Verse 1
शास्त्राण्यधीत्य मेधावी अभ्यस्य च पुनः पुनः। परमं ब्रह्म विज्ञाय उल्कावत्तान्यथोत्सृजेत्।।
śāstrāṇyadhītya medhāvī abhyasya ca punaḥ punaḥ। paramaṃ brahma vijñāya ulkāvattānyathotsṛjet।।
Having studied the scriptures, an intelligent person, and having practiced them again and again, should, after realizing the Supreme Brahman, then discard them like a torch (whose purpose is served).
Verse 2
ओंकाररथमारूह्य विष्णुं कृत्वाथ सारथिम्। ब्रह्मलोकपदान्वेषी रूद्राराधनतत्परः।।
oṃkārarathamārūhya viṣṇuṃ kṛtvātha sārathim। brahmalokapadānveṣī rūdrārādhanatatparaḥ।।
Having ascended the chariot of Om, and having made Vishnu the charioteer, (he is) a seeker of the state of Brahman, devoted to the worship of Rudra.
Verse 3
तावद्रथे गन्तव्य यावद्रथपथि स्थतिः। स्थात्वा रथपतिस्थानं रथमुत्सृज्य गच्छति।।
tāvadrathe gantavya yāvadrathapathi sthatiḥ। sthātvā rathapatisthānaṃ rathamutsṛjya gacchati।।
One should travel in the chariot as long as one is on the chariot's path. Having reached the destination of the chariot's path, one abandons the chariot and proceeds.
Verse 4
मात्रालिङ्गपदं त्याक्त्वा शब्दव्यञ्जनवर्जितम्। अस्वरेण मकारेण पदं सूक्ष्मं हि गचछति।।
mātrāliṅgapadaṃ tyāktvā śabdavyañjanavarjitam। asvareṇa makāreṇa padaṃ sūkṣmaṃ hi gacachati।।
Having abandoned the word (or state) defined by vocalic length and distinguishing characteristics, and devoid of audible sound and specific consonants, one indeed attains the subtle state by means of the soundless 'M' (sound).
Verse 5
शब्दादि विषयान्पञ्च मनश्चैवातिचञ्चलम्। चिन्तयेदात्मनो रश्मीन्प्रत्याहारः स उच्यते।।
śabdādi viṣayānpañca manaścaivāticañcalam। cintayedātmano raśmīnpratyāhāraḥ sa ucyate।।
The five objects of the senses, beginning with sound, and the mind, which is indeed exceedingly restless—one should contemplate these as the rays of the Self. That is called Pratyahara.
Verse 6
प्रत्याहारस्तथा ध्यानं प्राणायामोऽथ धारणा। तर्कश्चैव समाधिश्च षडङ्गो योग उच्यते ।।
pratyāhārastathā dhyānaṃ prāṇāyāmo'tha dhāraṇā। tarkaścaiva samādhiśca ṣaḍaṅgo yoga ucyate ।।
Withdrawal of the senses, and meditation, breath-control, then concentration; reasoning, and indeed absorption – these are declared to be the six limbs of Yoga.
Verse 7
यथा पर्वतधातूनां दह्यन्ते धमनान्मलाः। तथेन्द्रियकृता दोषा दह्यन्ते प्राणधारणात्।।
yathā parvatadhātūnāṃ dahyante dhamanānmalāḥ। tathendriyakṛtā doṣā dahyante prāṇadhāraṇāt।।
Just as the impurities of mountain ores are burnt away by smelting, similarly, the faults created by the senses are burnt away by Prāṇadhāraṇā (the practice of holding or controlling the vital breath).
Verse 8
प्राणायामैर्दहेद्दोषान्धारणाभिश्च किल्बिषम् । प्रत्याहारेण संसर्गान् ध्यानेनानीश्वरान्गुणान् ।।
prāṇāyāmairdaheddoṣāndhāraṇābhiśca kilbiṣam । pratyāhāreṇa saṃsargān dhyānenānīśvarānguṇān ।।
One should burn away faults by prāṇāyāmas, sins by dhāraṇās, attachments by pratyāhāra, and non-divine qualities by dhyāna.
