ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँ सस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो वृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसंकल्पं शुद्धं कामविवर्जितम् ॥ १ ॥ मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्तं निर्विषयं स्मृतम् ॥ २ ॥ यतो निर्विषयस्यास्य मनसो मुक्तिरिष्यते । अतो निर्विषयं नित्यं मनः कार्यं मुमुक्षुणा ॥ ३ ॥ निरस्तविषयासंगं संनिरुद्धं मनो हृदि । यदाऽऽयात्यात्मनो भावं तदा तत्परमं पदम् ॥ ४ ॥ तावदेव निरोद्धव्यं यावद्धृदि गतं क्षयम् । एतज्ज्ञानं च ध्यानं शेषो न्यायश्च विस्तरः ॥ ५ ॥ नैव चिन्त्यं न चाचिन्त्यं न चिन्त्यं चिन्त्यमेव तत् । पक्षपातविनिर्मुक्तं ब्रह्म संपद्यते तदा ॥ ६ ॥ स्वरेण संधयेद् योगम् अस्वरं भावयेत्परम् । अस्वरेणानुभावेन भावो वाऽभाव इष्यते ॥ ७ ॥ तदेव निष्कलं ब्रह्म निर्विकल्पं निरञ्जनम् । तद्ब्रह्माहमिति ज्ञात्वा ब्रह्म संपद्यते ध्रुवम् ॥ ८ ॥ निर्विकल्पमनन्तं च हेतुदृष्टान्तवर्जितम् । अप्रमेयमनादिं च यज्ज्ञात्वा मुच्यते बुधः ॥ ९ ॥ न निरोधो न चोत्पत्तिः न बद्धो न च साधकः । न मुमुक्षुर्न वै मुक्तः इत्येषा परमार्थता ॥ १० ॥ एक एवाऽऽत्मा मन्तव्यो जाग्रत्स्वप्नसुषुप्तिषु । स्थानत्रयव्यतीतस्य पुनर्जन्म न विद्यते ॥ ११ ॥ एक एव हि भूतात्मा भूते भूते व्यवस्थितः । एकधा बहुधा चैव दृश्यते जलचन्द्रवत् ॥ १२ ॥ घटसंवृतमाकाशं नीयमाने घटे यथा । घटो नीयेत नाकाशं तथा जीवो नभोपमः ॥ १३ ॥ घटवद् विविधाकारं भिद्यमानं पुनः पुनः । तद्भग्नं न च जानाति स जानाति च नित्यशः ॥ १४ ॥ शब्दमायावृतो नैव तमसा याति पुष्करे । भिन्ने तमसि चैकत्वम् एक एवानुपश्यति ॥ १५ ॥ शब्दाक्षरं परं ब्रह्म तस्मिन्क्षीणे यदक्षरम् । तद्विद्वानक्षरं ध्यायेद् यदीच्छेच्छान्तिमात्मनः ॥ १६ ॥ द्वे विद्ये वेदितव्ये तु शब्दब्रह्म परं च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति ॥ १७ ॥ ग्रन्थमभ्यस्य मेधावी ज्ञानविज्ञानतत्परः । पलालमिव धान्यार्थी त्यजेद् ग्रन्थमशेषतः ॥ १८ ॥ गवामनेकवर्णानां क्षीरस्याप्येकवर्णता । क्षीरवत्पश्यते ज्ञानं लिंगिनस्तु गवां यथा ॥ १९ ॥ घृतमिव पयसि निगूढं भूते भूते वसति विज्ञानम् । सततं मन्थयितव्यं मनसा मन्थानभूतेन ॥ २० ॥ ज्ञाननेत्रं समादाय उद्धरेद् वह्निवत्परम् । निष्कलं निश्चलं शान्तं तद्ब्रह्माहमिति स्मृतम् ॥ २१ ॥ सर्वभूताधिवासं यद् भूतेषु च वसत्यपि । सर्वानुग्राहकत्वेन तदस्म्यहं वासुदेवः तदस्म्यहं वासुदेव इति ॥ २२ ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः । स्थिरैरङ्गैस्तुष्टुवाँ सस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो वृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॥ इत्यथर्ववेदे अमृतबिन्दूपनिषत् स्माप्ता ॥
Om May we hear the auspicious with ears, O Gods! May we see the auspicious with eyes, O worshipful ones! May we live fully the whole span of life, Granted to us by the Gods, praising them, while enjoying firm limbs and strong bodies! May Indra of ancient fame bless us! May Sun god, who knows all, bless us! May Garuda, who eliminates obstacles, bless us! May Brhaspati (the perceptor of gods) bless us! Om peace, peace, peace.... 1.Mind is considered as two-fold: pure and impure. It is impure with the resolve of personal desire. It is pure when devoid of all selfish desires. 2.Mind alone is the cause of bondage and liberation for human beings. The mind attached to sense objects leads to bondage and that which is free of sense objects sets one free! Thus it is thought! 3.A seeker of liberation should constantly make his mind free of sense objects sinceliberation is predicated of a mind that clings not to sense objects. 4.That is then the Supreme state when the mind is held firmly in the heart, having given up all its attachments to sense objects and it (the mind) attains its own true state ( the Self). 