Adhyatma Upanishad

Shukla – Yajurveda
 Index
S.No Title Page No
1 Class Notes 1
2 Slokas 8

i
 Dhyatma Upanishad
Shukla – Yajurveda
• The one Aja (unborn) is ever located in the care of the heart within the body.
• He pervades bodys of Prithvi, the waters, Vayu, Akasa, Manas, Buddhi, Ahamkara,
Citta, Aksara, Avyakta, Mrtyu but they do not know him.
• He is the inner soul of all creatures and purifier of all sins, is the one divine lord
Narayana.
• Wise should leave the conception of I and mine in the body and the senses which are
other than Atma.
• Having known himself as Pratyagatma, the witness of buddhi and its actions, one
should ever think of him, I am that and leave the idea of Atma in all others.
• Having known his Atma as the Atma of all, through inference, from Vedas and self
experience, Yogins mind perishes.
• Never giving scope to sleep, worldly talk, think of Atma in yourself to be the supreme
Atma.
• Give up the macrocosm and microcosm like impure Vessel.
• Give up conception of I and mine rooted in the body, in the Paramatma.
• Become ever the Kevala alone.
• I am that Brahman in which alone the universe appears like a town in a mirror.
• Become one that has performed all his duty, O, sinless one.
1
• One being freed from the grip of Ahamkara attains his unmanifest state like the
spotless moon becoming full after eclipse.
• What is Jeevan Mukti?
• It is extinction of Chinta.
• From it arises the decay of Vasanas and from which arises Moksha called Jivan Mukti.
• Force of Sattva Brings destruction of Vasanas.
• Maya envelops even the wise, should they be careless even for a moment.
• He who attains Kaivalyam state during life becomes Kevala even after death of his
body.
• Ever devoted to Samadhi, becomes a Nirvikalpa or the change – less one.
• Granthi of heart, full of Ajnana, broken completely, only when one sees his Atma as
secondless through Nirvikalpa Samadhi.
• From Brahma down to a pillar, all the Upadhis are only unreal.
• Cognise Atma as all full and existing by itself alone.
• There is nothing but Atma.
• All objects are superimposed on ones Atma.
• By expelling them from the mind, one becomes himself Parambrahma the full, the
secondless, and the actionless.
• Highest Tattva is one, no heterogeneity in it.
• In Sushupti, no heterogeneity, only happiness. 2
 • Vikalpa has root only in the Citta.
• When Citta is not, there is nothing.
• Unite Citta with Paramatman in its Pratyagatmika state.
• Atma is unbroken bliss in itself.
• Then he drinks always the Juice or essence of bliss in his Atma, whether internally or
externally.
• The fruit of Vairagya is Bodha, spiritual wisdom, Uparati – Renunciation, Shant (Sweet
Patience).
• Nivritti or the return path leads to the highest contentment.
• That which has Maya as the Upadhi is the womb of the world.
• “Tat” (that) has the attribute of omniscience, Para, Mysterious.
• Tvam is Jiva, Apara, with Antahkarana.

Human Atma Cosmic Atma

- Apara - Para
- Has Avidya as Upadhi - Has Maya as Upadhi
Parabrahma :
• Partless, Sachidananda.
Sravanam :
• Make mind dwell on Brahman. 3
Mananam :
• Contemplation, ideas stitched through logical reasoning.
Nididhyasanam :
• Concentration of mind alone on Brahman.
Samadhi :
• Chitta rising above the conception of the contemplator and contemplation merges
into the contemplated like a light undisturbed by the wind.
• Even the mental states are not known at the time when one is within the scope of
Atma.
• They are only inferred from the recollection which takes place after Samadhi.
• During Samadhi crores of Karmas accumulated during cycles of births are destroyed
and pure Dharma is developed.
• Knowers of Yoga call this Samadhi, Dharma Megha (cloud), when accumulated
Karmas are rooted out.
• Then that in which speech was hidden till now, shines as Sat and direct cognition
reveals itself.
• The cessation of the rising of the idea of I is the highest limit of Buddhi.
• Uparati means from where the mental state once destroyed, does not rise again.
• That ascetic is said to possess Sthithaprajna who enjoys bliss always and whose
mind is absorbed in Brahman that is formless and actionless.
4
• That state of mind is termed Prajna which realizes the oneness of Brahman and
Atma, after deep enquiry and that has the Vritti of Nirvikalpa and Cinmatra.
• He who possesses this always, is Jeevanmukta.
• He is a Jeevanmukta who has neither the conception of I in the body and the senses
of another different from himself in everything else.

