Maitri Upanishad

भगवन्नस्थिचर्मस्नायुमज्जामांसशुक्रशोणितश्लेष्माश्रुदू षिते विण्मूत्रवातपित्तकफसङ्घाते दुर्गन्धे निःसारेऽस्मिञ्छरीरे किं कामोपभोगैः

O Lord, in this body, composed of bone, skin, sinew, marrow, flesh, semen, blood, phlegm, tears, sweat, excrement, urine, wind, bile, and phlegm—a foul, insubstantial mass—what pleasure can there be in sensual enjoyments?

कामक्रोधलोभभयविषादेर्ष्येष्टवियोगानिष्टसम्प्रयोगक्षु त्पिपासाजरामृत्युरोगशोकाद्यैरभिहतेऽस्मिञ्छरीरे किं कामोपभोगैः

In this body, afflicted by desire, anger, greed, fear, poison, envy, separation from the desired, union with the undesired, hunger, thirst, old age, death, disease, and sorrow—what pleasure can there be in sensual enjoyments?

सर्वं चेदं क्षयिष्णु पश्यामो यथेमे दंशमशकादयस्तृणवन्नश्यतयोद्भूतप्रध्वंसिनः

Moreover, we see that all this is perishable, just as these gnats and mosquitoes perish like blades of grass—everything that is born is destined for destruction.

अथ किमेतैर्वा परेऽन्ये महाधनुर्धराश्चक्रवर्तिनः केचित्सुद्युम्नभूरिद्युम्नेन्द्रद्युम्नकुवलयाश्वयौवनाश्ववद्धिया श्वाश्वपतिः शशबिन्दुर्हारिश्चन्द्रोऽम्बरीषो ननूक्तस्वयातिर्ययातिनरण्योक्षसेनोत्थमरुत्तभरतप्रभृतयो राजानो मिषतो बन्धुवर्गस्य महतीं श्रियं त्यक्त्वास्माल्लोकादमुं लोकं प्रयान्ति

What then of those others, the great archers, the universal emperors—such as Sudyumna, Bhūridyumna, Indradyumna, Kuvalayāśva, Yauvanāśva, Vaddhīya, Śvāśvapati, Śaśabindu, Hariścandra, Ambarīṣa, Naukta, Svarāṭ, Yayāti, Nara, Ayukṣa, Senottha, Marutta, Bharata, and others—who, though witnessed by their own kin, abandoned immense wealth and departed from this world to the next?

अथ किमेतैर्वा परेऽन्ये गन्धर्वासुरयक्षराक्षसभूतगणपिशाचोरगग्रहादीनां निरोधनं पश्यामः

What then of those others—the Gandharvas, Asuras, Yakṣas, Rākṣasas, hosts of spirits, Piśācas, serpents, and planets—whose dissolution we also witness?

अथ किमेतैर्वान्यानां शोषणं महार्णवानां शिखरिणां (किमेतैर्वार्ण्यानां) प्रपतनं ध्रुवस्य प्रचलनं (व्रश्चनं वातरज्जूनां) (स्थानं वा तरूणां) निमज्जनं पृथिव्याः स्थानादपसरणं सुराणं सोऽहमित्येतद्विधेऽस्मिन्संसारे किं कामोपभोगैर्यैरेवाश्रितस्यासकृदिहावर्तनं दृश्यत इत्युद्धर्तुमर्हसीत्यन्धोदपानस्थो भेक इवाहमस्मिन्संसारे भगवंस्त्वं नो गतिस्त्वं नो गतिः

What then of the drying up of great oceans, the falling of mountains, the shifting of the Pole Star, the breaking of the bonds of wind, the uprooting of trees, the submergence of the earth, the displacement of the gods? In this world of such change, where one repeatedly returns, saying 'I am this,' what pleasure can there be in sensual enjoyments? Just as one sees repeated immersion, so do I see myself, like a frog in a blind well, in this world. Lord, you are our refuge, you are our refuge.

