Upaniṣads · Maitrāyaṇī 6
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 6.1
द्विधा वा एष आत्मानं बिभर्त्ययं यः प्राणो यश्चासा आदित्योऽथ द्वौ वा एता अस्य पन्थाना अन्तर्बहिश्चाहोरात्रेणैतौ व्यावर्तेते असौ वा आदित्यो बहिरात्मान्तरात्मा प्राणोऽतो बहिरात्मक्या गत्यान्तरात्मनोऽनुमीयते गतिरित्येवं हि आहाथ यः कश्चिद्विद्वानपहतपाप्माऽक्षाध्यक्षोऽवदातमनास्तन्निष्ठ आवृत्तचक्षुः सो अन्तरात्मक्या गत्या बहिरात्मनोऽनुमीयते गतिरित्येवं ह आह अथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो यः पश्यतीमां हिरण्यवस्थात् स एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति ॥ ६.१ ॥
This self bears itself in two ways: this breath, and that sun. It has two paths, inner and outer; day and night turn back and forth along these two. That sun is the outer self, and breath is the inner self. Hence the inner self is inferred from the movement of the outer self; movement is thus, so it is said. Whoever is a knower, free from evil, master of the senses, of pure mind, fixed upon it, with eyes turned inward, infers the outer self from the movement of the inner self; movement is thus, so it is said. Now, the golden person within the sun, who sees this golden dwelling, is the one who, resting within the lotus of the heart, eats food.
Maitrāyaṇī 6.2
अथ य एषोऽन्तरे हृत्पुष्कर एवाश्रितोऽन्नमत्ति स एषोऽग्निर्दिवि श्रितः सौरः कालाख्योऽदृश्यः सर्वभूतान्यन्नमत्तीति। कः पुष्करः किंमयो वेति। इदं वाव तत्पुष्करं योऽयमाकाशोऽस्येमाः चतस्रो दिशश्चतस्र उपदिशो दलसंस्था आसम्। अर्वाग्विचरत एतौ प्राणादित्या एता उपासीतोमित्येतदक्षरेण व्याहृतिभिः सावित्र्या चेति ॥ ६.२ ॥
Then, the one who rests within the lotus of the heart and eats food is this fire, which is established in heaven, solar, named Time, unseen; all beings eat food. What is that lotus, and of what is it made? This very space is that lotus, whose four directions and four intermediate directions stand as its petals. These two that move downward, breath and sun, should be meditated upon by the syllable om, by the utterances, and by the Sāvitrī verse, so it is said.
Maitrāyaṇī 6.3
द्वे वाव ब्रह्मणो रूपे मूर्तं चामूर्तं च । अथ यन्मूर्तं तदसत्यम् यदमूर्तं तत्सत्यम् तद्ब्रह्म तज्ज्योतिः यज्ज्योतिः स आदित्यः स वा एष ओमित्येतदात्माभवत् स त्रेधात्मानं व्याकुरुत ओमिति तिस्रो मात्रा एताभिः सर्वमिदमोतं प्रोतं चैवास्मीति एवं ह्याहैतद्वा आदित्य ओमित्येवं ध्यायत आत्मानं युञ्जीतेति ॥ ६.३ ॥
Brahman has two forms: embodied and unembodied. That which is embodied is unreal; that which is unembodied is real. That is Brahman, that is light; and whatever is light, that is the sun. This very sun became the self under the name om. He manifested himself threefold. In om there are three measures; by these all this is woven and interwoven, and he said, I am indeed that. Thus, for one who meditates that the sun is om, the self should be yoked, so it is said.