Prajna

Sees

No difference

Between his own Atma and Between Brahman and universe

Brahman

• Preserves equanimity of mind, when revered by the good or reviled by the vicious.
• One who has cognized the true nature of Brahman is not subject to rebirth as before.
• A Man is subject to Prarabda, result of previous Karma, now enjoyed so long as he is
affected by pleasure, etc.
• Attainment of a result is always preceded by action, Karma.
5
• Through the cognition, I am Brahman, are destroyed the Karmas accumulated during
previous births like the actions in dreaming state are destroyed in waking.
• Ascetic knows himself as indifferent like space, is not affected by Karmas at any
time.
• Space is not affected by alcoholic smell through its contact with a pot, so Atma is not
affected by the Gunas produced by its Upadhi.
• Prarabda Karma that has begun to act before dawn of Jnanam is not checked by it as
in case of discharged arrow.
• When one realizes his Atma as free from old age and death, then Prarabda does not
affect him.
• Prarabda Accomplishes its work when one considers his body as Atma.
• Atma is all full, beginningless, immeasurable, unchangeable, replete with Sat Chit
and Ananda, decayless, one essence, eternal, Gunaless, actionless, subtle, stainless,
indescribable, self existent, immaculate, enlightened, incomparable, one without a
second.
• He who knows Atma himself through his own cognition is a Siddha, identified his
Atma with the one changeless Atma.
• In the undivided Brahman, I do not see, hear, or know anything.
• I remain in my Atma only and in my own nature of Sat, Ananda Rupa.
• I am Asanga (Associateless) without any attributes, endless, all full, ancient, not agent
or enjoyer, changeless, decayless. 6
• I am of the nature of pure enlightenment.
• I am the one and the perpetual bliss.

Teaching given by

Apa Antaratma

Brahma

Ghora - Angiras

Raikhva

Rama

To all beings

• This is the teaching of Nirvana, Vedas.

7
Verse 1

8
The One Aja (unborn) is ever located in the cave (of the heart) within the body. (Pṛthivī) the
earth is His body; though He pervades the earth, it does not know Him. The waters are His
body; though He pervades the waters, they do not know Him. Agni is His body; though He
pervades agni, it does not know Him. Vāyu is His body; though He pervades vāyu, it does not
know Him. Ākāś is His body; though He pervades ākāś, it does not know Him. Manas is His
body; though He pervades manas, it does not know Him. Buddhi is His body; though He
pervades buddhi, it does not know Him. Ahaṅkāra is His body; though He pervades ahaṅkāra,
it does not know Him. Citta is His body; though He pervades citta, it does not know Him.
Avyakta is His body; though He pervades avyakta, it does not know Him. Akṣara is His body;
though He pervades akṣara, it does not know Him. Mṛtyu is His body; though He pervades
mṛtyu, it does not know Him. He who is the inner soul of all creatures and the purifier of sins,
is the one divine Lord Nārāyaṇa. [Verse 1]
9
Verse 2 to 11

10
11
The wise should through the practice of deep meditation of Brahman leave off the (recurrent)
conception of "I" and mine" in the body and the senses which are other than Atma. Having
known himself as Pratyagātmā, the witness of buddhi and its actions, one should ever think
"So’ham" ("I am That") and leave off the idea of Atma in all others. Shunning the pursuits of
the world, the body and the Sastras, set about removing the false attribution of self. In the
case of a Yogin staying always in his own Atma, his mind parishes having known his Atma as
the Ātmā of all, through inference, Vedas and self-experience. Never giving the slightest scope
to sleep, worldly talk, sounds, etc., think of Atma, (in yourself) to be the (supreme) Atma. Shun
at a distance like a Candala (the thought of) the body, which is generated out of the impurities
of parents and is composed of excreta and flesh. Then you will become Brahman and be (in a)
blessed (state). O Sage, having dissolved (Jiva-) Atma into Paramātmā with the thought of its
being Partless, like the ether of a jar in the universal ether, be ever in a state of taciturnity.
Having become that which is the seat of all Ātmās and the self-resplendent, give up the
macrocosm and microcosm like an impure vessel. Having merged into Cidātmā, which is ever
blissful, the conception of "I" which is rooted in the body, and having removed the (conception
of) Liṅga (here the sign of separateness), become ever the Kevala (alone). Having known "I am
that Brahman" in which alone the universe appears like a town in a mirror, become one that
has performed (all) his duty, O sinless one. The ever-blissful and the self-effulgent One being
freed from the grip of ahaṅkāra attains its own state, like the spotless moon becoming full
(after eclipse). [Verse 2 to 11]

