Amrita Bindu Upanishad

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AMRITA BINDUPANISHAD


AMRITA BINDUPANISHAD अमत ु निषद ॥ ृ बिन्दप Amrita Bindu Upanishad from Atharva Veda मिो हि हदविधं प्रोक्तं शुद्धं चासुद्धमेि च अशुद्धं कामसंकल्पं शुद्धं कामवि​िर्जितम

Mano hi dividham proktam suddham casuddham eva asuddham kama-samkalpam suddham kama-vivarjitam

Mind is of two kinds, pure and impure. The impure mind is possessed of desire; the pure mind is free from desire. मि एि मिष्ु याणां कारणं िन्धमोक्षयो​ोः िन्धाय विसयासक्तं मुक्तं निवि​िषयं स्मत ृ ं

Mana eva manusyanam karanam bandha-moksayoh bandhaya visayasaktam muktam nirvisayam smrtam

Mind alone is the cause for people’s bondage and liberation. When attached to objects, it leads to bondage. When free from objects, it leads to liberation. यतो निवि​िसयस्यास्य मिसो मुर्क्तररष्यते अतो निवि​िषयं नित्यं मिोः कायं मुमुक्षुणा

Yato nirvisayasyasya manaso muktir isyate ato nirvisayam nityam manah karyam mumuksuna

Since liberation depends on the mind being free from objects. The mind should always be made free from objects by one who seek liberation.


निरस्तविसयसङ्गं संनिरुद्धं मिो ह्रहद यदयत्यत्मिो भिं तदा तत्परमं पदम ् Nirasta-visayasangam samniruddham mano hrdi yadayatyatmano bhavam tada tat paramam padam

When the mind is free from attachment to objects, being fully restrained in the heart and thus attains its own state, then the supreme goal (is reached). तािदे ि निरोद्धव्यं यािदधहृ द गतं क्षयं एतज्ज्ञािं च ध्यािं च शेषो न्यायश्च विस्तरोः

Tavad eva niroddhavyam yavad dhrdi gatam ksayam etaj jnanam ca dhyanam ca seso nyayas ca vistarah

The mind should be restrained to the extent that it resolves in the heart. This is wisdom and meditation. All else is but mere logic. िैि चचन्त्यं ि चाचचन्त्यं ि चचन्त्यं चचन्त्यमेि च पक्षपातविनिमुक् ि तं ब्रह्म संपद्यते तदा

Naiva cintyam na cacintyam na cintyam cintyam eva ca paksapatavinirmuktam brahma sampadyate tada

It (brahman) is not conceivable, nor is it inconceivable. Though inconceivable, it should be inquired into. स्िरे ण संधयेद्योगमस्िरं भाियेत्परं अस्िरे णािुभािेि भािो िाभाि इष्यते

Svarena samdhayed yogam asvaram bhavayet param asvarenanubhavena bhavo nabhava isyate


With sound, one should practice meditation. (Then) without sound, one should meditate on the transcendent (brahman). By meditation without sound, the existent cannot remain absent. तदे ि निष्कलं ब्रह्म निवि​िलल्पं निरञ्जिम ् तद्ब्रह्मिममनत ञात्िा ब्रह्म संपध्यते ध्रुिं

Tad eva niskalam brahma nirvilalpam niranjanam tad brahmaham iti jnatva brahma sampadyate dhruvam

That indeed is brahman - partless, beyond concepts. Untainted. Knowing “I am that Brahman,” brahman is certainly attained. निवि​िकल्पमिन्तं च िे तद्र्ष ु ष्टन्तिर्जि अप्रमेयमिाहदं च यज्ज्ञात्िा मच् ु यते िुधोः

Nirvikalpam anantam ca hetu-drstanta-varjitam aprameyam anadim ca yaj-jnatva mucyate budhah

Beyond concepts, limitless, beyond reason and analogy, beyond inference, causeless - knowing this (brahman), the wise one becomes free. ि निरोधो ि चोत्पवि​ि​ि िद्धो ि च साधकोः ि मम ु क्ष ु ुि​ि िै मक् ु त इत्येषा परमर्ित

Na nirodho na cotpattirna baddho na ca sadhakah na mumuksurna vai mukta ityesa paramrthata

(Then for the wise one who is free) there is neither restraint nor activity (of the mind), nor is he in bondage or engaged in practice, Nor is he a seeker of liberation or liberated. Thus is the highest truth.