Verse 9
किल्बिषं हि क्षयं नीत्वा रूचिरं चैव चिन्तयेत् ।।
kilbiṣaṃ hi kṣayaṃ nītvā rūciraṃ caiva cintayet ।।
Having indeed brought sin to an end, one should also contemplate the radiant.
Verse 10
रूचिरं रेचकं चैव वायोराकर्षणं तथा । प्राणायामास्त्रयः प्रोक्ता रेचपूरककुम्भकाः।।
rūciraṃ recakaṃ caiva vāyorākarṣaṇaṃ tathā । prāṇāyāmāstrayaḥ proktā recapūrakakumbhakāḥ।।
The pleasing exhalation, and similarly the drawing in of air (inhalation) – these three Prāṇāyāmas are declared as Recaka (exhalation), Pūraka (inhalation), and Kumbhaka (retention).
Verse 11
सव्याहृतिं सप्रणवां गायत्रीं शिरसा सह । त्रिः पठेदायतप्राणः प्राणायामः स उच्यते ।।
savyāhṛtiṃ sapraṇavāṃ gāyatrīṃ śirasā saha । triḥ paṭhedāyataprāṇaḥ prāṇāyāmaḥ sa ucyate ।।
Reciting the Gāyatrī Mantra along with the Vyāhṛtis (mystic utterances), the Praṇava (Om), and the Śiras (the head-verse), three times while restraining the breath—this is called Prāṇāyāma.
Verse 12
उत्क्षिप्य वायुमाकाशे शून्यं कृत्वा निरात्मकम् । शून्यभावे नियुञ्जीयाद्रेचकस्येति लक्षणम् ।।
utkṣipya vāyumākāśe śūnyaṃ kṛtvā nirātmakam । śūnyabhāve niyuñjīyādrecakasyeti lakṣaṇam ।।
Having expelled the breath into space, and having made [oneself] empty and devoid of self, one should engage in the state of voidness. This is the definition of Recaka (exhalation).
Verse 13
वक्त्रेणोत्पलनालेन तोयमाकर्षयेन्नरः। एवं वायुर्गहीतव्यः पूरकस्येति लक्षणम्।।
vaktreṇotpalanālena toyamākarṣayennaraḥ। evaṃ vāyurgahītavyaḥ pūrakasyeti lakṣaṇam।।
Just as a man should draw in water through his mouth with a lotus stalk, so too should the breath be drawn in. This is the characteristic (or definition) of pūraka (inhalation).
Verse 14
नोच्छ्वसेन्न च निश्वसेन्नैव गात्राणि चालयेत् । एवं भावं नियुञ्जीयात्कुम्भकस्येति लक्षणम्।।
nocchvasenna ca niśvasennaiva gātrāṇi cālayet । evaṃ bhāvaṃ niyuñjīyātkumbhakasyeti lakṣaṇam।।
One should neither exhale nor inhale, nor move the limbs. One should thus apply oneself to this state. This is the definition of Kumbhaka (breath retention).
Verse 15
अन्धवत्पश्य रूपाणि शब्दं बधिरवच्छृणु। काष्ठवत्पश्य वै देहं प्रशान्तस्येति लक्षणम्।।
andhavatpaśya rūpāṇi śabdaṃ badhiravacchṛṇu। kāṣṭhavatpaśya vai dehaṃ praśāntasyeti lakṣaṇam।।
Look at forms as if blind, hear sounds as if deaf. Regard the body indeed like a log of wood. This is the characteristic of one who is perfectly tranquil.
Verse 16
मन:संकल्पकं ध्यात्वा संक्षिप्यात्मनि बुद्धिमान्। धारयित्वा तथात्मानं धारणा परिकीर्तिता ॥
mana:saṃkalpakaṃ dhyātvā saṃkṣipyātmani buddhimān। dhārayitvā tathātmānaṃ dhāraṇā parikīrtitā ॥
The wise person, having meditated upon the mind as the source of resolve, and having restrained it within the Self, then fixing the Self in that manner – this is declared as Dhāraṇā (concentration).