12
 Verse 12 to 16

With the extinction of actions, there arises the extinction of cinta. From it arises the decay of
vasanas; and from the latter, arises moksha; and this is called Jivanmukti. Looking upon everything in
all places and times as Brahman brings about the destruction of Vāsanās through the force of
Vasanas of sattvic nature. Carelessness in Brahmaniṣṭhā by (or meditation of Brahman) should not in
the least be allowed (to creep in). Knowers of Brahman style (this) carelessness, in Brahmic science,
as death (itself). Just as the moss (momentarily) displaced (in a tank) again resumes its original
position, in a minute, so Maya envelops even the wise, should they be careless (even for a moment).
He who attains the Kaivalya state during life becomes a Kevala even after death of his body. Ever
devoted to Samadhi, become a Nirvikalpa (or the changeless one), O sinless. one. The Granthi (or
knot) of the heart, full of ajnana, is broken completely only when one sees his Atma as secondless
through Nirvikalpa Samadhi. [Verse 12 to 16] 13
Verse 17 to 27

14
15
Now, having strengthened the conception of Atma and well given up that of "I" in the body,
one should be indifferent as he would be towards jars, cloth, etc. From Brahma down to a
pillar, all the Upadhis are only unreal. Hence one should see (or cognize) his Atma as all-full
and existing by itself (alone). Brahma is Swayam (Atma); Vishnu is Atma; Rudra is: Atma; Indra
is Atma; all this universe is Atma and there is nothing but Atma. By expelling (from the mind)
without any remainder all objects which are superimposed on one's Atma, one becomes
himself Parabrahman the full, the secondless and the actionless. How can there be the
heterogeneity of the universe of Sankalpa and vikalpa in that One Principle which is
immutable, formless and homogeneous? When there is no difference between the seer, the
seen, and sight, there being the decayless and Cidatmā, full like the ocean at the end of a
Kalpa and effulgent, all darkness, the cause of false perception, merges in it. How can there be
heterogeneity in that one supreme Principle which is alike? How can there be heterogeneity in
the highest Tattva which is One? Who has observed any heterogeneity in Sushupti (the
dreamless sleep), where there is happiness only? This vikalpa has its root in citta only. When
citta is not, there is nothing. Therefore unite the citta with Paramatman in its Pratyagatmic
state. If one knows Atma as unbroken bliss in itself, then he drinks always the juice (or essence)
of bliss in his Atma, whether internally or externally. [Verse 17 to 27]