एक एिात्मा मन्तव्यो जाग्रत्स्िप्नन्सस ु र्ु प्नतषु स्र्ाित्रयव्यनततस्य पि ु जिन्म ि विद्यते

Eka evatma mantavyo jagrat-svapna-susuptisu sthana-trayavyatitasya punar-janma na vidyate

Atma should be known to be the same in waking, dream, and sleep. For one who has transcended these three states, there is no rebirth. एक एि हि भूतात्मा भूते भूते व्यिर्स्र्तोः एकधा ि​िुधा चैि दृष्यते जलचन्रित ् Eka eva hi bhutatma bhute bhute vyavasthitah ekadha bahudha caiva drsyate jala-candravat

The one essence of all is present in every being. Though one, it appears as many, like the moon reflected in (many pots of) water. घटसंित ृ ंआकाशं िीयमािो घटे यर्ा घटो िीयेत िाकाशं तर्ा जीिो िभोपमोः

Ghata-samvrtam akasam niyamane ghate yatha ghato niyeta nakasam tatha jivo nabhopamah

When a pot that contains space is moved, it is the pot that moves, not the space within. Thus it is for a person (whose consciousness) is like space. घटिद्विविधाकारं मभद्यमािं पि ु ोः पि ु ोः तद्भग्िं ि च जािानत स जािानत च नित्यशोः

Ghatavad vividhakaram bhidyamanam punah punah tad-bhagnam na ca janati sa janati ca nityasah


Like the pot, (one’s body) gains various forms and gets destroyed again and again. (One’s body) does not know of its destruction. That (atma) knows continually. शब्दमायाित ृ ो िैि तमसा यानत पुष्करे मभन्िे तममस चैकत्िमेक एिािप ु श्यनत

Sabda-mayavrto naiva tamasa yati puskare bhinne tamasi caikatvam eka evanupasyati

Enveloped by the delusion of words due to ignorance, one cannot reach the lotus (atman). When ignorance is destroyed, the one (atman) perceives only oneness. शब्दाक्षरं परं ब्रह्म तर्स्मर्न्क्षिे यदक्षरं तद्विद्िािक्षरं ध्यायेद्यहदच्छे च्छर्न्तंआत्मि Sabdaksaram param brahma tasmin ksine yad aksaram tad vidvan aksaram dhyayed yadicchec chantim atman

(First) the syllable Om is (meditated upon as) brahman. Then when it has faded, the imperishable brahman (remains). A wise one should meditate on that imperishable if he desires the peace of atman. िे विद्ये िेहदतव्ये तु शब्दब्रह्म परं च यत ् शब्दब्रह्मणण निष्णातोः परं ब्रह्माचधगच्छनत

Dve vidye veditavye tu sabda-brahma param ca yat sabdabrahmani nisnatah param brahmadhigacchati

Two kinds of meditation are to be practiced-meditation on Om and on brahman. One skilled in meditation on Om reaches brahhman.


ग्रन्र्मभ्यस्य मेधािी ञािविञाितत्परोः पलालममि

धन्यचर्ि त्यजेद्

ग्रन्र्मशेषतोः Grantham abhyasya medhavi jnana-vijnana-tatparah palalam iva dhanyarthi tyajed grantham asesatah

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. गिमािेकिणाि​िां क्षक्षरस्याप्नयेकि​ि​िता क्षक्षरित्पष्यते ञािं मलङ्चगिस्तु गिां यर्ा

Gavam aneka-varnanam ksirasyapy eka-varnata ksiravat pasyate jnanam linginastu gavam yatha

Cows of different colors have milk of one color. Knowledge is like the milk and scriptures are like the cows. घत ू े भूते िसनत विञाि सततं मन्र्नयतव्यं मिसा ृ ममि पयमस निगूढं भत मन्र्ािभूति े

Ghrtam iva payasi nigudham bhute bhute vasati vijnana satatam manthayitavyam manasa manthanabhutena

