Wednesday 23 August 2017

Atmopanishad -translation by Dr. A. G. Krishna Warrier

Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House, Chennai

Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
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 !

I-1. Now Angirah: The Spirit, manifests Itself, in three ways: the self, the inner Self and the supreme Self.
I-2. There are the organs – the skin, inner and outer: flesh, hair, the thumb, the fingers, the backbone, the nails, the ankles, the stomach, the navel, the penis, the hip, the thighs, the cheeks, the ears, the brows, the forehead, the hands, the flanks, the head and the eyes; these are born and these die; so they constitute the self.
I-3. Next this inner self is (indicated by the elements) earth, water, fire, air, ether, desire, aversion, pleasure, pain, desire, delusion, doubts, etc., and memory, (marked by) the high pitch and accentlessness, short, long and prolate (vowel sounds), the hearer, smeller, taster, leader, agent and self of knowledge vis-à-vis stumbling, shouting, enjoying, dancing, singing and playing on musical instruments. He is the ancient spirit that distinguishes between Nyaya, Mimamsa and the institutes of law and the specific object of listening, smelling and grasping. He is the inner Self.
I-4. Next the supreme Self, the imperishable, He is to meditated on with (the help of) the Yogic steps, breath control, withdrawal (of sense organs), fixation (of mind), contemplation and concentration, He is to be inferred by the thinkers on the Self as like unto the seed of the Banyan tree or a grain of millet or a hundredth part of a split hair. (Thus) is He won and not known. He is not born, does not die, does not dry, is not wetted, not burnt, does not tremble, is not split, does not sweat. He is beyond the gunas, is spectator, is pure, partless, alone, subtle, owning naught, blemishless, immutable, devoid of sound, touch, colour, taste, smell, is indubitable, non-grasping, omnipresent. He is unthinkable and invisible. He purifies the impure, the unhallowed. He acts not. He is not subject to empirical existence.
II-1. The good named the Atman is pure, one and non-dual always, in the form of Brahman. Brahman alone shines forth.
II-2. Even as the world with its distinctions like affirmation, negation, etc., Brahman alone shines forth.
II-3. With distinctions like teacher and disciples (also), Brahman alone appears. From the point of view of truth, pure Brahman alone is.
II-4. Neither knowledge nor ignorance, neither the world nor aught else (is there). What sets empirical life afoot is the appearance of the world as real.
II-5(a). What winds up empirical life is (its) appearance as unreal.
II-5(b) 
II-6. What discipline is required to know, ‘this is a pot’, except the adequacy of the means of right knowledge ? Once it is given, the knowledge of the object (supervenes). The ever present Self shines when the means of Its cognition (is present).
II-7. Neither place nor time nor purity is required. The knowledge ‘I am Devadatta’ depends on nothing else.
II-8. Similarly, the knowledge ‘I am Brahman’ of the Knower of Brahman (is independent). Just as the whole world by the sun, by the splendour of the Knowledge of Brahman is everything illumined.
II-9-10(a). What can illumine the non-existent, and illusory, non-Self ? That which endows the Vedas, Shastras, Puranas and all other beings with import – that Knower what will illumine ?
II-10(b)-11. The child ignores hunger and bodily pain and plays with things. In the same way, the happy Brahman-Knower delights (in himself) without the sense of ‘mine’ and ‘I’. Thus the silent sage, alive and alone, the embodiment of desirelessness, treats the objects of desire.
II-12. Existing as the Self of all, he is ever content abiding in his Self. Free from all wealth, he rejoices always: though companionless, he is mighty.
II-13. Though not eating, he is ever content, peerless he looks on all alike: though acting, he does nothing: though partaking of fruit, yet, he is no experiencer thereof.
II-14-17. Living in a body, he is still disembodied; though determinate, he is omnipresent; never is this Brahman-Knower, disembodied and ever existent, affected by the pleasant and the unpleasant or by the good and the evil. Because it appears to be encompassed by Rahu (the darkness), the unencompassed sun is said to be encompassed by deluded men, not knowing the truth. Similarly, deluded folk behold the best of Brahman-Knowers, liberated from the bondage of body, etc., as though he is embodied, since he appears to have a body. The body of the liberated one remains like the shed Slough of the snake.
II-18. Moved a little, hither and thither, by the vital breath, (that body) is borne like a piece of timber, up and down, by the flood waters.
II-19-20. By fate is the body borne into contexts of experiences at appropriate times. (On the contrary) he who, giving up all migrations, both knowledge and unknowable, stays as the pure unqualified Self, is himself the manifest Shiva. He is the best of all Brahman-Knowers. In life itself the foremost Brahman-Knower is the ever free, he has accomplished his End.
II-21. All adjuncts having perished, being Brahman he is assimilated to the non-dual Brahman, like a man who, with (appropriate) apparels, is an actor and without them (resumes his natural state),
II-22(a). In the same way the best of Brahman-Knowers is always Brahman alone and none else.
II-22(b)-23. Just as space becomes space itself when the (enclosing) pot perishes, so, when particular cognitions are dissolved, the Brahman-Knower himself becomes nothing but Brahman, as milk poured into milk, oil into oil, and water into water become (milk, oil and water).
II-24(a). Just as, combined, they become one, so does the Atman-knowing sage in the Atman.
II-24(b). Thus disembodied liberation is the infinite status of Being.
II-25. Having won the status of Brahman, no longer is the Yogin reborn, for his ignorance-born bodies have all been consumed by the experimental knowledge of Being as the Self.
II-26-27(a). Because that Yogin has become Brahman, how can Brahman be reborn ? Bondage and liberation, set up by Maya, are not real in themselves in relation to the Self, just as the appearance and disappearance of the snake are not in relation to the stirless rope.
II-27(b). Bondage and liberation may be described as real and unreal and as due to the nescience (concealment of truth).
II-28-29. Brahman suffers from no concealment whatsoever. It is uncovered, there being nothing other than It (to cover It). The ideas, ‘it is’ and ‘it is not’, as regards Reality, are only ideas in the intellect. They do not pertain to the eternal Reality. So bondage and liberation are set up by Maya and do not pertain to the Self.
II-30. In the supreme Truth as in the sky, impartite, inactive, quiescent, flawless, unstained and non-dual where is room for (mental) construction ?
II-31. Neither suppression nor generation, neither the bond nor the striving: neither the liberty seeking nor the liberated – this is the metaphysical truth.
Om ! O Devas, may we hear with our ears what is auspicious;
May we see with our eyes what is auspicious, O ye worthy of worship !
May we enjoy the term of life allotted by the Devas,
Praising them with our body and limbs steady !
May the glorious Indra bless us !
May the all-knowing Sun bless us !
May Garuda, the thunderbolt for evil, bless us !
May Brihaspati grant us well-being !
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 Atmopanishad, as contained in the Atharva-Veda

