m:n:: eh eev:D: ):Vt: S: c:aS:m:v: c: .

.. Am:t:eb:ndp:en:\:d ..
Amrita Bindu Upanishad

AS: kam:s:klp: S: kam:ev:v:ej:t:m: .. 1..

mano hi dvividha prokta uddha cuddham eva

auddha kma-sakalpa
kma sakalpa uddha kma-vivarjitam
kma vivarjitam
Mind is of two kinds, pure and impure.

from the Atharva Veda

The impure mind is possessed of desire; the pure mind

is free from desire.

m:n: Ov: m:n:\y:aN:a karN: b:nD:m::x:y::H .

y:t:: en:ev:\:y:sy:asy: m:n:s:: m:eVt:er\y:t: .

mana eva manuy kraa bandha-mokayo

yato nirviayasysya manaso muktir iyate

b:nD:ay: ev:\:y:as:Vt: m:Vt: en:ev:\:y: sm:t:m: .. 2.

At:: en:ev:\:y: en:ty: m:n:H kay: m:m:x:N:a .. 3..

bandhya viaysakta mukta nirviaya smtam

ato nirviaya
nir ia a nitya
nit a mana krya
kr a mumuku
m m k

Mind alone is the cause for people's bondage and

liberation.

Since liberation depends on the mind being free from

objects

When attached to objects, it leads to bondage. When

free from objects, it leads to liberation.

the mind should always be made free from objects by

one who seeks liberation.

en:rst:ev:\:y:as: s:en:, m:n:: ed .

t:av:dv: en:r:vy: y:av:dD:ed g:t: x:y:m: .

nirasta-viaysaga saniruddha mano hdi

tvad eva niroddhavya yvad dhdi gata kayam

y:day:aty:atm:n:: B:av: t:da t:tp:rm: p:dm: .. 4..

Ot:jwan: c: Dy:an: c: S:\:: ny:ay:: ev:st:rH.. 5

yadytytmano bhva tad tat parama padam

etaj jna ca dhyna ca eo nyya ca vistara

When the mind is free from attachment to objects, being

fully restrained in the heart

The mind should be restrained to the extent that it

resolves in the heart.

and thus attains its own state, then the supreme goal (is
reached).

This is wisdom and meditation. All else is but mere

logic.

n:v: ec:nty: n: c:aec:nty: n: ec:nty: ec:nty:m:v: c:

sv:rN: s:D:y::g:m:sv:r B:av:y:tp:rm: .

naiva cintya na ccintyam acintya cintyam eva ca

svarea sadhayed yogam asvara bhvayet param

p:x:p:at:ev:en:m:Vt: b: s:p:t: t:da .. 6..

Asv:rN:an:B:av:n: B:av:: n::B:av: E\y:t: .. 7..

pakapta vinirmukta brahma sampadyate tad

pakapta-vinirmukta

asvarenubhvena bhvo nbhva iyate

It (brahman) is not conceivable, nor is it inconceivable.

Though inconceivable, it should be inquired into.

With sound, one should practice meditation. (Then)

without sound, one should meditate on the transcendent
(brahman).

Then brahman, free from all concepts, can be attained.

By meditation without sound, the existent cannot remain

absent.

t:dv: en:\kl: b: en:ev:klp: en:rWj:n:m: .

en:ev:klp:m:n:nt: c: ht:dant:v:ej:t:m: .

tad eva nikala brahma nirvikalpa nirajanam

nirvikalpam ananta ca hetu-dnta-varjitam

t:db:aem:et: watv:a b: s:p:t: D:v:m: .. 8..

A)m:y:m:n:aed c: y:jwatv:a m:cy:t: b:D:H .. 9..

tad brahmham iti jtv brahma sampadyate dhruvam

aprameyam andi ca yaj-jtv

yaj jtv mucyate budha

That indeed is brahman partless, beyond concepts,

untainted.

Beyond concepts, limitless, beyond reason and

analogy

Knowing I am that Brahman, brahman is certainly

attained.

beyond inference, causeless knowing this (brahman),

the wise one becomes free.

n: en:r:D:: n: c::tp:e:n: b:: n: c: s:aD:kH .

Ok Ov:atm:a m:nt:vy:: j:ag:tsv:pn:s:\:ept:\: .

na nirodho na cotpattir na baddho na ca sdhaka

eka evtm mantavyo jgrat-svapna-suuptiu

n: m:m:x:n: v: m:Vt: Ety:\:a p:rm:aT:t:a .. 10..

sT:an:*:y:vy:t:it:sy: p:n:j:nm: n: ev:t: .. 11..

na mumukur na vai mukta itye paramrthat

sthna traya vyattasya punar-janma

sthna-traya-vyattasya
punar janma na vidyate

(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

Atma should be known to be the same in waking, dream,

and sleep.

