Maitri Upanishad

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.'

अथान्यत्राप्युक्तम् \: ऊर्ध्वगा नाडी सुषुम्नाख्या प्राणसञ्चारिणी ताल्वन्तर्विच्छिन्ना तया प्राणोङ्कारमनोयुक्तयोर्ध्वमुत्क्रमेत् ताल्वध्याग्रं परिवर्त्य इन्द्रियाण्यसंयोज्य महिमा महिमानं निरीक्षेता ततो निरात्वकमेति निरात्मकत्वान्न सुखदुःखभाग्भवति केवलत्वं लभता इत्येवं ह्याह \: परः पूर्वं प्रतिष्ठाप्य निगृहीतानिलं ततः । तीर्त्वा पारमपारेण पश्चाद्युञ्जीत मूर्ध्वनि

Elsewhere it is also said: The upward-moving channel called Suṣumnā is the carrier of the vital breath; it is interrupted within the palate. Through it, the breath, joined with Om and the mind, ascends upward. Turning the tip below the palate, withdrawing the senses, one beholds the greatness of the Great. Then one attains the state without self; because of being without self, one is not subject to pleasure or pain, and attains absolute unity. Thus it is said: Having first established the supreme, restraining the breath, then crossing beyond by the highest means, afterwards one should direct it upward.

अथान्यत्राप्युक्तम् \: द्वे वा व ब्रह्मणी अभिध्येये शब्दश्चाशब्दश्च अथ शब्देनैवाशब्दमाविष्क्रियते अथ तत्र ओमिति शब्दोऽनेनोर्ध्वमुत्क्रान्तोऽशब्दे निधनमेति अथाहैषा गतिरेतदमृतम् अतत्सायुज्यत्वम् निर्वृतत्वम् तथा चेति अथ यथोर्णनाभिस्तन्तुनोर्ध्वमुत्क्रान्तोऽवकाशं लभतीत्येवं वा व खल्वासावभिध्याता ओमित्यनेनोर्ध्वमुत्क्रान्तः स्वातन्त्र्यं लभते अन्यथा परे शब्दवादिनः \: श्रवणाङ्गुष्ठयोगेनान्तर्हृदयाकाशशब्दमाकर्णयन्ति सप्तविधेयं तस्योपमा यथा नद्यः किङ्किणी कांस्यचक्रकभेक विःकृन्दिका वृष्टिर्निवाते वदतीति तं पृथग्लक्षणमतीत्य परेऽशब्देऽव्यक्ते ब्रह्मण्यस्तं गताः तत्र तेऽपृथग्धर्मिणोऽपृथग्विवेक्या यथा सम्पन्ना मधुत्वं नानारसा इत्येवं ह्याह \: द्वे ब्रह्मणि वेदितव्ये शब्दब्रह्म परां च यत् । शब्दब्रह्मणि निष्णातः परं ब्रह्माधिगच्छति

Elsewhere it is also said: There are two aspects to Brahman to be contemplated—sound and soundless. By sound alone, the soundless is revealed. In this context, Om is the sound; by it, one ascends upward and reaches dissolution in the soundless. This is the path, this is immortality, this is union, this is liberation. Thus: Just as a spider, ascending by its threads, attains space, so too the contemplator, ascending by Om, attains freedom; otherwise, those who follow the doctrine of sound listen to the sound in the inner heart-space by joining the thumb to the ear, hearing seven kinds. Its analogy is like rivers, bells, bronze discs, frogs, crickets, rain, and wind. Passing beyond these distinct marks, the others reach the soundless, unmanifest Brahman, where they are undifferentiated, indistinguishable, just as honey, having various tastes, becomes one. Thus it is said: Two Brahmans are to be known—the Brahman of sound and the supreme; one who is skilled in the Brahman of sound attains the supreme Brahman.

अथान्यत्राप्युक्तम् \: यः शब्दस्तदोमित्येतदक्षरम् यदस्याग्रं तच्छान्तमशब्दमभयमशोकमानन्दं तृप्तं स्थिरमचलममृतमच्युतं ध्रुवं विष्णुसंज्ञितं सर्वापरत्वाय तदेता उपसीतेत्येवं ह्याह \: योऽसौ परापरो देवा ॐकारो नाम नामतः । निःशब्दः शून्यभूतस्तु मूर्ध्नि स्थाने ततोऽभ्यसेत्

Elsewhere it is also said: The sound is Om; this syllable. Its beginning is peaceful, soundless, fearless, sorrowless, blissful, satisfied, stable, unmoving, immortal, unfallen, constant, called Viṣṇu, for the sake of supreme transcendence. One should worship these. Thus it is said: That which is both supreme and not supreme, the deity, is called Om; by name. Being soundless, becoming void, one should practice it at the crown.

