Maitri Upanishad

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.

समासक्तं यदा चित्तं जन्तोर्विषयगोचरे । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात्

When the mind of a creature is attached to the domain of sense objects, it is bound; but if it is so attached to Brahman, who would not be freed from bondage?

मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसङ्कल्पं शुद्धं कामविवर्जितम्

The mind is said to be of two kinds: pure and impure. The impure is filled with desire and imagination; the pure is devoid of desire.

लयविक्षेपरहितं मनः कृत्वा सुनिश्चलम् । यदा यात्यमनीभावं तदा तत्परमं पदम्

Making the mind free from dissolution and distraction, firmly steady, when it attains the state of no-mind, then it reaches the supreme state.

तावदेव निरोद्धव्यं हृदि यावत्क्षयं गतम् । एतज्ज्ञानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः

The mind should be restrained in the heart until it is destroyed. This is knowledge and liberation; all else is mere elaboration of texts.

समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत् । न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते

The happiness obtained by the mind, purified of impurity through absorption and established in the self, cannot be described by speech; then it is grasped by one's own inner faculty.

अपामपोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् । एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते

Water is not seen in water, nor fire in fire, nor space in space. In the same way, when the mind is merged within, the person is released.

मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतमिति

The mind alone is the cause of bondage and liberation for human beings; attached to sense objects, it leads to bondage, but free from sense objects, it is regarded as leading to liberation.

अथ यथेयं कौत्सायनिस्तुतिः ॥ त्वं ब्रह्मा त्वं च वै विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः । त्वमग्निर्वरुणो वायुस्त्वमिन्द्रस्त्वं निशाकरः

Now follows the praise by Kautsāyana: You are Brahmā, you are also Viṣṇu, you are Rudra, you are Prajāpati; you are Agni, Varuṇa, Vāyu, you are Indra, you are the moon.

त्वं मनुस्त्वं यमश्च त्वं पृथिवी त्वमथाच्युतः । स्वार्थे स्वाभाविकेऽर्थे च बहुधा तिष्ठसे दिवि

You are Manu, you are Yama, you are the earth, and you are the imperishable; for your own sake and for your natural purpose, you stand in many forms in the heavens.

विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मकृत् । विश्वभुग्विश्वमायस्त्वं विश्वक्रीडारतिः प्रभुः

Lord of the universe, salutations to you; soul of the universe, creator of the universe; enjoyer of the universe, you are the cosmic illusion, you are the delight in the play of the universe, O master.

नमः शान्तात्मने तुभ्यं नमो गुह्यतमाय च । अचिन्त्यायाप्रमेयाय अनादिनिधनाय चेति

Salutations to you, whose nature is peace; salutations to you, most secret; to the inconceivable, immeasurable, without beginning or end.

तमो वा इदमेकमास तत्पश्चात्परेणेरितं विषयत्वं प्रयात्येतद्वै रजसो रूपं तद्रजः खल्वीरितं विषमत्वं प्रयात्येतद्वै तमसो रूपं तत्तमः खल्वीरितं तमसः सम्प्रास्रवत्येतद्वै सत्त्वस्य रूपं तत्सत्त्वमेवेरितं तत्सत्त्वात्सम्प्रास्रवत्सोंऽशोऽयं यश्चेतनमात्रः प्रतिपुरुषं क्षेत्रज्ञः सङ्कल्पाध्यवसायाभिमानलिङ्गः प्रजापतिस्तस्य प्रोक्ता अग्र्यास्तनवो ब्रह्मा रुद्रो विष्णुरित्यथ यो ह खलु वावास्य राजसोंऽशोऽसौ स योऽयं ब्रह्माथ यो ह खलु वावास्य तामसोंऽशोऽसौ स योऽयं रुद्रोऽथ यो ह खलु वावास्य सात्विकोंऽशोऽसौ स एवं विष्णुः स वा एष एकस्त्रिधाभूतोऽष्टधैकादशधा द्वादशधापरिमितधा चोद्भूत उद्भूतत्वाद्भूतेषु चरति प्रतिष्ठा सर्वभूतानामधिपतिर्बभूवेत्यसावात्मान्तर्बहिश्चान्तर्बहिस् ह्च

At first, this was darkness alone; then, stirred by the transcendent, it attains the state of sense objects—this is the form of rajas. That rajas, when stirred, attains the state of conflict—this is the form of tamas. That tamas, when stirred, flows forth—this is the form of sattva. That sattva, when stirred, flows forth. This portion, which is pure consciousness, is the knower of the field in each individual, marked by intention, determination, and ego; Prajāpati. His foremost forms are said to be Brahmā, Rudra, and Viṣṇu. Now, the portion of rajas is Brahmā; the portion of tamas is Rudra; the portion of sattva is Viṣṇu. Thus, he is one, manifesting as threefold, eightfold, elevenfold, twelvefold, and countless forms; having arisen, he moves among beings, established as the lord of all creatures. This self is both within and without.