Verse 17
आगमस्याविरोधेन ऊहनं तर्क उच्यते। समं मन्येत यल्लब्ध्वा स समाधिः प्रकीर्तितः ॥
āgamasyāvirodhena ūhanaṃ tarka ucyate। samaṃ manyeta yallabdhvā sa samādhiḥ prakīrtitaḥ ॥
Reasoning (tarka) is said to be that inference (ūhanam) which is not in contradiction with the scriptures (āgama). That state, having attained which one would feel equanimity, is declared to be samādhi.
Verse 18
भूमौ दर्भासने रम्ये सर्वदोषविवर्जिते। कृत्वा मनोमयीं रक्षां जप्त्वा वै रथमण्डले॥
bhūmau darbhāsane ramye sarvadoṣavivarjite। kṛtvā manomayīṃ rakṣāṃ japtvā vai rathamaṇḍale॥
On the ground, upon a beautiful kusha-grass seat, free from all imperfections, having performed a mental protective ritual, and having chanted within the chariot-mandala.
Verse 19
पद्मकं स्वस्तिकं वापि भद्रासनमथापि वा। बद्धवा योगासनं सम्यगुत्तराभिमुखः स्थितः ॥
padmakaṃ svastikaṃ vāpi bhadrāsanamathāpi vā। baddhavā yogāsanaṃ samyaguttarābhimukhaḥ sthitaḥ ॥
Having assumed Padmaka, or Svastika, or even Bhadrasana, and having properly taken a yogic posture, one should be seated facing north.
Verse 20
नासिकापुटमङ्गुल्या पिधायैकेन मारुतम्। आकृष्य धारयेदग्निं शब्दमेव विचिन्तयेत् ॥
nāsikāpuṭamaṅgulyā pidhāyaikena mārutam। ākṛṣya dhārayedagniṃ śabdameva vicintayet ॥
Closing a nostril with a finger and having drawn in the breath, one should retain the vital energy and contemplate only the sound.
Verse 21
ओमित्येकाक्षरं ब्रह्म ओमित्येतन्न रेचयेत्। दिव्यमन्त्रेण बहुधा कुर्यादामलमुक्तये॥
omityekākṣaraṃ brahma omityetanna recayet। divyamantreṇa bahudhā kuryādāmalamuktaye॥
Om is the one-syllable Brahman. This Om should not be neglected. One should practice it in various ways with the divine mantra for blemishless liberation.
Verse 22
पश्चाद्धयायीत पूर्वोक्तक्रमशो मन्त्रविद्बुधः। स्थूलादिस्थूलसूक्ष्मं च नाभेरूर्ध्वमुपक्रमः॥
paścāddhayāyīta pūrvoktakramaśo mantravidbudhaḥ। sthūlādisthūlasūkṣmaṃ ca nābherūrdhvamupakramaḥ॥
Thereafter, the wise knower of mantras should meditate in the previously described sequence, (progressing) from the gross to the subtle. The process (or commencement) is from the navel upwards.
Verse 23
तिर्यगूर्ध्वमधोदृष्टिं विहाय च महामतिः। स्थिरस्थायी विनिष्कम्पः सदा योगं समभ्यसेत् ॥
tiryagūrdhvamadhodṛṣṭiṃ vihāya ca mahāmatiḥ। sthirasthāyī viniṣkampaḥ sadā yogaṃ samabhyaset ॥
The great-minded one, having abandoned the gaze directed sideways, upwards, or downwards, remaining steady and unshaken, should always practice Yoga.
Verse 24
तालमात्राविनिष्कम्पो धारणायोजनं तथा। द्वादशमात्रो योगस्तु कालतो नियमः स्मृतः ॥
tālamātrāviniṣkampo dhāraṇāyojanaṃ tathā। dvādaśamātro yogastu kālato niyamaḥ smṛtaḥ ॥
The application of Dhāraṇā (concentration) is an unwavering state for the duration of a mātrā. Similarly, Yoga, as a rule, is declared to be of twelve mātrās in terms of time.