अथान्यत्राप्युक्तम् \: धनुः शरीरम् ओमित्येतच्छरः शिखास्य मनः तमोलक्षणं भित्वा तमोऽतमाविष्टमागच्छति अथाविष्टं भित्वाऽलातचक्रमिव स्फुरन्तमादित्यवर्णमूर्जस्वन्तं ब्रह्म तमसः पर्यमपश्यद्यदमुष्मिन्नादित्येऽथ सोमेऽग्नौ विद्युति विभाति अथ खल्वेनं दृष्ट्वाऽमृतत्वं गच्छतीत्येवं ह्याह \: ध्यानमन्तःपरे तत्त्वे लक्ष्येषु च निधीयते । अतोऽविशेषविज्ञानं विशेषमुपगच्छति ॥ मानसे च विलीने तु यत्सुखं चात्मसाक्षिकम् । तद्ब्रह्म चामृतं शुक्रं सा गतिर्लोक एव सः

Elsewhere it is also said: The body is the bow, Om is the arrow, the mind is its point. Piercing the mark of darkness, one enters what is beyond darkness. Piercing what is entered, like a revolving fire-wheel, one sees the radiant, powerful Brahman, beyond darkness, in the sun, in the moon, in fire, in lightning, it shines. Having seen it, one attains immortality. Thus it is said: Meditation is placed within the supreme essence and in the marks; from undifferentiated knowledge, one attains differentiation. And when the mind is dissolved, the happiness witnessed by the self—that is Brahman, immortal, pure; that is the path, that alone is the world.

अथान्यत्राप्युक्तम् \: निद्रेवान्तर्हितेन्द्रियः शुद्धितमया धिया स्वप्न इव यः पश्यतीन्द्रियबिलेऽविवशः प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं विशोकं च सोऽपि प्रणवाख्यः प्रणेता भारूपः विगत निद्रः विजरः विमृत्युर्विशोको भवतीत्येवं ह्याह \: एवं प्राणमथोङ्कारं यस्मात्सर्वमनेकधा । युनक्ति युञ्जते वापि यस्माद्योग इति स्मृतः ॥ एकत्वं प्राणमनसोरिन्द्रियाणां तथैव च । सर्वभावपरित्यागो योग इत्यभिधीयते

Now, elsewhere it is also said: When, like one asleep, the senses are withdrawn, and with a mind composed of purity, someone perceives—like in a dream—within the cavity of the senses, helpless, the one called 'Pranava,' the mover, the form of weight, free from sleep, free from old age, free from death, and free from sorrow—he too becomes called 'Pranava,' the mover, the form of weight, free from sleep, free from old age, free from death, and free from sorrow. Thus it is said: 'Because from this, breath and Om, all things in manifold ways are joined or are joined together, therefore it is called yoga. The unity of breath, mind, and senses, and likewise the renunciation of all states of being—this is called yoga.'

अथान्यत्राप्युक्तम् \: यथा वाप्सु चारिणः शाकुनिकः सूत्रयन्त्रेणोद्धृत्योदरेऽग्नौ जुहोत्येवं वा व खल्विमान्प्राणानोमित्यनेनोद्धृत्यानामयेऽग्नौ जुहोति अतस्तप्तोर्विवसोऽथ यथा तप्तोर्वि सार्पिस्तृणकाष्ठसंस्पर्शे\- नोज्ज्वलतीत्येवं वा व खल्वसावप्राणाख्यः प्राणसंस्पर्शेनोज्ज्वलति अथ यदुज्ज्वलत्येतद्ब्रह्मणो रूपं चैतद्विष्णोः परमं पदम् चैतद्रुद्रस्य रुद्रत्वमेतत्तदपरिमितधा चात्मानं विभज्य पूरयतीमां लोकानित्येवं ह्याह \: वह्नेश्च यद्वत्खलु विस्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य प्राणादयो वै पुनरेव तस्माद् अभ्युच्चरन्तीह यथाक्रमेण

Now, elsewhere it is also said: Just as a bird-catcher, by means of a string device, draws birds from water and offers them into the fire in his belly, so indeed, by means of 'Om,' one draws the breaths and offers them into the fire of the body. Therefore, just as heated gold glows when touched by grass or wood, so too this one called 'breath' glows when touched by breath. And what glows—this is the form of Brahman, this is the supreme abode of Vishnu, this is the Rudra-ness of Rudra. Dividing itself in countless ways, it fills these worlds. Thus it is said: 'Just as from fire sparks, and from the sun rays, so too from him the breaths and others arise again and again, ascending here in order.'

