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    Upanishad 6: In English rhyme
    Upanishad 6: In English rhyme
    Upanishad 6: In English rhyme
    Ebook283 pages1 hour

    Upanishad 6: In English rhyme

    By Munindra Misra

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    About this ebook

    Upanishads are prime portions of the Vedas, They are the foundational theological discourses of Hindu traditions called Vedanta or the conclusion of the Vedas.


    Upanishad 6 in English rhyme comprises of the Annapurna Upanishad, Atharvasikha Upanishad, Atharvasiras Upanishad, Avadhuta Upanishad, Avyakta Upanishad, Bahvricha Upanishad, Bhavana Upanishad and Bhikshuka Upanishad.


     

    LanguageEnglish
    PublisherMunindra Misra
    Release dateNov 28, 2023
    ISBN9788119264155
    Upanishad 6: In English rhyme

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      Book preview

      Upanishad 6 - Munindra Misra

      Annapurna Upanishad

      Source: Atharva Veda

      Dedicated to:

      Invocation

      Om!

      Lord!

      May we hear with our ears what auspicious be,

      May we see with our eyes what auspicious be;

      May we, offering praise to gods with our bodies,

      Enjoy life, which gods pleased granted us truly;

      May Indra of great fame well-disposed to us be,

      May the all-knowing Sun God gracious to us be;

      May Garud, misery remover, pleased with us be,

      May Brihaspati ever grant us all the prosperity.

      OM! PEACE! PEACE! PEACE!

      Let peace be in environment and me!

      Let peace be in forces acting on me!

      Let there be Peace totally completely!

      Om!

      I English Rhyme

      The king of Yogins, Nidagha, prostrated self totally,

      Before Ribhu, the knower of Brahman essentially,

      Then said, 'Teach me the truth about the Self clearly;

      By what adoration have you attained this state truly?

      1-2

      Teach me that science which yields liberation fully,

      'You have done well, Nidagha! Hear science truly,

      By its knowledge you will be liberated surely,

      Iin Om enveloping Brahman, supporting 'aim' be,

      3-4

      'Bliss, independent, renowned, streaming stresses be,

      World ruler, Mahalakshmi, desire, fulfillment, humanity,

      Iis the divine Annapurna. 'I begged of Her respectfully,

      Using famed 27 syllables chant, by female ascetics truly,

      5-7

      Glory Annapurna, vouch for my desire food safety,

      'So instructed by my father, and self in discipline fully,

      Persisting in the activities of my station in life clearly,

      Given myself to the practice of this incantation daily.

      8

      'When many days have thus passed essentially,

      There appeared Ma Annapurna in front of me,

      She wide-eyed, lotus-face radiant glowing be,

      And beaming with a soft smile blessing truly.

      9

      'Seeing her, I prostrated flat on ground fully,

      Then stood up with folded hands respectfully,

      "Well, child, you have done very well surely;

      For any boon do ask, delay not - ask of me."

      10

      Oh Nidagha, best of the sages undoubtedly!

      Thus but hidden by the very wide-eyed deity,

      I beseeched: 'O Daughter of Mountain, Devi,

      May truth of Self dawn on my mind totally'.

      11

      Saying 'be it so' she vanished form sight fully,

      Then and there, in a second instantaneously,

      Then, through the perception of world's variety

      The thought, the idea ‘mati’ then arose in me.

      12

      The delusion appears five-fold certainly

      And it will be presently set forth actually,

      Due to the first delusion that came to be,,

      Jiva and God appear to have forms many.

      13

      Due to the second, the attribute of agency,

      Dwelling in the Self appears to but real be,

      The third consists in deeming the Jiva clearly

      Associated with three bodies as attached be.

      14

      Fourth takes the world-cause to mutable be,

      Fifth delusion ascribes to the world reality,

      As distinguished from its cause certainly,

      In mind flashes five-fold delusion end surely.