Maitrāyaṇī 6.4
अथान्यत्रापि उक्तमथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति असौ वा आदित्य उद्गीथ एष प्रणवा इति । एवं ह्याहोद्गीथं प्रणवाख्यं प्रणेतारं भारूपं विगतनिद्रं विजरं विमृत्युं त्रिपदं त्र्यक्षरं पुनः पञ्चधा ज्ञेयं निहितं गुहायामित्येवं ह्याहोर्ध्वमूलं त्रिपाद्ब्रह्म शाखा आकाश वाय्वग्न्युदकभूम्यादय एकोऽश्वत्थनामैतद्ब्रह्मैतस्यैतत्तेजो यदसा आदित्यः ओमित्येतदक्षरस्य चैतत्तस्मादोमित्यनेनैतदुपासीताजस्रमित्येकोऽस्य सम्बोधयितेत्येवं ह्याह ः एतदेवाक्षरं पुण्यमेतदेवाक्षरं परम् । एतदेवाक्षरं ज्ञात्वा यो यदिच्छति तस्य तत् ॥ ॥ ६.४ ॥
It is said elsewhere as well: what is the udgītha is the praṇava, and what is the praṇava is the udgītha. This sun is the udgītha; this is the praṇava. Thus he speaks of the udgītha, named praṇava, the leader, of light-form, free from sleep, free from decay, free from death, three-footed, three-syllabled, to be known again in fivefold way, and placed in the cave. Thus he says: brahman has its root above and three feet; its branches are space, air, fire, water, earth and so on. This one is called the fig tree; this is brahman, and its radiance is that sun. Om is this syllable, and this belongs to it; therefore one should meditate on this by this syllable om without ceasing. This one is its awakener. Thus he says: this syllable alone is auspicious, this syllable alone is supreme. Knowing this syllable alone, whoever desires anything, to him that comes.
Maitrāyaṇī 6.5
अथान्यत्राप्युक्तं स्वनवत्येषास्यस्तनुर्या ओमिति स्त्रीपुंनपुंसकेति लिङ्गवती एषाऽथाग्निर्वायुरादित्य इति भास्वति एषा अथ ब्रह्म रुद्रो विष्णुरित्यधिपतिवती एषाऽथ गार्हपत्यो दक्षिणाग्निराहवनीया इति मुखवती एषाऽथ ऋग्यजुःसामेति विज्ञानवती एषा भूर्भुवःस्वरिति लोकवती एषाऽथ भूतं भव्यं भविष्यदिति कालवती एषाऽथ प्राणोऽग्निः सूर्य इति प्रतापवती एषाऽथान्नमापश्चन्द्रमा इत्याप्यायनवती एषाऽथ बुद्धिर्मनोऽहङ्कारा इति चेतनवती एषाऽथ प्राणोऽपानो व्यान इति प्राणवती एषेति अत ओमित्युक्तेनैताः प्रस्तुता अर्चिता अर्पिता भवन्तीति एवं ह्याहैतद्वै सत्यकाम परां चापरां च ब्रह्म यदोमित्येतदक्षरमिति ॥ ६.५ ॥
It is said elsewhere as well: its body, of nine sounds, is that which is om. It is possessed of the genders feminine, masculine and neuter. It shines as fire, air and the sun. It is possessed of lordship: brahmā, rudra and viṣṇu. It has as its faces the householder's fire, the southern fire and the offering fire. It is possessed of knowledge: ṛg, yajus and sāman. It is possessed of the worlds: bhūḥ, bhuvaḥ and svaḥ. It is possessed of time: past, present and future. It is possessed of heat: breath, fire and sun. It is possessed of nourishment: food, waters and moon. It is possessed of consciousness: intellect, mind and ego. It is possessed of breath: prāṇa, apāna and vyāna. Therefore, by saying om, these are praised, worshipped and offered. Thus he says: O Satyakāma, this is indeed the higher and the lower brahman, which is this syllable om.
