Maitri Upanishad

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 Whoever is wise, sinless, master of the senses, pure-minded, devoted, with withdrawn sight—such a one, by the movement of the inner self, infers the outer self.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.

इति पञ्चमः प्रपाठकः ॥ । अथ प्रपाठक ६ । द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासा आदित्योऽथ द्वौ वा एता अस्य पन्थाना अन्तर्बहिश्चाहोरात्रेणैतौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणोऽतो बहिरात्मक्या गत्यान्तरात्मनोऽनुमीयते गतिरित्येवं हि आहाथ यः कश्चिद्विद्वानपहतपाप्माऽक्षाध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सो अन्तरात्मक्या गत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह आह अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यतीमां हिरण्यवस्थात् स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति

Thus ends the fifth section. Now, section six: This self supports itself in two ways: as breath and as the sun. These two are its paths, 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 the 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 सर्वभूतान्यन्नमत्तीति कः पुष्करः किंमयो वेति इअदं वा व तत्पुष्करं योऽयमाकाशोऽस्येमाः चतस्रो दिशश्चतस्र उपदिशो दलसंस्था आसमर्वाग्विचरत एतौ प्राणादित्या एता उपासितोमित्येतदक्षरेण 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 च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत् स त्रेधात्मानं व्याकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मीति एवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायत आत्मानं 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.

अथान्यत्रापि उक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति असौ वा आदित्य उद्गीथ एष प्रणवा इति । एवं ह्याहोद्गीथं प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं त्रिपदं त्र्यक्षरं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं त्रिपाद्ब्रह्म शाखा आकाश वाय्वग्न्युदकभूम्यादय एकोऽश्वत्थनामैतद्ब्रह्मैतस्यैतत्तेजो यदसा आदित्यः ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य सम्बोधयितेत्येवं ह्याह \: एतदेवाक्षरं पुण्यमेतदेवाक्षरं परम् । एतदेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत्

Elsewhere it is said: The udgītha is the praṇava; the praṇava is the udgītha. The sun is the udgītha; this is the praṇava. Thus it is declared: the udgītha, called praṇava, the leader, radiant, free from sleep, free from old age, free from death, three-footed, three-syllabled, again fivefold, to be known as hidden in the cave. Thus it is declared: with roots above, three-footed Brahman, branches—sky, air, fire, water, earth, and others; one, named Aśvattha, this is Brahman, its radiance is the sun, 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 supreme. Knowing this syllable, whatever one desires, that is his.

अथान्यत्राप्युक्तं स्वनवत्येषास्यस्तनुर्या ओमिति स्त्रीपुंनपुंसकेति लिङ्गवती एषाऽथाग्निर्वायुरादित्य इति भास्वति एषा अथ ब्रह्म रुद्रो विष्णुरित्यधिपतिवती एषाऽथ गार्हपत्यो दक्षिणाग्निराहवनीया इति मुखवती एषाऽथ ऋग्यजुःसामेति विज्ञानवती एषा भूर्भुवःस्वरिति लोकवती एषाऽथ भूतं भव्यं भविष्यदिति कालवती एषाऽथ प्राणोऽग्निः सूर्य इति प्रतापवती एषाऽथान्नमापश्चन्द्रमा इत्याप्यायनवती एषाऽथ बुद्धिर्मनोऽहङ्कारा इति चेतनवती एषाऽथ प्राणोऽपानो व्यान इति प्राणवती एषेति अत ओमित्युक्तेनैताः प्रस्तुता अर्चिता अर्पिता भवन्तीति एवं ह्याहैतद्वै सत्यकाम परां चापरां च ब्रह्म यदोमित्येतदक्षरमिति

Now, elsewhere too it is said: This very syllable has ninety aspects, like its own sound. It is marked by gender: 'Om' as feminine, masculine, and neuter. It is radiant: 'Agni, Vāyu, Āditya'—thus it shines. It is lordly: 'Brahmā, Rudra, Viṣṇu'—thus it is sovereign. It is like a mouth: 'Gārhapatya, Dakṣiṇāgni, Āhavanīya.' It is endowed with knowledge: 'Ṛg, Yajus, Sāman.' It is connected to worlds: 'Bhūḥ, Bhuvaḥ, Svar.' It is associated with time: 'Past, present, future.' It is full of energy: 'Prāṇa, Agni, Sūrya.' It is nourishing: 'Food, water, moon.' It is conscious: 'Buddhi, mind, ego.' It is vital: 'Prāṇa, Apāna, Vyāna.' Thus, by saying 'Om,' all these are presented, honored, and offered. In this way, indeed, O Satyakāma, it has been declared: both the higher and the lower Brahman are this very syllable 'Om.'

