Upaniṣads · Maitrāyaṇī 4
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Maitrāyaṇī 4.1
तृतीयः प्रपाठकः ॥
ते ह खल्वथोर्ध्वरेतसोऽतिविस्मिता अतिसमेत्योचुर्भगवन्नमस्ते त्वं नः शाधि त्वमस्माकं गतिरन्या न विद्यत इत्यस्य कोऽतिथिर्भूतात्मनो येनेदं हित्वामन्येव सायुज्यमुपैति तान्होवाच ॥ ४.१ ॥
Third lesson. Those ascetics of upward-directed seed, greatly astonished, drew near and said: Revered one, homage to you. Instruct us; for us there is no other refuge but you. Who is the guest of this elemental self, by which, having abandoned this, he attains union with another? Then he said to them.
Maitrāyaṇī 4.2
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 ॥ ४.२ ॥
It is said elsewhere as well: just as waves in great rivers turn back, so his past deeds turn him back. As the shore of the sea cannot be held back, so the coming of death is hard to restrain for him. He is bound like an animal by nooses made of the fruits of good and evil. Like one who stands in bondage, he has no freedom. For one who stands within the domain of Yama there is a state of great fear. Like one maddened by liquor, or maddened without joy or liquor, he wanders seized by sin. He appears as one in calamity, as if bitten by a great serpent. Like great darkness, he is blinded by passion. Like a magic trick, he is made of illusion. Like a dream, his seeing is false. Like the core of a banana plant, he is without substance. Like an actor, he takes on a costume for a moment. Like a painted wall, he is falsely pleasing, so it is said. Sound, touch and the rest of the objects stand as if they were harms. The embodied self, attached to them, does not remember the supreme state.
Maitrāyaṇī 4.3
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 ॥ ४.३ ॥
This is indeed the remedy for the embodied self: if one follows the dharma that leads to attaining knowledge, and progresses in order through one's own life-stages, then one's own dharma alone upholds everything, like a branch of a pillar that holds up the rest. Through this one goes upward; otherwise one falls downward. One who is overpowered by his own dharma in the Vedas, and who becomes a dweller in the stages of life without transgressing his own dharma, is called an ascetic established in the stages of life. This too has been said: for one without asceticism there is no attainment in meditation on the self, nor purity of action, so indeed it is said. By austerity one attains purity of being; from purity of being the mind is fully attained; by the mind the self is attained; and by reaching the self one turns back no more.
Maitrāyaṇī 4.4
अत्रैते श्लोका भवन्ति ॥ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यति । तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यति ॥ १ ॥
स्वयोनावुपशान्तस्य मनसः सत्यगामिनः । इन्द्रियार्थाविमूढस्यानृताः कर्मवशानुगाः ॥ २ ॥
चित्तमेव हि संसारस्तत्प्रयत्नेन शोधयेत् । यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् ॥ ३ ॥
चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् । प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते ॥ ४ ॥
समासक्तं यदा चित्तं जन्तोर्विषयगोचरे । यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् ॥ ५ ॥
मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च । अशुद्धं कामसण्कल्पं शुद्धं कामविवर्जितम् ॥ ६ ॥
लयविक्षेपरहितं मनः कृत्वा सुनिश्चलम् । यदा यात्यमनीभावं तदा तत्परमं पदम् ॥ ७ ॥
तावदेव निरोद्धव्यं हृदि यावत्क्षयं गतम् । एतज्ज्ञानं च मोक्षं च शेषास्तु ग्रन्थविस्तराः ॥ ८ ॥
समाधिनिर्धूतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं लभेत् । न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते ॥ ९ ॥
अपामपोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् । एवमन्तर्गतं चित्तं पुरुषः प्रतिमुच्यते ॥ १० ॥
मन एव मनुष्याणां कारणं बन्धमोक्षयोः । बन्धाय विषयासक्तं मुक्त्यै निर्विषयं स्मृतमिति ॥ ११ ॥
अथ यथेयं कौत्सायनिस्तुतिः ॥ त्वं ब्रह्मा त्वं च वै विष्णुस्त्वं रुद्रस्त्वं प्रजापतिः । त्वमग्निर्वरुणो वायुस्त्वमिन्द्रस्त्वं निशाकरः ॥ १२ ॥