अथान्यत्राप्युक्तम् \: ब्रह्मणो वा वैतत्तेजः परस्यामृतस्याशरीरस्य यच्छरीरस्यौष्ण्यमस्यैतद्घृतमथाविः सन् नभसि निहितं वैतदेकाग्रेणैवमन्तर्हृदयाकाशं विनुदन्ति यत्तस्य ज्योतिरिव सम्पद्यतीति अतस्तद्भावम् अचिरेणैति भूमावयस्पिण्डं निहितं यथाऽचिरेणैति भूमित्वम् मृद्वत्संस्थमयस्पिण्डं यथाग्न्ययस्कारादयो नाभिभवन्ति प्रणश्यति चित्तं तथाश्रयेण सहैवमित्येवं ह्याह \: हृद्याकाशमयं कोशमानन्दं परमालयम् । स्वं योगश्च ततोऽस्माकं तेजश्चैवाग्निसूर्ययोः

Now, elsewhere it is also said: The radiance of Brahman, the supreme, immortal, bodiless one—what is the heat of the embodied, this is its clarified butter. When it becomes manifest, set in the sky, with one-pointedness they pierce the inner space of the heart, and what becomes like its light, to that state it quickly attains. Just as a lump of earth placed in the ground quickly becomes earth, and just as a lump of clay placed with potters is not overcome by fire but perishes with its support, so too the mind. Thus it is said: 'The sheath made of the space of the heart, bliss, the supreme abode—this is our own yoga, and the radiance of fire and the sun.'

अथान्यत्राप्युक्तम् \: भूतेन्द्रियार्थानतिक्रम्य ततः प्रव्रज्याज्यं धृतिदण्डं धनुर्गृहीत्वाऽनभिमानमयेन चैवेषुणा तं ब्रह्म द्वारपारं निहत्याद्यं संमोहमौली तृष्णेर्ष्याकुण्डली तन्द्रीराघवेत्र्यभिमानाध्यक्षः क्रोधज्यं प्रलोभदण्डं धनुर्गृहीत्वेच्छामयेन चैवेषुणेमानि खलु भूतानि हन्ति तं हत्वोंकारप्लवेनान्तर्हृदयाकाशस्य पारं तीर्त्वाविर्भूते अन्तराकाशे शनकैरवटैवावटकृद्धातुकामः संविशत्येवं ब्रह्मशालां विशेत् ततश्चतुर्जालं ब्रह्मकोशं प्रणुदेत् गुर्वागमेनेति \: अतः शुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्माऽनन्तोऽक्षय्यः स्थिरः शाश्वतोऽजः स्वतन्त्रः स्वे महिम्नि तिष्ठति अतः स्वे महिम्नि तिष्ठमानम् दृष्ट्वाऽवृत्तचक्रमिव सञ्चारचक्रमालोकयति इत्येवं ह्याह \: षड्भिर्मासैस्तु युक्तस्य नित्यमुक्तस्य देहिनः अनन्तः परमो गुह्यः सम्यग्योगः प्रवर्तते ॥ रजस्तमोभ्यां विद्धस्य सुसमिद्धस्य देहिनः पुत्रदारकुटुम्बेषु सक्तस्य न कदाचन

एवमुक्त्वाऽन्तर्हृदयः शकायन्यस्तस्मै नमस्कृत्वाऽनया ब्रह्मविद्यया राजन् ब्रह्मणः पन्थानमारूढाः पुत्राः प्रजापतेरिति सन्तोषं द्वन्द्वतितिक्षां शान्तत्वं योगाभ्यासादवाप्नोतीति एतद्गुह्यतमं नापुत्राय नाशिष्याय नाशान्ताय कीर्तयेदिति अनन्यभक्ताय सर्वगुणसम्पन्नाय दद्यात्

Having spoken thus, Śākāyanya, with his heart turned inward, bowed to him and said: 'With this knowledge of Brahman, O King, the sons of Prajāpati have ascended the path to Brahman. Contentment, endurance of opposites, tranquility—these are attained through the practice of yoga. This is the most secret teaching; it should not be recited to one who is not a son, not a disciple, or not peaceful. It should be given only to one who is devoted, endowed with all virtues.'