अथाव्याहृतं वा इदमासीत् स सत्यं प्रजापतिस्तपस्तप्त्वाऽनुव्याहरद्भूर्भुवःस्वरिति । एषैवास्य प्रजापतेः स्थविष्ठा तनुर्या लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुः चक्षुरायता हि पुरुषस्य महती मात्रा चक्षुषा ह्ययं मात्राश्चरति सत्यं वै चक्षुः अक्षिण्यवस्थितो हि पुरुषः सर्वार्थेषु चरति एतस्माद्भूर्भुवःस्वरित्युपासीतानेन हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीति एवं ह्याहैषा वै प्रजापतेर्विश्वभृत्तनुरेतस्यामिदं सर्वमन्तर्हितमस्मिन् च सर्वस्मिन्नेषा अन्तर्हितेति तस्मादेषोपासीता

Now, in the beginning, this was unuttered. That truth, Prajāpati, having performed austerity, uttered 'Bhūḥ, Bhuvaḥ, Svar.' This is Prajāpati’s greatest form, which is world-like. 'Svar' is its head, 'Bhuvaḥ' its navel, 'Bhūḥ' its feet; the sun is its eye, for the measure of a person is great through the eye, and by the eye this measure moves. Truth is indeed the eye. The person, established in the eyes, moves among all objects. Therefore, one should meditate on 'Bhūḥ, Bhuvaḥ, Svar.' By this, Prajāpati, the soul of all, is worshipped as the all-seeing. Thus, it is said: this is Prajāpati’s form that upholds all; in it, all this is contained, and in each, this is contained. Therefore, this should be meditated upon.

तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणीय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै देवस्ततो योऽस्य भर्गाख्यस्तं चिन्तयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्तायोऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनः अथ भर्गा इति यो ह वा अमुष्मिन्नादित्ये निहितस्तारकोऽक्षिणि वैष भर्गाख्यः भाभिर्गतिरस्य हीति भर्गः भर्जयतीति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽथ भ इति भासयतीमान् लोकान् र इति रंजयतीमानि भूतानि ग इति गच्छन्त्यस्मिन्नागच्छन्त्यस्मादिमाः प्रजास्तस्माद्भ\-रग\-त्वाद्भर्गः शाश्वत् सूयमानात् सूर्यः सवनात् सविताऽदानात् आदित्यः पवनात्पावनोऽथापोप्यायनादित्येवं ह्याह खल्वात्मनोऽत्मा नेतामृताख्यश्चेता मन्ता गन्तोत्सृष्टानन्दयिता कर्ता वक्ता रसयिता घ्राता द्रष्टा श्रोता स्पृशति च विभुर्विग्रहे सन्निविष्टा इत्येवं ह्याह अथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रति रसयति चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणकर्मनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यां किं तदवाच्यम्

एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर्विश्वसृक् हिरण्यगर्भः सत्यं प्राणो हंसः शास्ता विष्णुर्नारायणोऽर्कः सविता धाता विधाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निरिवाग्निना पिहितः सहस्राक्षेण हिरण्मयेनाण्डेन एष वा जिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्वारण्यं गत्वाथ बहिःकृत्वीन्द्रियार्थान्स्वाच्छरीरादुपलभेत एनमिति । विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः

This very self is the lord, Śambhu, Bhava, Rudra, Prajāpati, the creator of all, Hiraṇyagarbha, truth, life, the swan, the teacher, Viṣṇu, Nārāyaṇa, Arka, Savitṛ, Dhātṛ, Vidhātṛ, the sovereign, Indra, the moon—he who shines, hidden like fire by fire, by a thousand-eyed, golden egg. He is to be sought, to be inquired into, having given fearlessness to all beings, going to the forest, and having set aside the objects of the senses, one should realize him within one’s own body. The all-formed, golden, knower of beings, the supreme goal, the one light shining, with a thousand rays, moving in a hundred ways, the life of creatures—this sun rises.

