Upanishad 6 E-Book

Munindra Misra

• Herausgeber: Munindra Misra
• Kategorie: Religion und Spiritualität
• Serie: Upanishad in English rhyme
• Sprache: Englisch

Seitenzahl: 113

Veröffentlichungsjahr: 2023

Beschreibung

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.

Leseprobe

UPANISHAD 6

© Munindra Misra 2023, November

ISBN: 978-81-19264-15-5

https://hinduismbook.com/gita/

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;

He remains unblemished unquestionably,

As gold fallen in swamp still pure but be.

39

Consider in your mind: who am I actually?

How is all this brought about continually?

How death and birth happen eventually?

So considering, you will benefit greatly.

40

Mind will shed its broad form totally,

And silently accure actual tranquility,

Once, through investigation certainly,

You comprehend your real nature truly.

41

Brahmin, mind, cured of feverishness be,

No more sinks in the empirical activities,

As elephant does not, in the hollow be,

That which made by a cow's hoof surely.

42

But a petty mind, sinks in any affair petty,

Just as a battered mosquito does clearly,

In water collected in the hollow assuredly

That which made by a cow's hoof surely.

43

Best of ascetics, to extent all objects be,

They all are wholly renounced willingly,

The Supreme Self, transcendent light be,

Remaining alone – That is the true reality.

44

So long as all objects not renounced be,

The Self cannot be fully won in actuality.

What remains after renunciation totally

Of objective manifold – just the Self be.

45

Therefore, in order to realize the Self truly,

Renounce everything of this world totally,.

Having cast off all the objects completely,

Assimilate yourself to what remaining be.

46

Whatever object is beheld in actuality,

In this world around us is but in reality,

The vibration of the Consciousness only,

It is nothing permanent unquestionably.

47

Brahmin, by Concentration true Samadhi,

Wise denote supreme understanding truly,

That is concentrated, appeased eternally,

And is cognisant of things as they do be.

48

The term Concentration denotes stability,

Mountain-like, status of the self that be,

Ever Un-agitated, un-egoistic perpetually,

Distinct, unrelated to any of the dualities.

49

O Brahmin, it denotes but very perfectly,

The flow of mind, its demeanour truly,

That is sure and it positive does be,

It is choiceless, goalless undoutedly.

50

Best of the knowers of Vedas actually,

The great ones, win that fourth certainly,

Stable perception that is fashioned solely

Through a part of the light of Spirit truly.

51

It lodged in the heart of all things be,

And is not altogether in actuality,

Very unlike dreamless slumber be,

When mind and ego subside totally.

52

After liquidating the mind wholly,

With just the mind but basically,

Supreme state, divine bliss-body,

Is automatically won ultimately.

53

Cravings for all objects obliterated be;

Dawns auspicious, grand light superbly,

And best, due to even-mindness truly,

Transformation into Self's substance be.

54

As the God of gods experienced directly,

Self of all entities, moving and stationary,

This total and infinite reality of the Self be,

In fast-evolving mind, quietened externally.

55

The unattached, controlled mind, steady,

Is not in evidence in the worldings surely,

Attached mind, subjected to austerities be,

As if it were, altogether but bound entirely.

56

The man free from inner clinging totally,

Whose mind dwells on Brahman only,

In bliss may or may not act externally;

Never either agent or experiencer can be.

57

- Sanskrit Text

अन्नपूर्णोपनिषत्

अथर्ववेदः, शाक्तोपनिषद्

॥अन्नपूर्णोपनिषत्॥

सर्वापह्नवसंसिद्धब्रह्ममात्रतयोज्ज्वलम्।

त्रैपदं श्रीरामतत्त्वं स्वमात्रमिति भावये॥

ॐ भद्रं कर्णेभिः शृणुयाम देवाः॥भद्रं पश्येमाक्षभिर्यजत्राः॥

स्थिरैरङ्गैस्तुष्टुवा{\म्+}सस्तनूभिः॥व्यशेम देवहितं यदायुः॥

स्वस्ति न इन्द्रो वृद्धश्रवाः॥स्वस्ति नः पूषा विश्ववेदाः॥

स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः॥स्वस्ति नो बृहस्पतिर्दधातु॥

