>Kridha at 17:33, 8 May 2021

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{{short description|Sankrit text, Yoga Upanishad}}
{{italic title}}
{{Infobox Upanishad
| image =
| caption = Amritabindu mentions Padmasana (above) and other [[asana]]s
| Devanagari = अमृतबिन्दु
| meaning = Drop of nectar
| composition_date = 100 BCE to 300 CE{{Sfn|Flood|1996|p=96}}
| Veda = [[Krishna Yajurveda]] or [[Atharvaveda]]
| verses = Varies with versions, 22 or 38
| philosophy = [[Yoga]]
}}

The '''''Amritabindu Upanishad''''' ([[Sanskrit]]:अमृतबिन्दु उपनिषद्) is one of the minor [[Upanishads]] of [[Hinduism]].{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=557, 713}} It is one of the five ''Bindu Upanishads'', attached to the [[Atharvaveda]],{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=567}} and one of twenty [[Yoga Upanishads]] in the four [[Vedas]].{{Sfn|Ayyangar|1938|p=vii}}<ref>GM Patil (1978), Ishvara in Yoga philosophy, The Brahmavadin, Volume 13, Vivekananda Prakashan Kendra, pages 209–210</ref>

The text is notable for condemning "bookish learning" and emphasizing practice, as well as for presenting a six limbed [[Yoga]] system which match five stages of the eight stage Patanjali's [[Yogasutra]]s and offering a unique, different sixth stage.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}}

The Amṛitabindu is listed at number 20 in the serial order of the [[Muktika]] enumerated by [[Rama]] to [[Hanuman]] in the modern era [[anthology]] of 108 Upanishads.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=556}} The text sometimes appears under the title ''Brahmabindu Upanishad'' or ''Amritanada Upanishad'', in some anthologies.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}}<ref name=davidwhiteyip109/> It shares over 20 [[Vedanta]]-philosophy related verses with Amritanada Upanishad in compilations where these two texts are separated into independent Upanishads.<ref name=davidwhiteyip109/>

==Nomenclature==
[[Paul Deussen]] states that the title has two meanings, first being "the esoteric doctrine of a bindu (point) or nada (reverberation) of the word [[Om]] which signifies [[Brahman]]", while the second meaning is a drop which grants immortality.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}} The discussion of Om by the text, states Deussen, suggests that the former meaning may be more appropriate.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}} It is one of five Upanishads whose title has the suffix "bindu" meaning "drop", while “amrita” represents nectar of immortality like [[ambrosia]] in Greek literature parlance, but here its real emphasis is on mind.{{Sfn|Easwaran|2010|p=225}} Amritabindu Upanishad, also meaning "Immortal Point," differentiates between vocal recitation of the Om syllable and its non-vocal practice.{{Sfn|Feuerstein|1989|p=233}}

The different names of similar texts may be the result of a scribal error that persisted as the text spread across India.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}} However, the number of verses vary between the manuscripts, ranging from twenty two verses in Ayyangar translation,{{Sfn|Ayyangar|1938|pp=17–22}} and 38 in Deussen translation.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=691–698}}

The text, states Deussen, has also been referred to as ''Amritanada Upanishad'' by medieval Indian scholars such as [[Sayana]] of the [[Vijayanagara Empire]].{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}} David Gordon White states that Bindu and Nada Upanishads were related, deriving their nomenclature from the symbol Om and its relation to meditation on the [[Brahman]] metaphysical reality, the Nada texts "all show some similarities to the bindu texts", and may have origins in the Tantric traditions.<ref>David Gordon White (2011), Yoga in Practice, Princeton University Press, {{ISBN|978-0691140865}}, pages 107–110, 240</ref> The text of Amritabindu Upanishad, states White, appears under the title of Brahmabindu Upanishad in some older anthology.<ref name=davidwhiteyip109>David Gordon White (2011), Yoga in Practice, Princeton University Press, {{ISBN|978-0691140865}}, pages 109–110</ref>