5.Restrain the mind until it dissolves in the heart. This is wisdom, this is meditation. The rest is all logic and verbal extensions. 6.The highest State is neither something to be thought of ( as pleasing ); nor something to be not thought of ( as displeasing ); it is not something to thought of (as Object) at all; it should be thought of ( i.e. contemplated upon ).then one attains Brahman ( the Absolute Reality) which is free from any partiality. 7.One should unite one’s mind with the higher,first taking the sound (of Om).Then one should meditate on the Supreme as (the Reality) beyond sound. Realizing (the Truth) beyond sounds, the illusory world) is realized as the Real (Brahman). 8.That alone is the partless Brahman, free of choice, and devoid of stain. One attains the eternal Brahman knowing, ‘I am that Brahman’. 9.(The reality is ) without doubt, infinite, beyond reason and analogies. It is unknowable and without beginning—knowing which, a wise one gets liberated. 10.This is the ultimate Truth—There is no control of mind; it does not rise at all; There is none bound; no spiritual practitioner; no seeker of liberation and there is no realized soul!! 11.One should know there is only one Self,in waking, dream and deep sleep. There is no rebirth to the one which is beyond the three states. 12.One alone is the Self in all beings. Like the moon who is reflected in water,the One (Self) is the same in all and yet, appears as many too!! 13.Space is covered by a pot. When we move the pot, space does not move; only the pot moves. In the same way, the (true) soul is like space (and has no movement or change). 14.When pots of various shapes are broken, space knows it not! But (the Self) 15.When covered by the power of words (sounds), one does not know the Self(called the sky or space here), being enveloped in darkness. When the darkness (ignorance) is destroyed, one sees the Oneness, being the One!! 16.The Om as word is (first considered 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.One ought to know two kinds of knowledge. They are the word-brahman and the Supreme Brahman. Having mastered the word-brahman, one attains to the Supreme Brahman. 18.The intelligent student, after studying vedic texts, is solely intent on acquiring wisdom and realization. Hi should discard the texts altogether, as the man who seeks rice discard the husk. 19.Milk is of the same color, while cows are of different colors. The intelligent student regards wisdom as milk and the many branched Vedas as cows. 20.Pure Awareness resides in every being as butter hides in milk. It ought to be churned out constantly with the churning rod of mind. 21.Take the rope of knowledge and bring out, like fire, the Supreme Brahman. I am that Brahman, indivisible, immutable, and calm. Thus it is thought of. 22.I am that Soul of the universe, the Supreme Being—in whom reside all beings, and who resides in all being by virtue of His being the giver of grace to all.I am that Soul of the universe, the Supreme Being. Om May we hear the auspicious with ears, O Gods! May we see the auspicious with eyes, O worshipful ones! May we live fully the whole span of life, Granted to us by the Gods, praising them, while enjoying firm limbs and strong bodies! May Indra of ancient fame bless us! May Sun god,who knows all, bless us! May Garuda, who eliminates obstacles, bless us! May Brhaspati (the perceptor of gods) bless us! Om peace, peace, peace.... Thus ends the Amrita bindu upanishad (the sacred teachings of immortality) in the Atharva veda.
oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐ sastanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ । svasti no vṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ mano hi dvividhaṃ proktaṃ śuddhaṃ cāśuddhameva ca । aśuddhaṃ kāmasaṃkalpaṃ śuddhaṃ kāmavivarjitam ॥ 1 ॥ mana eva manuṣyāṇāṃ kāraṇaṃ bandhamokṣayoḥ । bandhāya viṣayāsaktaṃ muktaṃ nirviṣayaṃ smṛtam ॥ 2 ॥ yato nirviṣayasyāsya manaso muktiriṣyate । ato nirviṣayaṃ nityaṃ manaḥ kāryaṃ mumukṣuṇā ॥ 3 ॥ nirastaviṣayāsaṃgaṃ saṃniruddhaṃ mano hṛdi । yadā''yātyātmano bhāvaṃ tadā tatparamaṃ padam ॥ 4 ॥ tāvadeva niroddhavyaṃ yāvaddhṛdi gataṃ kṣayam । etajjñānaṃ ca dhyānaṃ śeṣo nyāyaśca vistaraḥ ॥ 5 ॥ naiva cintyaṃ na cācintyaṃ na cintyaṃ cintyameva tat । pakṣapātavinirmuktaṃ brahma saṃpadyate tadā ॥ 6 ॥ svareṇa saṃdhayed yogam asvaraṃ bhāvayetparam । asvareṇānubhāvena bhāvo vā'bhāva iṣyate ॥ 7 ॥ tadeva niṣkalaṃ brahma nirvikalpaṃ nirañjanam । tadbrahmāhamiti jñātvā brahma saṃpadyate dhruvam ॥ 8 ॥ nirvikalpamanantaṃ ca hetudṛṣṭāntavarjitam । aprameyamanādiṃ ca yajjñātvā mucyate budhaḥ ॥ 9 ॥ na nirodho na cotpattiḥ na baddho na ca sādhakaḥ । na mumukṣurna vai muktaḥ ityeṣā paramārthatā ॥ 10 ॥ eka evā''tmā mantavyo jāgratsvapnasuṣuptiṣu । sthānatrayavyatītasya punarjanma na vidyate ॥ 11 ॥ eka eva hi bhūtātmā bhūte bhūte vyavasthitaḥ । ekadhā bahudhā caiva dṛśyate jalacandravat ॥ 12 ॥ ghaṭasaṃvṛtamākāśaṃ nīyamāne ghaṭe yathā । ghaṭo nīyeta nākāśaṃ tathā jīvo nabhopamaḥ ॥ 13 ॥ ghaṭavad vividhākāraṃ bhidyamānaṃ punaḥ punaḥ । tadbhagnaṃ na ca jānāti sa jānāti ca nityaśaḥ ॥ 14 ॥ śabdamāyāvṛto naiva tamasā yāti puṣkare । bhinne tamasi caikatvam eka evānupaśyati ॥ 15 ॥ śabdākṣaraṃ paraṃ brahma tasminkṣīṇe yadakṣaram । tadvidvānakṣaraṃ dhyāyed yadīcchecchāntimātmanaḥ ॥ 16 ॥ dve vidye veditavye tu śabdabrahma paraṃ ca yat । śabdabrahmaṇi niṣṇātaḥ paraṃ brahmādhigacchati ॥ 17 ॥ granthamabhyasya medhāvī jñānavijñānatatparaḥ । palālamiva dhānyārthī tyajed granthamaśeṣataḥ ॥ 18 ॥ gavāmanekavarṇānāṃ kṣīrasyāpyekavarṇatā । kṣīravatpaśyate jñānaṃ liṃginastu gavāṃ yathā ॥ 19 ॥ ghṛtamiva payasi nigūḍhaṃ bhūte bhūte vasati vijñānam । satataṃ manthayitavyaṃ manasā manthānabhūtena ॥ 20 ॥ jñānanetraṃ samādāya uddhared vahnivatparam । niṣkalaṃ niścalaṃ śāntaṃ tadbrahmāhamiti smṛtam ॥ 21 ॥ sarvabhūtādhivāsaṃ yad bhūteṣu ca vasatyapi । sarvānugrāhakatvena tadasmyahaṃ vāsudevaḥ tadasmyahaṃ vāsudeva iti ॥ 22 ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ । bhadraṃ paśyemākṣabhiryajatrāḥ । sthirairaṅgaistuṣṭuvām̐ sastanūbhiḥ । vyaśema devahitaṃ yadāyuḥ । svasti na indro vṛddhaśravāḥ । svasti naḥ pūṣā viśvavedāḥ । svasti nastārkṣyo ariṣṭanemiḥ । svasti no vṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ ॥ ityatharvavede amṛtabindūpaniṣat smāptā ॥