तस्माद्वा एष उभयात्मैवं विदात्मन्येवाभिद्यायत्यात्मन्येव यजतीति ध्यानं प्रयोगस्थं मनो विद्वद्भिष्टुतं मनःपूतिमुच्छिष्टोपहतमित्यनेन तत्पावयेत् मन्त्रं पठति उच्छिष्टोच्छिष्टोपहितं यच्च पापेन दत्तं मृतसूतकाद्वा वसोः पवित्रमग्निः सवितुश्च रश्मयः पुनन्त्वन्नं मम दुष्कृतं च यदन्यत् अद्भिः पुरस्तात्परिदधाति प्राणाय स्वाहापानाय स्वाहा व्यानाय स्वाहा समानाय स्वाहोदानाय स्वाहेति पञ्चभिरभिजुहोति अथावाशिष्टं यतवागश्नात्यतोऽद्भिर्भूय एवोपरिष्टात्परिदधात्याचान्तो भूत्वात्मेज्यानः प्राणोऽग्निर्विश्वोऽसीति च द्वाभ्यामात्मानमभिध्यायेत् प्राणोऽग्निः परमात्मा वै पञ्चवायुः समाश्रितः स प्रीतः प्रीणातु विश्वं विश्वभुक् विश्वोऽसि वैश्वानरोऽसि विश्वं त्वया धार्यते जायमानम् विशन् तु त्वामाहुतयश्च सर्वाः प्रजास्तत्र यत्र विश्वामृतोऽसीति एवं न विधिना खल्वनेनात्तानत्वं पुनरुपैति

Therefore, this one who knows thus is of both natures; he meditates only on the Self, he worships only in the Self. Meditation is the mind established in practice, praised by the wise. If the mind is defiled by impurity or leftovers, one should purify it with this: 'Whatever is tainted by leftovers, whatever is given by sin, from a corpse or a woman in childbirth, may fire, the rays of the sun, purify the garment, and may they purify my food and whatever other wrong I have done.' He sprinkles water in front, reciting: 'To prāṇa, svāhā; to apāna, svāhā; to vyāna, svāhā; to samāna, svāhā; to udāna, svāhā,' making five offerings. Then, if any food remains, he eats it silently; then he sprinkles water again above. Having rinsed his mouth, knowing the worship of the Self, he should meditate on the Self with these two: 'Prāṇa is fire, the supreme Self is indeed the fivefold wind; may he, being pleased, please all; you are the all, you are Vaiśvānara, you support the universe, may all oblations and beings enter you, where the nectar of the universe is.' Thus, by this rite, one does not again become subject to being eaten.

अथापरं वेदितव्यमुत्तरो विकारोऽस्यात्मयज्ञस्य यथान्नमन्नादश्चेति अस्योपव्याख्यानं पुरुषश्चेता प्रधानान्तःस्थः स एव भोक्ता प्राकृतमन्नं भुङ्क्त इति तस्यायं भूतात्मा ह्यन्नमस्यकर्ता प्रधानः तस्मात्त्रिगुणं भोज्यं भोक्ता पुरुषोऽन्तस्थः अत्र दृष्टं नाम प्रत्ययम् यस्माद्बीजसम्भवा हि पशवस्तस्माद्बीजं भोज्यमनेनैव प्रधानस्य भोज्यत्वं व्याख्यातं तस्माद्भोक्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुङ्क्त इति प्राकृतमन्नं त्रिगुणभेदपरिणमत्वान्महदाद्यं विशेषान्तं लिङ्गमनेनैव चतुर्दशविधस्य मार्गस्य व्याख्या कृता भवति सुखदुःखमोहसंज्ञं ह्यन्नभूतमिदं जगत् न हि बीजस्य स्वादुपरिग्रहोऽस्तीति यावन्नप्रसूतिः तस्याप्येवं तिसृष्ववस्थास्वन्नत्वं भवति कौमारं यौवनं जरा परिणमत्वातत्दन्नत्वमेवं प्रधानस्य व्यक्ततां गतस्योपलब्धिर्भवति तत्र बुद्ध्यादीनि स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इति अथेन्द्रियार्थान् पञ्चस्वादुनि भवन्ति एवं सर्वाणीन्द्रियकर्माणि प्राणकर्माणि एवं व्यक्तमन्नमव्यक्तमन्नम् अस्य निर्गुणो भोक्ता भोक्तृत्वाच्चैतन्यं प्रसिद्धं तस्य यथाग्निर्वै देवानामन्नदः सोमोऽन्नमग्निनैवान्नमित्येवंवित् सोमसंज्ञोऽयंभूतत्माऽग्निसंज्ञोऽप्यव्यक्तमुखा इति वचनात्पुरुषो ह्यव्यक्तमुखेन त्रिगुणं भुङ्क्त इति यो हैवं वेद संन्यासी योगी चात्मयाजी चेति अथ यद्वन्न कश्चिच्छून्यागारे कामिन्यः प्रविष्टाः स्पृशतीन्द्रियार्थान् तद्वद् यो न स्पृशति प्रविष्टान् संन्यासी योगी चात्मयाजी चेति

