Maitrī Upaniṣad

That which for the ancients was [merely] a building up [of sacrificial fires] was, verily, a sacrifice to Brahma.1 There- fore with the building of these sacrificial fires the sacrificer should meditate upon the Soul (Atman). So, verity, indeed, does the sacrifice become really complete and indeficient.

Verily, a king, Brihadratha by name, after having estab- lished his son in the kingdom, reflecting that this body is non- eternal, reached the state of Indifference towards the world (vairagycfy) and went forth into the forest. There he stood, performing extreme austerity, keeping his arms erect, looking up at the sun.

< Sir, in this ill-smelling, unsubstantial body, which is a conglomerate of bone, skin, muscle, marrow, flesh, semen, blood, mucus, tears, rheum, feces, urine, wind, bile, and phlegm, what is the good of enjoyment of desires? In this body, which is afflicted with desire, anger, covetousness, delusion, fear, despondency, envy, separation from the desirable, union with the undesirable, hunger, thirst, senility, death, disease, sorrow, and the like, what is the good of enjoy- ment of desires ?

And we see that this whole world is decaying, as these gnats, mosquitoes, and the like, the grass, and the trees that arise and perish.

Then the honorable Sakayanya, well pleased, said to the king • ' Great king Brihadratha, banner of the family of Ikshvaku, speedily will you who are renowned as " Swift Wind " (Marut) attain your purpose and become a knowei of the Soul (Atman) !

£ Now, he who, without stopping the respiration, goes aloft and who, moving about, yet unmoving, dispels dark- ness— he is the Soul (Atman). Thus said the honorable Maitri. For thus has it been said 2 : " Now, that serene one who, rising up out of this body, reaches the highest light and appears with his own form— he is the Soul (Atman)," said he. " That is the immortal, the fearless. That is Brahma."

Now, indeed, O king, this is the Brahma-knowledge, even the knowledge contained in all the Upanishads, as declared to us by the honorable Maitri. I will narrate it to you.

" He, assuredly, indeed, who is reputed as standing aloof, like those who, among qualities, abstain from intercourse with them — He, verily, is pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, independ- ent. He abides in his own greatness. By him this body is set up in possession of intelligence ; or, In other words, this very one, verily, is its driver."

" Verily, that subtile, ungraspable, invisible one, called the Person, turns in here [In the body] with a part [of himself] without there being any previous awareness, even as the awakening of a sleeper takes place without there being any previous awareness,

"Verily, in the beginning Prajapati stood alone. He had

Verily, this Soul (Atman) — poets declare — wanders here on earth from body to body, unovercome, as it seems, by the bright or the dark fruits of action. He who on account of his unmanifestness, subtilty, imperceptibility, incomprehensibility, and selflessness is [apparently] unabiding and a doer in the unreal — he^truly, is not a doer, and he is abiding. Verily, he is pure, steadfast and unswerving, stainless, unagitated, desire- less, fixed like a spectator, and self-abiding. As an enjoyer of righteousness, he covers himself (dtmdnam) with a veil made of qualities ; [but] he remains fixed — yea, he remains fixed ! "

Then they said : " Sir, if thus you describe the greatness of this Soul (Atman), theie is still another, different one. Who is he, called soul (dtmaii), who, being overcome by the bright or the dark fruits of action (karman), enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites (dvan- dvd) ? "

That is, it is unaffected ; for the simile see Chand. 4. 14. 3.

a-] MAITRI UPANISHAD

Now, it has elsewhere been said : * This body arises from sexual intercourse. It passes to development in hell[-darkness] (niraya)** Then it comes forth through the urinary opening. It is built up with bones ; smeared over with flesh ; covered with skin; filled full with feces, urine, bile, phlegm, marrow, fat, grease, and also with many diseases, like a treasure-house with wealth/

Now, it has elsewhere been said : < The characteristics of the Dark Quality (tamos) are delusion, fear, despondency, sleepiness, weariness, heedlessness, old age, sorrow, hunger, thirst, wretchedness, anger, atheism (nastikyd), ignorance, jealousy, cruelty, stupidity, shamelessness, religious neglect, pride, unequableness.