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. ञाि​िेत्रं

समादाय चोद्धरे द्िर्ह्ि​ित्परम ् निष्कलं निश्चलम ् शान्तं

तद्ब्रह्मिममनत स्मत ृ ं

Jnana-netram samadaya coddhared vahnivat param niskalam niscalam santam tad brahmaham iti smrtam


Grasping the rope of knowledge, one should bring out brahman like (churning a stick to make) fire. I am that partless, unchanging, silent brahman, thus it should be remembered. सि​िभत े ु च िसत्यवप सि​ि​िग्र ू ाचधिासं यदभत ू ष ु ािकत्िेि तदस्​्यिम ् िासुदेिोः

Sarva-bhutadhivasam yad bhutesu ca vasatyapi sarvanugrahakatvena tad asmyaham vasudevah

In whom all beings reside, and who resides in all beings as the source of all blessings - I am that Vasudeva.


AMRITA BINDUPANISHAD Om! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me! 1. The mind is chiefly spoken of as of two kinds, pure and impure. The impure mind is that which is possessed of desire, and the pure is that which is devoid of desire. 2. It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, while dissociated from sense-objects it tends to lead to liberation. So they think. 3. Since liberation is predicated of the mind devoid of desire for senseobjects, therefore, the mind should always be made free of such desire, by the seeker after liberation. 4. When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realizes its own essence, then that Supreme State (is gained). 5. The mind should be controlled to that extent in which it gets merged in the heart. This is Jnana (realization) and this is Dhyana (meditation) also, all else is argumentation and verbiage. 6. (The Supreme State) is neither to be thought of (as being something external and pleasing to the mind), nor unworthy to be thought of (as something unpleasant to the mind); nor is It to be thought of (as being of the form of sense-pleasure), but to be thought of (as the essence of the


ever-manifest, eternal, supreme Bliss Itself); that Brahman which is free from all partiality is attained in that state. 7. One should duly practice concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally, on the realization with this latter form of meditation on Om, the idea of the non-entity is attained as entity. 8. That alone is Brahman, without component parts, without doubt and without taint. Realizing “I am that Brahman” one becomes the immutable Brahman. 9. (Brahman is) without doubt, endless, beyond reason and analogy, beyond all proofs and causeless knowing which the wise one becomes free. 10. The highest Truth is that (pure consciousness) which realizes, “There is neither control of the mind, nor its coming into play”, “Neither am I bound, nor am I a worshipper, neither am I a seeker after liberation, nor one-who has attained liberation”. 11. Verily the Atman should be known as being the same in Its states of wakefulness, dreaming, and dreamless sleep. For him who has transcended the three states there is no more rebirth. 12. Being the one, the universal Soul is present in all beings. Though one, It is seen as many, like the moon in the water. 13. Just as it is the jar which being removed (from one place to another) changes places and not the Akasa enclosed in the jar – so is the Jiva which resembles the Akasa. 14. When various forms like the jar are broken again and again the Akasa does not know them to be broken, but He knows perfectly.


15. Being covered by Maya, which is a mere sound, It does not, through darkness, know the Akasa (the Blissful one). When ignorance is rent asunder, It being then Itself only sees the unity. 16. The Om as Word is (first looked upon as) the Supreme Brahman. After that (word-idea) has vanished, that imperishable Brahman (remains). The wise one should meditate on that imperishable Brahman, if he desires the peace of his soul. 17. Two kinds of Vidya ought to be known – the Word-Brahman and the Supreme Brahman. One having mastered the Word-Brahman attains to the Highest Brahman. 18. After studying the Vedas the intelligent one who is solely intent on acquiring knowledge and realization, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk. 19. Of cows which are of diverse colors the milk is of the same color. (The intelligent one) regards Jnana as the milk, and the many-branched Vedas as the cows. 20. Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind. 21. Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahman. I am that Brahman indivisible, immutable, and calm, thus it is thought of. 22. In Whom reside all beings, and Who resides in all beings by virtue of His being the giver of grace to all -I am that Soul of the Universe, the Supreme Being, I am that Soul of the Universe, the Supreme Being.


Om! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om! Let there be Peace in me! Let there be Peace in my environment! Let there be Peace in the forces that act on me! Here ends the Amritabindupanishad, as contained in the Krishna-YajurVeda.


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