इति प्रथमः प्रपाठकः ॥ अथ भगवाञ्छाकायन्यः सुप्रीतोऽब्रवीद्राजानं महाराज बृहद्रथेक्ष्वाकुवंशध्वजशीर्षात्मजः कृतकृत्यस्त्वं मरुन्नाम्नो विश्रुतोऽसीत्ययं वा व खल्वात्मा ते कतमो भगवान्वर्ण्य इति तं होवाच इति

Thus ends the first chapter. Then Bhagavān Śākāyanya, well pleased, spoke to the king: 'Great King Bṛhadratha, banner and chief of the Ikṣvāku line, you have fulfilled your purpose. You are renowned as Marut. Which, O Lord, is the Self to be described?' He asked him thus.

य एषो बाह्यावष्टम्भनेनोर्ध्वमुत्क्रान्तो व्यथमानोऽव्यथमानस्तमः प्रणुदत्येष आत्मेत्याह भगवानथ य एष सम्प्रसादोऽस्माञ्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति

That which, rising upward by the external support, is sometimes afflicted, sometimes untroubled, and dispels darkness—this, he says, is the Self. And that which, serene, rising from this body, attains the supreme light and manifests in its own form—this, he says, is the Self. This is the immortal, the fearless, this is Brahman.

अथ खल्वियं ब्रह्मविद्या सर्वोपनिषद्विद्या वा राजन्नस्माकं भगवता मैत्रेयेण व्याख्याताहं ते कथयिष्यामीत्यथापहतपाप्मानस्तिग्मतेजस ऊर्ध्वरेतसो वालखिल्या इति श्रुयन्तेऽथैते प्रजापतिमब्रुवन्भगवञ्शकटमिवाचेतनमिदं शरीरं कस्यैष खल्वीदृशो महिमातीन्द्रियभूतस्य येनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयितास्य को भगवन्नेतदस्माकं ब्रूहीति तान्होवाच

Now, O King, this knowledge of Brahman, or the knowledge of all the Upaniṣads, was explained to us by Bhagavān Maitreya. I shall tell it to you. Thus, those free from evil, of blazing energy, with their seed directed upward, called Vālakhilyas, are spoken of. They approached Prajāpati and said: 'Lord, this body is like a cart, insentient. Whose indeed is this greatness, beyond the senses, by which this is established as sentient? Who is its impeller? Tell us this, Lord.' He said to them:

यो ह खलु वाचोपरिस्थः श्रूयते स एव वा एष शुद्धः पूतः शून्यः शान्तो प्राणोऽनीशत्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठत्यनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्कथमनेनेदृशेनानिच्छेनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति कथमिति तान्होवाच

That which is heard above speech—this indeed is the pure, purified, void, peaceful prāṇa, the breath. It is without lord, infinite, undecaying, firm, eternal, unborn, independent, abiding in its own greatness. By this, the body is established as sentient, and this is its impeller. They asked: 'Lord, how does this, being such, establish and impel the body as sentient, though itself without desire?' He said to them:

स वा एष सूक्ष्मोऽग्राह्योऽदृश्यः पुरुषसंज्ञको बुद्धिपूर्वमिहैवावर्ततेंऽशेन सुषुप्तस्यैव बुद्धिपूर्वं निबोधयत्यथ योह खलु वावाइतस्यांशोऽयं यश्चेतनमात्रः प्रतिपूरुषं क्षेत्रज्ञः सङ्कल्पाध्यवसायाभिमानलिङ्गः प्रजापतिर्विश्वक्षस्तेन चेतनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्नीदृशस्य कथमंशेन वर्तनमिति तान्होवाच

This, indeed, is subtle, ungraspable, invisible, called the Person. With intention, it revolves here, and by a part, as in deep sleep, it awakens with intention. Now, that part of it, which is pure consciousness in each person, the knower of the field, marked by resolve, determination, and ego, is Prajāpati, the all-seer. By this consciousness, the body is established as sentient, and this is its impeller. They asked: 'Lord, how does such a one function by a part?' He said to them:

प्रजापतिर्वा एषोऽग्रेऽतिष्ठत्स नारमतैकः स आत्मनमभिध्यायद्बव्हीः प्रजा असृजत्त अस्यैवात्मप्रबुद्धा अप्राणा स्थाणुरिव तिष्ठमाना अपश्यत्स नारमत सोऽमन्यतैतासं प्रतिबोधनायाभ्यन्तरं प्राविशानीत्यथ स वायुमिवात्मानं कृत्वाभ्यन्तरं प्राविशत्स एको नाविशत्स पञ्चधात्मानं प्रविभज्योच्यते यः प्राणोऽपानः समान उदानो व्यान इति

In the beginning, Prajāpati alone existed. He was not content. He contemplated himself and created many beings. These, though awakened from himself, were without breath, standing like pillars. He saw this and was not content. He thought, 'To awaken them, I will enter within.' So, making himself like wind, he entered within. He did not enter alone; dividing himself fivefold, he is called prāṇa, apāna, samāna, udāna, and vyāna.

अथ योऽयमूर्ध्वमुत्क्रामतीत्येष वाव स प्राणोऽथ योयमावञ्चं संक्रामत्वेष वाव सोऽपानोऽथ योयं स्थविष्ठमन्नधातुमपाने स्थापयत्यणिष्ठं चाङ्गेऽङ्गे समं नयत्येष वाव स समानोऽथ योऽयं पीताशितमुद्गिरति निगिरतीति चैष वाव स उदानोऽथ येनैताः शिरा अनुव्याप्ता एष वाव स व्यानः

Now, that which rises upward is prāṇa; that which moves downward is apāna; that which holds the gross food in apāna and distributes the undesirable equally in each limb is samāna; that which expels what is eaten and drunk, and what is swallowed, is udāna; and that which pervades all the veins is vyāna.

अथोपांशुरन्तर्याम्यमिभवत्यन्तर्याममुपांशुमेतयोरन्तराले चौष्ण्यं मासवदौष्ण्यं स पुरुषोऽथ यः पुरुषः सोऽग्निर्वैश्वानरोऽप्यन्यत्राप्युक्तमयमग्निर्वैश्वानरो योऽयमनन्तः पुरुषो येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यदेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति

Now, when prāṇa and apāna are in a subtle, internal state, there is warmth between them, like the warmth of a month. That person—who is the person—is the fire Vaiśvānara. Elsewhere too, it is said: this fire Vaiśvānara is the person within, by whom food is cooked and digested. The sound of this is what one hears when the ears are closed. When one is about to depart, this sound is not heard.

स वा एष पञ्चधात्मानं प्रविभज्य निहितो गुहायां मनोमयः प्राणशरीरो बहुरूपः सत्यसं कल्प आत्मेति स वा एषोऽस्य हृदन्तरे तिष्ठन्नकृतार्थोऽमन्यतार्थानसानि तत्स्वानीमानि भित्त्वोदितः पञ्चभी रश्मिभिर्विषयानत्तीति बुद्धीन्द्रियाणि यानीमान्येतान्यस्य रश्मयः कर्मेन्द्रियाण्यस्य हया रथः शरीरं मनो नियन्ता प्रकृतिमयोस्य प्रतोदनेन खल्वीरितं परिभ्रमतीदं शरीरं चक्रमिव मृते च नेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति

Thus, having divided himself fivefold, he is placed in the cave, made of mind, with the body as breath, of many forms, the Self of true resolve. He, dwelling within the heart, finding no purpose, thinks of other purposes. Then, breaking through his own walls, he rises up and, by five rays, enjoys the objects—these rays are the organs of knowledge, and the organs of action are his horses, the body is the chariot, the mind is the charioteer. By the goad of nature, this body, like a wheel, revolves. When dead, this body is no longer established as sentient, nor is it impelled.