चतुर्थः प्रपाठकः ॥ द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासावादित्योऽथ द्वौ वा एतावास्तां पञ्चधा नामान्तर्बहिश्चाहोरात्रे तौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणो बहिरात्मा गत्यान्तरात्मनानुमीयते । गतिरित्येवं ह्याह यः कश्चिद्विद्वानपहतपाप्माध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सोऽन्तरात्मागत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह्याहाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यति मां हिरण्यवत्स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति

Fourth section: This self supports itself in two ways: as breath and as the sun. These two are fivefold in name, within and without, day and night; they alternate. The sun is the outer self, breath is the inner self; the outer self is inferred by movement of the inner self. Movement is thus declared. Whoever is wise, sinless, master of the senses, pure-minded, devoted, with withdrawn sight—such a one, by the movement of the inner self, infers the outer self. Movement is thus declared. Now, the golden person within the sun, who sees me as golden, is the one who, within the lotus of the heart, abides and eats food.

अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्नमत्ति कः पुष्करः किमयं वेद वा व तत्पुष्करं योऽयमाकाशोऽस्येमाश्चतस्रो दिशश्चतस्र उपदिशः संस्था अयमर्वागग्निः परत एतौ प्राणादित्यावेतावुपासीतोमित्यक्षरेण व्याहृतिभिः सावित्र्या चेति

Now, the one who, within the lotus of the heart, abides and eats food—he is Agni established in heaven, solar, called Time, invisible, who eats the food of all beings. What is the lotus? What is it made of? That lotus is the space, and these four directions and four intermediate directions are its petals. The fire here moves forward; these are breath and the sun. These are to be worshipped by the syllable and by the utterances of Sāvitrī.

द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं चाथ यन्मूर्तं तदसत्यं यदमूर्तं तत्सत्यं तद्ब्रह्म यद्ब्रह्म तज्ज्योतिर्यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्मा स त्रेधात्मानं व्यकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मिन्नित्येवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायंस्तथात्मानं युञ्जीतेति

There are two forms of Brahman: the manifest and the unmanifest. The manifest is unreal; the unmanifest is real. That is Brahman. That Brahman is light; that light is the sun. This is the self, signified by 'Om.' He divided himself threefold; 'Om' has three syllables. By these, all this is woven and interwoven. Thus it is declared. Therefore, one should meditate on the sun as 'Om,' and thus unite oneself.

अथान्यत्राप्युक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसावादित्य उद्गीथ एव प्रणव इत्येवं ह्याहोद्गीथः प्रणवाख्यं प्रणेतारं नामरूपं विगतनिद्रं विजरमविमृत्युं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं वा आब्रह्मशाखा आकाशवाय्वग्न्युदकभूम्यादय एकेनात्तमेतद्ब्रह्म तत्तस्यैतत्ते यदसावादित्य ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य रसं बोधयीत इत्येवं ह्याहैतदेवाक्षरं पुण्यमेतदेवाक्षरं ज्ज्ञात्वा यो यदिच्छति तस्य तत्

Elsewhere it is said: The udgītha is the praṇava; the praṇava is the udgītha. The sun is the udgītha; the udgītha is the praṇava. Thus it is declared: the udgītha, called praṇava, the leader, name and form, free from sleep, free from old age, free from death, again fivefold, to be known as hidden in the cave. Thus it is declared: with roots above, branches up to Brahman, sky, air, fire, water, earth, and others; by one, all this is eaten—this is Brahman. That is its essence: the sun is the essence of this syllable. Therefore, one should worship with 'Om.' He alone awakens its taste. Thus it is declared: this syllable is holy; this syllable is knowledge. Whoever knows this syllable, whatever he desires, that is his.

अथान्यत्राप्युक्तं स्तनयत्येपास्य तनूर्या ओमिति स्त्रीपुंनपुंसकमिति लिङ्गवत्येषाथाग्निर्वायुरादित्य इति भास्वत्येषाथ रुद्रो विष्णुरित्यधिपतिरित्येषाथ गार्हपत्यो दक्षणाग्निराहवनीय इति मुखवत्येषाथ ऋग्यजुःसामेति विजानात्येषथ भूर्भुवस्वरिति लोकवत्येषाथ भूतं भव्यं भविष्यदिति कालवत्येषाथ प्राणोऽग्निः सूर्यः इति प्रतापवत्येषाथान्नमापश्चन्द्रमा इत्याप्यायनवत्येषाथ बुद्धिर्मनोऽहङ्कार इति चेतनवत्येषाथ प्राणोऽपानो व्यान इति प्राणवत्येके त्यजामीत्युक्तैताह प्रस्तोतार्पिता भवतीत्येवं ह्याहैतद्वै सत्यकाम परं चापरं च यदोमित्येतदक्षरमिति

