Amritanada Upanishad 

अमृतनादोपनिषत् 

Amritanada Upanishad

अमृतनादोपनिषत्प्रतिपाद्यं पराक्षरम् ।
त्रैपदानन्दसाम्राज्यं हृदि मे भातु सन्ततम् ॥

May the supreme, imperishable sound, which is the essence of the Amritanada Upanishad, constantly shine in my heart. May the threefold bliss of the kingdom of eternal joy be ever-present in my consciousness.

This verse speaks of the eternal, imperishable nature of the ultimate sound or vibration (often interpreted as Om), which, when understood and experienced, brings the practitioner into a state of divine bliss and union with the supreme reality. It expresses a prayer for the continuous presence of this blissful state in the heart of the devotee.

ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै ।
तेजस्विनावधीतमस्तु मा विद्विषावहै ॥
ॐ शान्तिः शान्तिः शान्तिः ॥

Om, may we both be protected (by the teacher and the student). May we both be nourished (spiritually and intellectually). May we both work together with great energy. May our study be brilliant and may there be no hatred between us. Om, peace, peace, peace.

शास्त्राण्यधीत्य मेधावी अभ्यस्य च पुनः पुनः ।
परमं ब्रह्म विज्ञाय उल्कावत्तान्यथोत्सृजेत् ॥ १॥

The learned one, having studied the scriptures and practiced repeatedly, should renounce everything once realizing the supreme Brahman, like an old arrow discarded after use.

ओङ्कारं रथमारुह्य विष्णुं कृत्वाथ सारथिम् ।
ब्रह्मलोकपदान्वेषी रुद्राराधनतत्परः ॥ २॥

One, having mounted the chariot and made Vishnu the charioteer, seeks the highest realm of Brahma, being devoted to the worship of Rudra.

तावद्रथेन गन्तव्यं यावद्रथपथि स्थितः ।
स्थित्वा रथपथस्थानं रथमुत्सृज्य गच्छति ॥ ३॥

As long as the chariot is moving, it must continue on its path. When it stops, the chariot is abandoned and the journey proceeds.

मात्रालिङ्गपदं त्यक्त्वा शब्दव्यञ्जनवर्जितम् ।
अस्वरेण मकारेण पदं सूक्ष्मं च गच्छति ॥ ४॥

Abandoning the physical form, without the sound or utterance, the subtle path is achieved by the sound of "Om" without voice.

शब्दादिविषयाः पञ्च मनश्चैवातिचञ्चलम् ।
चिन्तयेदात्मनो रश्मीन्प्रत्याहारः स उच्यते ॥ ५॥

The five senses and the restless mind, which are difficult to control, can be calmed by practicing the process of "Pratyahara," which means the withdrawal of the senses.

प्रत्याहारस्तथा ध्यानं प्राणायामोऽथ धारणा ।
तर्कश्चैव समाधिश्च षडङ्गो योग उच्यते ॥ ६॥

Pratyahara, meditation, pranayama (breath control), and concentration, along with reasoning and the practice of Samadhi, constitute the six limbs of Yoga.

यथा पर्वतधातूनां दह्यन्ते धमनान्मलाः ।
तथेन्द्रियकृता दोषा दह्यन्ते प्राणनिग्रहात् ॥ ७॥

Just as the impurities of a mountain's dust are burned away by fire, so too the faults caused by the senses are burned by controlling the life force.

प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषम् ।
प्रत्याहारेण संसर्गाद्ध्यानेनानीश्वरान्गुणान् ॥ ८॥

Through pranayama, faults are burned away, and through concentration, the unrighteous qualities are diminished.

किल्बिषं हि क्षयं नीत्वा रुचिरं चैव चिन्तयेत् ॥ ९॥

Having removed the impurities, the practitioner should meditate on the desirable object of meditation.

रुचिरं रेचकं चैव वायोराकर्षणं तथा ।
प्राणायामस्त्रयः प्रोक्ता रेचपूरककुम्भकाः ॥ १०॥

The practice of three types of pranayama — Rechaka (exhalation), Puraka (inhalation), and Kumbhaka (holding breath) — is beneficial for proper breathing and absorption of life force.

सव्याहृतिं सप्रणवां गायत्रीं शिरसा सह ।
त्रिः पठेदायतप्राणः प्राणायामः स उच्यते ॥ ११॥

By reciting the Gayatri mantra with Om in a prescribed manner, one should engage in pranayama.

