Author Topic: Important Couplets From Adhyatma Upanishad  (Read 1631 times)


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Important Couplets From Adhyatma Upanishad
« on: November 25, 2010, 02:17:16 PM »
Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House, Chennai

1. Superimposition is the thought, 'I' am and mine are the body, the senses, etc., which are all other than the Self. Through devotion to Brahman, the wise man should repudiate it.

2. Knowing oneself to be the subject, the witness of intellect and its operations, reject the idea of the Self being other than the subject, identifying the 'I' with that (the subject).

9. Locating the body-bound I-sense in the ever-blissful spiritual Self, renounce the subtle body; eternally be the Absolute.

10. Knowing 'I am that Brahman' in which this world appearance (exists) like a city reflected in a mirror, find fulfilment, O sinless one!

11. Liberated from the grip of egoism, like the moon (after the eclipse), full, ever blissful, self-luminous, one attains one's essence.

19. All things from Brahma down to clumps of grass are nothing but unreal adjuncts. Distinct from the, see one's Self existing as the immutable plenum.

20. One's Self is Brahma, Vishnu, Indra and Shiva; this entire world is one's Self; other than this Self, there is nothing.

25. In this uniform and supreme Reality, how can the agent of differences dwell? In deep sleep that is nothing but bliss who has perceived difference?

26. This perception of difference is rooted in the mind (of the percipient); there is none of it in the absence of the mind. Therefore, concentrate the mind on the supreme Self as the subject.

45. Who has no conceit of 'I' in regard to body and senses; nor the conceit of objects in regard to things other than them - who is free from these two conceits in regard to anything whatsoever is liberated-in-life;



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Re: Important Couplets From Adhyatma Upanishad
« Reply #1 on: November 26, 2010, 10:49:11 AM »

Adhyatma Upanishad is again one of the minor upanishads.  In
one rescension [which I have] it is said only in 3 slokas, interlaced
with prose.  Sada Siva is said to have given this upadesa to Sage

One should realize that his true nature is Atma.  Atma or the Self
is also the witness for one's mind and buddhi.  The mind lends itself to chittavritti, the swarm of thoughts.  One should do sadhana to remove this chitta vrittis and remember the Self within, which is his true nature. Forgetting one's true nature is death.
There is nothing in this universe other than Atma. Due to delusion,
one is seeing multiplicity.  This multiplicity and dyads and triads
are the causes for one's forgetting his true nature. 

Permanent abidance is the Self gives shanti.  This shanti is another name for Atma.  Atma where Maya also is concorporate is the sole cause for all the ignorance.  From a competent Guru who perceives
Atma through his eye of wisdom {Jnana Netram}, one should
understand the true import of Tat in the mahavakya.  The word
Tvam denotes the jiva.  Asi is the bridge, [which is the verb]
that connects the Atma with Jiva.  This bridge is snapped by the
true competent guru who is the real bridge, to take you to the
realization of Atma.  At that point of time, Atma shall remove the veil of Maya and the Jiva will remove the veil of ignorance.

This state is where rains of amruta wet you.  And you are self
realized.  Thereafter, all that you see is Atma Swarupam.  There is nothing other than that. This is also called Aparoksha Jnanam.
Paroksha mahavakyam [Thou art That] leads to Aparoksha Jnanam.

One then becomes a Jivan Mukta.

Arunachala Siva.