Elsewhere it is said: It thunders, its body is 'Om,' feminine, masculine, neuter, with gender; it is fire, wind, sun, shining; it is Rudra, Viṣṇu, the lord; it is the household fire, southern fire, and offering fire, with mouth; it is Ṛg, Yajur, Sāma, with knowledge; it is Bhūḥ, Bhuvaḥ, Svar, with worlds; it is past, present, future, with time; it is breath, fire, sun, with heat; it is food, water, moon, with nourishment; it is intellect, mind, ego, with consciousness; it is breath, apāna, vyāna, with breath; some say, 'I give up,' thus it is said, it becomes the offered by the prastotṛ. Thus it is declared: O lover of truth, both the supreme and the non-supreme are signified by 'Om,' this syllable.

अथ व्यात्तं वा इदमासीत्सत्यं प्रजापतिस्तपस्तप्त्वा अनुव्याहरद्भूर्भुवःस्वरित्येषा हाथ प्रजापतेः स्थविष्ठा तनूर्वा लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुरायत्तः पुरुषस्य महतो मात्राश्चक्षुषा ह्ययं मात्राश्चरिति सत्यं वै चक्षुरक्षिण्युपस्थितो हि पुरुषः सर्वार्थेषु वदत्येतस्माद्भूर्भुवःस्वरित्युपासीतान्नं हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीत्येवं ह्याहैषा वै प्रजापतिर्विश्वभृत्तनूरेतस्यामिदं सर्वमन्तर्हितमस्मिॅंश्च सर्वस्मिन्नेषान्तर्हितेति तस्मादेषोपासीतेति

Now, this was opened up; Prajāpati, having practiced austerity, uttered 'Bhūḥ, Bhuvaḥ, Svar.' These are the most substantial forms of Prajāpati, with worlds. 'Svar' is its head, 'Bhuvaḥ' its navel, 'Bhūḥ' its feet; the sun is the eye, dependent on the measure of the great person. By the eye, this measure moves. The eye is indeed truth; the person is present in all objects. Therefore, one should worship 'Bhūḥ, Bhuvaḥ, Svar.' Prajāpati, soul of the universe, eye of the universe, is thus worshipped. Thus it is declared: this is Prajāpati, bearer of the universe; in it, all is hidden. And all is hidden in it; therefore, one should worship it.

तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणाय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै तेऽवस्थिता योऽस्य भर्गः कं सञ्चितयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्ता योऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनोऽथ भर्ग इति यो ह वा अस्मिन्नादित्ये निहितस्तारकेऽक्षिणि चैष भर्गाख्यो भाभिर्गतिरस्य हीति भर्गो भर्जति वैष भर्ग इति ब्रह्मवादिनोऽथ भर्ग इति भासयतीमाॅंल्लोकानिति रञ्जयतीमानि भूतानि गच्छत इति गच्छत्यस्मिन्नागच्छत्यस्मा इमाः प्रजास्तस्माद्भारकत्वाद्भर्गः शत्रून्सूयमानत्वात्सूर्यः सव्नात्सविता दानादादित्यः पवनात्पावमानोऽथायोऽथायनादादित्य इत्येवं ह्याह खल्वात्मनात्मामृताख्यश्चेता मन्ता गन्ता स्रष्टा नन्दयिता कर्ता वक्ता रसयिता घ्राता स्पर्शयिता च विभुविग्रहे सन्निष्ठा इत्येवं ह्याहाथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रतीति रसयते चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यं किं तदङ्ग वाच्यम्

एष हि खल्वात्मेशानः शंभुर्भवो रुद्रः प्रजापतिर्विश्वसृड्ढिरण्यगर्भः सत्यं प्राणो हंसः शान्तो विष्णुर्नारायणोऽर्कः सविता धाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निना पिहितः सहस्राक्षेण हिरण्मयेनानन्देनैष वाव विजिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्त्वारण्यं गत्वाथ बहिःकृतेन्द्रियार्थान्स्वशरीरादुपलभतेऽथैनमिति विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः

He indeed is the lord of the self: Śaṃbhu, Bhava, Rudra, Prajāpati, creator of the universe, Hiraṇyagarbha, truth, breath, swan, peaceful, Viṣṇu, Nārāyaṇa, Arka, Savitṛ, Dhātṛ, emperor, Indra, moon. He who shines, covered by fire, with a thousand rays, golden, with bliss—he is to be sought and known. Having given fearlessness to all beings, going to the forest, and withdrawing the senses from external objects, one perceives him within one's own body. Then, this universal form, the golden Jātavedas, the ultimate, the one light, shining, with a thousand rays, moving in a hundred ways, breath rises among creatures—this is the sun.