Maitrāyaṇī 6.6
अथाव्याहृतं वा इदमासीत् स सत्यं प्रजापतिस्तपस्तप्त्वाऽनुव्याहरद्भूर्भुवःस्वरिति । एषैवास्य प्रजापतेः स्थविष्ठा तनुर्या लोकवतीति स्वरित्यस्याः शिरो नाभिर्भुवो भूः पादा आदित्यश्चक्षुः चक्षुरायता हि पुरुषस्य महती मात्रा चक्षुषा ह्ययं मात्राश्चरति सत्यं वै चक्षुः अक्षिण्यवस्थितो हि पुरुषः सर्वार्थेषु चरति एतस्माद्भूर्भुवःस्वरित्युपासीतानेन हि प्रजापतिर्विश्वात्मा विश्वचक्षुरिवोपासितो भवतीति एवं ह्याहैषा वै प्रजापतेर्विश्वभृत्तनुरेतस्यामिदं सर्वमन्तर्हितमस्मिन् च सर्वस्मिन्नेषा अन्तर्हितेति तस्मादेषोपासीता ॥ ६.६ ॥
In the beginning this was unuttered. That true Prajāpati performed austerity, and having performed austerity he uttered, 'bhūr bhuvaḥ svaḥ.' This is indeed the most extensive body of Prajāpati, which consists of the worlds. 'Svaḥ' is its head, 'bhuvaḥ' its navel, 'bhūḥ' its feet, and the sun its eye. The eye is so called because the measure of a person is extended; by the eye this person moves through measures. The eye is truth, for a person, established in the eye, moves in all matters. Therefore one should meditate upon it as 'bhūr bhuvaḥ svaḥ,' for by this Prajāpati, the self of all and the eye of all, is worshipped. Thus it is said: this is the all-supporting body of Prajāpati; in it all this is contained, and in all this it is contained. Therefore one should meditate upon this.
Maitrāyaṇī 6.7
तत्सवितुर्वरेण्यमित्यसौ वा आदित्यः सविता स वा एवं प्रवरणीय आत्मकामेनेत्याहुर्ब्रह्मवादिनोऽथ भर्गो देवस्य धीमहीति सविता वै देवस्ततो योऽस्य भर्गाख्यस्तं चिन्तयामीत्याहुर्ब्रह्मवादिनोऽथ धियो यो नः प्रचोदयादिति बुद्धयो वै धियस्तायोऽस्माकं प्रचोदयादित्याहुर्ब्रह्मवादिनः अथ भर्गा इति यो ह वा अमुष्मिन्नादित्ये निहितस्तारकोऽक्षिणि वैष भर्गाख्यः भाभिर्गतिरस्य हीति भर्गः भर्जयतीति वैष भर्ग इति रुद्रो ब्रह्मवादिनोऽथ भ इति भासयतीमान् लोकान् र इति रंजयतीमानि भूतानि ग इति गच्च्हन्त्यस्मिन्नागच्च्हन्त्यस्मादिमाः प्रजास्तस्माद्भरगत्वाद्भर्गः शाश्वत् सूयमानात् सूर्यः सवनात् सविताऽदानात् आदित्यः पवनात्पावनोऽथापोप्यायनादित्येवं ह्याह खल्वात्मनोऽत्मा नेतामृताख्यश्चेता मन्ता गन्तोत्सृष्टानन्दयिता कर्ता वक्ता रसयिता घ्राता द्रष्टा श्रोता स्पृशति च विभुर्विग्रहे सन्निविष्टा इत्येवं ह्याह अथ यत्र द्वैतीभूतं विज्ञानं तत्र हि शृणोति पश्यति जिघ्रति रसयति चैव स्पर्शयति सर्वमात्मा जानीतेति यत्राद्वैतीभूतं विज्ञानं कार्यकारणकर्मनिर्मुक्तं निर्वचनमनौपम्यं निरुपाख्यां किं तदवाच्यम् ॥ ६.७ ॥
Savitṛ's excellent radiance is the sun Savitṛ himself, so chosen by one who desires the self, say the expounders of brahman. Then 'We meditate on the radiance of the god': the god is Savitṛ, and we meditate on that which is called radiance, say the expounders of brahman. Then 'who may impel our intellects': the intellects (dhiyaḥ) are the thoughts, and he who extends them impels ours, say the expounders of brahman. The radiances (bhargāḥ) are the star placed in that sun, which is also in the eye; this is what is called radiance. Its course is by lights, hence radiance. That which burns is the radiance, says the expounder of brahman concerning Rudra. By 'bha' he illumines these worlds; by 'ra' he delights these beings; by 'ga' they go into him and these creatures come from him. Therefore radiance is eternal; from being impelled, sun; from impelling, Savitṛ; from taking, Āditya; from purifying, the purifier; and from nourishing. Thus indeed he says: the ātman of the ātman, leader, named immortal, perceiver, thinker, goer, bestower of released bliss, doer, speaker, taster, smeller, seer, hearer, toucher, all-pervading, entered into the body. Thus indeed he says: where consciousness is divided into two, there one hears, sees, smells, tastes, touches; the ātman knows all. Where consciousness has become non-dual, free from effect, cause and action, indescribable, incomparable, without designation — what is that? It is unspeakable.
