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 !

Mano hi dwidham proktam shuddham chaashuddha meva cha
Ashuddham kaam sankalpam shuddham kaama Vivarjitam -- 1

(1) The mind is chiefly spoken of as of two kinds, pure and impure (clean or unclean). The impure mind is that which is possessed of desire, and the pure is that which is devoid of desire.

Mana Eva manushyaanaam kaaranam bandh mokshayoh:
Bandhaaya vishayaasaktam muktam nirvishayam smritam -- 2

(2) It is indeed the mind that is the cause of men’s bondage and liberation. The mind that is attached to sense-objects leads to bondage, while dissociated from sense-objects it tends to lead to liberation.

Yato Nirvishaya Syaasya  Manaso Mukti Rishyate
Ato Nirvishayam Nityam Mana: Kaarya Mumukshanaa -- 3

(3) Since liberation is predicated of the mind devoid of desire for sense-objects, therefore, the mind should always be made free of such desire, by the seeker after liberation.

Nirast Vishayaa Sangam Sanniruddham Mano hridi
Yadaa Yaatyaatmano Bhaavam Tadaa Tatparam Padma -- 4

(4) When the mind, with its attachment for sense-objects annihilated, is fully controlled within the heart and thus realizes its own essence, then that Supreme State [is gained].

Taavadev Niroddhavyam Yaavad-Dhridi Gatam Kshayam
Etaj Gyaanam cha Dhyaanam cha Shesho Nyaayashch Vistar: -- 5

(5) The mind should be controlled to that extent in which it gets merged in the heart. This is Gyaan (realization) and this is Dhyaan (meditation) also, all else is argumentation and verbiage.

Naiv Chintyam Na Chaachintyam Na Chintyam Chintyamev Cha
Pakshpaat Vinirmuktam Brahm Sam-padyate Tadaa -- 6

(6) [The Supreme State] is neither conceivable (as being something external and pleasing to the mind), nor inconceivable (as something unpleasant to the mind); nor is It to be thought of (as being of the form of sense-pleasure), but to be thought of (as the essence of the ever-manifest, eternal, supreme Bliss Itself); then only that Brahman which is free from all partiality can be attained in that state.

Swaren Sandhayed yogam Swaram Bhaavayetparam
Aswarenaanubhaaven Bhaavo Naabhaav Ishyate -- 7

(7) One should duly practice concentration on Om (first) through the means of its letters, then meditate on Om without regard to its letters. Finally on the realization with this latter form of meditation on Om, the idea of the non-entity is attained as entity.

Tadev Nishkalam Brahm Nir-vikalpam Niranjanam
Tad Brahmaa Miti Gyaatwaa Brahm Sampadyate Dhruvam -- 8

(8) That alone is Brahman, without any component parts, without doubt (beyond concepts) and without taint. Realizing “I am that Brahman” one becomes the immutable Brahm.

Nir-vikalpam Anantam Cha hetu Drishtaant Varjitam
A-prameyam Anaadim Cha Yaj Gyaatwaa Muchyate Budh: -- 9

(9) [Brahm is] without doubt (beyond concepts), endless, beyond reason and analogy, beyond all proofs and causeless knowing which the wise one becomes free.

Na Nirodho Na Chotpattir na Baddho na Cha Saadhak:
Na Mumukshur na Vai Mukt Ityeshaa Paramaarthataa -- 10

(10) The highest Truth is that (pure consciousness) which realizes, “There is neither control of the mind, nor its coming into play”, “Neither am I bound, nor am I a worshipper, neither am I a seeker after liberation, nor one-who has attained liberation”.

Ek Evaatmaa Mantavyo Jaagrit-Swapn-Sushuptishu
Sthaan Traya Vyateetasya Punar-janm na Vidyate -- 11

(11) Verily the Aatmaa should be known as being the same in Its states of wakefulness, dreaming, and dreamless sleep. For him who has transcended the three states there is no more rebirth.

Ek Eva Hi Bhootaatmaa Bhoote Bhoote Vyavasthita:
Ekdhaa Bahudhaa Chaiv Drishyate Jal Chandravat -- 12

(12) Being the one, the universal Soul is present in all beings. Though one, It is seen as many, like the moon in (many pots of) water.

Ghat Samvratam Aakaasham Neeyamaano Ghate Yathaa
Ghato Neeyet Naakaasham Tathaa Jeevo Nabhopama: -- 13

(13) Just as it is the jar which being removed (from one place to another) changes places and not the Aakaash enclosed in the jar - so is the Jeev which resembles the Aakaash.

Ghatavad Vividhaakaaram Bhidyamaanam Puna: Puna:
Tad Bhagnam Na cha Jaanaati Sa Jaanaati cha Nityasha: -- 14

(14) When various forms, like the various forms of jars, are broken again and again the Aakaash does not know them to be broken, but He knows it continually

Shabd Maayaa Vrito Naiv Tamasaa Yaati Pushkare
Bhinne Tamasi Chaikatwam Ek Evaanu-pashyati -- 15

(15) Being covered by Maayaa, which is a mere sound, It does not, through darkness, know the Aakaash (the Blissful one - Lotus). When ignorance is rent asunder, It being then Itself only sees the unity.

Shabdaaksharam Param Brahm Tasmin Ksheene Yad Aksharam
Tad Vidwaan Akasharam Dhyaayed Yadeechchh  Chchhantim Aatmana: -- 16

(16) The Om as Word is (first looked upon as) the Supreme Brahm. After that when it (word-idea) has vanished, that imperishable Brahm [remains]. The wise one should meditate on that imperishable Brahm, if he desires the peace of his soul.

Dwe Vidye Veditavye tu Shabd Brahm Param Cha Yat
Shabd Brahmani Nishnaata: Param Brahmaadhi Gachchhati -- 17

(17) Two kinds of Vidyaa ought to be known - the Word-Brahm and the Supreme Brahm. One having mastered the Word-Brahm attains to the Highest Brahm.

Grantham Abhyasya medhaavee Gyaan Vigyaan Tatpara:
Palaalamiva Dhaanyaarthee Tyajed Grantham Sheshata: -- 18

(18) After studying the Ved the intelligent one who is solely intent on acquiring knowledge and realization, should discard the Ved altogether, as the man who seeks to obtain rice discards the husk.

Gavaam Anek Varnaanaam Ksheer Syaapyek-varnataa
Ksheer Vatpashyate Gyaanam Linginastu Gavaam Yathaa -- 19

(19) Of cows which are of diverse colors, the milk is of the same color. [the intelligent one] regards Gyaan as the milk, and the many-branched Ved as the cows.

Ghrit Miv Payasi Nigoodham Bhoote Bhoote Vasati Vigyaanam
Satatam Manthayitavyam Manasaa Manthaan Bhooten

(20) Like the butter hidden in milk, the Pure Consciousness resides in every being. That ought to be constantly churned out by the churning rod of the mind.

Gyaan netram Samaadaaya Choddhared Vahnivat Param
Nishkalam Nishchalam Shaantam Tad Brahmaaham iti Smritam -- 21

(21) Taking hold of the rope of knowledge, one should bring out, like fire, the Supreme Brahm. I am that Brahm indivisible, immutable, and calm, and thus it is thought of.

Sarvabhootaadhivaasam yat bhooteshu cha vasatyapi,
Sarvaanugraah katwen tadasmyaham vaasudevaha iti. -- 22

(22) In Whom reside all beings, and Who resides in all beings by virtue of His being the giver of grace to all - I am that Soul of the Universe, the Supreme Being, I am that Soul of the Universe, the Supreme Being.

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 !

END OF AMRIT BINDU UPANISHAD