Upaniṣads · Maitrāyaṇī 5
हिन्दी · தமிழ் · తెలుగు · ಕನ್ನಡ · മലയാളം · বাংলা · मराठी · ગુજરાતી · ਪੰਜਾਬੀ · ଓଡ଼ିଆ · اردو · English · Español · Français · Deutsch · Português · Русский · 中文 · 日本語 · العربية · Bahasa Indonesia · ไทย
Maitrāyaṇī 5.1
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 ॥ ५.१ ॥
Fourth Prapāṭhaka. This ātman bears itself in two ways: it is the breath, and it is that sun. These two, under five names, were within and without; day and night are their alternation. That sun is the outer self, the breath is the inner self; the outer self is inferred from the motion of the inner self. Thus it is said: 'motion'. Whoever is a knower, free from sin, an overseer, pure-minded, devoted to it, with eyes turned inward — he is the inner self; the outer self is inferred from motion. Thus it is said: 'motion'. Now, the golden person within the sun, who sees me as gold, he, abiding in the inner lotus of the heart, eats food.
Maitrāyaṇī 5.2
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 ॥ ५.२ ॥
Now, the one who, abiding within the lotus of the heart, eats food — this solar fire named Time, which rests in heaven, unseen, eats the food of all beings. What is that lotus? Who knows it, or what is that lotus? This space — its four directions and four intermediate directions are its supports. This fire is near; beyond these two, breath and sun. One should meditate on these two with the syllable Om, with the utterances, and with the Sāvitrī — thus.
Maitrāyaṇī 5.3
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 ॥ ५.३ ॥
Brahman has indeed two forms: the embodied and the disembodied. What is embodied is unreal; what is disembodied is real. That is brahman, and what is brahman is light, and what is light is the sun. This very sun is the self named om. He manifested himself threefold. In om there are three morae, and by these all this is woven and interwoven. Thus it is said that this sun is indeed om. Meditating on om in this way, one should unite oneself with the ātman.
Maitrāyaṇī 5.4
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 ॥ ५.४ ॥
It is said elsewhere too: what is udgītha is indeed praṇava, and what is praṇava is udgītha. This very sun is the udgītha, and it is praṇava. Thus it is said that udgītha, named praṇava, is the leader, beyond name and form, free from sleep, from old age and from death; it is to be known in five ways, placed in the cave of the heart. Thus it is said: its root is above, its branches extend to brahmā; it is grasped as one by space, air, fire, water, earth and the rest. This is brahman. Its secret for you is this: the sun yonder is om, this syllable (akṣara). Therefore one should meditate on it constantly through om, and the one alone reveals its essence. Thus it is said: this imperishable syllable is indeed auspicious. Knowing this syllable, whoever desires anything, that is his.
Maitrāyaṇī 5.5
अथान्यत्राप्युक्तं स्तनयत्येपास्य तनूर्या ओमिति स्त्रीपुंनपुंसकमिति लिण्गवत्येषाथाग्निर्वायुरादित्य इति भास्वत्येषाथ रुद्रो विष्णुरित्यधिपतिरित्येषाथ गार्हपत्यो दक्षणाग्निराहवनीय इति मुखवत्येषाथ ऋग्यजुःसामेति विजानात्येषथ भूर्भुवस्वरिति लोकवत्येषाथ भूतं भव्यं भविष्यदिति कालवत्येषाथ प्राणोऽग्निः सूर्यः इति प्रतापवत्येषाथान्नमापश्चन्द्रमा इत्याप्यायनवत्येषाथ बुद्धिर्मनोऽहण्कार इति चेतनवत्येषाथ प्राणोऽपानो व्यान इति प्राणवत्येके त्यजामीत्युक्तैताह प्रस्तोतार्पिता भवतीत्येवं ह्याहैतद्वै सत्यकाम परं चापरं च यदोमित्येतदक्षरमिति ॥ ५.५ ॥
It is said elsewhere too: this is the body of that which is om, which thunders. It has the genders feminine, masculine and neuter. As fire, wind and sun it shines; as Rudra, Viṣṇu and lord it becomes; as the householder's fire, the southern fire and the offering fire it has a mouth. It knows the Ṛg, Yajur and Sāma. It has the worlds earth, sky and heaven. It has the times past, present and future. As breath, fire and sun it has heat; as food, water and moon it has nourishment; as intellect, mind and ego it has consciousness; as prāṇa, apāna and vyāna it has breath. Some say 'I renounce', and having said this, these are offered to the praise-chanter. Thus it is said: Satyakāma, this is indeed the higher and the lower, that which is om; this syllable (akṣara).
Maitrāyaṇī 5.6
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 सर्वमन्तर्हितमस्मिंश्च सर्वस्मिन्नेषान्तर्हितेति तस्मादेषोपासीतेति ॥ ५.६ ॥
At first this world was open. Prajāpati, the true one, performed austerity and uttered 'bhūr bhuvaḥ svaḥ.' This is the most solid body of Prajāpati, possessing worlds. Svaḥ is his head, bhuvaḥ his navel, bhūḥ his feet. The sun is his eye, dependent on the measures of the great person, for it is by the eye that these measures move. The truth is that the eye rests in the eye, for the person speaks through the eye in all matters. Therefore one should meditate on 'bhūr bhuvaḥ svaḥ.' Food is Prajāpati, worshipped as the soul of all and the eye of all. Thus he says: this Prajāpati is the body that sustains the universe; in it all this is contained, and it is contained in all this. Therefore one should meditate on it.
Maitrāyaṇī 5.7
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 भासयतीमाँल्लोकानिति रञ्जयतीमानि भूतानि गच्च्हत इति गच्च्हत्यस्मिन्नागच्च्हत्यस्मा 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 तदण्ग वाच्यम् ॥ ५.७ ॥
'Tat savitur vareṇyam' — this yonder Āditya is indeed Savitṛ. Those who speak of brahman say he is the best choice for one who desires the self. 'Bhargo devasya dhīmahi' — the Savitṛ is where that bhargas abides. 'Yo naḥ pracodayāt' — the intellects are the dhiyas; may they impel us. Those who speak of brahman say the radiance named bhargas, placed in this sun and in the pupil of the eye, is its goal. It scorches, it illumines the worlds, it delights beings; all go into it and come from it. From bearing it is bhargas, from impelling enemies it is sūrya, from impelling it is savitṛ, from giving it is āditya, from purifying it is pāvamāna, from going it is āditya. Thus it is said: the self, called immortal, is the perceiver, thinker, goer, creator, delighter, doer, speaker, taster, smeller and toucher, established in the all-pervading body. Where consciousness is dual, one hears, sees, smells, tastes and touches; where consciousness has become non-dual, freed from cause and effect, incomparable, indescribable and without designation, what then, friend, is to be said?
Maitrāyaṇī 5.8
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 ॥ ५.८ ॥
This self is indeed the Lord, Śambhu, Bhava, Rudra, Prajāpati, creator of the universe, Hiraṇyagarbha, truth, breath, the swan, the peaceful, Viṣṇu, Nārāyaṇa, the sun, Savitṛ, the establisher, sovereign king, Indra, the moon. He who shines, covered by fire, thousand-eyed, with golden bliss, is alone to be known and sought. Having given fearlessness to all beings and gone to the forest, having turned the objects of the senses outward, one finds him within one's own body. Then one sees him as all forms, tawny, all-knowing, the supreme refuge, one light shining. This sun, with a thousand rays, existing in a hundred ways, rises as the breath of creatures.