Maitrāyaṇī 6.8
एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर्विश्वसृक् हिरण्यगर्भः सत्यं प्राणो हंसः शास्ता विष्णुर्नारायणोऽर्कः सविता धाता विधाता सम्राडिन्द्र इन्दुरिति य एष तपत्यग्निरिवाग्निना पिहितः सहस्राक्षेण हिरण्मयेनाण्डेन एष वा जिज्ञासितव्योऽन्वेष्टव्यः सर्वभूतेभ्योऽभयं दत्वारण्यं गत्वाथ बहिःकृत्वीन्द्रियार्थान्स्वाच्च्हरीरादुपलभेत एनमिति । विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ॥ ६.८ ॥
Indeed this self is called Īśāna, Śambhu, Bhava, Rudra, Prajāpati, creator of all, Hiraṇyagarbha, Truth, Prāṇa, Haṃsa, the Ruler, Viṣṇu, Nārāyaṇa, Arka, Savitṛ, Dhātṛ, Vidhātṛ, Samrāṭ, Indra and Indu. This one shines like fire, as if covered by fire within a golden egg with a thousand eyes. This is what is to be inquired into and sought. Having given fearlessness to all beings, having gone to the forest and set aside the objects of the senses outside, one may perceive him within one's own body. He whose form is all, golden-hued, all-knowing, the supreme goal, the one light, blazing. The thousand-rayed one, abiding in a hundred ways, is this breath, which rises for the creatures as this sun.
Maitrāyaṇī 6.9
तस्माद्वा एष उभयात्मैवं विदात्मन्येवाभिध्यायत्यात्मन्येव यजतीति ध्यानं प्रयोगस्थं मनो विद्वद्भिष्टुतं मनःपूतिमुच्छिष्टोपहतमित्यनेन तत्पावयेत् मन्त्रं पठति उच्छिष्टोच्छिष्टोपहितं यच्च पापेन दत्तं मृतसूतकाद्वा वसोः पवित्रमग्निः सवितुश्च रश्मयः पुनन्त्वन्नं मम दुष्कृतं च यदन्यत् अद्भिः पुरस्तात्परिदधाति प्राणाय स्वाहापानाय स्वाहा व्यानाय स्वाहा समानाय स्वाहोदानाय स्वाहेति पञ्चभिरभिजुहोति अथावाशिष्टं यतवागश्नात्यतोऽद्भिर्भूय एवोपरिष्टात्परिदधात्याचान्तो भूत्वात्मेज्यानः प्राणोऽग्निर्विश्वोऽसीति च द्वाभ्यामात्मानमभिध्यायेत् प्राणोऽग्निः परमात्मा वै पञ्चवायुः समाश्रितः स प्रीतः प्रीणातु विश्वं विश्वभुक् विश्वोऽसि वैश्वानरोऽसि विश्वं त्वया धार्यते जायमानम् विशन् तु त्वामाहुतयश्च सर्वाः प्रजास्तत्र यत्र विश्वामृतोऽसीति एवं न विधिना खल्वनेनात्तानत्वं पुनरुपैति ॥ ६.९ ॥
Therefore this one of both selves, knowing thus, meditates only in his own self and sacrifices only in his own self. The meditation of the mind abiding in the rite, praised by the knowers, is purified by mind and defiled by leftovers; therefore one should purify it by this. He recites the mantra: whatever is leftover upon leftover, given through sin, or from death-impurity, may the purifying fire of the Vasus and the rays of Savitṛ purify it, my food and whatever else is wrong. Having first encircled with water, he offers five oblations with the words svāhā to prāṇa, svāhā to apāna, svāhā to vyāna, svāhā to samāna, svāhā to udāna. Then he eats what remains, silent. Then again he encircles above with water, having sipped water, worshipping the self, and with the two verses, 'You are prāṇa, fire, you are all,' he should meditate on the self. Prāṇa, fire, the supreme self, indeed rests upon the five winds. May he, being pleased, please all, the all-enjoyer. You are all, you are Vaiśvānara; all that is born is sustained by you. Entering you, the oblations and all creatures are there where you are the all-immortal. Thus, not by rule, but by this state of being eaten, he returns again.