ॐ शान्तिः शान्तिः शान्तिः॥

हरिः ॐ निदाघो नाम योगीन्द्र ऋभुं ब्रह्मविदां वरम्।

प्रणम्य दण्डवद्भूमावुत्थाय स पुनर्मुनिः॥१॥

आत्मतत्त्वमनुब्रूहीत्येवं पप्रच्छ सादरम्।

कयोपासनया ब्रह्मन्नीदृशं प्राप्तवानसि॥२॥

तां मे ब्रूहि महाविद्यां मोक्षसाम्राज्यदायिनीम्।

निदाघ त्वं कृतार्थोऽसि शृणु विद्यां सनातनीम्॥३॥

यस्या विज्ञानमात्रेण जीवन्मुक्तो भविष्यसि।

मूलशृङ्गाटमध्यस्था बिन्दुनादकलाश्रया॥४॥

नित्यानन्दा निराधारा विख्याता विलसत्कचा।

विष्टपेशी महालक्ष्मीः कामस्तारो नतिस्तथा॥५॥

भगवत्यन्नपूर्णेति ममाभिलषितं ततः।

अन्नं देहि ततः स्वाहा मन्त्रसारेति विश्रुता॥६॥

सप्तविंशति वर्णात्मा योगिनीगणसेविता॥७॥

ऐं ह्रीं सौं श्रीं क्लीमोन्नमो भगवत्यन्नपूर्णे

ममाभिलषितमन्नं देहि स्वाहा।

इति पित्रोपदिष्टोऽस्मि तदादिनियमः स्थितः।

कृतवान्स्वाश्रमाचारो मन्त्रानुष्ठानमन्वहम्॥८॥

एवं गते बहुदिने प्रादुरासीन्ममाग्रतः।

अन्नपूर्णा विशालाक्षी स्मयमानमुखाम्बुजा॥९॥

तां दृष्ट्वा दण्डवद्भूमौ नत्वा प्राञ्जलिरास्थितः।

अहो वत्स कृतार्थोऽसि वरं वरय मा चिरम्॥१०॥

एवमुक्तो विशालाक्ष्या मयोक्तं मुनिपुङ्गव।

आत्मतत्त्वं मनसि मे प्रादुर्भवतु पार्वति॥११॥

तथैवास्थिति मामुक्त्वा तत्रैवान्तरधीयत।

तदा मे मतिरुत्पन्ना जगद्वैचित्र्यदर्शनात्॥१२॥

भ्रमः पञ्चविधो भाति तदेवेह समुच्यते।

जीवेश्वरौ भिन्नरूपाविति प्राथमिको भ्रमः॥१२॥

आत्मनिष्ठं कर्तृगुणं वास्तवं वा द्वितीयकः।

शरीरत्रयसंयुक्तजीवः सङ्गी तृतीयकः॥१३॥

जगत्कारणरूपस्य विकारित्वं चतुर्थकः।

कारणाद्भिन्नजगतः सत्यत्वं पञ्चमो भ्रमः।

पञ्चभ्रमनिवृत्तिश्च तदा स्फुरति चेतसि॥१५॥

बिम्बप्रतिबिम्बदर्शनेन भेदभ्रमो निवृत्तः।

स्फटिकलोहितदर्शनेन पारमार्थिककर्तृत्वभ्रमो निवृत्तः।

घटमठाकाशदर्शनेन सङ्गीतिभ्रमो निवृत्तः।

रज्जुसर्पदर्शनेन कारणाद्भिन्नजगतः सत्यत्वभ्रमो निवृत्तः।

कनकरुचकदर्शनेन विकारित्वभ्रमो निवृत्तः।

तदाप्रभृति मच्चित्तं ब्रह्माकारमभूत्स्वयम्।

निदाघ त्वमपीत्थं हि तत्त्वज्ञानमवाप्नुहि॥१६॥

निदाघः प्रणतो भूत्वा ऋभुं पप्रच्छ सादरम्।

ब्रूहि मे श्रद्दधानाय ब्रह्मविद्यामनुत्तमाम्॥१७॥

तथेत्याह ऋभुः प्रीतस्तत्त्वज्ञां वदामि ते।

महाकर्ता महाभोक्ता महात्यागी भवानघ।

स्वस्वरूपानुसन्धानमेवं कृत्वा सुखी भव॥१८॥

नित्योदितं विमलमाद्यमनतरूपं ब्रह्मास्मि नेतरकलाकलनं हि किंचित्।