==Chronology and anthology==
Mircea Eliade suggests that Amritabindu Upanishad was possibly composed in the same period as the didactic parts of the [[Mahabharata]], the chief [[Sannyasa]] Upanishads and along with other early Yoga Upanishads: Brahmabindu (probably composed about the same time as [[Maitri Upanishad]]), Ksurika, [[Tejobindu Upanishad|Tejobindu]], [[Brahmavidya Upanishad|Brahmavidya]], [[Nada Bindu Upanishad|Nadabindu]], Yogashikha, Dhyanabindu and [[Yogatattva Upanishad]].<ref name=eliadeyif128/> Eliade's suggestion places these in the final centuries of BCE or early centuries of the CE. All these, adds Eliade, were likely composed earlier than the ten or eleven later Yoga Upanishads such as the [[Yoga-kundali Upanishad|Yoga-kundali]], [[Varaha Upanishad|Varaha]] and Pashupatabrahma Upanishads.<ref name=eliadeyif128>Mircea Eliade (1970), Yoga: Immortality and Freedom, Princeton University Press, {{ISBN|0-691017646}}, pages 128–129</ref>

Paul Deussen states that this text may have preceded Patanjali's [[Yogasutras]] text, because it lists six instead of eight limbs for yoga, and both [[Maitri Upanishad]] in section 6.18 and Amritabindu place ''Dharana'' after ''Dhyana'', a sequence that is reverse of what is found in the Yogasutras and all later Yoga texts of Hinduism.{{Sfn|Deussen|2010|p=388}} Both Maitri and Amritabindu, adds Deussen, include the concept of ''[[Tarka sastra|Tarka]]'' in their verses, which may be important to their relative dating.{{Sfn|Deussen|2010|p=388}}

[[Gavin Flood]] dates the Amritabindu text, along with other Yoga Upanishads, to be probably from the 100 BCE to 300 CE period.{{Sfn|Flood|1996|p=96}}

This Upanishad is among those which have been differently attached to two [[Vedas]], depending on the region where the manuscript was found. Deussen states it and all Bindu Upanishads are attached to the Atharvaveda,{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=567}} while Ayyangar states it attached to the [[Krishna Yajurveda]].{{Sfn|Ayyangar|1938|p=17}}<ref>Alain Danielou (1991), Yoga: Mastering the Secrets of Matter and the Universe, Inner Traditions, {{ISBN|978-0892813018}}, page 168</ref>

In Colebrooke's version of 52 Upanishads popular in north India, the text is listed at number 19 along with the other four Bindu Upanishads with similar theme.{{Sfn|Deussen|Bedekar|Palsule|1997|p=561}} The Narayana anthology also includes this Upanishad at number 11 in ''Bibliothica Indica''.{{Sfn|Deussen|Bedekar|Palsule|1997|p=562}} In the collection of Upanishads under the title "Oupanekhat", put together by Sultan Mohammed [[Dara Shikhoh]] in 1656, consisting of a [[Persian language|Persian]] translation of 50 Upanishads and who prefaced it as the best book on religion, it is listed at number 26 and is named ''Ambart bandeh''(also known as Amrtabindu or Brahmabindu).{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=558–59}}

==Structure==
The text opens with an introduction consisting of four verses, followed by four sections of which three discuss the practice, rules and rewards of yoga, followed by a discourse on life-force (''Prana'', breath). The text ends with a one verse summary.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=691–698}}

Like almost all other Yoga Upanishads, the text is composed in verse form.{{Sfn|Deussen|2010|p=26}}