Maitrāyaṇī 6.10
अथापरं वेदितव्यमुत्तरो विकारोऽस्यात्मयज्ञस्य यथान्नमन्नादश्चेति अस्योपव्याख्यानं पुरुषश्चेता प्रधानान्तःस्थः स एव भोक्ता प्राकृतमन्नं भुङ्क्त इति तस्यायं भूतात्मा ह्यन्नमस्यकर्ता प्रधानः तस्मात्त्रिगुणं भोज्यं भोक्ता पुरुषोऽन्तस्थः अत्र दृष्टं नाम प्रत्ययम् यस्माद्बीजसम्भवा हि पशवस्तस्माद्बीजं भोज्यमनेनैव प्रधानस्य भोज्यत्वं व्याख्यातं तस्माद्भोक्ता पुरुषो भोज्या प्रकृतिस्तत्स्थो भुङ्क्त इति प्राकृतमन्नं त्रिगुणभेदपरिणमत्वान्महदाद्यं विशेषान्तं लिङ्गमनेनैव चतुर्दशविधस्य मार्गस्य व्याख्या कृता भवति सुखदुःखमोहसंज्ञं ह्यन्नभूतमिदं जगत् न हि बीजस्य स्वादुपरिग्रहोऽस्तीति यावन्नप्रसूतिः तस्याप्येवं तिसृष्ववस्थास्वन्नत्वं भवति कौमारं यौवनं जरा परिणमत्वातत्दन्नत्वमेवं प्रधानस्य व्यक्ततां गतस्योपलब्धिर्भवति तत्र बुद्ध्यादीनि स्वादुनि भवन्त्यध्यवसायसङ्कल्पाभिमाना इति अथेन्द्रियार्थान् पञ्चस्वादुनि भवन्ति एवं सर्वाणीन्द्रियकर्माणि प्राणकर्माणि एवं व्यक्तमन्नमव्यक्तमन्नम् अस्य निर्गुणो भोक्ता भोक्तृत्वाच्चैतन्यं प्रसिद्धं तस्य यथाग्निर्वै देवानामन्नदः सोमोऽन्नमग्निनैवान्नमित्येवंवित् सोमसंज्ञोऽयंभूतत्माऽग्निसंज्ञोऽप्यव्यक्तमुखा इति वचनात्पुरुषो ह्यव्यक्तमुखेन त्रिगुणं भुङ्क्त इति यो हैवं वेद संन्यासी योगी चात्मयाजी चेति अथ यद्वन्न कश्चिच्च्हून्यागारे कामिन्यः प्रविष्टाः स्पृशतीन्द्रियार्थान् तद्वद् यो न स्पृशति प्रविष्टान् संन्यासी योगी चात्मयाजी चेति ॥ ६.१० ॥
Next, what is to be known: this is a further modification of the self-sacrifice, as food and the eater of food. Its explanation: the conscious person (puruṣa) dwells within the primal matter (pradhāna); he is indeed the enjoyer, consuming material food. This being-self is itself the food, and the primal matter is its non-doer. Therefore what is composed of the three guṇas is the enjoyed, and the person dwelling within is the enjoyer. Here a conclusion is seen: creatures are born from seed, therefore the seed is the enjoyed. By this very thing the enjoyability of the primal matter is explained. Therefore the person is the enjoyer, nature is the enjoyed, and dwelling in it he enjoys. Material food, transforming through the differences of the three guṇas, is the subtle body beginning with the great principle and ending with the particulars. By this very thing the explanation of the fourteenfold path is made. This world, named pleasure, pain and delusion, is indeed of the nature of food. The seed does not take up taste until the production of food. Its too is foodness in these three stages, childhood, youth and old age, because of transformation. Thus the foodness of the primal matter, having become manifest, is perceived. There intellect and the rest are pleasant: determination, intention and self-regard. Then the five objects of the senses are pleasant. Likewise all the actions of the senses and the actions of the breath. Thus there is manifest food and unmanifest food. Its enjoyer is without qualities, and by his enjoying, consciousness is known. As fire is the food-eater of the gods, and Soma is food, and food is by fire, one who knows thus, this being-self named Soma, is also named Agni and has the unmanifest as its mouth, as the saying goes; the person consumes the three guṇas by the unmanifest as mouth. He who knows this is a renunciant, a yogin, and one who sacrifices the self. Just as, in an empty house, women enter and touch the objects of the senses, so he who does not touch those who have entered is a renunciant, a yogin, and one who sacrifices the self.
