AMRTABINDU UPANISHAD OF KRSHNA-YAJURVEDA

AMRTABINDU-UPANISHAD OF KRSHNA-YAJURVEDA

OM. Manas (mind) is said to be of two kinds, the pure and the impure. That which is associated with the thought of desire is impure, while that which is without desire is pure. To men, their mind alone is the cause of bondage or emancipation. That mind which is attracted by objects of sense tends to bondage, while that which is not so attracted tends to emancipation. Now inasmuch as to a mind without a desire for sensual objects, there is stated to be salvation, therefore an aspirant after emancipation should render his mind ever free from all longing after material objects. When a mind freed from the desires for objects and controlled in the heart attains the reality of Atma, then is it in the Supreme Seat. Till that which arises in the heart perishes, till then it (Manas) should be controlled. This only is (true) wisdom. This only is true Dhyana (meditation). Other ways are but long or tedious. It (Brahman) is not at all one that can be contemplated upon. It is not one that cannot be contemplated upon. It is not capable of contemplation, (and yet) it should be contemplated upon. Then one attains Brahman that is devoid of partiality. Yoga should be associated with Swara (sound, accent). (Brahman) should be meditated upon without Swara. By meditating without Swara upon Brahman, that which it cannot become non-existent. Such a Brahman is partless, devoid of fancy and quiescent (or free from the action of mind). Whoever cognizes "I" to be that Brahman attains certainly Brahman. A wise man having known that Brahman, that is without fancy, without end, without cause, or example, beyond inference and without beginning, is emancipated. There is (for him then) no destruction, no creation, no person in bondage, no devotee, no aspirant for salvation, no emancipated person. This is the truth. Atma that should be contemplated upon is One in (the three states), the waking, the dreaming, and the dreamless sleep. There is no rebirth to him who goes beyond the three states. The one Bhutatma of all beings is in all beings. Like the moon (reflected) in water, he appears as one and as many. While a pot is being carried (from one place to another), the Akas' (ether) that is within it is not carried (along with it). As the pot alone is carried, Jiva (within the body) may be likened to the Akas'. Like the pot, the body has various kinds of forms. The body which perishes, again and again, is not conscious of its own destruction. But he (the Jiva) knows (it) always. He who is enveloped by the Maya of sound is never able to come to (or see) the sun (of Parabrahman) from the darkness (of ignorance). Should such darkness be cleared, then he alone sees the non-dual state. Parabrahman is S'abdakshara.  What remains after the cessation of S'abda-Vedas, that is Akshara (indestructible)', should be meditated upon by a learned man who wishes to secure quiescence to his Atma.

 

Two Vidyas (sciences) are fit to be known, viz., S'abdabrahman and Parabrahman. One who has completely mastered S'abdabrahman attains Parabrahman. Having studied well the books, the learned man should persevere studiously in Jnana (the acquisition of knowledge) and Vijnana (Self-realisation according to such knowledge). Then he should discard the whole of the books, as a person in quest of grain gives up the straw. Though there are cows of different colors, yet their milk is of the same color. Like milk is seen Jnana, and like cows are seen the different kinds of forms (in the universe). As ghee is latent in milk, so is Vijnana (Self-realisation) latent in every being. Through churning always the Manas with the churning-stick of Manas and the string of Jnana, Parabrahman that is partless, calm and quiescent should be brought out like fire from the wood. I am that Brahman. That Vasudeva who is support of all beings, who lives in all and who protects all creatures is Me. That Vasudeva is Me.

 

Such is the Upanishad.

 

 

OM-TAT-SAt.