स वा एष आत्मेत्यदो वशं नीत इव सितासितैः कर्मफलैरभिभूयमान इव प्रतिशरीरेषु चरत्यव्यक्तत्वात्सूक्ष्मत्वाददृश्यत्वादग्राह्यत्वान्निर्ममत्वा च्चानवस्थोऽकर्ता कर्तेवावस्थितः

This, indeed, is the Self—seemingly led by the results of white and black actions, moving in each body, yet, due to its unmanifest, subtle, invisible, and unattached nature, it is not established, is not an agent, yet appears as if it were.

स वा एष शुद्धः स्थिरोऽचलश्चालेपोऽव्यग्रो निःस्पृहः प्रेक्षकवदवस्थितः स्वस्य चरितभुग्गुणमयेन पटेनात्मानमन्तर्धीयावस्थित इत्यवस्थित इति

This, indeed, is pure, firm, unmoving, untouched, undisturbed, without desire, established as a witness, enjoying its own conduct, veiled by the garment of qualities, and thus remains hidden.

इति द्वितीयः प्रपाठकः ॥ ते होचुर्भगवन्यद्येवमस्यात्मनो महिमानं सूचयसीत्यन्यो वा परः कोऽयमात्मा सितासितैः कर्मफलैरभिभूयमानः सदसद्योनिमापद्यत इत्यवाचीं वोर्ध्वां वा गतं द्वन्द्वैरभिभूयमानः परिभ्रमतीति कतम एष इति तान्होवाच

Thus ends the second section. They said: 'Revered one, since you reveal the greatness of this self, who else is this self? Who is this, overcome by the fruits of actions, white and black, who attains good and bad births, who, subdued by dualities, wanders, going downward or upward? Which is this?' He replied to them:

अस्ति खल्वन्योऽपरो भूतात्मा योऽयं सितासितैः कर्मफलैरभिभूयमानः सदसदयोनिमापद्यत इत्यवाचीं वोर्ध्वां गतिं द्वन्द्वैरभिभूयमानः परिभ्रमतीत्यस्योपव्याख्यानं पञ्च तन्मात्राणि भूतशब्देनोच्यन्ते पञ्च महाभूतानि भूतशब्देनोच्यन्तेऽथ तेषां यः समुदायः शरीरमित्युक्तमथ यो ह खलु वाव शरीरमित्युक्तं स भूतात्मेत्युक्तमथास्ति तस्यात्मा बिन्दुरिव पुष्कर इति स वा एषोऽभिभूतः प्राकृत्यैर्गुणैरित्यतोऽभिभूतत्वात्संमूढत्वं प्रयात्यसंमूढस्त्वादात्मस्थं प्रभुं भगवन्तं कारयितारं नापश्यद्गुणौघैस्तृप्यमानः कलुषीकृतास्थिरश्चञ्चलो लोलुप्यमानः सस्पृहो व्यग्रश्चाभिमानत्वं प्रयात इत्यहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनैव खचरः कृतस्यानुफलैरभिभूयमानः परिभ्रमतीति

Indeed, there is another, a different elemental self, who, being overcome by the fruits of actions, white and black, attains good and bad births, who, subdued by dualities, wanders, going downward or upward. Its explanation is this: the five subtle elements are called 'elements'; the five great elements are also called 'elements'; and their aggregate is called 'body.' That which is called 'body' is called the elemental self. And it has a self, like a drop in a lotus. This is overcome by the qualities of nature; due to being overcome, it becomes deluded. Not deluded, it does not see the lord, the blessed one, the creator, established in the self. Satisfied by the multitude of qualities, made impure, unstable, restless, greedy, desirous, distracted, it attains egotism, thinking, 'I am this, this is mine.' Thus, it binds itself with its own self, like a bird in a net, being overcome by the fruits of actions, wandering without result.

