Upaniṣads · Maitrāyaṇī 2
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Maitrāyaṇī 2.1
अथ भगवाञ्च्हाकायन्यः सुप्रीतोऽब्रवीद्राजानं महाराज बृहद्रथेक्ष्वाकुवंशध्वजशीर्षात्मजः कृतकृत्यस्त्वं मरुन्नाम्नो विश्रुतोऽसीत्ययं वा व खल्वात्मा ते कतमो भगवान्वर्ण्य इति तं होवाच इति ॥ २.१ ॥
Then the venerable Śākāyanya, greatly pleased, said to the king: Great king Bṛhadratha, son at the banner-head of the Ikṣvāku line, you have accomplished your aims; you are famous by the name Marut. Which is your self, this or that, that the venerable one should describe? Thus he said to him.
Maitrāyaṇī 2.2
य एषो बाह्यावष्टम्भनेनोर्ध्वमुत्क्रान्तो व्यथमानोऽव्यथमानस्तमः प्रणुदत्येष आत्मेत्याह भगवानथ य एष संप्रसादोऽस्माञ्च्हरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति ॥ २.२ ॥
That which, rising upward by an outer support, trembling and then not trembling, drives away darkness — this is the self, said the venerable one. And that which, rising up from this body, attaining the supreme light, appears in its own form — this is the self, he said. This is the immortal, this is the fearless, this is brahman.
Maitrāyaṇī 2.3
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 ॥ २.३ ॥
Now, O king, this knowledge of brahman — or the knowledge of all the Upaniṣads — was expounded by our venerable Maitreya, and I will tell it to you. It is heard that the Vālakhilyas, free from sin, of sharp brilliance, with seed directed upward, went to Prajāpati and said: 'Venerable sir, this body is unconscious like a cart. Whose is such a greatness of this supersensory being, by whom this is established as if conscious and by whom it is impelled? Venerable sir, tell us this.' He said to them:
Maitrāyaṇī 2.4
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 होचुर्भगवन्कथमनेनेदृशेनानिच्च्हेनैतद्विधमिदं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति कथमिति तान्होवाच ॥ २.४ ॥
That which is heard to be above speech — this very one is pure, holy, empty of qualities, peaceful, breath, without a master, self, infinite, imperishable, steady, eternal, unborn, self-dependent, abiding in his own greatness; by him this body is established as if conscious, and he is its impeller. They said: 'Venerable sir, how does this happen through such a being without desire — that this body is established as if conscious and he is its impeller? How?' He said to them:
Maitrāyaṇī 2.5
स वा एष सूक्ष्मोऽग्राह्योऽदृश्यः पुरुषसंज्ञको बुद्धिपूर्वमिहैवावर्ततेंऽशेन सुषुप्तस्यैव बुद्धिपूर्वं निबोधयत्यथ योह खलु वावाइतस्यांशोऽयं यश्चेतनमात्रः प्रतिपूरुषं क्षेत्रज्ञः सण्कल्पाध्यवसायाभिमानलिण्गः प्रजापतिर्विश्वक्षस्तेन चेतनेनेदं शरीरं चेतनवत्प्रतिष्ठापितं प्रचोदयिता चैषोऽस्येति ते होचुर्भगवन्नीदृशस्य कथमंशेन वर्तनमिति तान्होवाच ॥ २.५ ॥
He is this subtle, ungraspable, invisible one called Puruṣa; with intellect he turns back here. By a part of himself he awakens the intellect of one in deep sleep. And the part of him, this mere consciousness, the knower of the field in each person, marked by will, determination and self-regard, is Prajāpati, all-seeing; by that consciousness this body is established as if conscious, and he is its impeller. They said: 'Venerable sir, how does one dwell by a part of such a being?' He said to them:
Maitrāyaṇī 2.6
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 ॥ २.६ ॥
In the beginning Prajāpati was alone and did not delight. Meditating on himself, he created many creatures. From him arose beings awakened in the self but without breath, standing like posts. He saw them and still did not delight. He thought, 'I will enter inside to awaken them.' Making himself like the wind, he entered within, yet he did not enter alone. Dividing himself fivefold, he was called prāṇa, apāna, samāna, udāna and vyāna.