Atma Pooja Upanishad


" आत्म पूजा उपनिषद " एक बहुत छोटा सा 17 श्लोकों वाला उपनिषद है

आत्म पूजा उपनिषद ज्ञान और भक्ति के  वर्तुल को पूरा करता है , ये रहस्यमयी अदृश्य पायदान है , आध्यात्मि  साधक  प्रथम से लेकर अंतिम सूत्र तक एक एक को आध्यात्मिक तल मान के चलें -

1- आत्मपूजा उपनिषद के पहले श्लोक - 
" ॐ तस्य निश्चिन्त्नम ध्यानम" 
( ॐ का निरंतर स्मरण ही उसका ध्यान है - Ceaseless remembrance of ॐ is His meditation ) 
1- OM! TASYA NISHCHINTANAM DHYANAM
AUM! MEDITATION IS THE CONSTANT CONTEMPLATION OF THAT.

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2-आत्म पूजा उपनिषद के दूसरे श्लोक - 
सर्वकर्म निराकरण आवाहनम ( सब कर्मों के कारण की समाप्ति ही आवाहन है - cessation of the cause of all actions is the invocation or avahanm )
2- SARVA KARMA NIRAAKARANAM AAWAHANAM
CESSATION OF THE CAUSE OF ALL ACTIONS IS AAWAHANAM -- THE INVOCATION.