Verse 25
अघोषमव्यञ्जनमस्वरं च अतालुकण्ठोष्ठमनासिकं च यत्। अरेफजातमुभयोष्मवर्जितं यदक्षरं न क्षरते कथंचित्॥
aghoṣamavyañjanamasvaraṃ ca atālukaṇṭhoṣṭhamanāsikaṃ ca yat। arephajātamubhayoṣmavarjitaṃ yadakṣaraṃ na kṣarate kathaṃcit॥
That which is unvoiced, without consonants, and without vowels; which is not produced from the palate, throat, lips, or nose; which is not born of the 'r' sound and is devoid of sibilants – that Imperishable (Akshara) never perishes in any way.
Verse 26
येनासौ गच्छते मार्गं प्राणस्तेनाभिगच्छति। अतस्तमभ्यसेन्नित्यं यन्मार्गगमनाय वै॥
yenāsau gacchate mārgaṃ prāṇastenābhigacchati। atastamabhyasennityaṃ yanmārgagamanāya vai॥
The path by which this (mind) proceeds, by that same (path) the Prāṇa (life-breath) also proceeds. Therefore, one should always practice that (discipline) which is indeed for the purpose of traversing the (spiritual) path.
Verse 27
हृद्द्वारं वायुद्वारं च मूर्धद्वारमथापरम्। मोक्षद्वारं बिलं चैव सुषिरं मण्डलं विदुः ॥
hṛddvāraṃ vāyudvāraṃ ca mūrdhadvāramathāparam। mokṣadvāraṃ bilaṃ caiva suṣiraṃ maṇḍalaṃ viduḥ ॥
They know (it as) the heart-door, the air-door, and the head-door; and another (name for it is) the liberation-door; it is also known as a cavity, a hollow, and a circle.
Verse 28
भयं क्रोधमथालस्यमतिस्वप्नातिजागरम्। अत्याहारमनाहारं नित्यं योगी विवर्जयेत् ॥
bhayaṃ krodhamathālasyamatisvapnātijāgaram। atyāhāramanāhāraṃ nityaṃ yogī vivarjayet ॥
A Yogi should always avoid fear, anger, laziness, excessive sleep and excessive waking, excessive eating and not eating at all.
Verse 29
अनेन विधिना सम्यङ् नित्यमभ्यस्यते क्रमात्। स्वयमुत्पद्यते ज्ञानं त्रिभिर्मासैर्न संशयः ॥
anena vidhinā samyaṅ nityamabhyasyate kramāt। svayamutpadyate jñānaṃ tribhirmāsairna saṃśayaḥ ॥
If this method is properly and continuously practiced in due order, knowledge spontaneously arises in three months; there is no doubt.
Verse 30
चतुर्भिः पश्यते देवान्पञ्चभिर्विततःक्रमः। इच्छयाप्नोति कैवल्यं षष्ठे मासि न संशयः॥
caturbhiḥ paśyate devānpañcabhirvitataḥkramaḥ। icchayāpnoti kaivalyaṃ ṣaṣṭhe māsi na saṃśayaḥ॥
By means of four, one sees the gods; by means of five, the process is accomplished. Through one's will, one attains liberation in the sixth month, without doubt.
Verse 31
पार्थिवः पञ्चमात्रस्तु चतुर्मात्रस्तु वारुणः। आग्नेयस्तु त्रिमात्रोऽसौ वायव्यस्तु द्विमात्रकः॥
pārthivaḥ pañcamātrastu caturmātrastu vāruṇaḥ। āgneyastu trimātro'sau vāyavyastu dvimātrakaḥ॥
The earthy (element) is five-moraed, and the watery (element) is four-moraed. The fiery (element) is three-moraed, and the airy (element) is two-moraed.
Verse 32
एकमात्रस्तथाकोशो ह्यर्धमात्रं तु चिन्तयेत्। संधिं कृत्वा तु मनसा चिन्तयेदात्मनात्मनि॥
ekamātrastathākośo hyardhamātraṃ tu cintayet। saṃdhiṃ kṛtvā tu manasā cintayedātmanātmani॥
One should contemplate the single mātrā (syllable Om) and its essence, and indeed the half-mātrā. Having made the union by the mind, one should indeed contemplate the Self within the Self.