Then, indeed, assuredly, those chaste [Valakhilyas], exceedingly amazed, united and said : " Sir, adoration be to you ! Instruct us further. You are our way [of escape]. There is no other.

"Now, it has elsewhere been said: 'Like the waves in great rivers, there is no turning back of that which has pre-

The antidote, assuredly, indeed, for this elemental soul (bhutatman) is this: study of the knowledge of the Veda, and pursuit of one's regular duty. Pursuit of one's regular duty, in one's own stage of the religious' life — that, verily, is the \ ule ! Other rules are like a bunch of grass. With this, one tends upwards ; otherwise, downwards. That is one's regular duty, which is set forth' in the Vedas. Not by transgressing one's regular duty does one come into a stage of the religious life. Some one says: 'He is not in any of the stages of the religious life ! Verily, he is one who practises austerity ! ' That is not proper. [However], if one does not practise austerity, there is no success in the knowledge of the Soul (At man), nor

* Brahma is ! ' says he who knows the Brahma-knowledge, c This is the door to Brahma ! ' says he who becomes free of

Then they said : " Sir, you are the explainer 1 You are the explainer 1 2 What has been said has been duly fixed in mind by us. — Now, answer a further question.

"These are, assuredly, the foremost forms of the supreme, the immoital, the bodiless Brahma. To whichever one each man is attached here, in its world he rejoices indeed. For thus has it been said4 : 'Verily, this whole world is Brahma/

Now, then, this is Kutsayana's Hymn of Praise.

If instead of abhivadi the reading should be ativadt, as in Chand. 7. 15. 4 and Mund. 3. i. 4, then the translation would be : « You are a superior speaker ' You are a superior speaker ' '

Note the three triads : an old Vcdic trinity, three principles speculated about as philosophic causes, and the famous Brahmanic trinity.

Chand. 3. 14. i.

a-] MAITRI UPANISHAD

He [i. e. the Soul, Atman] bears himself (dtmdnam) two- fold : as the breathing spirit (prdna) here, and as yon sun (aditya),

Now, He who dwells within the lotus of the heart and eats food, is the same as that solar fire which dwells in the sky, called Time, the invisible, which eats all things as his food.

There are, assuredly, two forms of Brahma: the formed and the formless.2 Now, that which is the foimed is unreal ; that which is the formless is real, is Biahma, is light.

Now it has elsewhere5 been said: 'Now, then, the Udgltha is Om\ Om is the Udgltha. And so, verily, the Udgltha is yonder sun, and it is Om?

Quoted from Chand i. 5. i.

According to the commentator, referring to the three conditions of waking, dreaming, and pi ofouncl slumber.

That is, a + u + w.

Embracing the five breaths, Prana, Apana, Vyana, Samaria, Udana.

RV. 10.90. 3-4.

This, verily, is the highest form of the Soul (Atman), namely food; for truly, this life (prdna, breath) consists of food. For thus has it been said 1 : 'If one does not eat, he becomes a non-thinker, a non-hearer, a non-toucher, a non-seer, a non- speaker, a non-smeller, a non-taster, and he lets go his vital breaths/ [And furthermore:] c If, indeed, one eats, he becomes well supplied with life; he becomes a thinker; he becomes a hearer; he becomes a toucher; he becomes a speaker; he becomes a taster ; he becomes a smeller ; he becomes a seer.' For thus has it been said 2 : —

Now, it has elsewhere been said : s Verily, all things here fly forth, day by day, desiring to get food. The sun takes food to himself by his rays. Thereby he gives forth heat. When supplied with food, living beings here digest.3 Fiie, verily, blazes up with food.' This world was fashioned by

Now, it has elsewhere been said: 'That form of the blessed Vishnu which is called the All-supporting — that, verily, is the same as food. Verily, life (prana) is the essence of food ; mind, of life ; understanding (vijnaKO), of mind ; bliss, of understanding.1 He becomes possessed of food, life, mind, understanding, and bliss who knows this. Verily, in as many things here on earth as do eat food does he eat food who knows this.

