Amritabindu Upanishad
1
मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च ।
अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम्
mano hi dvividhaṃ proktaṃ śuddhaṃ cāśuddham eva ca | aśuddhaṃ kāma-saṅkalpaṃ śuddhaṃ kāma-vivarjitam
Manas, verily, is said to be twofold, pure and impure; the impure one is that which has thoughts of objects of desire (Kama), and the pure one that which is free from desire (Kama).
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2
मन एव मनुष्याणां कारणं बन्धमोक्षयोः ।
बन्धाय विषयासक्तं मुक्तं निर्विषयं स्मृतम्
mana eva manuṣyāṇāṃ kāraṇaṃ bandha-mokṣayoḥ | bandhāya viṣayāsaktaṃ muktaṃ nirviṣayaṃ smṛtam
Manas, verily, is the cause of bondage and liberation of men: engrossed in objects (it leads) to bondage; free from objects (it leads) to liberation: so they say.
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3
यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते ।
अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा
yato nirviṣayasyāsya manaso muktir iṣyate | ato nirviṣayaṃ nityaṃ manaḥ kāryaṃ mumukṣuṇā
Since liberation is ensured to this manas (when) free from objects, therefore by the seekers of liberation should the manas be ever made free from objects.
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4
निरस्तविषयासंगं सन्निरुद्धं मनो हृदि ।
यदायात्यात्मनो भावं तदा तत् परमं पदम्
nirasta-viṣayāsaṅgaṃ sanniruddhaṃ mano hṛdi | yadā yāty ātmano bhāvaṃ tadā tat paramaṃ padam
When manas, free from engrossment of objects, well restrained in the heart, attains to the Atman’s being, then it is the supreme abode.
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5
तावदेव निरोधव्यं यावद्धृदि गतं क्षयम् ।
एतज्ज्ञानं च ध्यानं च शेषो न्यायश्च विस्तारः
tāvad eva niroddhavyaṃ yāvad dhṛdi gataṃ kṣayam | etaj jñānaṃ ca dhyānaṃ ca śeṣo nyāyaś ca vistaraḥ
So long only should it be restrained, till it attains dissolution in the heart. This is jnana and dhyana; the rest, mere dispute and prolixity.
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6
नैव चिन्त्यं न चाचिन्त्यं न चिन्त्यं चिन्त्यमेव च ।
पक्षपातविनिर्मुक्तं ब्रह्म संपद्यते तदा
naiva cintyaṃ na cācintyaṃ na cintyaṃ cintyam eva ca | pakṣapāta-vinirmuktaṃ brahma saṃpadyate tadā
The unthinkable has not to be thought of; nor is what is thinkable to be avoided in thought; then freed from all one-sidedness it becomes Brahman.
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7
स्वरेण संध्ययोगमस्वरं भावयेत् परम् ।
अस्वरेणानुभावेन भावो नाभाव इष्यते
svareṇa sandhyayogam asvaraṃ bhāvayet param | asvareṇānubhāvena bhāvo nābhāva iṣyate
By sound let a man effect Yoga. Then let him meditate upon the not-sound. Then by the realization of the not-sound, the non-being is seen as being.
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8
तदेव निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम् ।
तद्ब्रह्माहमिति ज्ञात्वा ब्रह्म संपद्यते ध्रुवम्
tad eva niṣkalaṃ brahma nirvikalpaṃ nirañjanam | tad brahmāham iti jñātvā brahma saṃpadyate dhruvam
That verily is partless Brahman, which is beyond all thought, unstained. Knowing “That Brahman am I” one becomes Brahman, the immutable.
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9
निर्विकल्पमनन्तं च हेतुदृष्टान्तवर्जितम् ।
अप्रमेयमनादिं च यज्ज्ञात्वा मुच्यते बुधः
nirvikalpam anantaṃ ca hetu-dṛṣṭānta-varjitam | aprameyam anādiṃ ca yaj-jñātvā mucyate budhaḥ
Beyond all thought and Infinite, beyond argument and illustration, unknowable and causeless; knowing which, the wise man is liberated.
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10
न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः ।
न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता
na nirodho na cotpattir na baddho na ca sādhakaḥ | na mumukṣur na vai mukta ity eṣā paramārthatā
No death, no birth; not the bound, nor the aspiring; not the seeker of liberation, nor the liberated: this is the supreme truth.
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11
एक एवात्मा मन्तव्यो जाग्रत्स्वप्नसुषुप्तिषु ।
स्थानत्रयव्यतितस्य पुनर्जन्म न विद्यते
eka evātmā mantavyo jāgrat-svapna-suṣuptiṣu | sthāna-traya-vyatitasyapunarjanma na vidyate
In jagrat, svapna and sushupti, it should be thought that there is one Atman alone. To Him who has risen beyond the three states, there is no longer any birth.
