अमृतनादोपनिषत्प्रतिपाद्यं पराक्षरम् । त्रैपदानन्दसाम्राज्यं हृदि मे भातु सन्ततम् ॥ ॐ सह नाववतु । सह नौ भुनक्तु । सह वीर्यं करवावहै । तेजस्विनावधीतमस्तु मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ शास्त्राण्यधीत्य मेधावी अभ्यस्य च पुनः पुनः । परमं ब्रह्म विज्ञाय उल्कावत्तान्यथोत्सृजेत् ॥ १॥ ओङ्कारं रथमारुह्य विष्णुं कृत्वाथ सारथिम् । ब्रह्मलोकपदान्वेषी रुद्राराधनतत्परः ॥ २॥ तावद्रथेन गन्तव्यं यावद्रथपथि स्थितः । स्थित्वा रथपथस्थानं रथमुत्सृज्य गच्छति ॥ ३॥ मात्रालिङ्गपदं त्यक्त्वा शब्दव्यञ्जनवर्जितम् । अस्वरेण मकारेण पदं सूक्ष्मं च गच्छति ॥ ४॥ शब्दादिविषयाः पञ्च मनश्चैवातिचञ्चलम् । चिन्तयेदात्मनो रश्मीन्प्रत्याहारः स उच्यते ॥ ५॥ प्रत्याहारस्तथा ध्यानं प्राणायामोऽथ धारणा । तर्कश्चैव समाधिश्च षडङ्गो योग उच्यते ॥ ६॥ यथा पर्वतधातूनां दह्यन्ते धमनान्मलाः । तथेन्द्रियकृता दोषा दह्यन्ते प्राणनिग्रहात् ॥ ७॥ प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषम् । प्रत्याहारेण संसर्गाद्ध्यानेनानीश्वरान्गुणान् ॥ ८॥ किल्बिषं हि क्षयं नीत्वा रुचिरं चैव चिन्तयेत् ॥ ९॥ रुचिरं रेचकं चैव वायोराकर्षणं तथा । प्राणायामस्त्रयः प्रोक्ता रेचपूरककुम्भकाः ॥ १०॥ सव्याहृतिं सप्रणवां गायत्रीं शिरसा सह । त्रिः पठेदायतप्राणः प्राणायामः स उच्यते ॥ ११॥ उत्क्षिप्य वायुमाकाशं शून्यं कृत्वा निरात्मकम् । शून्यभावेन युञ्जीयाद्रेचकस्येति लक्षणम् ॥ १२॥ वक्त्रेणोत्पलनालेन तोयमाकर्षयेन्नरः । एवं वायुर्ग्रहीतव्यः पूरकस्येति लक्षणम् ॥ १३॥ नोच्छ्वसेन्न च निश्वासेत् गात्राणि नैव चालयेत् । एवं भावं नियुञ्जीयात् कुम्भकस्येति लक्षणम् ॥ १४॥ अन्धवत्पश्य रूपाणि शब्दं बधिरवत् शृणु । काष्ठवत्पश्य ते देहं प्रशान्तस्येति लक्षणम् ॥ १५॥ मनः सङ्कल्पकं ध्यात्वा संक्षिप्यात्मनि बुद्धिमान् । धारयित्वा तथाऽऽत्मानं धारणा परिकीर्तिता ॥ १६॥ आगमस्याविरोधेन ऊहनं तर्क उच्यते । समं मन्येत यं लब्ध्वा स समाधिः प्रकीर्तितः ॥ १७॥ भूमिभागे समे रम्ये सर्वदोषविवर्जिते । कृत्वा मनोमयीं रक्षां जप्त्वा चैवाथ मण्डले ॥ १८॥ पद्मकं स्वस्तिकं वापि भद्रासनमथापि वा । बद्ध्वा योगासनं सम्यगुत्तराभिमुखः स्थितः ॥ १९॥ नासिकापुटमङ्गुल्या पिधायैकेन मारुतम् । आकृष्य धारयेदग्निं शब्दमेवाभिचिन्तयेत् ॥ २०॥ ओमित्येकाक्षरं ब्रह्म ओमित्येकेन रेचयेत् । दिव्यमन्त्रेण बहुशः कुर्यादात्ममलच्युतिम् ॥ २१॥ पश्चाद्ध्यायीत पूर्वोक्तक्रमशो मन्त्रविद्बुधः । स्थूलातिस्थूलमात्रायं नाभेरूर्ध्वरुपक्रमः ॥ २२॥ तिर्यगूर्ध्वमधो दृष्टिं विहाय च महामतिः । स्थिरस्थायी विनिष्कम्पः सदा योगं समभ्यसेत् ॥ २३॥ तालमात्राविनिष्कम्पो धारणायोजनं तथा । द्वादशमात्रो योगस्तु कालतो नियमः स्मृतः ॥ २४॥ अघोषमव्यञ्जनमस्वरं च अकण्ठताल्वोष्ठमनासिकं च । अरेफजातमुभयोष्मवर्जितं यदक्षरं न क्षरते कदाचित् ॥ २५॥ येनासौ पश्यते मार्गं प्राणस्तेन हि गच्छति । अतस्तमभ्यसेन्नित्यं सन्मार्गगमनाय वै ॥ २६॥ हृद्द्वारं वायुद्वारं च मूर्धद्वारमतः परम् । मोक्षद्वारं बिलं चैव सुषिरं मण्डलं विदुः ॥ २७॥ भयं क्रोधमथालस्यमतिस्वप्नातिजागरम् । अत्याहरमनाहरं नित्यं योगी विवर्जयेत् ॥ २८॥ अनेन विधिना सम्यङ्नित्यमभ्यसतः क्रमात् । स्वयमुत्पद्यते ज्ञानं त्रिभिर्मासैर्न संशयः ॥ २९॥ चतुर्भिः पश्यते देवान्पञ्चभिस्तुल्यविक्रमः । इच्छयाप्नोति कैवल्यं षष्ठे मासि न संशयः ॥ ३०॥ पार्थिवः पञ्चमात्रस्तु चतुर्मात्राणि वारुणः । आग्नेयस्तु त्रिमात्रोऽसौ वायव्यस्तु द्विमात्रकः ॥ ३१॥ एकमात्रस्तथाकाशो ह्यर्धमात्रं तु चिन्तयेत् । सिद्धिं कृत्वा तु मनसा चिन्तयेदात्मनात्मनि ॥ ३२॥ त्रिंशत्पर्वाङ्गुलः प्राणो यत्र प्राणः प्रतिष्ठितः । एष प्राण इति ख्यातो बाह्यप्राणस्य गोचरः ॥ ३३॥ अशीतिश्च शतं चैव सहस्राणि त्रयोदश । लक्षश्चैकोननिःश्वास अहोरात्रप्रमाणतः ॥ ३४॥ प्राण आद्यो हृदिस्थाने अपानस्तु पुनर्गुदे । समानो नाभिदेशे तु उदानः कण्ठमाश्रितः ॥ ३५॥ व्यानः सर्वेषु चाङ्गेषु सदा व्यावृत्य तिष्ठति । अथ वर्णास्तु पञ्चानां प्राणादीनामनुक्रमात् ॥ ३६॥ रक्तवर्नो मणिप्रख्यः प्राणो वायुः प्रकीर्तितः । अपानस्तस्य मध्ये तु इन्द्रगोपसमप्रभः ॥ ३७॥ समानस्तु द्वयोर्मध्ये गोक्षीरधवलप्रभः । आपाण्डर उदानश्च व्यानो ह्यर्चिस्समप्रभः ॥ ३८॥ यस्येदं मण्डलं भित्वा मारुतो याति मूर्धनि । यत्र तत्र म्रियेद्वापि न स भूयोऽबिजायते । न स भूयोऽभिजायत इत्युपनिषत् ॥ ३९॥ ॐ सह नाववत्विति शान्तिः ॥ ॥ इति कृष्णयजुर्वेदीय अमृतनादोपनिषत्समाप्ता ॥
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! 1. The wise, having studied the Shastras and reflected on them again and again and having come to know Brahman, should abandon them all like a fire-brand. 2-3. Having ascended the car of Om with Vishnu (the Higher Self) as the charioteer, one wishing to go to the seat of Brahmaloka intent on the worship of Rudra, should go in the chariot so long as he can go. Then abandoning the car, he reaches the place of the Lord of the car. 4. Having given up Matra, Linga and Pada, he attains the subtle Pada (seat or word) without vowels or consonants by means of the letter ‘M’ without the Svara (accent). 5. That is called Pratyahara when one merely thinks of the five objects of sense, such as sound, etc., as also the very unsteady mind as the reins of Atman. 6. Pratyahara (subjugation of the senses), Dhyana (contemplation), Pranayama (control of breath), Dharana (concentration), Tarka and Samadhi are said to be the six parts of Yoga. 7. Just as the impurities of mountain-minerals are burnt by the blower, so the stains committed by the organs are burned by checking Prana. 8. Through Pranayamas should be burnt the stains; through Dharana, the sins; through Pratyahara, the (bad) associations; and through Dhyana, the godless qualities. 9. Having destroyed the sins, one should think of Ruchira (the shining). 10. Ruchira (cessation), expiration and inspiration – these three are Pranayama of (Rechaka, Puraka and Kumbhaka) expiration, inspiration and cessation of breath. 11. That is called (one) Pranayama when one repeats with a prolonged (or elongated) breath three times the Gayatri with its Vyahritis and Pranava (before it) along with the Siras (the head) joining after it. 12. Raising up the Vayu from the Akasa (region, viz., the heart) and making the body void (of Vayu) and empty and uniting (the soul) to the state of void, is called Rechaka (expiration). 