The Amritabindu Upanishad is part of a group of five Bindu Upanishads, all dedicated to Yoga.<ref>{{cite book|title=Encyclopaedia of Upanishads and Its Philosophy|author=Subodh Kapoor|year=2002|publisher=Genesis Publishing|page=423|isbn=9788177553642|url=https://books.google.com/books?id=-q1vHSrs0BAC&q=Amritabindu+Upanishad&pg=PA423}}</ref> All five of Bindu Upanishads emphasize the practice of Yoga and [[Dhyana in Hinduism|Dhyana]] (meditation) with [[Om]], to apprehend [[Atman (Hinduism)|Atman]] (soul, self).{{Sfn|Deussen|2010|p=9}}

==Contents==

===Introduction===
{{Quote box |width=25em | bgcolor=#FFE0BB |align=right |salign = right
|quote='''Role of Mind'''
<poem>
It is indeed the mind that is the cause of men's bondage and liberation. <br>The mind that is attached to sense-objects leads to bondage, while dissociated from sense objects it tends to lead to liberation.<br>So they think.<br>
</poem>
|source =— ''Amritabindu Upanishad'' {{Sfn|Atmashraddhananda|2015|p=142}}
}}
The text opens stating that it is the wise, who after reading the text books repeatedly, throw away the books and proceed to the practice of yoga with meditation on the silent, invisible Om, in their pursuit of the [[Brahman]]-knowledge (ultimate unchanging reality).{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=691–692}}<ref name=zimmerpoi370/> This lack of interest and esteem in learning or study of the [[Vedas]] is found in other Bindu Upanishads, states Deussen, and may reflect ancient trend among Yogins.{{Sfn|Deussen|2010|p=390}}
In the initial verses the Upanishad differentiates the mind under pure and impure states, and assigns its character as "bondage and liberation". Further enquiry into the crux of the matter reveals that Truth is realized within Vasudev, which is one's Self.{{Sfn|Tejomayananda|2015|p=79}}

===The practice of yoga===
The Amritabindu Upanishad states that there are six limbs of yoga, whose sequence and one limb is different from Patanjali's [[Yogasutra]]s:{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}}{{Sfn|Ayyangar|1938|pp=10–12}}
#[[Pratyahara]]: the withdrawal of mind and sensory organs from external objects, and redirecting them to introspection. (Verses 5–6){{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=692–693}}
#[[Dhyana in Hinduism|Dhyanam]]: meditation. (Verses 5–6){{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=692–693}}
#[[Pranayama]]: breathing exercises consisting of ''Rechaka'' (exhaling completely), ''Paraka'' (inhaling deeply) and ''Kumbhaka'' (retaining breath for various intervals). (Verses 7–14){{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=693–694}}
#[[Dharana]]: concentrated introspection on Atman (soul, self) with one's mind. (Verse 15){{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=694}}
#''Tarka'': reflecting and inner reasoning between one's mind and soul.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}}{{Sfn|Larson|Potter|1970|pp=592–593}} This is missing in the Yogasutras. (Verse 16){{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=691, 694}}
#[[Samadhi]]: communion with and in one's soul. (Verse 16){{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=694}}

The verse 10 of the Upanishad recommends internally reciting Gayatri, Vyahrtis and Pranava (Om) mantras as counters to time the length of the breathing exercises, while the section reminds the yogi to drink water and breath deeply to cleanse the body and senses.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|pp=693–694}}

===The rules of yoga===
{{Quote box |width=25em | bgcolor=#FFE0BB |align=right |salign = right
|quote='''Some rules of yoga'''
<poem>
Against fear, against anger, against sloth,
Against too much waking, against too much sleeping,
Against too much eating, against starvation,
A [[Yogi]]n shall always be on his guard.
</poem>
|source =— ''Amritabindu Upanishad'' Verse 27{{Sfn|Deussen|Bedekar|Palsule|1997|p=696}}{{Sfn|Deussen|2010|p=387}}}}
The verse 17 of the text begins the rules and recommendation for yoga practice. It begins by stating that one must pick a proper place for yoga, which translates Deussen, is "a level surface of ground, pleasant and free from faults".{{Sfn|Deussen|2010|p=387}} Place a mat, settle in, and enter an [[Asana]], states the Upanishad, such as Padmasana, Svastikasana or even Bhadrasana.{{Sfn|Deussen|Bedekar|Palsule|1997|p=695}}{{Sfn|Ayyangar|1938|p=13}} The yogi should face north, perform breathing exercises, alternating with the two nostrils, then in the state of comfort and being pacific, say Om and begin meditating.{{Sfn|Deussen|Bedekar|Palsule|1997|p=695}}