Now, it has elsewhere been said : c Food, verily, is the source of this whole world ; and time, of food. The sun is the source of time/

There are, assuredly, two forms of Brahma : Time and the Timeless. That which is prior to the sun is the Timeless (a~kdla): without parts (a-kala). But that which begins with the sun is Time, which has parts. Verily, the form of that which has parts is the year. From the year, in truth, are these creatures produced. Through the year, verily, after having been produced, do they grow. In the year they dis- appear. Therefore,- the year, verily, is Prajapati, is Time, is food, is the Brahma-abode, and is Atman. For thus has it been said : —

Now, it has elsewhere been said: * Verily, when a knower has restrained his mind from the external, and the breathing spirit (prand) has put to rest objects of sense, there- upon let him continue void of conceptions. Since the living individual (jlvd) who is named " breathing spirit " has arisen here from what is not breathing spirit, therefore, verily, let the breathing spirit restrain his breathing spirit in what is called the fourth condition (tiwya)! 1 For thus has it been said :-

Now, it has elsewhere been said : c One may have £ higher concentration than this. By pressing the tip of his tongue against the palate, by restraining voice, mind, and breath, one sees Brahma through contemplation/ When through self, by the suppressing of the mind, one sees the brilliant Self which is more subtile than the subtile, then having seen the Self through one's self, one becomes self-less (nir-atman). Because of being selfless, he is to be regarded as incalculable (a-sahkhya)^ without origin — the mark of liberation (moksa). This is the supreme secret doctrine (rahasyd). For thus has it been said : —

Now, it has elsewhere been said: < There is an artery,1 called the Sushumna, leading upwards, conveying the breath, piercing through the palate. Through it, by joining (Jyuj) the breath, the syllable Om, and the mind, one may go aloft. By causing the tip of the tongue to turn back against the palate and by binding together (sam-yojya) the senses, one may, as greatness, perceive greatness.1 Thence he goes to selflessness. Because of selflessness, one becomes a non- experiencer of pleasure and pain ; he obtains the absolute unity (kevalatva). For thus has it been said :—

Now, it has elsewhere been said : e Verily, there are two Brahmas to be meditated upon : sound and non-sound. Now, non-sound is revealed only by sound.' Now, in this case the sound-Brahma is Om. Ascending by it, one comes to an end in the non-sound. So one says: 'This, indeed, is the way. This is immortality. This is complete union (sayujyatva) and also peacefulness (mrvrtatva).*

Now, it has elsewhere been said : ' The body is a bow.2 The arrow is Om. The mind is its point. Darkness is the mark. Having pierced through the darkness, one goes to what is not enveloped in darkness. Then, having pierced through what is thus enveloped, one sees Him who sparkles like a wheel of fire, of the color of the sun, mightful, the Brahma that is beyond darkness, that shines in yonder sun, also in the moon, in fire, in lightning. Now, assuredly, when one has seen Him, one goes to immortality/ For thus has it been said : —

Now, it has elsewhere been said : * He who, with senses indrawn as in sleep, with thoughts perfectly pure as in slumber, being in the pit of senses yet not under their control, perceives Him who is called Om, a leader, brilliant, sleepless, ageless, deathless,1 sorrowless — he himself becomes called Om, a leader, brilliant, sleepless, ageless, deathless, sorrowless.5 For thus has it been said : —

Now, it has elsewhere been said : i Verily, as the hunts- man draws in fish with his net and sacrifices them in the fiie of his stomach, thus, assuredly, indeed, does one draw in these breaths with Om and sacrifice them m the fire that is free from ill.2

Now, it has elsewhere been said : ' Assuredly, this is the heat of Brahma, the supreme, the immortal, the bodiless — even the warmth of the body.'

