Amrita Bindu Upanishad

Amrita Bindu Upanishad 

Sanskrit text with English Translation
Amṛtanādopaniṣad is twenty-first among the 108 upaniṣads forms part of Kṛṣṇa- yajuveda

॥ अमृतबिन्दु॥
|| amṛtabindu ||

ॐ भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः।
स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिर्व्यशेम देवहितं यदायुः।
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः।
स्वस्ति नस्तार्क्ष्योऽरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु।
ॐ शान्तिः शान्तिः शान्तिः।
om bhadraṁ karṇebhiḥ śṛṇuyāma devāḥ bhadraṁ paśyemākṣabhiryajatrāḥ |
sthirairaṅgaistuṣṭuvāṁsastanūbhirvyaśema devahitaṁ yadāyuḥ |
svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ |
svasti nastārkṣyo'riṣṭanemiḥ svasti no bṛhaspatirdadhātu |
om śāntiḥ śāntiḥ śāntiḥ |

हरिः ॐ॥
hariḥ om ||

मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च।
अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम्‌॥ १॥
mano hi dvividhaṁ proktaṁ śuddhaṁ cāśuddhameva ca |
aśuddhaṁ kāmasaṁkalpaṁ śuddhaṁ kāmavivarjitam || 1||

मन एव मनुष्याणां कारणं बन्धमोक्षयोः।
बन्धाय पिष्यासक्तं मुक्तंये निर्विषयं स्मृतम्‌॥ २॥
mana eva manuṣyāṇāṁ kāraṇaṁ bandhamokṣayoḥ |
bandhāya piṣyāsaktaṁ muktaṁye nirviṣayaṁ smṛtam || 2||

यतो निर्विष्यस्यास्य मनसो मुक्तिरिष्यते।
अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा॥ ३॥
yato nirviṣyasyāsya manaso muktiriṣyate |
ato nirviṣayaṁ nityaṁ manaḥ kāryaṁ mumukṣuṇā || 3||

निरस्तनिषयासङ्गं संनिरुद्धं मनो हृदि।
यदाऽऽयात्यात्मनो भावं तदा तत्परमं पदम्‌॥ ४॥
nirastaniṣayāsaṅgaṁ saṁniruddhaṁ mano hṛdi |
yadā''yātyātmano bhāvaṁ tadā tatparamaṁ padam || 4||

तावदेव निरोद्धव्यं यावद्‌धृति गतं क्षयम्‌।
एतज्ज्ञानं च ध्यानं च शेषो न्यायश्च विस्तरः॥ ५॥
tāvadeva niroddhavyaṁ yāvaddhṛti gataṁ kṣayam |
etajjñānaṁ ca dhyānaṁ ca śeṣo nyāyaśca vistaraḥ || 5||

नैव चिन्त्यं न चाचिन्त्यं न चिन्त्यं चिन्त्यमेव च।
पक्षपातविनिर्मुक्तं ब्रह्म संपद्यते तदा॥ ६॥
naiva cintyaṁ na cācintyaṁ na cintyaṁ cintyameva ca |
pakṣapātavinirmuktaṁ brahma saṁpadyate tadā || 6||

स्वरेण संधयेद्योगमस्वरं भावयेत्परम्‌।
अस्वरेणानुभावेन नाभावो भाव इष्यते॥ ७॥
svareṇa saṁdhayedyogamasvaraṁ bhāvayetparam |
asvareṇānubhāvena nābhāvo bhāva iṣyate || 7||

तदेव निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम्‌।
तदब्रह्मामिति ज्ञात्वा ब्रह्म संपद्यते ध्रुवम्‌॥ ८॥
tadeva niṣkalaṁ brahma nirvikalpaṁ nirañjanam |
tadabrahmāmiti jñātvā brahma saṁpadyate dhruvam || 8||

निर्विकल्पमनन्तं च हेतुद्याष्टान्तवर्जितम्‌।
अप्रमेयमनादिं च यज्ञात्वा मुच्यते बुधः॥ ९॥
nirvikalpamanantaṁ ca hetudyāṣṭāntavarjitam |
aprameyamanādiṁ ca yajñātvā mucyate budhaḥ || 9||

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः।
न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता॥ १०॥
na nirodho na cotpattirna baddho na ca sādhakaḥ |
na mumukṣurna vai mukta ityeṣā paramārthatā || 10||

एक एवाऽऽत्मा मन्थव्यो जाग्रत्स्वप्नसुषुप्तिषु।
स्थानत्रयव्यतीतस्य पुनर्जन्म न विद्यते॥ ११॥
eka evā''tmā manthavyo jāgratsvapnasuṣuptiṣu |
sthānatrayavyatītasya punarjanma na vidyate || 11||

एक एव हि भूतात्मा भूते भूते व्यवस्थितः।
एकधा बहुधा चैव दृष्यते जलचन्द्रवत्‌॥ १२॥
eka eva hi bhūtātmā bhūte bhūte vyavasthitaḥ |
ekadhā bahudhā caiva dṛṣyate jalacandravat || 12||