Close and cast your eyes within, asserts the text in verse 22, sit motionless, practice yoga.{{Sfn|Deussen|Bedekar|Palsule|1997|p=695}} Reach rhythmic breathing, concentrate, chain in the mind, reflect and reason, and proceed towards the union in the soul. It is unclear, states Deussen, whether the text implies union of individual soul with highest soul (Anquetil's interpretation), or Prana and Apana (Narayana's interpretation), or is a choice left to the yogi.{{Sfn|Deussen|Bedekar|Palsule|1997|pp=696 with footnote 3}}

The yogi should be silent, still, lost from the outer world, reflecting or remembering the sacred syllable (Om) internally.{{Sfn|Deussen|Bedekar|Palsule|1997|p=696}}{{Sfn|Ayyangar|1938|pp=13–14}} In verse 27, the Upanishad lists the [[Yamas]] (ethics of yogi with others) and [[Niyama]]s (ethics of yogi with one's own body).{{Sfn|Deussen|Bedekar|Palsule|1997|p=696}}{{Sfn|Ayyangar|1938|p=14}}

===The rewards of yoga===
Three months of dedicated yoga practice, asserts verse 28 of the text, begins to bring rewards to body.{{Sfn|Deussen|Bedekar|Palsule|1997|p=696}} In four months the yogi sees the [[Deva (Hinduism)|Devas]] within, strength marks the yogi in five months, and after six months from starting yoga there is an "absoluteness of will" and sense of blissful aloneness, independence (Kaivalya) in the yogi states verse 29.{{Sfn|Deussen|Bedekar|Palsule|1997|p=697}}{{Sfn|Ayyangar|1938|p=15}} The verses 30–31 describe how meditation and concentration on different moras of the Om syllable, the yogi thinks through soul and in soul alone.{{Sfn|Deussen|Bedekar|Palsule|1997|p=697; Sanskrit: एकमात्रस्तथाकाशो ह्यर्धमात्रं तु चिन्तयेत् सिद्धिं कृत्वा तु मनसा चिन्तयेदात्मनात्मनि}}

===Theory of Prana===
In some versions of the manuscript found in India, this section is much larger or called as Amritabindu Upanishad while the yoga part is titled separately as Amritanada Upanishad. Many medieval Indian scholars considered these as one.{{Sfn|Deussen| Bedekar | Palsule (tr.)|1997|p=691}} Ayyangar has translated this as a separate Upanishad.{{Sfn|Ayyangar|1938|pp=17–21}} The two Upanishads when separate, states White, share over 20 similar verses.<ref name=davidwhiteyip109/> This section, adds White, represent exclusively classical [[Vedanta]] philosophy methods and goals.<ref name=davidwhiteyip109/>

To quote [[Swami Madhavananda]] – "the ''Amritabindu Upanishad'' inculcates, first, the control of the mind in the shape of desire-less-ness for sense-objects, as the most effective way to the attainment of [[Moksha|liberation]] and the realisation of the [[Absolute (philosophy)|One who is Knowledge and Bliss Absolute]]. Then, it discusses the real nature of the [[Atman (Hinduism)|soul]] and the realisation of the highest truth which leads to unity. Thus, the central theme of all the [[Upanishads]] – viz., "that the [[Jiva]] and [[Brahman]] are eternally one, and that all [[Dvaita|duality]] is a mere [[Adhyasa|superimposition]] due to [[Avidya (Hinduism)|ignorance]]" is described in this text.<ref>{{cite book|title=Minor Upanishads|author=Swami Madhavananda|publisher=Advaita Ashrama|page=17|url= http://www.chennaimath.org/istore/product/minor-upanishads-madhavananda/}}</ref>
{{Quote box |width=25em | bgcolor=#FFE0BB |align=right |salign = right
|quote='''Oneness of Atman in all beings'''
<poem>
Cows are of various colors, milk is one-colored,
the wise man looks upon soul as milk,
of bodies as cows of different garbs,
knowledge is hidden, as butter in milk.
</poem>
|source =— ''Amritabindu Upanishad''{{Sfn|Ayyangar|1938|p=21}}<ref>Jean Varenne (1977), Yoga and the Hindu Tradition, Motilal Banarsidass, {{ISBN|978-0226851167}}, pages 58–60</ref>}}