Maitrāyaṇī 6.11
परं वा एतदात्मनो रूपं यदन्नमन्नमयो ह्ययं प्राणोऽथ न यद्यश्नात्यमन्ताऽश्रोताऽस्प्रष्टाऽद्रष्टाऽवक्ताऽघ्रातारसयिता भवति प्राणांश्चोत्सृजतीति एवं ह्याहाथ यदि खल्वश्नाति प्राणसमृद्धो भूत्वा मन्ता भवति श्रोता भवति स्प्रष्टा भवति वक्ता भवति रसयिता भवति घ्राता भवति द्रष्टा भवतीति एवं ह्याह अन्नाद्वै प्रजाः प्रजायन्ते याः कश्चित्पृथिवीशृताः । अतोऽन्नेनैव जीवन्ति अथैतदपि यन्ति अन्ततः ॥ ६.११ ॥
This is the supreme form of the ātman, which is made of food; for this prāṇa too is made of food. If he does not eat, he becomes one who does not think, hear, touch, see, speak, smell or taste, and he gives up the breaths. Thus they say. But if he eats, he becomes full of prāṇa and becomes one who thinks, hears, touches, speaks, tastes, smells and sees. Thus they say. Creatures born from food, dwelling on the earth, are born; therefore they live by food, and at last they go back to it.
Maitrāyaṇī 6.12
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 ॥ ६.१२ ॥
Elsewhere too it is said: all these beings come forth each day, desiring to seize food. The sun takes food with his rays, and by that he shines. Anointed with food, these prāṇas cook; by food fire blazes. For one who desires food, brahman has fashioned this. Therefore one should meditate on food as the ātman. Thus they say: from food beings are born; once born, they grow by food. They are eaten, and beings eat too. Therefore it is called food.
Maitrāyaṇī 6.13
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 ॥ ६.१३ ॥
Elsewhere too it is said: this body of the blessed Viṣṇu is called Viśvabhṛt, the sustainer of the universe, and it is this food. Breath is the essence of food, mind is the understanding of breath, and understanding is bliss. One who knows thus becomes possessed of food, of breath, of mind, of understanding, and of bliss. As much as beings here eat food, so much does he eat, dwelling within himself, who knows thus. Food indeed is undecaying; food is remembered as that which nourishes. Food is the breath of animals; food is the foremost; food is remembered as the physician.
Maitrāyaṇī 6.14
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 नियच्च्हन्ति कालो मूर्तिरमूर्तिमान् ॥ ॥ ६.१४ ॥
Now another is also said: food is the source of all this, time is the source of food, and the sun is the source of time. This is his form: the year, twelve-fold, gathered from time beginning with the blink of the eye. Half of it is the fire side and half the water side; from Maghā up to half of Śraviṣṭhā is the fire side, and in order and reverse order, from Āśleṣā up to half of Śraviṣṭhā is the moon side. There each one, with its nine parts, with its rules of motion, is present. Because of its subtlety this is the measure, and by this alone time is measured, for without a means of knowing there is no apprehension of the thing to be known. The thing to be known also attains the character of a means of knowledge through separateness, for the awakening of the self; thus it is said. As many as are the parts of time, so many does he move through; one who worships time as Brahman, time withdraws far from him, thus it is said. From time beings flow forth, by time they grow, and in time they go to rest in their end. Time is embodied and unembodied.