किमात्मकानि वा एतानीन्द्रियाणि प्रचरन्त्युद्गन्ता चैतेषामिह को नियन्ता वेत्याह । प्रत्याहात्मात्मकानीत्यात्मा ह्येषामुद्गन्ता वाप्सरसो भानवीयाश्च मरीचयो नाम अथ पञ्चभिः रश्मिभिर्विषयानत्ति कतम आत्मेति योऽयं शुद्धः पूतः शून्यः शान्तादिलक्षणोक्तः स्वकैर्लिङ्गैरुपगृह्यः तस्यैतल्लिङ्गमलिङ्गस्याग्नेर्यदौष्ण्यमाविष्टं चापां यः शिवतमोरस इत्येके । अथ वाक्ष्रोत्रं चक्षुर्मनः प्राण इत्येके, अथ बुद्धिर्धृतिः स्मृतिः प्रज्ञा तदित्येके अथ ते एतस्यैवं यथैवेह बीजस्याङ्कुरावाथधूमार्चिर्विष्फुलिङ्गा इवाग्नेश्चेति अत्रोदाहरन्ति \: वह्नेश्च यद्वत्खलु विष्फुलिङ्गाः सूर्यान्मयूखाश्च तथैव तस्य । प्राणादयो वै पुनरेव तस्मा\- दभ्युच्चरन्तीह यथाक्रमेण

What is the nature of these senses? Do they act on their own, and who is their controller here? It is answered: They are of the nature of the self; the self is their origin. The rays called apsaras and solar are their forms. With five rays, it experiences objects. Which is the self? It is that which is pure, purified, empty, marked by peace and other qualities, grasped by its own marks. Its mark is as the heat in fire, the essence in water, the bliss in darkness, say some. Others say it is speech, hearing, sight, mind, breath. Others say it is intellect, firmness, memory, wisdom. Others say, as from a seed the sprout arises, as smoke, flame, and sparks from fire, so from it. As an example, they say: 'Just as sparks from fire and rays from the sun, so from it, breath and others arise, each in their own order.'

तस्माद्वा एतस्मादात्मनि सर्वे प्राणाः सर्वे लोकाः सर्वे वेदाः सर्वे देवाः सर्वाणि च भूतान्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति अथ यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा निश्चरन्त्येवं वा एतस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरसा इतिहासः पुराणम् विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानान्यस्यैवैतानि विश्वा भूतानि

Therefore, from this self, all breaths, all worlds, all Vedas, all gods, and all beings arise. Its Upaniṣad is the truth of truth. As from a moist fire, distinct smoke arises, so from this great being, its exhalation is the Ṛgveda, Yajurveda, Sāmaveda, Atharvāṅgiras, history, Purāṇa, knowledge, Upaniṣads, verses, aphorisms, explanations, commentaries—all these beings are its own.

पञ्चेष्टको वा एषोऽग्निः संवत्सरः तस्येमा इष्टका यो वसन्तो ग्रीष्मो वर्षाः शरद्धेमन्तः स शिरःपक्षसीपृच्छपृष्टवान् एषोऽग्निः पुरुषविदः सेयं प्रजापतेः प्रथमा चितिः करैर्यजमानमन्तरिक्षमुत्क्षिओप्त्वा वायवे प्रायच्छत् प्राणो वै वायुः प्राणोऽग्निस्तस्येमा इष्टका यः प्राणो व्यानोऽपानः समान उदानः स शिरःपक्षसीपृष्ठपुच्छवानेषोऽग्निः पुरुषविदस्तदिदमन्तरिक्षं प्रजापतेर्द्वितीया चितिः करैर्यजमानं दिवमुत्क्षिप्तेन्द्राय प्रायच्छत् असौ वा आदित्य इन्द्रः सैषोऽग्निः तस्येमा इष्टका यदृग्यजुः सामाथर्वाङ्गिरसा इतिहासं पुराणं स शिरःपक्षसीपुच्छपृष्ठवानेषोऽग्निः पुरुषविदः सैषा द्यौः प्रजापतेस्तृतीया चितिः करैर्यजमानस्यात्मविदेऽवदानं करोति यथात्मविदुत्क्षिप्य ब्रह्मणे प्रायच्छत् तत्रानन्दी मोदी भवति