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12
एक एव हि भूतात्मा भूते भूते व्यवस्थितः ।
एकधा बहुधा चैव दृश्यते जलचन्द्रवत्
eka eva hi bhūtātmā bhūte bhūte vyavasthitaḥ | ekadhā bahudhā caiva dṛśyate jala-candravat
For, one only is the Self in all beings, appearing different in different beings. As one, and also as many, is He seen, like the moon in water.
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13
घटसंवृतमाकाशं नीयमानो घटे यथा ।
घटो नीयेत नाकाशं तथा जीवो नभोपमः
ghaṭa-saṃvṛtam ākāśaṃ nīyamāno ghaṭe yathā | ghaṭo nīyeta nākāśaṃ tathā jīvo nabhopamaḥ
Just as, when a jar is carried (from place to place, it is) the jar (that) is carried (from place to place), not the akasa—the akasa which is enclosed as it were in the jar,—so, jiva is like the akasa.
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14
घटवद्विविधाकारं भिद्यमानं पुनः पुनः ।
तद्भग्नं न च जानाति स जानाति च नित्यशः
ghaṭavad vividha-ākāraṃ bhidyamānaṃ punaḥ punaḥ | tad-bhagnaṃ na ca jānāti sa jānāti ca nityaśaḥ
Like the jar, (the body) is of different forms, breaking up again and again. And (akasa) knows not that it is broken, while He always knows.
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15
शब्दमायावृतो नैव तमसा याति पुष्करे ।
भिन्ने तमसि चैकट्वं एक एव अनुपश्यति
śabda-māyāvṛto naiva tamasā yāti puṣkare | bhinne tamasi caikatvaṃ eka evānupaśyati
Veiled by word-illusion, never goes one by darkness to the Holy Place. And darkness removed, the One alone sees the Unity.
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16
शब्दाक्षरं परं ब्रह्म तस्मिन्क्षीणे यदक्षरम् ।
तद्विद्वानक्षरं ध्यायेद्यदिच्छेच्छान्तिमात्मनः
śabdākṣaraṃ paraṃ brahma tasmin kṣīṇe yad akṣaram | tad vidvān akṣaraṃ dhyāyed yad icchec chāntim ātmanaḥ
The syllable Om, the Word, is Para-Brahman. That disappearing, he who knows That which is the Indestructible should meditate upon that Indestructible, if he would seek peace for himself.
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17
द्वे विद्ये वेदितव्ये तु शब्दब्रह्म परं च यत् ।
शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति
dve vidye veditavye tu śabda-brahma paraṃ ca yat | śabda-brahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati
Two vidyas, verily, need to be known, the Sabda-Brahman and what is known as the Supreme. The adept in the Sabda-Brahman reaches the Supreme Brahman.
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18
ग्रन्थमभ्यास्य मेधावी ज्ञानविज्ञानतत्परः ।
पलालमिव धान्यार्थी त्यजेद् ग्रन्थमशेषतः
grantham abhyāsya medhāvī jñāna-vijñāna-tatparaḥ | palālam iva dhānyārthī tyajed grantham aśeṣataḥ
Having studied books, the wise man, solely devoted to knowledge and wisdom, should give up the books entirely, like the man who, seeking for rice, gives up the husk.
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19
गवामनेकवर्णानां क्षीरस्याप्येकवर्णता ।
क्षीरवत् पश्यते ज्ञानं लिङ्गिनस्तु गवां यथा
gavām aneka-varṇānāṃ kṣīrasyāpy eka-varṇatā | kṣīravat paśyate jñānaṃ liṅginas tu gavāṃ yathā
Of the cows of different colours, the milk is of one colour only. The wise man regards wisdom like unto milk, but its forms like unto the cows.
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20
घृतमिव पयसि निगूढं भूते भूते वसति विज्ञानम् ।
सततं मन्थयितव्यं मनसा मन्थानभूतेन
ghṛtam iva payasi nigūḍhaṃ bhūte bhūte vasati vijñānam | satataṃ manthayitavyaṃ manasā manthāna-bhūtena
Quite concealed in all beings dwells Vijnana as butter in milk; ever churn, O aspirant! with manas as the churning stick.
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21
ज्ञाननेत्रं समादाय चोद्धरेद्वह्निवत्परम् ।
निष्कलं निश्चलं शान्तं तद्ब्रह्माहमिति स्मृतम्
jñāna-netraṃ samādāya coddhared vahni-vat param | niṣkalaṃ niścalaṃ śāntaṃ tad brahmāham iti smṛtam
With the churning rope of knowledge one should rouse up the Supreme, like unto the fire. “Partless, motionless, tranquil, such a Brahman am I”; so it has been found.
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22
सर्वभूताधिवासं यद्भूतेषु च वसत्यपि ।
सर्वानुग्रहकत्वेन तदस्म्यहं वासुदेवः
sarva-bhūtādhivāsaṃ yad bhūteṣu ca vasaty api | sarvānugrahakatvena tad asmy ahaṃ vāsudevaḥ
Of all beings the abode; He who, as gracious to all, dwells in all beings; He am I, Vasudeva.
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