Maitrāyaṇī 6.15
द्वे वाव ब्रह्मणो रुपे कालश्चाकालश्चाथ यः प्रागादित्यात्सोऽकालोऽकालोऽथ य आदित्याद्यः 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 ॥ ॥ ६.१५ ॥
Brahman has two forms: time and the timeless. That which is before the sun is the timeless, the timeless indeed; and that which is from the sun is time, which is with parts. This is the form of the one with parts, namely the year. Indeed from the year these creatures are born; here, born by the year, they grow; in the year they go toward their setting. Therefore the year is indeed Prajāpati; time, food, the nest of Brahman, and the self, thus it is said. Time cooks all beings within the great self. He in whom time is cooked, who knows him, he is a knower of the Veda.
Maitrāyaṇī 6.16
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 ॥ ॥ ६.१६ ॥
This time is embodied, the lord of the sea, the king of creatures; abiding within it is he named Savitṛ, from whom indeed the moon, the lunar mansions, the planets, the years and so on are produced. Then from these all that is auspicious and inauspicious seen here in the world arises; therefore he whose self is the sun is Brahman. Then one should worship the sun named Time; some say the sun is Brahman. And thus it is said: the offerer, the enjoyer, the oblation and the mantra, the sacrifice, Viṣṇu, Prajāpati, all, some lord, the witness, who shines in that orb.
Maitrāyaṇī 6.17
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 ॥ ६.१७ ॥
In the beginning this was Brahman alone, one and infinite: infinite to the east, infinite to the south, infinite to the west, infinite to the north, infinite above and below, infinite on every side. For it the directions east and the rest do not apply. It is to be inferred across and upward. This supreme ātman is immeasurable, beyond reasoning, unthinkable. This ātman whose self is space is the sole destroyer of all, and alone it stays awake. From this space, as pure consciousness, it awakens this world; by this alone is it meditated upon, and into it it goes to rest. Its radiant form that shines in that sun, in fire, and in the smokeless light, the wondrous light that is the digesting fire in the belly, is that same form. Thus it is said: the one who is in the fire, the one who is in the heart, and the one who is in that sun, is this one. He who knows thus attains oneness with the One.
Maitrāyaṇī 6.18
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 ॥ ॥ ६.१८ ॥
Likewise, the method of practising it is called yoga with six limbs: breath control, withdrawal of the senses, meditation, concentration, contemplative inquiry, and absorption. When through this one sees the golden-coloured one, the maker, the lord, the person, the source of Brahman, then the knower, leaving merit and demerit, makes all one in the supreme imperishable. Thus it is said: just as beasts and birds do not take refuge in a blazing mountain, so faults never take refuge in one who knows Brahman.
Maitrāyaṇī 6.19
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 ॥ ॥ ६.१९ ॥
Now it is also said elsewhere: when the knower, having restrained the outward mind and the objects of the senses, has settled the breath and remains free from desire, then he should hold the breath in the state called turya, because the living being named prāṇa arises from this non-breath. Thus it is said: the non-mind, superimposed upon the mind, unthinkable, secret, supreme; there one should place the mind, and that sign is without support.
Maitrāyaṇī 6.20
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 ॥ ॥ ६.२० ॥
It is also said elsewhere: its supreme dhāraṇā is pressing the palate with the tip of the tongue, restraining the senses, mind and prāṇa. By reasoning one sees brahman. When, by the self, one sees the self, subtler than an atom and shining, through the cessation of mind, then having seen the self by the self he becomes without self-identity. Because he is without self-identity, he becomes uncounted, without source, unthinkable, characterized by liberation; this is the supreme secret. Thus indeed it is said: through the serenity of the mind one destroys good and bad action. Having abided in the self, with a serene self, one attains imperishable happiness.
