Amrta Bindu Upanishad


This Upanishad belongs to a class of five Upanishads jointly referred to as the “Bindu Upanishads”. The word Bindu stands for a dot or a drop. The other Bindu Upanishads are: Naada Bindu, Brahma Bindu, Dhyaana Bindu and Dhejo Bindu. All these are part of the Krishna Yajur Veda. Out of the five, this one called as the Amrta Bindu (meaning a drop of the nectar) is the chief one. However, the Brahma Bindu Upanishad is also much similar to the Amrta Bindu.

Since this Upanishad teaches about the knowledge of the self, which is like nectar or Amrta and since it teaches that in a brief, short way like a drop or the Bindu, it acquires this name.

The Upanishad:

OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all!

Om Shanti ! Shanti ! Shanti !

The mind has been classified into two as the pure one and the impure one. That which is always involved in some desire is the impure one. The other, which does not indulge in desire at all, is the pure one.

The same mind is the reason for the (relational) bonding as well as for the liberation there from. That which is involved in worldly things is the reason for the bonding. The other, which is not so involved in worldly affairs, is the foundation for liberation.

Since it has been made clear that liberation is possible only with a strong foundation of the mind, which is not involved in worldly (transient) affairs, the liberation aspirant (the “mumukshu”) should always keep himself (his mind) aloof from such worldly activities and keep it clean and pure.

That state, wherein the mind, completely devoid of any worldly thoughts, is restrained within the Heart and rests therein (with the understanding of the non-duality principle) is called the state of liberation or the ultimate destination (the Holy feet of the Lord).

The mind should be controlled and tamed to such an extent that it is dipped fully in the Heart and in fact, is dissolved therein. Only through this can one gain ultimate knowledge and attain salvation. The rest are all mere book reading and heated discussions ending up nowhere near salvation.

The Brahman is not something that can be grasped (quite easily) by our usual thoughts like other worldly things; however it is not something that should not be thought of at all. Although it is not reachable by our common thoughts, it is the only thing that is worthwhile of being thought (meditated) about with great concentration. Viewed in this angle and with immense concentration and devotion without any pre-conceived notion, the impartial Brahman can be attained (or understood).

As the first step, Yoga (the art and practice of unity with the Divine) should be practiced with the regular chanting of the Omkara Mantra (the syllable OM). After that it should be practiced without any chanting. With that (latter) kind of practice, even the imagined is attained beyond imagination.

Only that is the undivided, unchanged and pure Brahman. That one who understands and feels that “I am that Brahman” (in Sanskrit – ‘tat brahmaa aham iti’) definitely attains that Brahman.

That one who understands the Brahman, which is without a change, eternal, incomparable, immeasurable, and without a reason or an origin – he gets liberated (from the worldly bonding).

(In that stage of Brahman, there is) no obedience; no revolt; there is no one to be worshipped; there are no orders; there is no (need to) try for liberation; there is no liberation also (since that is the ultimate stage). Understanding it to be so is the true knowledge and perfect state.

One should contemplate on the fact that the Atma or the soul is the same in all the three states of awakening, sleep and dream. That one who has crossed these three states (or gone beyond those) does not have a re-birth.

It is the same Supreme Soul that resides in every being. It is reflected as many in as much the same way that the moon is reflected as many in the lakes and ponds.

When a pitcher is taken from one place to another, only the pitcher is moved; the sky, which seems to be held within the pitcher (the reflection in the water inside) is not moved. The sky may seem to be carefully moved along with the pitcher although the truth is not that. The Jiva or the soul is comparable to the sky in this example. (And the pitcher is reflective of human bodies).

If many objects like the pitchers are broken, they will not understand their broken state (since they do not possess the knowledge – this example is extendable to the human bodies). However, He (the Atma) always knows everything.

Till such time that the Purusha is surrounded by the illusion or the Maya called as Shabdha Jaalam (the magic or illusion of sound), He (the Atma) remains stationed in the sky (in an unreachable position). No sooner the darkness (of ill-knowledge) is removed from the heart / sky (through constant practice and meditation), this Purusha, having gets to understand the oneness and continues to see only the united. (In other words, the difference as to Jivatma and Paramatma or the principle of duality ceases to exist and the supreme non-duality principle is firmly established.)

One should contemplate that the syllable (or the Shabdha Brahmam – the Brahman in the sound form) OM is the ultimate truth and goal. Once he gains sufficient improvement in focusing his mind and meditating on this, the wise one should extend his contemplation to the direction that the same syllable is representative of the infinite and immortal being, also referred to as the Para Brahmam (the Supreme Brahman).

The two forms of meditation on Shabdha Brahmam and Para Brahmam should be understood. That one who is fully trained in Shabdha Brahma meditation (so as to attain the maximum attainable) automatically reaches the next one viz., the Para Brahmam or the Divine Supreme.

The wise one, keen in the knowledge and experience rather than the book reading, should, after such reading get rid of such books and reading like the one who, interested only in the grains thrashing the crop and getting rid of the crop to retain only the grains.

The cows, of various colors, yield the milk – of the same color. The knowledge (of the self) is seen as the milk. The various books are comparable to the cows of various colors.

Like ghee remaining hidden within milk (which is brought out by churning it with a churn), the knowledge (of the self) is remaining hidden within every being. That should be attained only through the process of churning with the mind as the churn.

The fire of Para Brahmam should be whipped / drilled into with the support of the rope of knowledge. It has been contemplated (by the sages and the wise men) that “I am the undivided, unsoiled Brahman filled with peace and ineffable joy.”

It has also been contemplated (by those wise men) as under: “That one on whom all beings rest, who is resting within all beings showering his grace, that Vasudevan (one of the names representing the God) is me.”

OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all!

Om Shanti ! Shanti ! Shanti !

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