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3- "आत्म पूजा उपनिषद" के तीसरे श्लोक 
निश्चलं ज्ञानं आसनम ( निश्चल ज्ञान ही आसन है - non-wavering knowing is Asan or the posture )
3- NISCHAL GYANAM ASANAM
NON-WAVERING KNOWING IS ASANA -- THE POSTURE.

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4- "आत्म पूजा उपनिषद" के चौथे श्लोक- 
उन्मनि भावः पाद्यम ( मन का ऊपर की ओर बहना ही पाद्यम है, परमात्मा की पूजा के लिये जल है - the upward flow of the mind is "padyam" the holy water for divine worship )
4-UNMANI BHAAVAH PADDYAM
THE UPWARD FLOW OF THE MIND IS PADDYAM -- THE WATER OF DIVINE WORSHIP.

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5- "आत्म पूजा उपनिषद" के पांचवें श्लोक- 
सदामनस्कं अघ्र्यम ( मन के तीर का निरंतर उसी की ओर लक्ष्य होना ही अघ्र्य है, अर्पण है. - mind constantly arrowed toward That is the offering, arghyam. ) 
5-SADAAMANSKAM ARGHYAM
MIND CONSTANTLY ARROWED TOWARDS THAT IS ARGHYAM -- THE OFFERING.
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6- "आत्म पूजा उपनिषद" के छठे श्लोक - 
सददीप्तिः अपार अमृतवृत्तिः स्नानम .( आंतरिक प्रकाश में तथा अंतर के अनंत अमृत में निरंतर केन्द्रित रहना ही पूजा की तैयारी के लिये स्नान है. - to be centered constantly in the inner illumination and in the unbounded inner nectar is the preparatory bath for the worship )

6-SADAADEEPTIH APAAR AMRIT VRITTIH SNAANAM
TO BE CENTERED CONSTANTLY IN THE INNER ILLUMINATION AND IN THE INFINITE INNER NECTAR IS THE PREPARATORY BATH FOR THE WORSHIP.

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7-"आत्म पूजा उपनिषद" के सातवें श्लोक - 
सर्वत्र भावना गन्धः ( सब जगह उसी की अनुभूति ही एकमात्र गंध है. - 
the feeling of That everywhere is gandha, the only fragrance )

7-SARVATRA BHAVANA GANDHAH
THE FEELING OF THAT EVERYWHERE IS GANDHA -- THE ONLY FRAGRANCE.

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8- "आत्म पूजा उपनिषद" के आठवें श्लोक -
दृक स्वरूप अवस्थानम अक्षताः ( अपने भीतर साक्षी स्वभाव में स्थिर हो जाना ही अक्षत है, जो कि बिना निखारा व बिना टूटा ही पूजा में काम आता है - to be established in one own witnessing nature is " akshat " the unpolished and unbroken rice used for the worship ) 

8-DRIK SWAROOP AWASTHANAM AKSHATAHA
TO BE ESTABLISHED IN ONE'S OWN WITNESSING NATURE IS AKSHAT -- THE UNPOLISHED AND UNBROKEN RICE USED FOR THE WORSHIP.

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9- "आत्म पूजा उपनिषद" के नौवें श्लोक -
 चिदाप्तिः पुष्पम् 
( चेतना से भरे होना ही पूजा के लिये पुष्प हैं - to be filled with consciousness are flowers for the worship ) 
9-CHIDAAPTIH PUSHPAM
WHAT ARE THE FLOWERS FOR THE WORSHIP? -- TO BE FILLED WITH CONSCIOUSNESS.

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10- "आत्म पूजा उपनिषद" के दसवें श्लोक - 
चिदाग्नि स्वरूपं धूपः 
( स्वयं के भीतर चैतन्य की अग्नि को जलाना ही धूप है.- igniting fire of consciousness within is "dhoop" for the worship. )
10-CHIDAGNI SWAROOPAM DHOOPAH
TO CREATE THE FIRE OF AWARENESS IN ONESELF IS DHOOP, THE INCENSE.