अथान्यत्राप्युक्तं यः कर्ता सोऽयं वै भूतात्मा करणैः कारयितान्तःपुरुषोऽथ यथाग्निनायःपिण्डो वाभिभूतः कर्तृभिर्हन्यमानो नानात्वमुपैत्येवं वाव खल्वसौ भूतात्मान्तःपुरुषेणाभिभूतो गुणैर्हन्यमानो नानात्वमुपैत्यथ यत्त्रिगुणं चतुरशीतिलक्षयोनिपरिणतं भूतत्रिगुणमेतद्वै नानात्वस्य रूपं तानि ह वा इमानि गुणानि पुरुषेणेरितानि चक्रमिव चक्रिणेत्यथ यथायःपिण्डे हन्यमाने नाग्निरभिभूयत्येवं नाभिभूयत्यसौ पुरुषोऽभिभूयत्ययं भूतात्मोपसंश्लिष्टत्वादिति

Elsewhere it is said: The doer is this elemental self, acting through the instruments, the inner person as the agent. Just as a lump of iron, when struck by agents, is overcome and becomes manifold, so too, the elemental self, overcome by the inner person and struck by qualities, becomes manifold. That which is transformed into eighty-four lakh species by the three qualities is the elemental self, and this is the form of manifoldness. These qualities, impelled by the person, revolve like a wheel around its hub. Just as, when the iron lump is struck, the fire is not overcome, so the person is not overcome; it is the elemental self that is overcome due to its association.

अथान्यत्राप्युक्तं शरीरमिदं मैथुनादेवोद्भूतं संविदपेतं निरय एव मूत्रद्वारेण निष्क्रामन्तमस्थिभिश्चितं मांसेनानुलिप्तं चर्मणावबद्धं विण्मूत्रपित्तकफमज्जामेदोवसाभिरन्यैश्च मलैर्बहुभिः परिपूर्णं कोश इवावसन्नेति

Elsewhere it is said: This body arises from sexual union, devoid of consciousness, destined for hell, exiting through the urinary passage, covered with bones, smeared with flesh, bound with skin, filled with excrement, urine, bile, phlegm, marrow, fat, and other impurities, like a sack stuffed full.

अथान्यत्राप्युक्तं संमोहो भयं विषादो निद्रा तन्द्री व्रणो जरा शोकः क्षुत्पिपासा कार्पण्यं क्रोधो नास्तिक्यमज्ञानं मात्सर्यं वैकारुण्यं मूढत्वं निर्व्रीडत्वं निकृतत्वमुद्धातत्वमसमत्वमिति तामसान्वितस्तृष्णा स्नेहो रागो लोभो हिंसा रतिर्दृष्टिव्यापृतत्वमीर्ष्या काममवस्थितत्वं चञ्चलत्वं जिहीर्षार्थोपार्जनं मित्रानुग्रहणं परिग्रहावलम्बोऽनिष्टेष्विन्द्रियार्थेषु द्विष्टिरिष्टेश्वभिषङ्ग इति राजसान्वितैः परिपूर्ण एतैरभिभूत इत्ययं भूतात्मा तस्मान्नानारूपाण्याप्नोतीत्याप्नोतीति

Elsewhere it is said: Delusion, fear, despair, sleep, lethargy, wounds, old age, sorrow, hunger and thirst, misery, anger, atheism, ignorance, envy, cruelty, stupidity, shamelessness, deceit, arrogance, inequality—these are associated with darkness. Thirst, affection, passion, greed, violence, pleasure, attachment to views, jealousy, desire, instability, longing, pursuit of wealth, favoring friends, dependence on possessions, hatred for unpleasant sense objects, attachment to pleasant ones—these are associated with passion. Filled and overcome by these, the elemental self attains manifold forms.

तृतीयः प्रपाठकः ॥ ते ह खल्वथोर्ध्वरेतसोऽतिविस्मिता अतिसमेत्योचुर्भगवन्नमस्ते त्वं नः शाधि त्वमस्माकं गतिरन्या न विद्यत इत्यस्य कोऽतिथिर्भूतात्मनो येनेदं हित्वामन्येव सायुज्यमुपैति तान्होवाच

Third section. Then those with upward-flowing seed, greatly astonished, approached and said: 'Revered one, we salute you. Teach us, for you are our refuge; we know no other. Who is the guest of the elemental self, by whom, leaving this, one attains union with another?' He replied to them:

अथान्यत्राप्युक्तं महानदीषूर्मय इव निवर्तकमस्य यत्पुराकृतं समुद्रवेलेव दुर्निवार्यमस्य मृत्योरागमनं सदसत्फलमयैर्हि पाशैः पशुरिव बद्धं बन्धनस्थस्येवास्वातन्त्र्यं यमविषयस्थस्यैव बहुभयावस्थं मदिरोन्मत्त इवामोदममदिरोन्मत्तं पाप्मना गृहीत इव भ्राम्यमाणं महोरगदष्ट इव विपदृष्टं महान्धकार इव रागान्धमिन्द्रजालमिव मायामयं स्वप्नमिव मिथ्यादर्शनं कदलीगर्भ इवासारं नट इव क्षणवेषं चित्रभित्तिरिव मिथ्यामनोरममित्यथोक्तम् ॥ शब्दस्पर्शादयो येऽर्था अनर्था इव ते स्थिताः । येष्वासक्तस्तु भूतात्मा न स्मरेच्च परं पदम्

Elsewhere it is said: Like waves in great rivers, the return of what was done before is inevitable, like the arrival of death, hard to resist, like the ocean. Bound by the cords of good and evil fruits, like a beast, one lacks freedom, like one in bondage; in the realm of Yama, one is surrounded by many fears; like a drunkard, one delights in intoxication; seized by sin, one wanders; bitten by a great serpent, one sees danger; blinded by passion, one is in great darkness; like an illusion, one is in a world of magic; like a dream, one sees false visions; like the core of a banana, one is without substance; like an actor, one wears a momentary costume; like a painted wall, one delights in false beauty. Thus it is said: The sense objects, sound, touch, etc., though appearing as meaningful, are in fact meaningless. When the elemental self is attached to them, it does not remember the supreme state.

अयं वा व खल्वस्य प्रतिविधिर्भूतात्मनो यद्येव विद्याधिगमस्य धर्मस्यानुचरणं स्वाश्रमेष्वानुक्रमणं स्वधर्म एव सर्वं धत्ते स्तम्भशाखेवेतराण्यनेनोर्ध्वभाग्भवत्यन्यथधः पतत्येष स्वधर्माभिभूतो यो वेदेषु न स्वधर्मातिक्रमेणाश्रमी भवत्याश्रमेष्वेवावस्थितस्तपस्वी चेत्युच्यत एतदप्युक्तं नातपस्कस्यात्मध्यानेऽधिगमः कर्मशुद्धिर्वेत्येवं ह्याह ॥ तपसा प्राप्यते सत्त्वं सत्त्वात्सम्प्राप्यते मनः । मनसा प्राप्यते त्वात्मा ह्यात्मापत्त्या निवर्तत इति

Indeed, this is the remedy for the elemental self: the attainment of knowledge, the practice of virtue, the observance of one's own order, the following of one's own duty. Like a trunk and branches, all else depends on this; otherwise, one falls downward. He who is overcome by his own duty, who does not transgress his own duty in the Vedas, who remains established in his own order, is called an ascetic. It is also said: Without asceticism, there is no attainment of self-meditation; purity of action is required. Thus it is said: 'By asceticism, purity is attained; from purity, mind is attained; by mind, the self is attained; by attainment of the self, one turns back.'

अत्रैते श्लोका भवन्ति ॥ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति । तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यति

Here these verses are recited: Just as fire without fuel returns to its source, so, by the cessation of activity, the mind returns to its source.

स्वयोनावुपशान्तस्य मनसः सत्यगामिनः । इन्द्रियार्थाविमूढस्यानृताः कर्मवशानुगाः

For the mind that has returned to its source, that follows truth, and is not deluded by sense objects, actions driven by falsehood do not bind.

चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम्

The mind alone is indeed the cycle of birth and death; therefore, one should purify it with effort. As is the mind, so one becomes; this is the ancient secret.

चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते

By the clarity of the mind, actions, good and bad, are destroyed. The serene self, established in the self, enjoys imperishable happiness.