उत्क्षिप्य वायुमाकाशं शून्यं कृत्वा निरात्मकम् ।
शून्यभावेन युञ्जीयाद्रेचकस्येति लक्षणम् ॥ १२॥

Having directed the air (life force) upwards into the space, making it formless, one should practice a state of emptiness.

वक्त्रेणोत्पलनालेन तोयमाकर्षयेन्नरः ।
एवं वायुर्ग्रहीतव्यः पूरकस्येति लक्षणम् ॥ १३॥

The practitioner should draw the air in through the mouth and channel it to the stomach, as this is the method of performing pranayama.

नोच्छ्वसेन्न च निश्वासेत् गात्राणि नैव चालयेत् ।
एवं भावं नियुञ्जीयात् कुम्भकस्येति लक्षणम् ॥ १४॥

One should not exhale or inhale forcibly, nor move the body. Thus, one should practice kumbhaka (breath retention) in a controlled manner.

अन्धवत्पश्य रूपाणि शब्दं बधिरवत् श‍ृणु ।
काष्ठवत्पश्य ते देहं प्रशान्तस्येति लक्षणम् ॥ १५॥

The body becomes still, and one should perceive his body as wood and his hearing as that of a deaf person, while the body remains in a state of tranquility.

मनः सङ्कल्पकं ध्यात्वा संक्षिप्यात्मनि बुद्धिमान् ।
धारयित्वा तथाऽऽत्मानं धारणा परिकीर्तिता ॥ १६॥

While concentrating on the mind and fixing the intellect on the self, one should practice dharana (concentration).

आगमस्याविरोधेन ऊहनं तर्क उच्यते ।
समं मन्येत यं लब्ध्वा स समाधिः प्रकीर्तितः ॥ १७॥

In the process of reasoning, which is not opposed to the scriptures, one should arrive at the desired state, which is called samadhi (a state of deep meditation).

भूमिभागे समे रम्ये सर्वदोषविवर्जिते ।
कृत्वा मनोमयीं रक्षां जप्त्वा चैवाथ मण्डले ॥ १८॥

Having established oneself in a serene, fault-free place, one should perform the practice of dhyana (meditation) with a firm mind.

पद्मकं स्वस्तिकं वापि भद्रासनमथापि वा ।
बद्ध्वा योगासनं सम्यगुत्तराभिमुखः स्थितः ॥ १९॥

One should assume the proper yogic posture, facing either the north or east, in a comfortable position like Padmasana (lotus pose), Sukhasana, or Swastikasana.

नासिकापुटमङ्गुल्या पिधायैकेन मारुतम् ।
आकृष्य धारयेदग्निं शब्दमेवाभिचिन्तयेत् ॥ २०॥

By closing the nostrils with one finger, the practitioner should draw the air (prana) upwards, directing it to the inner regions of the body while maintaining control.

ओमित्येकाक्षरं ब्रह्म ओमित्येकेन रेचयेत् ।
दिव्यमन्त्रेण बहुशः कुर्यादात्ममलच्युतिम् ॥ २१॥

By reciting the Om mantra with one syllable, using divine words repeatedly, one should purify oneself and attain liberation from all impurities.

पश्चाद्ध्यायीत पूर्वोक्तक्रमशो मन्त्रविद्बुधः ।
स्थूलातिस्थूलमात्रायं नाभेरूर्ध्वरुपक्रमः ॥ २२॥

A wise practitioner, following the process described earlier, should meditate upon the path of liberation, even meditating upon the physical being in order to overcome obstacles.

तिर्यगूर्ध्वमधो दृष्टिं विहाय च महामतिः ।
स्थिरस्थायी विनिष्कम्पः सदा योगं समभ्यसेत् ॥ २३॥

The wise yogi, with an unwavering mind, practices meditation with great stability and detachment.

तालमात्राविनिष्कम्पो धारणायोजनं तथा ।
द्वादशमात्रो योगस्तु कालतो नियमः स्मृतः ॥ २४॥

The yogi remains steady and unaffected by external distractions while practicing dharana (concentration) and pratyahara (withdrawal of senses).

अघोषमव्यञ्जनमस्वरं च अकण्ठताल्वोष्ठमनासिकं च ।
अरेफजातमुभयोष्मवर्जितं यदक्षरं न क्षरते कदाचित् ॥ २५॥

By withdrawing from unnecessary sound, speech, and other sensory distractions, the practitioner attains the supreme state where the self becomes free from bondage.

येनासौ पश्यते मार्गं प्राणस्तेन हि गच्छति ।
अतस्तमभ्यसेन्नित्यं सन्मार्गगमनाय वै ॥ २६॥

Through the practice of yoga, one becomes capable of realizing the higher path, gaining the supreme state of liberation.