परं वा एतदात्मनो रूपं यदन्नमन्नमयो ह्ययं प्राणोऽथ न यद्यश्नात्यमन्ताऽश्रोताऽस्प्रष्टाऽद्रष्टाऽवक्ताऽघ्रातारसयिता भवति प्राणांश्चोत्सृजतीति एवं ह्याहाथ यदि खल्वश्नाति प्राणसमृद्धो भूत्वा मन्ता भवति श्रोता भवति स्प्रष्टा भवति वक्ता भवति रसयिता भवति घ्राता भवति द्रष्टा भवतीति एवं ह्याह अन्नाद्वै प्रजाः प्रजायन्ते याः कश्चित्पृथिवीशृताः । अतोऽन्नेनैव जीवन्ति अथैतदपि यन्ति अन्ततः

This, indeed, is the highest form of the Self: food. For this breath is made of food. If he does not eat, he becomes unable to think, hear, touch, see, speak, smell, or taste, and he gives up the breaths. Thus it is said: but if he eats, becoming full of breath, he becomes able to think, hear, touch, speak, taste, smell, and see. Thus it is said: 'From food, beings are born, all who dwell on earth; by food alone they live, and in the end, they also go to food.'

अथान्यत्रापि उक्तम् सर्वाणि ह वा इमानि भूतान्यहरहः प्रपतन्त्यन्नमभिजिघृक्षमाणानि सूर्यो रश्मिभिराददात्यन्नं तेनासौ तपत्यन्नेनाभिषिक्ताः पचन्तीमे प्राणा अग्निर्वा अन्नेनोज्ज्वलत्यन्नकामेनेदं प्रकल्पितं ब्रह्मणा अतोऽन्नमात्मेत्युपासीतेत्वेयं ह्याह । अनाद्भूतानि जायन्ते जातान्यन्नेन वर्धन्ते अद्यतेऽत्ति च भूतानि तस्मादन्नं तदुच्यते

And elsewhere it is said: All these beings, every day, fall upon food, desiring to seize it. The sun, with its rays, draws up food; by that, it burns, being anointed with food. These breaths cook, being anointed with food. Fire indeed burns by food; this world is established by the desire for food, created by Brahman. Therefore, one should meditate on food as the Self. Thus it is said: 'From water, beings are born; having been born, they grow by food; beings eat and are eaten; therefore, it is called food.'

अथान्यत्रापि उक्तम् \: विश्वभृद्वै नामैषा तनुर्भगवतो विष्णोर्यदिदमन्नं प्राणो वा अन्नस्य रसो मनः प्राणस्य विज्ञानं मनस आनन्दं विज्ञानस्येति अन्नवान् प्राणवान् मनश्वान् विज्ञानवान् आनन्दवान् च भवति यो हैवं वेद यावान्तीह वै भूतान्यन्नमदन्ति तावत्स्वन्तस्थोऽन्नमत्ति यो हैवंवेद । अन्नमेव विजरन्नमन्नं संवननं स्मृतम् । अन्नं पशूनां प्राणोऽन्नं ज्येष्ठमन्नं भिषक् स्मृतम्

Now, elsewhere it is also said: This very form of the Lord Vishnu, called 'the supporter of the universe,' is indeed food; breath is the essence of food, mind is the essence of breath, knowledge is the essence of mind, and bliss is the essence of knowledge. Whoever knows thus becomes possessed of food, breath, mind, knowledge, and bliss. Indeed, as many beings here consume food, so much food does he enjoy within himself who knows thus. Food alone is called the undecaying food, and food is remembered as the means of union. Food is the life of animals, food is the eldest, and food is remembered as the healer.