Now, it has elsewhere been said : 'Having passed beyond the elements (b/iuta), the senses, and objects of sense ; thereupon having seized the bow whose string is the life of a religious mendicant (pravrajya) and whose stick is steadfast- ness ; and with the arrow which consists of freedom from self- conceit (an-abhimana) having struck down the first warder of

Om\ One should be in a pure place, himself puie (hfct), abiding in pureness (sattva), studying the Real (sat), speaking of the Real, meditating upon the Real, sacrificing to the Real.3 Henceforth, in the real Brahma which longs for the Real, he becomes completely other. So he has the reward (phala) of having his fetters cut ; becomes void of expectation, freed from fear in regard to others [as fully] as in regard to himself, void of desire. He attains to imperishable, immeasur- able happiness, and continues [therein].

Of what nature, verily, are these senses that range forth ? And who is the one here who goes forth and restrains them ? — Thus has it been said.

From Him, indeed, [who is] in the soul (atman) come forth all breathing creatures, all worlds, all the Vedas, all gods, all beings. The mystic meaning (upanisad) thereof is • The Real of the real.2

Verily, this [Garhapatya] sacrificial fire with its five bricks is the year. For that [fire] the bricks are these : spring, summer, the rains, autumn, winter. So it has a head, two wings, a back, and a tail. In the case of one who knows the Person this sacrificial fire is the earth, Prajapati's first sacrificial pile. With its hands it raises the sacrificer up to the atmosphere, and offers him to Vayu (the Wind). Verily, the wind is breath.

The Garhapatya fire is the earth. The Dakshina fire is the atmosphere. The Ahavamya fire is the sky. Hence they are [called] 'Purifying' (pavamand), ' Purifier' (pavaka], and ' Pure ' (hid)? Thereby one's sacrifice is made manifest.

Adoration to Agni (Fire), who dwells in the earth, who remembers the world ! 2 Bestow the world upon this wor- shiper !

Assuredly, indeed, of the light-Brahma there are these t\vo forms : on^ the Tranquil (sdnta) ; and the other, the Abounding.

Therefore, one should reveience with Om that unlimited bright power. This has been manifested in threefold wise: in fire, in the sun, and in the breath of life.

He who performs the Agnihotia sacrifice rends the net of eager desire (lobha).

Having spoken thus, absorbed In thought, Sakayanya did obeisance to him 3 and said : ' By this Brahma-knowledge,

Agni, the Gayatrl meter, the Trivrit hymn, the Rathan- tara chant, the spring season, the Prana breath, the stars, the Vasu gods, issue forth to the east ; they shine, they rain, they praise, they enter again within and peer through an opening.

The words < immovable . . . Vishnu * are repeated from 6. 23.

The last clause is repeated from 6. 30 and 6. 35.

An analytic and philosophic statement of the contents of this section, 1-6, would be . —

Mitra and Vaiuna, the Pankti meter, the Trinava and Trayastrirhs'a hymns, the Sakvara and Raivata chants, the winter and the dewy seasons ,2 the Udana breath, the Angirases, the moon, issue forth above. They shine, they rain, they praise, they enter again within and peer through an opening.

Sard (Saturn), Rahu (the Dragon's Head), Ketu (the Dragon's Tail), serpents, the Rakshasas (ogres), the Yakshas (sprites), men, birds, deer, elephants, and the like issue forth below. They shine, they rain, they praise, they enter again within and peer through an opening.

TEXT-EDITIONS OF SINGLE UPANISHADS.

Now then, the hindrances to knowledge, O king. Verily, the source of the net of delusion (moha) is the fact of

Verily, Brihaspati [the teacher of the gods] became Sukra [the teacher of the Asuras], and for the security of

Verily, the gods and the devils (Asuras), being desirous of the Self (Atman), came into the presence of Brahma. They did obeisance to him and said : * Sir, we are desirous of the Self (Atman). So, do you tell us/

Miseiable are they who Into blind darkness enter they

I~M7 simile of the embiiice of a lxk~

O Thou who givcst suste- With a golden vessel nance to the vvoild, unveil that face The Real's face is covered o"er. of the tiue sun which is now hidden That do thou, O Pushan, uncover by a veil of golden light; so that For one whose law is the Re;J we may see the truth and know our to see. whole duty. The foregoing reprinted in :

i, 386> 39 !^ 4f>8

<5, 435

pp. (Reprinted 1906, 132 pp.)

pp. (Bibliotheca Indica.)