हृद्द्वारं वायुद्वारं च मूर्धद्वारमतः परम् ।
मोक्षद्वारं बिलं चैव सुषिरं मण्डलं विदुः ॥ २७॥

The wise practitioner recognizes the five doors (the five senses), and through proper meditation, proceeds towards the liberation of the soul.

भयं क्रोधमथालस्यमतिस्वप्नातिजागरम् ।
अत्याहरमनाहरं नित्यं योगी विवर्जयेत् ॥ २८॥

The yogi must renounce distractions like fear, anger, laziness, excessive sleep, and over-attachment to worldly desires to maintain constant practice of yoga.

अनेन विधिना सम्यङ्नित्यमभ्यसतः क्रमात् ।
स्वयमुत्पद्यते ज्ञानं त्रिभिर्मासैर्न संशयः ॥ २९॥

Through regular practice, knowledge grows over time, and within three months, the yogi attains clarity, removing doubts and uncertainties.

चतुर्भिः पश्यते देवान्पञ्चभिस्तुल्यविक्रमः ।
इच्छयाप्नोति कैवल्यं षष्ठे मासि न संशयः ॥ ३०॥

In the sixth month, the yogi becomes able to see divine forms and achieve the goal of yoga.

पार्थिवः पञ्चमात्रस्तु चतुर्मात्राणि वारुणः ।
आग्नेयस्तु त्रिमात्रोऽसौ वायव्यस्तु द्विमात्रकः ॥ ३१॥

The elements of the body — earth, water, fire, and air — are understood as related to the prana (life force) that permeates them.

एकमात्रस्तथाकाशो ह्यर्धमात्रं तु चिन्तयेत् ।
सिद्धिं कृत्वा तु मनसा चिन्तयेदात्मनात्मनि ॥ ३२॥

The yogi should focus on the essence of the elements within the body and strive for realization by constant practice.

त्रिंशत्पर्वाङ्गुलः प्राणो यत्र प्राणः प्रतिष्ठितः ।
एष प्राण इति ख्यातो बाह्यप्राणस्य गोचरः ॥ ३३॥

When the breath has been firmly established in the thirty segments of the breath (prana), one can achieve freedom from all external disturbances.

अशीतिश्च शतं चैव सहस्राणि त्रयोदश ।
लक्षश्चैकोननिःश्वास अहोरात्रप्रमाणतः ॥ ३४॥

By perfecting breath control and focusing on one’s inner path, the yogi can gain deep wisdom and self-realization.

प्राण आद्यो हृदिस्थाने अपानस्तु पुनर्गुदे ।
समानो नाभिदेशे तु उदानः कण्ठमाश्रितः ॥ ३५॥

The wise practitioner, having understood the movements of prana (vital force) within the body, attains mastery over the life force.

व्यानः सर्वेषु चाङ्गेषु सदा व्यावृत्य तिष्ठति ।
अथ वर्णास्तु पञ्चानां प्राणादीनामनुक्रमात् ॥ ३६॥

The five elements — earth, water, fire, air, and ether — are perceived as interconnected through the internal prana (life force).

रक्तवर्नो मणिप्रख्यः प्राणो वायुः प्रकीर्तितः ।
अपानस्तस्य मध्ये तु इन्द्रगोपसमप्रभः ॥ ३७॥

When all the energy channels are in harmony, the life force becomes steady, leading the practitioner to higher realization.

समानस्तु द्वयोर्मध्ये गोक्षीरधवलप्रभः ।
आपाण्डर उदानश्च व्यानो ह्यर्चिस्समप्रभः ॥ ३८॥

The practitioner, understanding the essence of the elements and the relationship between the body and the universe, remains in a state of constant, undisturbed awareness.

यस्येदं मण्डलं भित्वा मारुतो याति मूर्धनि ।
यत्र तत्र म्रियेद्वापि न स भूयोऽबिजायते ।
न स भूयोऽभिजायत इत्युपनिषत् ॥ ३९॥

By focusing on the path of wisdom, the practitioner attains the ultimate liberation, where the cycle of birth and death ceases. With peace and harmony, the yogi enters into a state of bliss and transcends worldly distractions.

ॐ सह नाववत्विति शान्तिः ॥

 ॥ इति कृष्णयजुर्वेदीय अमृतनादोपनिषत्समाप्ता ॥

Thus concludes the Amritanada Upanishad from the Krishna Yajurveda, leading to the realization of immortality and supreme knowledge.