Upaniṣads · Maitrāyaṇī 3
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Maitrāyaṇī 3.1
ते होचुर्भगवन्यद्येवमस्यात्मनो महिमानं सूचयसीत्यन्यो वा परः कोऽयमात्मा सितासितैः कर्मफलैरभिभूयमानः सदसद्योनिमापद्यत इत्यवाचीं वोर्ध्वां वा गतं द्वन्द्वैरभिभूयमानः परिभ्रमतीति कतम एष इति तान्होवाच ॥ ३.१ ॥
They said: Venerable one, if you point to the greatness of this self in this way, then who is this self that, overpowered by the fruits of white and black deeds, enters the womb of the existent and non-existent, and, having gone downward or upward, wanders overpowered by the pairs of opposites? Is it another, or the supreme? Who is it, and which one is it? Then he said to them.
Maitrāyaṇī 3.2
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 ॥ ३.२ ॥
There is indeed another, lower self of beings, which, overpowered by the fruits of white and black deeds, enters the womb of the existent and non-existent, and, having gone downward or upward, wanders overpowered by the pairs of opposites. Its explanation: the five subtle elements are called by the term 'bhūta', and the five great elements are also called by the term 'bhūta'; their aggregate is said to be the body; and what is said to be the body is called the 'self of beings'. Its self is like a drop on a lotus leaf. Overpowered by the natural guṇas, it falls into delusion; because it is overpowered, it attains bewilderment. Though not bewildered, it does not see the lord within the self, the venerable one, the one who causes action. Satiated by the flood of guṇas, defiled, unsteady, restless, greedy, desirous, and agitated, it attains self-conceit. Thinking 'I am he, this is mine', it binds itself by itself, like a bird in a net; overpowered by the consequences of deeds it has done, it wanders about.
Maitrāyaṇī 3.3
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 ॥ ३.३ ॥
Elsewhere too it is said: he who is the doer is this elemental self (bhūtātman), who causes action through the instruments; the inner person (antaḥ-puruṣa) moves him. As an iron ball heated by fire, struck by hammers, takes on many forms, so this elemental self, overpowered by the inner person and struck by the guṇas, comes to manifoldness. This threefold thing, transformed into eight million four hundred thousand wombs, is the form of manifoldness of the elements. These guṇas are set in motion by the person, like a wheel by one who turns it. As fire is not overpowered in the struck iron ball, so that person is not overpowered; this elemental self is overpowered because it is joined to them.
Maitrāyaṇī 3.4
अथान्यत्राप्युक्तं शरीरमिदं मैथुनादेवोद्भूतं संविदपेतं निरय एव मूत्रद्वारेण निष्क्रामन्तमस्थिभिश्चितं मांसेनानुलिप्तं चर्मणावबद्धं विण्मूत्रपित्तकफमज्जामेदोवसाभिरन्यैश्च मलैर्बहुभिः परिपूर्णं कोश इवावसन्नेति ॥ ३.४ ॥
Elsewhere too it is said: this body arose from sexual union, is devoid of consciousness, is indeed a hell. It goes out through the urinary passage, built up with bones, smeared with flesh, bound with skin, full of feces, urine, bile, phlegm, marrow, fat, tallow and many other impurities, lying as if in a sheath.
Maitrāyaṇī 3.5
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 द्विष्टिरिष्टेश्वभिषण्ग इति राजसान्वितैः परिपूर्ण एतैरभिभूत इत्ययं भूतात्मा तस्मान्नानारूपाण्याप्नोतीत्याप्नोतीति ॥ ३.५ ॥
Elsewhere too it is said: endowed with tamas through delusion, fear, despondency, sleep, drowsiness, wound, old age, grief, hunger and thirst, stinginess, anger, disbelief, ignorance, envy, lack of compassion, stupidity, shamelessness, deceit, arrogance and inequality; endowed with rajas through craving, attachment, passion, greed, violence, delight, preoccupation with seeing, jealousy, desire, instability, restlessness, the wish to seize, acquiring wealth, favoring friends, clinging to possessions, aversion to the unwished sense objects and attachment to the wished ones. Filled with these and overpowered by them, this elemental self therefore attains many forms, attains.