Nor is he a seeker of liberation or liberated. Thus is the

g
truth.
highest

For one who has transcended these three states, there is

no rebirth.

Ok Ov: eh B:t:atm:a B:t: B:t: vy:v:esT:t:H .

G:Xs:v:t:m:akaS: n:iy:m:an:: G:X y:T:a .

eka eva hi bhttm bhte bhte vyavasthita

ghaa-savtam ka nyamne ghae yath

OkD:a b:hD:a c:v: d\y:t: j:l:c:ndv:t: .. 12..

G:X: n:iy:t: n:akaS: t:T:a j:iv:: n:B::p:m:H .. 13..

ekadh bahudh caiva dyate jala-candravat

jala candravat

ghao nyeta nka tath jvo nabhopama

The one essence of all is present in every being.

When a pot that contains space is moved

Though one, it appears as many, like the moon reflected

in (many pots of) water.

it is the pot that moves, not the space within. Thus it is

for a person (whose consciousness) is like space.
space

G:Xv:eev:D:akar eB:m:an: p:n:H p:n:H .

S:bdm:ay:av:t:: n:v: t:m:s:a y:aet: p:\kr .

ghaavad vividhkra bhidyamna puna puna

abda-myvto naiva tamas yti pukare

tad bhagna na ca jnti sa jnti ca nityaa

tad-bhagna

bhinne tamasi caikatvam eka evnupayati

Like the pot, (one's body) gains various forms and gets
destroyed again and again.

Enveloped by the delusion of words due to ignorance,

one cannot reach the lotus (atma).

(One's body) does not know of its destruction. That

(atma) knows continually.

When ignorance is destroyed, the one (atma) perceives

only oneness.

t:gn: n: c: j:an:aet: s: j:an:aet: c: en:ty:S:H 14 eB: t:m:es: c:ktv:m:k Ov:an:p:Sy:et: .. 15..

S:bdax:r p:r b: t:esm:nx:iN: y:dx:rm: .

ev: v:edt:vy: t: S:bdb: p:r c: y:t: .

abdkara para brahma tasmin ke yad akaram

dve vidye veditavye tu abda-brahma para ca yat

t:ean:x:r Dy:ay:cdicCcCaent:m:atm:n:H.. 16

S:bdb:eN: en:\N:at:H p:r b:aeD:g:cCet: .. 17..

tad vidvn akara dhyyed yadcchec chntim tmana abda-brahmai

abda brahmai nita para brahmdhigacchati
(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
peace of atma.
desires the p

Two kinds of meditation are to be practiced meditation

on om and on brahman.
One skilled in meditation on om reaches brahman
brahman.

g:nT:m:By:sy: m:D:av:i wan:ev:wan:t:tp:rH .

g:v:am:n:kv:N:an:a x:irsy:apy:kv:N:t:a .

grantham abhyasya medhv jna-vijna-tatpara

gavm aneka-varn krasypy eka-varat

pallam iva dhnyrth tyajed grantham aeata

kravat payate jna liginas tu gav yath

After studying the scriptures, an intelligent person intent

on gaining knowledge and liberation

Cows of different colors have milk of one color.

p:l:al:em:v: D:any:ay:i ty:j:d g:nT:m:S:\:t:H .. 18. x:irv:tp:\y:t: wan: el:en:st: g:v:a y:T:a .. 19..

should discard the scriptures altogether, like one who

desires grain discards the husk.

Knowledge is like the milk and scriptures are like the

cows.

G:t:em:v: p:y:es: en:g:Z B:t: B:t: v:s:et: ev:wan:m: .

wan:n:*: s:m:aday: c::rev:tp:rm: .

ghtam iva payasi nigha bhte bhte vasati vijna

jna-netra samdya coddhared vahnivat param

s:t:t: m:nT:ey:t:vy: m:n:s:a m:nT:an:B:t:n: .. 20..

en:\kl: en::l: S:ant: t:db:ahem:et: sm:t:m: 21

satata manthayitavya manas manthnabhtena

nikala nicala nta tad brahmham iti smtam

Like butter hidden in milk, consciousness dwells in every

being.

Grasping the rope of knowledge, one should bring out

brahman like (churning a stick to make) fire.

It should be constantly churned by the mind with the

churning rod of the mind

I am that partless, unchanging, silent brahman, thus it

should be remembered.

s:v:B:t:aeD:v:as: y:t:\: c: v:s:ty:ep: .

s:v:an:g:ahktv:n: t:dsmy:h v:as:dv:H .. 22..

sarva-bhtdhivsa yad bhteu ca vasatyapi

sarvnugrhakatvena tad asmyaha vsudeva

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