13. That is called Puraka (inspiration) when one takes in Vayu, as a man would take water into his mouth through the lotus-stalk. 14. That is called Kumbhaka (cessation of breath) when there is no expiration or inspiration and the body is motionless, remaining still in one state. 15. Then he sees forms like the blind, hears sounds like the deaf and sees the body like wood. This is the characteristic of one that has attained much quiescence. 16. That is called Dharana when the wise man regards the mind as Sankalpa and merging Sankalpa into Atman, contemplates upon his Atman (alone). 17. That is called Tarka when one makes inference which does not conflict with the Vedas. That is called Samadhi in which one, on attaining it, thinks (all) equal. 18-20. Seating himself on the ground on a seat of Kusa grass which is pleasant and devoid of all evils, having protected himself mentally (from all evil influences), uttering Ratha-Mandala, assuming either Padma, Svastika, or Bhadra posture or any other which can be practised easily, facing the north and closing the nostril with the thumb, one should inspire through the other nostril and retain breath inside and preserve the Agni (fire). Then he should think of the sound (Om) alone. 21. Om, the one letter is Brahman; Om should not be breathed out. Through this divine mantra (Om), it should be done many times to rid himself of impurity. 22. Then as said before, the Mantra-knowing wise should regularly meditate, beginning with the navel upwards in the gross, the primary (or less) gross and subtle (states). 23. The greatly wise should give up all (sight) seeing across, up or down and should practise Yoga always being motionless and without tremor. 24. The union as stated (done) by remaining without tremor in the hallow stalk (viz., Susumna) alone is Dharana. The Yoga with the ordained duration of twelve Matras is called (Dharana). 25. That which never decays is Akshara (Om) which is without Ghosha (third, fourth and fifth letters from ‘K’), consonant, vowel, palatal, guttural, nasal, letter ‘R’ and sibilants. 26. Prana travels through (or goes by) that path through which this Akshara (Om) goes. Therefore it should be practised daily, in order to pass along that (course). 27. It is through the opening (or hole) of the heart, through the opening of Vayu (probably navel), through the opening of the head and through the opening of Moksha. They call it Bila (cave), Sushira (hole), or Mandala (wheel). 28. (Then about the obstacles of Yoga): A Yogin should always avoid fear, anger, laziness, too much sleep or waking and too much food or fasting. 29. If the above rule be well and strictly practised each day, spiritual wisdom will arise of itself in three months without doubt. 