      15

      From that moment but then spontaneously,

      My mind assimilated to the Brahman but be

      O Nidagha, thus may you, too unfailingly,

      Secure the true knowledge of the reality.

      16

      Nidagha spoke to Ribhu with all humility,

      Being earnest and very respectful clearly,

      I honest, your faithful and sincere do be,

      Do impart peerless Brahman science to me.

      17

      Gratified, Ribhu said: I’ll impart to you fully,

      O sinless one, the true knowledge of reality,

      Be an enjoyer, renouncer, an agent mighty,

      Having studied your real nature be happy.

      18

      I Brahman, manifest, pure, first, endless be;

      No room for dallying with aught else surely,

      I flawless, achieve Nirvan permanent peace,

      Having purified, quelled mind movements fully.

      19

      Know none of the things seen here, there be,

      It all like 'the city in sky', 'water in desert' be.

      20

      Besides, what is but nowhere seen surely,

      And it is not given as an object positively,

      Beyond the range of sixth sense, mind be,

      O sage! Assimilate yourself to That clearly.

      21

      Grasp: I am That which is but undoubtedly

      The vdery indestructible, infinite, Spirit be,

      The very true Self of everything universally,

      Integral, replete, abundant, partless surely.

      22

      Due to absolute scrutiny of absence clearly,

      When the mind seen to dwindling but be,

      The state of being-in-general resultant be,

      Its essence, unqualified consciousness be.

      23

      Devoid of all the objective tinge assuredly,

      When the consciousness subsides clearly,

      There appears the transparent exceedingly,

      Being-in-general resembling non-being truly.

      24

      For the liberated Self but unquestionably,

      Both embodied and disembodied actually,

      There occurs this ultimate perception surely,

      Known as state-beyond-the fourth clearly.

      25

      Sinless one, this occurs in knower case truly

      When he rises from concentration Samadhi,

      And when he is established in it completely;

      Born of awareness, not to the ignorant surely.

      26

      Wavering amidst reasoning, etc., vanished fully,

      Face steeped in the light of Brahmic bliss truly,

      The sage attains the blessed state unfailingly,

      Just through the true right knowledge solely.

      27

      The inner cool calm repose of him actually,

      Who perceives this multitude of gunas fully,

      As the non-Self – is clearly stated to be

      The actual and true concentration simply.

      28

      Steady mind of latent impulses is empty;

      The state of contemplation, the same be,

      The same also is Aloneness undoubtedly,

      It nothing but the perpetual quiescence be.

      29

      Mind with attenuated latent impulses be,

      For the highest state said to bound be,

      Next, mind, without such impulses truly,

      Attains the status of the non-doer clearly.

      30

      Mind's imagination of being doer solely,

      Is replete with latent impulses in reality,

      It the cause all the sufferings does be,

      So, diminished latent impulses surely.

      31

      When the imagination of the true unity,

      With all objects is discarded mentally,

      Due to its introverted state constantly,

      All things are resolved into space empty.

      32

      As crowds in market, though active truly,

      As good as non-existent to observer be,

      When he is not related to them actually,

      To knower, a village like unto a forest be.

      33

      The knower, being withdrawn inwardly,

      Asleep, awake, walking or reading be,

      Beholds a country-side, village or city,

      As if it is a forest – disinterested totally.

      34

      Once the inner cool is won completely,

      The world is cool – very calm essentially,

      To those scorched by inner thirst certainly,

      This world is on fire, enhanced emotionally.

      35

      For all those beings who not liberated be,

      All that what is within is projected externally.

      36

      But the lover of the inner Self certainly,

      Operating through action organs clearly,

      Nogt affected by any joy and sorrow be;

      He is stated to be concentrated entirely.

      37

      Who, as a matter of course, not fearfully,

      Beholds all beings as one's own Self truly,

      Others' possessions as clods of earth only,

      He alone sees life aright – very correctly.

      38

      Let death come just now immediatelhy,

      Or at the end of cycles subsequently;

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