:मन एव मनुष्याणां कारणं बन्धमोक्षयोः |
:बन्धाय विषयासक्तं मुक्तं निर्विषयं स्मृतम् |२|

In the above verse, ''Amritabindu Upanishad'' states that the mind is the cause of bondage and liberation.<ref>{{cite book|title=Energy: The Spark of Life and Universal Goddess|author=Swami Muktibodhananda|date=19 February 2007|publisher=Trafford Publishing|page=91|isbn=9781412069304|url= https://books.google.com/books?id=XNwq87ENVwsC&pg=PA91}}</ref> A mind that craves for something else is in bondage, one that doesn't is liberated.{{Sfn|Ayyangar|1938|p=17}} Spirituality is geared to obtain inner purity, calmness of the mind, and ultimately, liberation. In the state of liberation the mental components like virtue and vice become irrelevant.<ref>{{cite book|title=Jnana Sankalini Tantra|author=Paramhamsa Prajnananada|date=July 2010|publisher=Motilal Banarsidass|page=141|isbn=9788120831421|url= https://books.google.com/books?id=bq-LDHAYbzAC&q=Amritabindu+Upanishad&pg=PA141}}</ref>

This section of Amritabindu text presents the Vedanta theory of non-dualism (Advaita).<ref name=zimmerpoi370>H Zimmer (1969), Philosophies of India, Routledge, {{ISBN|978-0691017587}}, page 370 with footnote 43; Quote: "Amritabindu Upanishad 17–18: Vijnana (the plenitude of knowledge): the vi here refers to infinity, which is all comprehensive and leaves no margin wherein any not included, second entity might exist. Vijnana is therefore nondual (advaita) knowledge (jnana), and as such synonymous with the state known to Vedanta as Turiya, the Fourth."</ref> It states that "there is only one Self in all creatures, that one appears many just as the moon appears many when reflected in many droplets", and the toughest connection yet most liberating connection one can make is with one's own Self (soul), which is difficult because it is concealed by [[Maya (illusion)|Maya]].<ref name=easwarantu/> When one successfully removes this veil, look within, one realizes the Self and its unity with the eternal, indestructible, unchanging truth that is one with the universe.<ref name=easwarantu>Eknath Easwaran (1987), The Upanishads, Nilgiri Press, {{ISBN|978-1586380212}}, pages 179–180, [http://www.easwaran.org/the-amritabindu-upanishad-the-hidden-self.html Amritabindu Translation Archive] {{Webarchive|url=https://web.archive.org/web/20160118144757/http://www.easwaran.org/the-amritabindu-upanishad-the-hidden-self.html |date=2016-01-18 }}</ref>{{Sfn|Easwaran|2010|p=225, Quote (in one version): "I am That one which is the abode of all beings and also who lives in all beings by being gracious to all. I am that Vasudev – One residing in all, I am that Vasudev – one residing in all"}}

===Conclusion===
The text concludes with a single verse, asserting that one who has realized this knowledge is never reborn again, no matter where he dies.{{Sfn|Deussen|Bedekar|Palsule|1997|p=698}}

==See also==
*''[[Yoga-kundalini Upanishad]]''
*''[[Yogatattva Upanishad]]''
*''[[Yoga Vasistha]]''