Maitrāyaṇī 2.7
अथ योऽयमूर्ध्वमुत्क्रामतीत्येष वाव स प्राणोऽथ योऽयमवाञ्चं संक्रामत्वेष वाव सोऽपानोऽथ योयं स्थविष्ठमन्नधातुमपाने स्थापयत्यणिष्ठं चाण्गेऽण्गे समं नयत्येष वाव स समानोऽथ योऽयं पीताशितमुद्गिरति निगिरतीति चैष वाव स उदानोऽथ येनैताः शिरा अनुव्याप्ता एष वाव स व्यानः ॥ २.७ ॥
That which goes out upward is indeed prāṇa. That which passes downward is apāna. That which places the grossest essence of food in apāna and conveys the subtlest equally to every limb is samāna. That which throws up what is drunk and eaten and swallows it down is udāna. That by which these vessels are pervaded on all sides is vyāna.
Maitrāyaṇī 2.8
अथोपांशुरन्तर्याम्यमिभवत्यन्तर्याममुपांशुमेतयोरन्तराले चौष्ण्यं मासवदौष्ण्यं स पुरुषोऽथ यः पुरुषः सोऽग्निर्वैश्वानरोऽप्यन्यत्राप्युक्तमयमग्निर्वैश्वानरो योऽयमनन्तः पुरुषो येनेदमन्नं पच्यते यदिदमद्यते तस्यैष घोषो भवति यदेतत्कर्णावपिधाय शृणोति स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति ॥ २.८ ॥
Then upāṃśu surrounds the antaryāmin, and between the antaryāmin and upāṃśu there is heat, heat like a month. That is the person. The person who is this, is indeed Vaiśvānara fire, which is spoken of elsewhere too. This Vaiśvānara fire is this endless person, by which this food is cooked, and this which is eaten. Its sound comes to be, which one hears with the ears covered. When he is about to depart, he does not hear this sound.
Maitrāyaṇī 2.9
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 ॥ २.९ ॥
This very one, having divided himself fivefold, is placed in the cave, made of mind, having breath as his body, of many forms, true in purpose, the self. This very one, standing within its heart, unsatisfied, thinks, 'Let me attain the objects.' Therefore, piercing these his own openings, rising by five rays, he enjoys the sense objects. These which are the organs of knowledge are his rays; the organs of action are his horses; the body is the chariot; the mind is the charioteer; that made of nature is his goad. Driven by its blow, this body revolves like a wheel. When dead, this body does not remain established as if conscious; and this is its impeller.
Maitrāyaṇī 2.10
स वा एष आत्मेत्यदो वशं नीत इव सितासितैः कर्मफलैरभिभूयमान इव प्रतिशरीरेषु चरत्यव्यक्तत्वात्सूक्ष्मत्वाददृश्यत्वादग्राह्यत्वान्निर्ममत्वा च्चानवस्थोऽकर्ता कर्तेवावस्थितः ॥ २.१० ॥
That very self, as if brought under control and overpowered by the fruits of white and black deeds, wanders through each body. Because it is unmanifest, subtle, unseen, and ungraspable, and because it has no sense of 'mine', it is unfixed and a non-agent, yet it stands as if it were the agent.
Maitrāyaṇī 2.11
स वा एष शुद्धः स्थिरोऽचलश्चालेपोऽव्यग्रो निःस्पृहः प्रेक्षकवदवस्थितः स्वस्य चरितभुग्गुणमयेन पटेनात्मानमन्तर्धीयावस्थित इत्यवस्थित इति ॥ २.११ ॥
That very self is pure, steady, immovable, unstained, undistracted, and free of desire; it stands like a spectator. As the enjoyer of the fruits of its own conduct, it conceals itself with a cloth woven of the guṇas and so stands; thus it stands.