Verse 33
त्रिंशत्सार्धाङ्गुलः प्राणो यत्र प्राणैः प्रतिष्ठितः। एष प्राण इति ख्यातो बाह्यप्राणस्य गोचरः ॥
triṃśatsārdhāṅgulaḥ prāṇo yatra prāṇaiḥ pratiṣṭhitaḥ। eṣa prāṇa iti khyāto bāhyaprāṇasya gocaraḥ ॥
The Prana (vital breath) is thirty and a half angulas long, where it is established by (other) Pranas. This (very) Prana is known as the range of the external Prana.
Verse 34
अशीतिश्च शतं चैव सहस्त्राणि त्रयोदश। लक्षश्चैको विनिश्वास अहोरात्रप्रमाणतः॥
aśītiśca śataṃ caiva sahastrāṇi trayodaśa। lakṣaścaiko viniśvāsa ahorātrapramāṇataḥ॥
In a day and night, the measure of breaths is one lakh, thirteen thousand, one hundred and eighty.
Verse 35
प्राण आद्यो हृदि स्थाने अपानस्तु पुनर्गुदे। समानो नाभिदेशे तु उदानः कण्ठमाश्रितः॥
prāṇa ādyo hṛdi sthāne apānastu punargude। samāno nābhideśe tu udānaḥ kaṇṭhamāśritaḥ॥
Prana, the primary vital air, is located in the heart region; Apana, however, is in the anus. Samana is in the navel region, and Udana resides in the throat.
Verse 36
व्यानः सर्वेषु चाङ्गेषु व्याप्य तिष्ठति सर्वदा। अथ वर्णास्तु पञ्चानां प्राणादीनामनुक्रमात्॥
vyānaḥ sarveṣu cāṅgeṣu vyāpya tiṣṭhati sarvadā। atha varṇāstu pañcānāṃ prāṇādīnāmanukramāt॥
Vyana always pervades and resides in all the limbs. Now, the colors of the five Pranas (Prana, Apana, etc.) are (to be described) in order.
Verse 37
रक्तवर्णो मणिप्रख्यः प्राणवायुः प्रकीर्तितः। अपानस्तस्य मध्ये तु इन्द्रगोपसमप्रभः॥
raktavarṇo maṇiprakhyaḥ prāṇavāyuḥ prakīrtitaḥ। apānastasya madhye tu indragopasamaprabhaḥ॥
Prāṇa-vāyu is declared to be red-colored and resembling a gem. Apāna, however, within its midst, shines like an indragopa insect.
Verse 38
समानस्तु द्वयोर्मध्ये गोक्षीरधवलप्रभः। आपाण्डुर उदानश्च व्यानो ह्यर्चिःसमप्रभः॥
samānastu dvayormadhye gokṣīradhavalaprabhaḥ। āpāṇḍura udānaśca vyāno hyarciḥsamaprabhaḥ॥
Samāna, in the middle of the two, is lustrous like white cow's milk. Udāna is yellowish-white, and Vyāna indeed shines like a flame.
Verse 39
यस्येदं मण्डलं भित्त्वा मारुतो याति मूर्धनि। यत्र कुत्र म्रियेद्वापि न स भूयोऽभिजायते न स भूयोऽभिजायत इत्युपनिषत् ॥
yasyedaṃ maṇḍalaṃ bhittvā māruto yāti mūrdhani। yatra kutra mriyedvāpi na sa bhūyo'bhijāyate na sa bhūyo'bhijāyata ityupaniṣat ॥
He whose vital breath, having pierced this circle (chakra), ascends to the crown of the head, wherever he may die, he is not born again. He is not born again — thus says the Upanishad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Amritanada Upanishad. It includes 39 verses detailing core themes like "śāstrāṇyadhītya medhāvī abhyasya ca punaḥ punaḥ। paramaṃ brahma vijñāya ulkāvattānyathotsṛjet।।", "oṃkārarathamārūhya viṣṇuṃ kṛtvātha sārathim। brahmalokapadānveṣī rūdrārādhanatatparaḥ।।", "tāvadrathe gantavya yāvadrathapathi sthatiḥ। sthātvā rathapatisthānaṃ rathamutsṛjya gacchati।।".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.