अथान्यात्रप्युक्तम् \: अन्नं वा अस्य सर्वस्य योनिः कालश्चान्नस्य सूर्यो योनिः कालस्य तस्यैतद्रूपं यन् निमेषादिकालात्सम्भृतं द्वादशात्मकं वत्सरमेतस्याग्नेयमर्धमर्धं वारुणं मघाद्यं श्रविष्ठार्धमाग्नेयं क्रमेणोत्क्रमेण सार्पाद्यं श्रविष्ठार्धान्तं सौम्यम् तत्रैकैकमात्मनो नवांशकं सचारकविधम् सौक्ष्म्यत्वादेतत्प्रमाणमनेनैव प्रमीयते हि कालः न विना प्रमाणेन प्रमेयस्योपलब्धिः प्रमेयोऽपि प्रमाणतां पृथक्त्वादुपैत्यात्मसम्बोधनार्थमित्येवं ह्याह । यावत्यो वै कालस्य कलास्तावतीषु चरत्यसौ यः कालं ब्रह्मेत्युपासीत कालस्तस्यातिदूरमपसरतीति एवं ह्याह \: कालात्स्रवन्ति भूतानि कालाद्वृद्धिं प्रयान्ति च । काले चास्तं नियच्छन्ति कालो मूर्तिरमूर्तिमान्

Now, elsewhere it is also said: Food is the source of all this; time is the source of food; the sun is the source of time. Its form is this: the year, composed of twelve parts, gathered from the moments and other divisions of time. Of this, half belongs to Agni (the fire deity), and half to Varuna (the water deity); from Magha onward to the middle of Shravishtha is the Agni half, and from there to the end of Shravishtha is the Soma (moon) half, each divided into nine parts with their respective cycles. Because of its subtlety, this is the measure; by this alone is time measured. For without a measure, the object to be measured cannot be known, and the object to be measured attains the status of a measure by distinction, for the sake of self-knowledge. Thus it is said: As many divisions as there are of time, in so many does that one move. Whoever worships time as Brahman, for him time withdraws very far. Thus it is said: From time beings flow forth, by time they grow, and in time they are dissolved; time is both formed and formless.

द्वे वाव ब्रह्मणो रुपे कालश्चाकालश्चाथ यः प्रागादित्यात्सोऽकालोऽकालोऽथ य आदित्यद्यः स कालः सकलः सकलस्य वा एतद्रूपं यत्संवत्सरः संवत्सरात्खल्वेवेमाः प्रजाः प्रजायन्ते संवत्सरेणेह वै जाता विवर्धन्ते संवत्सरे प्रत्यस्तं यन्ति तस्मात्संवत्सरो वै प्रजापतिः कालोऽन्नं ब्रह्मनीडमात्मा चेत्येवं ह्याह कालः पचति भूतानि सर्वाण्येव महात्मनि । यस्मिन् तु पच्यते कालो यस्तं वेद स वेदवित्

There are indeed two forms of Brahman: time and non-time. That which is before the sun is non-time; non-time, and that which begins with the sun is time. The year is the form of time, and from the year indeed these creatures are born. By the year, those born here grow, and into the year they are dissolved. Therefore, the year is indeed Prajapati. Time is food, the nest of Brahman, and the self. Thus it is said: Time cooks all beings in the great self; but he in whom time is cooked, whoever knows that, is the knower of the Veda.

विग्रहवानेष कालः सिन्धुराजः प्रजानाम् एष तत्स्थः सविताख्यो यस्मादेवेमे चन्द्रर्क्षग्रह संवत्सरादयः सूयन्ते अथैभ्यः सर्वमिदमत्र वा यत्किञ्चित्शुभाशुभं दृश्यन्तेह लोके तदेतेभ्यस्तस्मादादित्यात्मा ब्रह्माथ कालसंज्ञमादित्यमुपासीतादित्यो ब्रह्मेत्येकेऽथ एवं ह्याह । होता भोक्ता हविर्मन्त्रो यज्ञो विष्णुः प्रजापतिः । सर्वः कश्चित्प्रभुः साक्षी योऽमुष्मिन्भाति मण्डले

This time, having form, is the king of rivers and of beings; he stands there, called Savita (the sun), from whom indeed these moon, stars, planets, years, and so on are produced. And from these, all this—whatever good or bad is seen in this world—comes forth. Therefore, one should meditate on the sun, whose essence is Brahman, as time, called Aditya; some say the sun is Brahman. Thus it is said: The priest, the enjoyer, the sacrificial offering, the mantra, the sacrifice, Vishnu, Prajapati—all, whoever is the lord, the witness, who shines in that orb.

