as we have discussed it quite sufficiently they used to bring a special type of food called Arani and Arani is kept below with a small hole and then the other one like a pointed stick and go on rubbing and slowly first smoke will, it gets heated then smoke will come so this is churning process the whole sadhana, spiritual sadhana is a churning process, what is the churning that you throw away everything which is not essential that is called churning and so as I promised earlier there is a beautiful story of Samudra Manthana beautiful significance is there, symbolism is there, revered Swami Ranganathanji Maharaj one day in a parlour talk he had given this marvellous explanation which I don't think I have heard from any other Swami, probably some Swamis knew it but I did not hear it but Ranganathanji Maharaj explained so briefly we all know the story and the Gods and Demons were always fighting and both of them knew if we could somehow obtain and drink nectar then we will be living almost forever and then we will be stronger, victory will be ours, so Lord Vishnu he gave them now for the moment forget about your quarrels, cooperate because some other country is threatening you, you join together some pact and you will get Amrita and then both of them, both Gods and Demons thought okay we will pretend as if we will be friends, we will make friends we will what is called temporary cease fire and we will go on talking but we will go on churning the milk ocean Ksherasagara and the every time God has to give because a huge mountain was necessary, the churning rod and where do we get a strong enough rope, the Lord's Vahana so that is the big thousand hooded serpent Vasuki itself became the rope and then I am not going into the finest details they started churning and what came out that is virulent poison called Halahalavisha and they all many people died and they said how are we going to continue this process and then Lord advised them so the best person is Lord Shiva Shiva represents knowledge of course so he was a most compassionate person Vishnu is a tricky fellow whenever problems come he will always send to Shiva and good things come when Lakshmi came he never invited Shiva and said no why that you also share this, no no no Lakshmi is meant only for me, Kaustubha Mani came it is only meant for me when Indravata came Ucheshravasa had come, an elephant and a horse they will be for my what is called younger brother as our elder brother Indra so this is how the Bhagavatam is trying to cover us up but we are unable to find the deeper meaning so who is holding it up? God himself in the form of a tortoise is holding up this mountain because the weight of the mountain was terrible, somehow it went on, first came poison and afterwards came most desirable things in the world precious jewels etc and the description goes Rishis, Munis, everybody was scrambling over each other this is mine, this is mine this is mine, I still remember that a ship was wrecked on the shores of Amsterdam and so many things were coming floating and the fellows who went there were enjoying an evening walk, they all left everything there, scrambled into the ocean and whatever they could get one fellow got even a what is called a packed motorcycle vividly it is shown there, so you see such are the temptations but at the end came Dhanvantari with a pot handed it over and then the Takshasas they being strong they snatched it away and then the Devatas they went moaning, complaining mummy, the other fellows have taken away what shall we do, then Lord had to come in the form of Mohini Mohini, most beautiful woman and all the demons were fond of this body bodily enjoyments as soon as they saw woman they handed over that and then she bestowed her beautiful, beautific smile mesmerizing all the demons but she was distributing the Amruta only for the only the Divine that is Devatas so we know the story this is the story now what is the symbolism of it any effort at the beginning as Gaudapada himself tells us in the Mandukya Karika first of all we feel like sleeping before doing Sadhana then we feel like the mind becomes scattered that is the second stage third is spiritual practice becomes like Kashaya but in the end comes the greatest bliss joy, finite things which can detract us from our final destination and that is when we have to be extremely careful so this is called these are called obstacles in the progress of our spiritual journey so as soon as poison what is poison I don't want God the world is beautiful it can give me that is what I am seeking but a real sincere Sadhaka should not give up what should he bring he surrender himself to Shiva Shiva represents discrimination Shiva represents knowledge knowledge at first in the form of discrimination and Shiva out of infinite compassion drank it but he is maintaining the world so it is said he just kept it only on the edge just below the mouth so his throat had become blue that is why he is called so Neela Kantha had become Neela because of the poison what is the symbolism that any good endeavour is what is called filled with lot of obstacles many many obstacles will come if you want to do something nasty then very few obstacles will come because going downhill