This fire is fivefold, namely the year; its bricks are these: spring, summer, rainy season, autumn, and winter—these are its head, wings, sides, and tail. This is the fire of those who know the Person; this is the first altar of Prajapati. By means of these, with the hands, having lifted the sacrificer up to the midspace, she offered him to Vayu. Breath indeed is Vayu, breath is fire; its bricks are these: prana, vyana, apana, samana, and udana—these are its head, wings, sides, and tail. This is the fire of those who know the Person; this is the second altar of Prajapati. By means of these, with the hands, having lifted the sacrificer up to heaven, she offered him to Indra. That Aditya is Indra, and this is his fire; its bricks are these: the Rig, Yajus, Sama, Atharvan-Angiras, Itihasa, and Purana—these are its head, wings, tail, and sides. This is the fire of those who know the Person; this is the third altar of Prajapati. By means of these, with the hands, having lifted the sacrificer up to the knower of the Self, she made him an offering. As the knower of the Self, having been lifted up, she offered him to Brahman, there he becomes joyful and delighted.

द्वे वा व खल्वेते ब्रह्मज्योतिषो रूपके शान्तमेकं समृद्धं चैकम् अथ यच्छन्तं तस्याधारं खम् अथ यत्समृद्धमिदं तस्यान्नम् तस्मान्मन्त्रौषधाज्यामिषपुरोडाशस्थालीपाकादिभिर्यष्टव्यमन्त\- र्वेद्यामास्न्यवशिष्टैरन्नपानैश्चास्यमाहवनीयमिति मत्वा तेजसः समृद्ध्यै पुण्यलोकविजित्यर्थायामृतत्वाय चात्रोदाहरन्ति \: अग्निहोत्रं जुहुयात्स्वर्गकामो यमराज्यमग्निष्टोमेनाभिययति सोमराज्यमुक्थेन सूर्यराज्यं षोडशीना स्वाराज्यमतिरात्रेण प्राजापत्यमासहस्रसंवत्सरान्तक्रतुनेति \: वर्त्याधारस्नेहयोगाद्यथा दीपस्य संस्थितिः । अन्तर्याण्डोपयोगादिमौ स्थितावात्मशिची तथा

There are indeed two forms of the Brahman-light: one is peaceful, the other is abundant. That which is peaceful has space as its support; that which is abundant has food as its support. Therefore, one should sacrifice with mantras, herbs, ghee, meat, rice-cakes, and other offerings, and with the remnants of food and drink from the altar, thinking, 'This is the Ahavaniya,' for the increase of radiance, for the conquest of the world of merit, and for immortality. Concerning this, they recite: 'One should perform the Agnihotra desiring heaven; with the Agnishtoma, one attains the realm of Yama; with the Uktha, the realm of Soma; with the Shodashi, the realm of the sun; with the Atiratra, the sovereignty of the self; with the thousand-year sacrifice, the end of the year.' As the lamp stands by the combination of wick, support, and oil, so the two selves stand by the use of the inner egg.

तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजस्तत्त्रेधभिहितमग्नावादित्ये प्राणेऽथैषा नाड्यन्नबहुमित्येषाग्नौ हुतमादित्यं गमयति अतो यो रसोऽस्रवत् स उद्गीथं वर्षति तेनेमे प्राणाः प्राणेभ्यः प्रजा इत्यत्रोदाहरन्ति \: यद्धविरग्नौ हूयते तदादित्यं गमयति तत्सूर्यो रश्मिभिर्वर्षति तेनान्नं भवति अन्नाद्भूतानामुत्पत्तिरित्येवं ह्याह \: अग्नौ प्रास्ताहुतिः सम्यगादित्यमुपतिष्ठते । आदित्याज्जायते वृष्टिर्वृष्टेरन्नं ततः प्रजाः

Therefore, with the syllable 'Om', one should worship this infinite Light; this has been declared in threefold form—as fire, as the sun, and as breath. Here, it is said: 'Not much food,' for when an offering is made into fire, it reaches the sun. From there, the essence that flows down rains forth as the udgitha; by that, these breaths arise from breaths, and from them, creatures are born. Thus, it is said: 'What is offered into fire properly reaches the sun; from the sun comes rain, from rain food, and from food, beings arise.'