30. In four months, he sees the Devas; in five months, he knows (or becomes) Brahma-Nishtha; and truly in six months he attains Kaivalya at will. There is no doubt. 31. That which is of the earth is of five Matras (or it takes five Matras to pronounce Parthiva-Pranava). That which is of water is of four Matras; of Agni, three Matras; of Vayu, two; 32. And of Akasa, one. But he should think of that which is with no Matras. Having united Atman with Manas, one should contemplate upon Atman by means of Atman. 33. Prana is thirty digits long. Such is the position (of range) of Pranas. That is called Prana which is the seat of the external Pranas. 34. The breaths by day and night are numbered as 1,13,180 or 21,600 - ?. 35. (Of the Pranas) the first viz., Prana is pervading the heart; Apana, the anus; Samana, the navel; Udana, the throat; 36. And Vyana, all parts of the body. Then come the colours of the five Pranas in order. 37. Prana is said to be of the colour of a blood-red gem (or coral); Apana which is in the middle is of the colour of Indragopa (an insect of white or red colour); 38. Samana is between the colour of pure milk and crystal (or oily and shining), between both (Prana and Apana); Udana is Apandara (pale white); and Vyana resembles the colour of archis (or ray of light). 39. That man is never reborn wherever he may die, whose breath goes out of the head after piercing through this Mandala (of the pineal gland). That man is never reborn. Om ! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me ! Here ends the Amritanada Upanishad belonging to the Krishna-Yajur-Veda.
amṛtanādopaniṣatpratipādyaṃ parākṣaram । traipadānandasāmrājyaṃ hṛdi me bhātu santatam ॥ oṃ saha nāvavatu । saha nau bhunaktu । saha vīryaṃ karavāvahai । tejasvināvadhītamastu mā vidviṣāvahai ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ śāstrāṇyadhītya medhāvī abhyasya ca punaḥ punaḥ । paramaṃ brahma vijñāya ulkāvattānyathotsṛjet ॥ 1॥ oṅkāraṃ rathamāruhya viṣṇuṃ kṛtvātha sārathim । brahmalokapadānveṣī rudrārādhanatatparaḥ ॥ 2॥ tāvadrathena gantavyaṃ yāvadrathapathi sthitaḥ । sthitvā rathapathasthānaṃ rathamutsṛjya gacchati ॥ 3॥ mātrāliṅgapadaṃ tyaktvā śabdavyañjanavarjitam । asvareṇa makāreṇa padaṃ sūkṣmaṃ ca gacchati ॥ 4॥ śabdādiviṣayāḥ pañca manaścaivāticañcalam । cintayedātmano raśmīnpratyāhāraḥ sa ucyate ॥ 5॥ pratyāhārastathā dhyānaṃ prāṇāyāmo'tha dhāraṇā । tarkaścaiva samādhiśca ṣaḍaṅgo yoga ucyate ॥ 6॥ yathā parvatadhātūnāṃ dahyante dhamanānmalāḥ । tathendriyakṛtā doṣā dahyante prāṇanigrahāt ॥ 7॥ prāṇāyāmairdaheddoṣāndhāraṇābhiśca kilbiṣam । pratyāhāreṇa saṃsargāddhyānenānīśvarānguṇān ॥ 8॥ kilbiṣaṃ hi kṣayaṃ nītvā ruciraṃ caiva cintayet ॥ 9॥ ruciraṃ recakaṃ caiva vāyorākarṣaṇaṃ tathā । prāṇāyāmastrayaḥ proktā recapūrakakumbhakāḥ ॥ 10॥ savyāhṛtiṃ sapraṇavāṃ gāyatrīṃ śirasā saha । triḥ paṭhedāyataprāṇaḥ prāṇāyāmaḥ sa ucyate ॥ 11॥ utkṣipya vāyumākāśaṃ śūnyaṃ kṛtvā nirātmakam । śūnyabhāvena yuñjīyādrecakasyeti lakṣaṇam ॥ 12॥ vaktreṇotpalanālena toyamākarṣayennaraḥ । evaṃ vāyurgrahītavyaḥ pūrakasyeti lakṣaṇam ॥ 13॥ nocchvasenna ca niśvāset gātrāṇi naiva cālayet । evaṃ bhāvaṃ niyuñjīyāt kumbhakasyeti lakṣaṇam ॥ 14॥ andhavatpaśya rūpāṇi śabdaṃ badhiravat śṛṇu । kāṣṭhavatpaśya te dehaṃ praśāntasyeti lakṣaṇam ॥ 15॥ manaḥ saṅkalpakaṃ dhyātvā saṃkṣipyātmani buddhimān । dhārayitvā tathā''tmānaṃ dhāraṇā parikīrtitā ॥ 16॥ āgamasyāvirodhena ūhanaṃ tarka ucyate । samaṃ manyeta yaṃ labdhvā sa samādhiḥ prakīrtitaḥ ॥ 17॥ bhūmibhāge same ramye sarvadoṣavivarjite । kṛtvā manomayīṃ rakṣāṃ japtvā caivātha maṇḍale ॥ 18॥ padmakaṃ svastikaṃ vāpi bhadrāsanamathāpi vā । baddhvā yogāsanaṃ samyaguttarābhimukhaḥ sthitaḥ ॥ 19॥ nāsikāpuṭamaṅgulyā pidhāyaikena mārutam । ākṛṣya dhārayedagniṃ śabdamevābhicintayet ॥ 20॥ omityekākṣaraṃ brahma omityekena recayet । divyamantreṇa bahuśaḥ kuryādātmamalacyutim ॥ 21॥ paścāddhyāyīta pūrvoktakramaśo mantravidbudhaḥ । sthūlātisthūlamātrāyaṃ nābherūrdhvarupakramaḥ ॥ 22॥ tiryagūrdhvamadho dṛṣṭiṃ vihāya ca mahāmatiḥ । sthirasthāyī viniṣkampaḥ sadā yogaṃ samabhyaset ॥ 23॥ tālamātrāviniṣkampo dhāraṇāyojanaṃ tathā । dvādaśamātro yogastu kālato niyamaḥ smṛtaḥ ॥ 24॥ aghoṣamavyañjanamasvaraṃ ca akaṇṭhatālvoṣṭhamanāsikaṃ ca । arephajātamubhayoṣmavarjitaṃ yadakṣaraṃ na kṣarate kadācit ॥ 25॥ yenāsau paśyate mārgaṃ prāṇastena hi gacchati । atastamabhyasennityaṃ sanmārgagamanāya vai ॥ 26॥ hṛddvāraṃ vāyudvāraṃ ca mūrdhadvāramataḥ param । mokṣadvāraṃ bilaṃ caiva suṣiraṃ maṇḍalaṃ viduḥ ॥ 27॥ bhayaṃ krodhamathālasyamatisvapnātijāgaram । atyāharamanāharaṃ nityaṃ yogī vivarjayet ॥ 28॥ anena vidhinā samyaṅnityamabhyasataḥ kramāt । svayamutpadyate jñānaṃ tribhirmāsairna saṃśayaḥ ॥ 29॥ caturbhiḥ paśyate devānpañcabhistulyavikramaḥ । icchayāpnoti kaivalyaṃ ṣaṣṭhe māsi na saṃśayaḥ ॥ 30॥ pārthivaḥ pañcamātrastu caturmātrāṇi vāruṇaḥ । āgneyastu trimātro'sau vāyavyastu dvimātrakaḥ ॥ 31॥ ekamātrastathākāśo hyardhamātraṃ tu cintayet । siddhiṃ kṛtvā tu manasā cintayedātmanātmani ॥ 32॥ triṃśatparvāṅgulaḥ prāṇo yatra prāṇaḥ pratiṣṭhitaḥ । eṣa prāṇa iti khyāto bāhyaprāṇasya gocaraḥ ॥ 33॥ aśītiśca śataṃ caiva sahasrāṇi trayodaśa । lakṣaścaikonaniḥśvāsa ahorātrapramāṇataḥ ॥ 34॥ prāṇa ādyo hṛdisthāne apānastu punargude । samāno nābhideśe tu udānaḥ kaṇṭhamāśritaḥ ॥ 35॥ vyānaḥ sarveṣu cāṅgeṣu sadā vyāvṛtya tiṣṭhati । atha varṇāstu pañcānāṃ prāṇādīnāmanukramāt ॥ 36॥ raktavarno maṇiprakhyaḥ prāṇo vāyuḥ prakīrtitaḥ । apānastasya madhye tu indragopasamaprabhaḥ ॥ 37॥ samānastu dvayormadhye gokṣīradhavalaprabhaḥ । āpāṇḍara udānaśca vyāno hyarcissamaprabhaḥ ॥ 38॥ yasyedaṃ maṇḍalaṃ bhitvā māruto yāti mūrdhani । yatra tatra mriyedvāpi na sa bhūyo'bijāyate । na sa bhūyo'bhijāyata ityupaniṣat ॥ 39॥ oṃ saha nāvavatviti śāntiḥ ॥ ॥ iti kṛṣṇayajurvedīya amṛtanādopaniṣatsamāptā ॥