घटसंवृतमाकाशं नीयमानो घटे यथा।
घटो नीयेत नाऽकाशः तद्धाज्जीवो नभोपमः॥ १३॥
ghaṭasaṁvṛtamākāśaṁ nīyamāno ghaṭe yathā |
ghaṭo nīyeta nā'kāśaḥ taddhājjīvo nabhopamaḥ || 13||

घटवद्विविधाकारं भिद्यमानं पुनः पुनः।
तद्भेदे न च जानाति स जानाति च नित्यशः॥ १४॥
ghaṭavadvividhākāraṁ bhidyamānaṁ punaḥ punaḥ |
tadbhede na ca jānāti sa jānāti ca nityaśaḥ || 14||

शब्दमायावृतो नैव तमसा याति पुष्करे।
भिन्नो तमसि चैकत्वमेक एवानुपश्यति॥ १५॥
śabdamāyāvṛto naiva tamasā yāti puṣkare |
bhinno tamasi caikatvameka evānupaśyati || 15||

शब्दाक्षरं परं ब्रह्म तस्मिन्क्षीणे यदक्षरम्‌।
तद्विद्वानक्षरं ध्यायेच्द्यदीच्छेछान्तिमात्मनः॥ १६॥
śabdākṣaraṁ paraṁ brahma tasminkṣīṇe yadakṣaram |
tadvidvānakṣaraṁ dhyāyecdyadīcchechāntimātmanaḥ || 16||

द्वे विद्ये वेदितव्ये तु शब्दब्रह्म परं च यत्‌।
शब्दब्रह्माणि निष्णातः परं ब्रह्माधिगच्छति॥ १७॥
dve vidye veditavye tu śabdabrahma paraṁ ca yat |
śabdabrahmāṇi niṣṇātaḥ paraṁ brahmādhigacchati || 17||

ग्रन्थमभ्यस्य मेधावी ज्ञानवीज्ञानतत्परः।
पलालमिव धान्यार्यी त्यजेद्ग्रन्थमशेषतः॥ १८॥
granthamabhyasya medhāvī jñānavījñānatatparaḥ |
palālamiva dhānyāryī tyajedgranthamaśeṣataḥ || 18||

गवामनेकवर्णानां क्षीरस्याप्येकवर्णता।
क्षीरवत्पष्यते ज्ञानं लिङ्गिनस्तु गवां यथा॥ १९॥
gavāmanekavarṇānāṁ kṣīrasyāpyekavarṇatā |
kṣīravatpaṣyate jñānaṁ liṅginastu gavāṁ yathā || 19||

धृतमिव पयसि निगूढं भूते भूते च वसति विज्ञानम्‌।
सततं मनसि मन्थयितव्यं मनु मन्थानभूतेन॥ २०॥
dhṛtamiva payasi nigūḍhaṁ bhūte bhūte ca vasati vijñānam |
satataṁ manasi manthayitavyaṁ manu manthānabhūtena || 20||

ज्ञाननेत्रं समाधाय चोद्धरेद्वह्गिवत्परम्‌।
निष्कलं निश्चलं शान्तं तद्ब्रह्माहमिति स्मृतम्‌॥ २१॥
jñānanetraṁ samādhāya coddharedvahgivatparam |
niṣkalaṁ niścalaṁ śāntaṁ tadbrahmāhamiti smṛtam || 21||

सर्वभूताधिवासं यद्भूतेषु च वसत्यपि।
सर्वानुग्राहकत्वेन तद्स्म्यहं वासुदेवः॥ २२॥
sarvabhūtādhivāsaṁ yadbhūteṣu ca vasatyapi |
sarvānugrāhakatvena tadsmyahaṁ vāsudevaḥ || 22||

ॐ भद्रं कर्णेभिः शृणुयाम देवाः भद्रं पश्येमाक्षभिर्यजत्राः।
स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिर्व्यशेम देवहितं यदायुः।
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः।
स्वस्ति नस्तार्क्ष्योऽरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु।
ॐ शान्तिः शान्तिः शान्तिः।
om bhadraṁ karṇebhiḥ śṛṇuyāma devāḥ bhadraṁ paśyemākṣabhiryajatrāḥ |
sthirairaṅgaistuṣṭuvāṁsastanūbhirvyaśema devahitaṁ yadāyuḥ |
svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ |
svasti nastārkṣyo'riṣṭanemiḥ svasti no bṛhaspatirdadhātu |
om śāntiḥ śāntiḥ śāntiḥ |

॥ इत्यथर्ववेदेऽमृत्बिन्दूपनिषत्समाप्ता॥
|| ityatharvavede'mṛtbindūpaniṣatsamāptā ||

Encoded by Anshuman Pandey apandey at u.washington.edu
Proofread by M. Giridhar

Amrita Bindu Upanishad English Translation

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 sense-objects, 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 realises 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 (realisation) 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 practise concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally on the realisation 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. Realising “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 realises, “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 realisation, should discard the Vedas altogether, as the man who seeks to obtain rice discards the husk.

19. Of cows which are of diverse colours the milk is of the same colour. (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-Yajur-Veda.