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11- "आत्म पूजा उपनिषद" के ग्यारहवां श्लोक - 
चिदादित्य स्वरूपम् दीपः ( चैतन्य के सूर्य में स्थित हो जाना ही पूजा के लिये दीपक है. - to be rooted in the sun of consciousness is the lamp or Deepak for the worship )
11-CHIDADITYA SWAROOPAM DEEPAH
TO BE ESTABLISHED IN THE SUN OF AWARENESS IS THE ONLY LAMP.

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12- आत्म पूजा उपनिषद" के बारहवें श्लोक - 
परिपूर्णचन्द्र अमृत रसैकीकरणं नैवेद्यम्. 
( अंतस के पूर्ण चन्द्र के अमृत को इकट्ठा करना ही नैवेद्य है. - collecting the nectar of full moon of witnessing shining in the sky of consciousness is the oblation or bhog for the worship.)
12-PARIPOORN CHANDRA AMRIT RASAIKI KARANAM NAIVEDYAM
ACCUMULATION OF THE NECTAR OF THE INNER FULL MOON IS NAIVEDYA, THE FOOD OFFERING.

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13- "आत्म पूजा उपनिषद" के तेरहवें श्लोक -
 निश्चलत्वं प्रदक्षिणं 
( निश्चलता ही प्रदक्षिणा है, अर्थात उसकी पूजा हेतु परिक्रमा है - inner stillness is the revolution or parikrma for the worship of That )
13-NISCHALATWAM PRADAKSHINAM
STILLNESS IS PRADAKSHINA, THE MOVEMENT AROUND THAT FOR WORSHIP.

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14- "आत्म पूजा उपनिषद" के चौदहवें श्लोक - 
सोहं भावो नमस्कारः 
( मैं वही हूँ, यह भाव ही नमस्कार है - feeling of 'Iam That' is the regard or salutation for the worship ) 
14-SOHAM BHAVO NAMASKARAH
THE FEELING OF I AM THAT -- SO-AHAM -- IS THE SALUTATION.

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15-"आत्म पूजा उपनिषद" के पन्द्रहवें श्लोक -
मौनं स्तुतिः ( मौन ही प्रार्थना है - silence is the prayer )
15-MOUNAM STUTIHI
SILENCE IS THE PRAYER.

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16- "आत्म पूजा उपनिषद" के सोलहवें श्लोक -
सर्व संतोषोविसर्जनमिति स एवं वेद. ( पूर्ण संतोष विसर्जन है, अर्थात पूजा की क्रिया की समाप्ति है, जो ऐसा जानता है, वही ज्ञान को उपलब्ध है - complete contentment is the dissolution, the end of the process of the worship. One, who knows this, has attained the ultimate understanding. )
16-SARVA SANTOSHO VISARJANAMITI YA AEVAM VEDA
TOTAL CONTENTMENT IS VISARJAN, THE DISPERSION OF THE WORSHIP RITUAL. ONE WHO UNDERSTANDS SO IS AN ENLIGHTENED ONE.

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"आत्म पूजा उपनिषद" के सत्रहवें और अंतिम श्लोक -
सर्व निरामय परिपूर्णोअहमस्मीति मुमुक्षनां मोक्षैक सिद्धिर्भवति. ( मैं ही वह परिपूर्ण ब्रह्म हूँ, ऐसा जान लेना ही मोक्षोपल्ब्धि है - realizing the boundless, absolute, interconnected, indestructible and all pervading nature of the self is the salvation. )
17-SARVA NIRAMAYA PARIPOORNOHAMASMITI MUMUKSHUNAM MOKSHAIK SIDDHIRBHAWATI
I AM THAT ABSOLUTELY PURE BRAHMAN: TO REALIZE THIS IS THE ATTAINMENT OF LIBERATION.
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the end 

Collective Talks on Sanskrit and Hindi of Anant shree / Shree Kunal ji at 2007 
source youtube https://www.youtube.com/channel/UCx7h6hya-Z1iLCdECzbLCRg
and 
another Source  Sutra collected on a set of two books :
The Ultimate Alchemy Volume Vol. 1 & 2-Osho.

Here ends the Atm puja Upanishad, 
as contained in Mandukyopnishad, at Atharva-Veda.
where described many ways Soul is Supreme and drop of ultimate Origin Ocean