इत्येव भावय निरञ्जनतामुपेतो निर्वाणमेहि सकलामलशान्तवृत्तिः॥१९॥

यदिदं दृश्यते किंचित्तत्तन्नास्तीति भावय।

यथा गन्धर्वनगरं यथा वारि मरुस्थले॥२०॥

यत्तु नो दृश्यते किंचिद्यन्नु किंचिदिव स्थितम्।

मनःषष्ठेन्द्रियातीतं तन्मयो भव वै मुने॥२१॥

अविनाशि चिदाकाशं सर्वात्मकमखण्डितम्।

नीरन्ध्रं भूरिवाशेषं तदस्मीति विभावय॥२२॥

यदा संक्षीयते चित्तमभावात्यन्तभावनात्।

चित्सामान्यस्वरूपस्य सत्तासामान्यता तदा॥२३॥

नूनं चैत्यांशरहिता चिद्यदात्मनि लीयते।

असद्रूपवदत्यच्छा सत्तासामान्यता तदा॥२४॥

दृष्टिरेषा हि परमा सदेहादेहयोः समा।

मुक्तयोः संभवत्येव तुर्यातीतपदाभिधा॥२५॥

व्युत्थितस्य भवत्येषा समाधिस्थस्य चानघ।

ज्ञस्य केवलमज्ञस्य न भवत्येव बोधजा।

अनानन्दसमानन्दमुग्धमुग्धमुखद्युतिः॥२६॥

चिरकालपरिक्षीणमननादिपरिभ्रमः।

पदमासाद्यते पुण्यं प्रज्ञयैवैकया तथा॥२७॥

इमं गुणसमाहारमनात्मत्वेन पश्यतः।

अन्तःशीतलया यासौ समाधिरिति कथ्यते॥२८॥

अवासनं स्थिरं प्रोक्तं मनोध्यानं तदेव च।

तदेव केवलीभानं शान्ततैव च तत्सदा॥२९॥

तनुवासनमत्युच्चैः पदायोद्यतमुच्यते।

अवासगं मनोऽकर्तृपदं तस्मादवाप्यते॥३०॥

घनवासनमेतत्तु चेतःकर्तृत्वभावनम्।

सर्वदुःखप्रदं तस्माद्वासनां तनुतां नयेत्॥३१॥

चेतसा संपरित्यज्य सर्वभावात्मभावनाम्।

सर्वमाकाशतामेति नित्यमन्तर्मुखस्थितेः॥३२॥

यथा विपणगा लोका विहरन्तोऽप्यसत्समाः।

असंबन्धात्तथा ज्ञस्य ग्रामोऽपि विपिनोपमः॥३३॥

अन्तर्मुखतया नित्यं सुप्तो बुद्धो व्रजन्पठन्।

पुरं जनपदं ग्राममरण्यमिव पश्यति॥३४॥

अन्तःशीतलतायां तु लब्धायां शीतलं जगत्।

अन्तस्तृष्णोपतप्तानां दावदाहमयं जगत्॥३५॥

भवत्यखिलजन्तूनां यदन्तस्तद्बहिः स्थितम्॥३६॥

यस्त्वात्मरतिरेवान्तः कुर्वन्कर्मेन्द्रियैः क्रियाः।

न वशो हर्षशोकाभ्यां स समाहित उच्यते॥३७॥

आत्मवत्सर्वभूतानि परद्रव्याणि लोष्ठवत्।

स्वभावादेव न भयाद्यः पश्यति स पश्यति॥३८॥

अद्यैव मृतिरायातु कल्पान्तनिचयेन वा।

नासौ कलङ्कमाप्नोति हेम पङ्कगतं यथा॥३९॥

कोऽहं कथमिदं किं वा कथं मरणजन्मनी।

विचारयान्तरे वेत्थं महत्तत्फलमेष्यसि॥४०॥

विचारेण परिज्ञातस्वभावस्य सतस्तव।

मनः स्वरूपमुत्सृज्य शममेष्यति विज्वरम्॥४१॥

विज्वरत्वं गतं चेतस्तव संसारवृत्तिषु।

न निमज्जति तद्ब्रह्मन्गोष्पदेष्विव वारणः॥४२॥

कृपणं तु मनो ब्रह्मन्गोष्पदेऽपि निमज्जति।