अग्निहोत्रं जुह्वानो लोभजालं भिनत्ति अतः संमोहं छित्वा न क्रोधान्स्तुन्वानः काममभिध्यायमानस्ततश्चतुर्जालं ब्रह्मकोशं भिन्ददतः परमाकाशमत्र हि सौर सौम्याग्नेयसात्विकानि मण्डलानि भित्त्वा ततः शुद्धः सत्त्वान्तरस्थमचलममृतमच्युतं ध्रुवं विष्णुसंज्ञितम् सर्वापरं धाम सत्यकामसर्वज्ञत्वसंयुक्तम् स्वतन्त्रम् चैतन्यम् स्वे महिम्नि तिष्ठमानं पश्यति अत्रोदाहरन्ति \: रविमध्ये स्थितः सोमः सोममध्ये हुताशनः । तेजोमध्ये स्थितं सत्त्वं सत्त्वमध्ये स्थितोऽच्युतः ॥ शरीरप्रादेशाङ्गुष्ठमात्रमणोरप्यन्वयं ध्यात्वातःपरमतां गच्छति अत्र हि सर्वे कामाः समाहिता इति अत्रोदाहरन्ति \: अङ्गुष्ठप्रादेशशरीरमात्रं प्रदीपप्रतापवद्विस्त्रिधा हि तद्ब्रह्माभिष्टूयमानं महो देवो भुवनान्याविवेश । ॐ नमो ब्रह्मणे नमः

He who performs the Agnihotra breaks the net of greed; thus, having cut through delusion, not giving rise to anger, not pursuing desire, and not coveting, he breaks the fourfold net, the sheath of Brahman. Then, piercing the highest space—here, indeed, are the solar, lunar, fiery, and pure sattvic spheres—he, purified, sees within the pure essence the immovable, immortal, unchanging, steadfast one called Vishnu, the supreme abode, endowed with true desire and omniscience, independent consciousness, standing in its own greatness. Here, they say: 'Within the sun is Soma; within Soma, fire; within fire, essence; within essence, the unchanging.' Meditating on that which is the size of a thumb, or even subtler, within the body, one attains the highest state. Here, indeed, all desires are gathered. Thus, they say: 'That Brahman, praised in threefold form, entered the worlds like the radiance of a lamp. Om, homage to Brahman, homage.'

इति षष्ठः प्रपाठकः ॥ प्रपाठक ७ । अग्निर्गायत्रं त्रिवृद्रथन्तरं वसन्तः प्राणो नक्षत्राणि वसवः पुरस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विश्नति अन्तर्विवएणेक्षन्ति अचिन्त्योऽमूर्तो गभीरो गुणभुग्भयोऽनिर्वृत्तिर्योगीश्वरः सर्वज्ञो मघोऽप्रमेयोऽनाद्यन्तः श्रीमान् अजो धीमाननिर्देश्यः सर्वसृक् सर्वस्यात्मा सर्वभुक् सर्वस्येशानः सर्वस्यान्तरान्तरः

Thus ends the sixth chapter. Chapter Seven. Fire is the Gāyatrī, the threefold hymn, the Rathantara; spring, breath, stars, Vasus—these rise in the east, shine, rain, praise, and return again; within the space between, they behold. He is inconceivable, formless, profound, enjoyer of qualities, fearful, unmanifest, lord of yogis, all-knowing, bountiful, immeasurable, without beginning or end, glorious, unborn, wise, indescribable, creator of all, self of all, enjoyer of all, lord of all, the innermost of all.

इन्द्रस्त्रिष्टुप् पञ्चदशो बृहद्ग्रीष्मो व्यानः सोमो रुद्रा दक्षिणत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेण ईक्षन्ति \: अनाद्यन्तोऽपरिमितोऽपरिच्छिन्नोऽपरप्रयोज्यः स्वतन्त्रोऽलिङ्गोऽमूर्तोऽनन्तशक्तिर्धाता भास्करः

Indra is the Triṣṭubh, the fifteenth, the Bṛhat, summer, vyāna, Soma, Rudras, the southern direction—these rise, shine, rain, praise, and return again; within the space between, they behold. He is without beginning or end, infinite, unbounded, not dependent on another, independent, without mark, formless, of infinite power, the creator, the radiant one.