is very very easy so the spiritual endeavour of a person to achieve self realisation through concentration through concentration of mind and determined will I will never give it up even in the process if I die also and this who are doing this Devas and Asuras what do they represent the Devas represent as we said all the good spiritual samskaras and the Asuras represent all the uncontrolled worldly desires and they are fighting each other and so a divided mind cannot be concentrated so therefore everything has got a particular role for example Kama is very good I want only God Krodha is very good I will be angry with anything that tries to stop my spiritual progress Lobha I only want God as much of God as possible the entirety of God only I want, I will not be satisfied with a little bit of this so Moha I am enamoured of God only Mada I am proud to be called a devotee there are Krishna child's many devotees why are you feeling ashamed people will say this fellow is dancing in the name of God is he a civilised person let them talk so then Matsarya Matsarya means jealousy marvellous quality so when we see oh that person is doing more japam than me that person is controlling his mind more than me I am very jealous of that person I will not allow him to surpass me I will be controlling my mind more than him I will be doing more japam than him I will compete with him this kind of positive attitude to what we normally call the negative moods of human beings and that is most useful and Hinduism excels in it so Gopya Kamat Bhayat Kamsah Vaishat Shishpaladaya Bhagwatam itself says through these very negative things it is only if they are directed towards God, God will be obtained sooner and Jaya Vijaya they consciously adopted the means these so called Kama, Krodha, Bhaya, Advesha etc so that they are impatient to rejoin the Lord we cannot wait for six human births we want to go within three births so what is this Mantara mountain symbolizes concentration the word Mantara is made up of Mana and Dhara keep the mind hold the mind control the mind and then who is Mantara is very very heavy uncontrollable mind is uncontrollable who is going to help us well you pray to God and he will help us Ram Krishna used to have a vision in this way that a Paramahamsa appearing exactly like myself used to appear with a trident and threaten me whenever your mind deviates from thinking of the Divine Mother's lotus feet I will pierce you with this Trishula so in the form of tortoise he only upheld and Vasuki means what the tremendous power which can withstand until we realize God we require tremendous amount of power and power is sustained only by intense desire which Ram Krishna used to call Vyakulata so these are the some of the what is called symbolic significances what is the essence of it that finally if we do not give it up the whole mind must become one and then ultimately the potential divinity will come up even then temptations might come but God will come and protect us complete self surrender to the Divine Lord that alone makes it possible for us even to undertake Sadhana and to progress and to succeed in having the vision of God and become one with God this is beautifully illustrated by Ramanujacharya with six characteristics of Sharanagati but most important for us is the life of Totapuri graphically describes he failed to understand it is the Divine Mother's grace that made him really possible to attain it so each soul is potentially Divine and if we work but with a prayerful attitude and try to pray to God and then by His grace so this beautiful story Mantana means Yoga try to control the mind but with the attitude I will not succeed only your grace can make it possible and then the last mantra, 22nd it concludes in this so in whom reside all beings and who resides in all beings by virtue of His being the grantor of grace to everybody, I am that soul of the universe, I am that supreme being, I am that Brahman I am that Vasudeva Vasudeva means He who is everywhere so He is not only in me is He in a piece of stone yes, if we have the eyes to see yes, is there any place where He is not if a pillar can contain Bhagawan why not a piece of stone etc. etc. so that highest reality alone exists, nothing else exists and the whole universe is nothing but our way through the lens of our mind which is consisting of time, space and causation when we are seeing the same one reality with Nama, Rupa, Guna, name, form and qualities, that is called Jagat so Sarva Bhuta Adhivasam Yath, that which is pervading all beings, like clay pervades every pot, like gold pervading every ornament, like wood pervading every piece of furniture there is no inside or outside this is called Sarvam Kalvidam Brahma, everything, not only I realize I am Brahma and with that there is nothing else and if something appears that is also Brahma only Sarva Anugraha Katveena and here the crux of the matter is Bhagawan is Anugraha so He alone has the power to bestow the grace, nobody else has got Guru Kripa is also God's Kripa but His Kripa God's Grace is not confined only to a few people, whatever happens in this world, Sarva Mangala Mangalya, He is bestowing His Grace even on what is called inorganic matter, He is preparing