16
Verse 28 to 50

17
18
The fruit of vairāgya is bodha (spiritual wisdom); the fruit of bodha is uparati (renunciation);
śānti (sweet patience) is attained out of the enjoyment of the bliss of one's Ming, and this
śānti is the fruit of uparati. If the latter in each of these is absent, the former is useless. Nivṛtti
(or the return path) leads to the highest contentment and (spiritual) bliss is said to be beyond
all analogy. That which has Māyā as its upādhi is the womb of the world; that true one which
has the attribute of omniscience, etc., and has the variegated mystery is denoted by the word
"Tat" (that). That is called Apara (the other or inferior) which shines through meditation upon
the idea and the world asmat[1] and the consciousness of which is developed by antaḥkaraṇa.
By separating the upādhis Māyā and avidyā from Para and Jīva (cosmic and human Ātmās
respectively), one realises Parabrahman which is partless and Saccidānanda. Making the mind
dwell upon such sentences (or ideas) as the above constitutes śravaṇa (hearing). It becomes
manana (contemplation) when such ideas are quieted (in one) through logical reasoning.
When (their) meaning is confirmed through these (two processes), the concentration of the
mind on it alone constitutes Nididhyasanam. 19
That is called samādhi in which the citta, rising above the conception of the contemplator and
contemplation, merges gradually into the contemplated, like a light undisturbed by the wind.
Even the mental states are not known (at the time when one is within the scope of Ātmā). But
they are only inferred from the recollection which takes place after samādhi. Through this
samādhi are destroyed crores of karmas which have accumulated during cycles of births
without beginning and pure dharma is developed. Knowers of Yoga call this samādhi, dharma-
megha (cloud), inasmuch as it showers nectarine drops of karma in great quantities, when all
the hosts of vāsanās are destroyed entirely through this, and when the accumulated karmas,
virtuous and sinful, are rooted out. Then that in which speech was hidden till now, appears no
longer so, and shines as Sat; and direct cognition reveals itself, like the myrobalan in the palm
of the hand. Vairāgya begins from where the vāsanās cease to arise towards objects of
enjoyment. The cessation of the rising of the idea of "I" is the highest limit of buddhi; uparati
begins from where the mental states once destroyed do not again arise. That ascetic is said to
possess Sthitaprajñā who enjoys bliss always and whose mind is absorbed in Brahman that is
formless and actionless. That state of mind is termed prajñā that realises the oneness of
Brahman and Ātmā after deep inquiry, and that has the vṛtti of nirvikalpa and cinmātra. He
who possesses this always is a Jivanmukta. He is a Jivanmukta who has, neither the conception
of "I" in the body and the senses, nor the conception of another (different from himself) in
everything else. He is a Jivanmukta who sees through his prajñā no difference between his
own Ātmā and Brahman as well as between Brahman and the universe. He is a Jivanmukta
who preserves equanimity of mind, either when revered by the good or reviled by the vicious.
One who has cognized the true nature of Brahman is not subject to rebirth as before. But were
he so subjected, then he is not a true knower, the knowing of Brahman being external only. A
man is subject to prārabdha[2] so long as he is affected by pleasure, etc.
20
The attainment of a result is always preceded by action; and nowhere is it without karma.
Through the cognition "I am Brahman" are destroyed the karmas accumulated during
hundreds of crores of previous births, like the actions in the dreaming state (that are
destroyed) during the waking state.
An ascetic having known himself as associateless and indifferent like ether, is not at all affected
by any of his karmas at any time. Just as the ether is not affected by the alcoholic smell
through its contact with a pot, so Ātmā is not affected by the Gunas produced by its Upadhis.
The Prarabdha karma that has begun to act before the dawn of jñāna is not checked by it; and
one should reap its fruit, as in the case of an arrow discharged at a target. An arrow that is
discharged towards an object with the idea that it is a tiger, does not stop when it (the tiger) is
found to be a cow; but it (even) pierces the mark through its speed, without stopping. When
one realises his Ātmā as free from old age and death, then how will prārabdha affect him?
Prārabdha accomplishes (its work) only when one considers his body as At ma. This conception
of Ātmā as body is not at all a desirable one; so it should be given up along with prārabdha,
since it is simply a delusion to attribute prārabdha to this body. How can there be reality to
that which is superimposed upon another? How can there be birth to that which is not real?
How can there be death to that which is not born? How can there be prārabdha to that which
is unreal? The Veda speaks of prārabdha in an external sense only, to satisfy those foolish
persons that doubt, saying: "If jñāna can destroy all the results of ajñāna (such as body, etc.),
then whence is the existence of this body to such a one?" but not to inculcate to the wise the
existence of the body.[Verse 28 to 50]

21
Verse 51 to 69

22
23
24
Ātmā is all-full, beginningless, endless, immeasurable, unchangeable, replete with Sat, Chit,
and Ānanda, decayless, the one essence, the eternal, the differentiated, the plenum, the
endless, having its face everywhere, the one that can neither be given up nor taken up, the
one that can neither be supported nor be made to support, the guṇaless, the actionless, the
subtle, the changeless, the stainless, the indescribable, the true nature of one's Atma, above
the reach of speech and mind, the one full of Sat, the self-existent, the immaculate, the
enlightened, and the incomparable; such is Brahman, one only without a second. There are
not in the least many. He who knows his Atma himself through his own cognition, as the one
who is not restricted by any, is a Siddha (one that has accomplished his object), who has
identified his Atma with the one changeless Atma. Whither is this world gone, then? How did
it appear? Where is it absorbed? It was seen by me just now, but now it is gone. What a great
miracle! What is fit to be taken in? and what to be rejected? What is other (than Atma)? And
what is different (from It)? In this mighty ocean of Brahman full of the nectar of undivided
bliss, I do not see, hear, or know anything. I remain in my Atma only and in my own nature of
Sat, Anandarupa. I am an asanga (or the associateless). I am an asanga. I am without any
attributes. I am Hari (the Lord taking away sin). I am the quiescent, the endless, the all-full and
the ancient. I am neither the agent nor the enjoyer. I am the changeless and the decayless. I
am of the nature of pure enlightenment. I am the one and the perpetual bliss.[Verse 51 to 69]

25
 Verse 70

This science was imparted to Apāntaratama who gave it to Brahma,. Brahma gave it to Ghora-
Angiras. Ghora-Aṅgiras gave it to Raikva, who gave it to Rama. And Rama gave it to all beings.
This is the teaching of Nirvana; and this is the teaching of the Vedas; yea, this is the teaching of
the Vedas. [Verse 70]

26