==References==
{{Reflist|30em}}

===Bibliography===
*{{Cite web|last= Aiyar |first= Narayanasvami|url=https://archive.org/stream/thirtyminorupani00naraiala#page/216/mode/2up |title=Thirty minor Upanishads|access-date=11 January 2016|year=1914|publisher=Archive Organization}}
*{{cite book|last= Ayyangar |first=TR Srinivasa |title=The Yoga Upanishads |url=https://archive.org/stream/TheYogaUpanishads/TheYogaUpanisadsSanskritEngish1938#page/n53/mode/2up |year=1938 |publisher=The Adyar Library }}
*{{cite book| last= Derek (tr)|first= Coltman |title=Yoga and the Hindu Tradition|url=https://books.google.com/books?id=meUWxDDqzuAC&pg=PA226|year=1989|publisher=Motilal Banarsidass|isbn=978-81-208-0543-9}}
*{{cite book|last1= Deussen |first1=Paul |last2= Bedekar|first2=V.M. |last3= Palsule |first3=G.B. |title=Sixty Upanishads of the Veda|url=https://books.google.com/books?id=XYepeIGUY0gC&pg=PA645|date=1 January 1997|publisher=Motilal Banarsidass|isbn=978-81-208-1467-7}}
*{{cite book|last= Deussen |first=Paul |title=The Philosophy of the Upanishads|url=https://archive.org/stream/philosophyupani00deusgoog#page/n26/mode/2up|date=1 January 2010|publisher=Cosimo, Inc.|isbn=978-1-61640-239-6}}
*{{cite book|last= Feuerstein |first=Georg |title=Yoga: The Technology of Ecstasy|url=https://books.google.com/books?id=zMrtAAAAIAAJ|year=1989|publisher=J.P. Tarcher|isbn=978-0-87477-525-9}}
*{{cite book|last1= Deussen |first1=Paul |last2= Bedekar |first2=V.M. (tr.)|last3= Palsule (tr.)|first3=G.B. |title=Sixty Upanishads of the Veda|url=https://books.google.com/books?id=XYepeIGUY0gC|date=1 January 1997|publisher=Motilal Banarsidass|isbn=978-81-208-1467-7}}
*{{cite book|first=Eknath|last= Easwaran|title=The Upanishads: The Classics of Indian Spirituality (Large Print 16pt)|url=https://books.google.com/books?id=rFQyA7SbPVsC&pg=PA353|year= 2010|publisher=ReadHowYouWant.com|isbn=978-1-4587-7829-1}}
* {{Citation | last =Flood | first =Gavin D | author-link =Gavin Flood | year =1996 | title =An Introduction to Hinduism | publisher =Cambridge University Press | isbn =978-0521438780 | url-access =registration | url =https://archive.org/details/introductiontohi0000floo }}
*{{cite book|last1= Larson |first1=Gerald James |last2= Potter |first2=Karl H. |title=Amritanada/Amritabindu Upanishad (Translated by NSS Raman/KN Misra), in The Encyclopedia of Indian Philosophies: Yoga: India's philosophy of meditation|url=https://books.google.com/books?id=p6pURGdBBmIC&pg=PA592|year=1970|publisher=Motilal Banarsidass |isbn=978-81-208-3349-4}}
*{{cite book|last= Tejomayananda |first=Swami |title=AMRITABINDU UPANISHAD|url=https://books.google.com/books?id=8FXVBgAAQBAJ&pg=PA73|date=27 February 2015|publisher=Central Chinmaya Mission Trust|isbn=978-81-7597-671-9}}

{{Hindudharma}}
{{Mukhya Upanishads}}

[[Category:Upanishads]]
[[Category:Sanskrit texts]]
[[Category:Āstika]]
[[Category:Meditation]]

Amritabindu Upanishad - Revision history

>Kridha at 17:33, 8 May 2021