त्वं मनुस्त्वं यमश्च त्वं पृथिवी त्वमथाच्युतः । स्वार्थे स्वाभाविकेऽर्थे च बहुधा तिष्ठसे दिवि ॥ १३ ॥
विश्वेश्वर नमस्तुभ्यं विश्वात्मा विश्वकर्मकृत् । विश्वभुग्विश्वमायस्त्वं विश्वक्रीडारतिः प्रभुः ॥ १४ ॥
नमः शान्तात्मने तुभ्यं नमो गुह्यतमाय च । अचिन्त्यायाप्रमेयाय अनादिनिधनाय चेति ॥ १५ ॥ ॥ ४.४ ॥
Here are these verses: as a fire without fuel is quieted in its own source, so the mind is quieted in its own source when its modifications have ceased. (1) For the mind quieted in its own source, going toward truth, not deluded by sense-objects, the false (thoughts) no longer follow the power of actions. (2) The mind alone is saṃsāra; therefore one should purify it with effort. Whatever the mind is, one becomes that; this is secret and eternal. (3) By the serenity of the mind one destroys good and bad actions; the serene self, established within the self, attains imperishable happiness. (4) When the mind of a living being is deeply attached to the field of sense-objects, if that same mind were in brahman, who would not be freed from bondage? (5) The mind is said to be of two kinds, pure and impure. The impure is full of desire and intention; the pure is free from desire. (6) When the mind, free from torpor and distraction, has been made perfectly steady and attains the state of no-mind, that is the supreme state. (7) It should be restrained in the heart only until it has come to destruction; this is knowledge and liberation, the rest is the extension of texts. (8) The happiness that the mind, its impurity shaken off by samādhi, obtains when fixed in the self cannot be described in words; it is grasped by the inner organ itself. (9) As water in water, fire in fire, space in space cannot be distinguished, so the person is released with the mind inwardly absorbed. (10) The mind alone is the cause of bondage and liberation for human beings; the mind attached to objects is for bondage, the mind free from objects is remembered for liberation. (11) Now this is the hymn of Kautsāyani: you are Brahmā, you indeed are Viṣṇu, you are Rudra, you are Prajāpati; you are Agni, Varuṇa, Vāyu, you are Indra, you are the moon. (12) You are Manu, you are Yama, you are the earth, you are Acyuta; for your own purpose and in your natural state you abide in many ways in heaven. (13) Lord of the universe, homage to you; soul of the universe, maker of the work of the universe, enjoyer of the universe, of universal illusion, delighting in the play of the universe, Lord. (14) Homage to you, tranquil self; homage to you, most secret; to the unthinkable, the immeasurable, the beginningless and endless, homage. (15)
Maitrāyaṇī 4.5
तमो वा इदमेकमास तत्पश्चात्परेणेरितं विषयत्वं प्रयात्येतद्वै रजसो रूपं तद्रजः खल्वीरितं विषमत्वं प्रयात्येतद्वै तमसो रूपं तत्तमः खल्वीरितं तमसः सम्प्रास्रवत्येतद्वै सत्त्वस्य रूपं तत्सत्त्वमेवेरितं तत्सत्त्वात्संप्रास्रवत्सोंऽशोऽयं यश्चेतनमात्रः प्रतिपुरुषं क्षेत्रज्ञः सण्कल्पाध्यवसायाभिमानलिण्गः 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 ॥ ४.५ ॥
At first there was only tamas. Then, set in motion by the Supreme, it came to be an object of perception; this is the form of rajas. Rajas, set in motion, came to inequality; this is the form of tamas. Tamas, set in motion, flowed forth; this is the form of sattva. Sattva, set in motion, flowed forth. This portion, which is mere consciousness in each person, is the knower of the field, Prajāpati marked by intention, resolve and self-conceit. Its foremost forms are declared to be Brahmā, Rudra and Viṣṇu. Its rājasic portion is this Brahmā; its tāmasic portion is this Rudra; its sāttvic portion is Viṣṇu. The one, having become threefold, manifested eightfold, elevenfold, twelvefold and in immeasurable ways. Having manifested, it moves among beings and became the support and lord of all beings. This ātman is within and without, and within-without as well.