the inorganic matter so that it can become manifest with life and ultimately become a human being ultimately turn towards God by going through the Brahmacharya Ashrama Prehasta Ashrama Panaprastha Ashrama and finally Sanyasa Ashrama and realize what does He realize? Tadasmyaham Vasudevaha Tat Vasudevaha Aham Asmi I am that Vasudeva and this is what Bhagavad Gita being the essence of all Upanishads it is also going to tell us Bahunam Janmanamante at the end of so many lives of spiritual practice a person will obtain a knowledge what knowledge? Vasudevaha Sarvam Iti everything is God only that means I do not exist, you do not exist nothing else exists only God exists and that one existent reality is termed as Vasudevaha Tadasmyaham Vasudevaha Iti so the Punishad has come to an end with this 22nd Mantra so he realizes I am Brahma here instead of Vasudevaha we have to understand it is nothing but Brahma and what is the essence of any Upanishad that which takes us to reality called Brahma that knowledge that I am Brahma so that is what it is incidentally there is a beautiful story in Bhagavatam at the time of Krishna a contemporary, there was a king his name was Paundraka and he was starting thinking that I am Krishna Vasudevaha and this fellow who is the son of Nanda and Yashoda or Devaki and Vasudevaha he is a fake, I am the real one so he acquired some wooden chakra, wooden kerita wooden gada because if it is iron he doesn't have the power even to lift it up he dressed himself like an actor and he really believed that I am Vasudevaha, what is he thinking I am Vasudevaha, I am Vasudevaha I am Vasudevaha, I am Vasudevaha like Kamsa used to think here Krishna comes, here, here, here he is coming, here, here anybody he sees is only appearing as Krishna, he is coming to kill me and in his dreams he sees only Krishna that person is so Krishna went there, killed him and this Paunraka had become Krishna because he was thinking only Krishna Paunraka means every seeker is a Paunraka first it starts, I am a servant you are my master second, I am your child part of you and you are Tvameva Mataache Pitaatvameva and then finally Aham Brahmasmi Sarvam Kalvidam Brahma so I am Vasudevaha, I am Satchidananda etc whenever any Upanishad repeats the same line twice and ends with Iti Das, it means that particular chapter or that particular topic has come to an end and with this the Amrutavindu Upanishad has also come to an end. Now I will give you a brief summary of Amrutavindu Upanishad so as I mentioned earlier, each soul is potentially divine, the goal the only goal there is no other goal is to manifest this divinity within by controlled nature, external and internal, that is practice of Yoga and it the goal can be reached through Karma Yoga Bhakti Yoga, Raja Yoga or Jnana Yoga by one or more but there is nothing called exclusively one, all must be combined so one will be dominated and then one realises and be free that is all the religion this is the theme of every Upanishad the science of Brahma Vidya attainment of my own nature and abide in my own nature that is what every Upanishad, every scripture every Purana, every Tantra is teaching so if we practice it and ultimately we come to that by the grace of God, so Amrutavindu Upanishad is one of the five Vindu Upanishads found in the Atharvana Veda, the others as I mentioned at the beginning Nadavindu, Brahmavindu, Tejavindu Dhyanavindu and this is Amrutavindu, all these five are considered as minor Upanishad, there is nothing called minor or major, every Upanishad tells the truth you thou are to that Tatvam Si so it has got 22 Mantras Mantras 1 to 5 speak of the nature of the mind, pure and impure and all bondage or liberation is only because of the mind, not because of anything else and how to make our mind purer through particular sadhana and when we control our mind what would be our reward and how our sadhana fructifies into perfection this is Mantras 1 to 5 destruction of the mind how to keep the mind completely free from all what is called worldly samskaras is the subject matter of Mantra 6 to 9 then what to meditate upon characteristics of Brahma, non dual Brahma this is dealt with from Mantras 10 to 60 and then ok you start spoken about Brahma but I am a Jivatma, no no you are the Atma and you are coming from that Paramatma so you are not different from that Paramatma so the knowledge of Vasudeva so this is the essence of Mantras 17 to 22 and by the grace of God we have successfully completed this 22nd Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Mantras Sleep Choosing an auspicious Mantra choosing an auspicious Mantra choosing an auspicious Mantra Choosing an auspicious Mantra Choosing an auspicious Mantra nourishing potion be propitious to all of us. May Garuda, a destroyer of all evil, be well-disposed towards all of us. May Brihaspati ensure all our welfare. Om. Peace. Peace. Peace be unto all. Om Jananim Sharadam Devim Ramakrishnam Jagad Gurum Padupadmetayo Sritva Pranamami Mohur Mohuhu May Sri Ramakrishna, Holy Mother and Swami Vivekananda bless us all with Bhakti. Jai Ramakrishna. And what we are going to take up next, we will announce in a few days' time. Jai Ramakrishna.
[[Category:Amrita Bindu Upanishad]]