ब्रह्म ह वा इदमग्र आसीत् एकोऽनन्तः प्रागनन्तो दक्षिणोऽनन्तः प्रतीच्यनन्त उदीच्यनन्त ऊर्ध्वान् चाऽवान् च सर्वतोऽनन्तः न ह्यास्य प्राच्यादि दिशः कल्पन्तेऽथ तिर्यग्वान् चोर्ध्वं वा अनूह्य एष परमात्माऽपरिमितोऽतर्क्योऽचिन्त्य एष आकाशात्मा एवैष कृत्स्नक्षय एको जागर्तीति एतस्मादाकाशादेष खल्विदं चेतामात्रं बोधयति अनेनैव चेदम् ध्यायते अस्मिन् च प्रत्यस्तं याति अस्यैतद्भास्वरं रूपं यदमुष्मिन्नादित्ये तपति अग्नौ चाधुमके यज्ज्योतिश्चित्रतरमुदरस्तोऽथ वा यः पचत्यन्नम् इत्येवं ह्याह यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एका इत्येकस्य हैकत्वमेति य एवं वेद

In the beginning, indeed, there was only Brahman, infinite in every direction: infinite to the east, infinite to the south, infinite to the west, infinite to the north, infinite above and below, infinite everywhere. For it has no eastern or other directions; neither horizontal nor vertical limits can be conceived. This is the supreme Self: boundless, beyond reasoning, beyond thought. This is the Self of space, the sole, all-consuming one who remains awake. From this space, it is this very one who awakens consciousness in all; by this, one meditates, and into this, all returns. Its radiant form is what shines in the sun, what burns in smokeless fire, what is the most brilliant light within the belly, and also what cooks food. Thus it is said: 'That which is in fire, that which is in the heart, that which is in the sun—these are one and the same.' Whoever knows this attains unity.

तथा तत्प्रयोगकल्पः प्राणायामः प्रत्याहारो ध्यानं धारणा तर्कः समाधिः षडङ्गा इत्युच्यते योगः अनेन यदा पश्यन्पश्यति रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम् तदा विद्वान्पुण्यपापे विहाय परेऽव्यये सर्वमेकीकरोति एवं ह्याह \: यथा पर्वतमादीप्तं नाश्रयन्ति मृगद्विजाः । तद्वद्ब्रह्मविदो दोषा नाश्रयन्ति कदाचन

Likewise, the practice is described: breath control, withdrawal of the senses, meditation, concentration, reasoning, and absorption—these six are called the limbs of yoga. By this, when one sees, one perceives the golden-hued creator, the lord, the person, the source of Brahman. Then, the wise, abandoning merit and demerit, merges all into the supreme imperishable. Thus it is said: 'Just as animals and birds do not approach a blazing mountain, so faults never approach those who know Brahman.'

अथान्यत्राप्युक्तम् \: यदा वै बहिर्विद्वान्मनो नियम्येन्द्रियार्थान् च प्राणो निवेशयित्वा निःसङ्कल्पस्ततस्तिष्ठेत् अप्राणादिह यस्मात्सम्भूतः प्राणसंज्ञको जीवस्तस्मात्प्राणो वै तुर्याख्ये धारयेत्प्राणम् इत्येवं ह्याह \: अचित्तं चित्तमध्यस्तमचिन्त्यं गुह्यमुत्तमम् । तत्र चित्तं निधायेत तच्च लिङ्गं निराश्रयम्

Elsewhere it is also said: When the wise, restraining the mind outwardly and the objects of the senses, having settled the breath, remains without intention, then, since the vital force arises here as the living being called prāṇa, one should hold the breath in the state called the fourth. Thus it is said: 'The mind without mind, the middle of consciousness, the inconceivable, the highest secret—there one should place the mind, and that is the subtle sign without support.'

अथान्यत्राप्युक्तम् \: अतः परास्य धारणा तालुरसनाग्रनिपीडना\- द्वाङ्मनःप्राणनिरोधनाद्ब्रह्म तर्केण पश्यति यदात्मनाऽऽत्मान\- मणोरणीयांसं द्योतमानं मनःक्षयात्पश्यति तदात्मनात्मानं दृष्ट्वा निरात्मा भवति निरात्मकत्वादसङ्ख्योऽयोनिश्चिन्त्यो मोक्षलक्षणमित्येतत्परं रहस्यम् इत्येवं ह्याह \: चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुता इति

Elsewhere it is also said: Beyond this is the concentration by pressing the palate and the tip of the tongue, by restraining the mind and breath; by reasoning, one sees Brahman. When, by the mind, one sees the Self, the smallest of the small, shining, through the cessation of mind, then, having seen the Self by the Self, one becomes without self. Because of the absence of self, it is countless, unborn, inconceivable, and characterized by liberation—this is the supreme secret. Thus it is said: 'By the clarity of the mind, one destroys both good and bad actions. Having established the serene self in the Self, one enjoys unchanging happiness.'