कार्ये गोष्पदतोयेऽपि विशीर्णो मशको यथा॥४३॥

यावद्यावन्मुनिश्रेष्ठ स्वयं संतज्यतेऽखिलम्।

तावत्तावत्परालोकः परमात्मैव शिष्यते॥४४॥

यावत्सर्वं न संत्यक्तं तावदात्मा न लभ्यते।

सर्ववस्तुपरित्यागे शेष आत्मेति कथ्यते॥४५॥

आत्मावलोकनार्थं तु तस्मात्सर्वं परित्यजेत्।

सर्वं संत्यज्य दूरेण यच्छिष्टं तन्मयो भव॥४६॥

सर्वं किंचिदिदं दृश्यं दृश्यते यज्जगद्गतम्।

चिन्निष्पन्दांशमात्रं तन्नान्यत्किंचन शाश्वतम्॥४७॥

समाहिता नित्यतृप्ता यथाभूतार्थदर्शिनी।

ब्रह्मन्समाधिशब्देन परा प्रज्ञोच्यते बुधैः॥४८॥

अक्षुब्धा निरहंकारा द्वन्द्वेष्वननुपातिनी।

प्रोक्ता समाधिशब्देन मेरोः स्थिरतरा स्थितिः॥४९॥

निश्चिता विगताभीष्टा हेयोपदेयवर्जिता।

ब्रह्मन्समाधिशब्देन परिपूर्णा मनोगतिः॥५०॥

केवलं चित्प्रकाशांशकल्पिता स्थिरतां गता।

तुर्या सा प्राप्यते दृष्टिर्महद्भिर्वेदवित्तमैः॥५१॥

अदूरगतसादृश्या सुषुप्तस्योपलक्ष्यते।

मनोहंकारविलये सर्वभावान्तरस्थिता॥५२॥

समुदेति परानन्दा या तनुः पारमेश्वरी।

मनसैव मनश्छित्त्वा सा स्वयं लभ्यते गतिः॥५३॥

तदनु विषयवासनाविनाश स्तदनु शुभः परमः स्फुटप्रकाशः।

तदनु च समतावशात्स्वरूपे परिणमनं महतामचिन्त्यरूपम्॥५४॥

अखिलमिदमनन्तमनन्तमात्मतत्त्वं दृढपरिणामिनि चेतसि स्थितोऽन्तः।

बहिरुपशमिते चराचरात्मा स्वयमनुभूयत एव देवदेवः॥५५॥

असक्तं निर्मलं चित्तं युक्तं संसार्यविस्फुटम्।

सक्तं तु दीर्घतपसा मुक्तमप्यतिबद्धवत्॥५६॥

अन्तःसंसक्तिनिर्मुक्तो जीवो मधुरवृत्तिमान्।

बहिः कुर्वन्नकुर्वन्वा कर्ता भोक्ता न हि क्वचित्॥५७॥

इति प्रथमोऽध्यायः॥१॥

II English Rhyme

Nidagha:

What is the attachment like in actuality?

What kind of it leads to bondage truly?

What kind of it is said to liberate fully?

How is this attachment cured finally?

1

Ribhu:

Imagination, ignoring distinction wholly,

Between body and embodied Self totally,

The exclusive faith in the physical body,

Is attachment that is said to bind clearly.

2

All this is Self: what shall I in reality,

Seek here and what avoid actually?

This position of non-attachment be,

That Jivanmukta is fostering simply.

3

I am not; none other than me but be,

Neither this nor non-other existing be,