Maitrāyaṇī 6.21
अथान्यत्राप्युक्तम् ऊर्ध्वगा नाडी सुषुम्नाख्या प्राणसञ्चारिणी ताल्वन्तर्विच्च्हिन्ना 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 ॥ ॥ ६.२१ ॥
It is also said elsewhere: the upward-going channel called suṣumnā, which carries the breath, is severed within the palate. Joining with it breath, oṃ and mind, one should ascend upward. Turning the upper tip of the palate, without joining the senses, one should behold greatness. Then he goes to the state without self-identity; because of being without self-identity he does not share pleasure and pain, and attains isolation. Thus indeed it is said: having first established the supreme, with the wind restrained, then having crossed the supreme by the non-supreme, afterward one should join in the crown of the head.
Maitrāyaṇī 6.22
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 ॥ ॥ ६.२२ ॥
It is said elsewhere too: two forms of brahman are to be meditated upon, sound and non-sound. Through sound, the non-sound is revealed. There, the sound 'Om,' rising upward by this, dissolves into the non-sound. This is the path, this is the immortal, this is union with that and the state of bliss. Just as a spider rises upward by its thread and obtains space, so too the one meditated upon, rising upward by Om, obtains independence. Others who speak of sound hear the sound within the inner space of the heart by joining the ear and the thumb. Its similes are sevenfold: like rivers, like little bells, like bronze cymbals, like a frog, like rain sounding in a windless place. Having passed beyond those distinct marks, they come to rest in the supreme, non-sound, unmanifest brahman. Of undivided nature, they are not separately distinguishable, like various flavours blended into sweetness. Thus indeed it is said: two brahmans are to be known, the sound-brahman and the supreme. One skilled in the sound-brahman attains the supreme brahman.
Maitrāyaṇī 6.23
अथान्यत्राप्युक्तम् यः शब्दस्तदोमित्येतदक्षरम् यदस्याग्रं तच्च्हान्तमशब्दमभयमशोकमानन्दं तृप्तं स्थिरमचलममृतमच्युतं ध्रुवं विष्णुसंज्ञितं सर्वापरत्वाय तदेता उपसीतेत्येवं ह्याह योऽसौ परापरो देवा ॐकारो नाम नामतः । निःशब्दः शून्यभूतस्तु मूर्ध्नि स्थाने ततोऽभ्यसेत् ॥ ॥ ६.२३ ॥
It is said elsewhere too: the sound that is 'tat Om' is this syllable; its tip has an end. It is soundless, fearless, sorrowless, bliss, content, steady, unmoving, immortal, imperishable, firm, and is called Viṣṇu. It should be meditated upon so that one becomes the highest of all. Thus indeed it is said: the god who is higher and lower, named Oṃkāra by name, soundless and become void, is at the place of the crown; from there one should practise.
Maitrāyaṇī 6.24
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 ॥ ॥ ६.२४ ॥
It is also said elsewhere: the body is the bow, om is the arrow, and the mind is its tip. Piercing the marks of darkness, he goes into the non-dark. Then, having entered, he sees brahman, shining like a whirling firebrand, sun-colored, full of power, beyond darkness, which shines in that sun, then in the moon, in fire, and in lightning. Having seen it, he indeed attains immortality, so it is said. Meditation is fixed on the inner supreme principle and on the aims. Therefore undifferentiated knowledge attains distinction. When the mind is dissolved, the bliss witnessed by the ātman, that is brahman, that is immortal and pure; that is the goal in the world.
Maitrāyaṇī 6.25
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 ॥ ॥ ६.२५ ॥
It is also said elsewhere: he who, with the senses drawn inward and with the purest insight, sees, as if in sleep, as in a dream, unconstrained within the cavity of the senses, the one named praṇava, the guide, having the form of light, free from sleep, free from decay, free from death, free from sorrow; he himself becomes the one named praṇava, the guide, of the form of light, free from sleep, free from decay, free from death, free from sorrow, so it is said. Thus, because it joins all things in many ways, and because yogis join with it, it is remembered as yoga, the breath and the syllable om. The oneness of breath and mind, likewise the oneness of the senses, and the abandonment of all states, this is called yoga.
Maitrāyaṇī 6.26
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 ॥ ॥ ६.२६ ॥
It is also said elsewhere: just as a fowler, moving in water, draws up the bird with a thread-and-mechanism and offers it into the belly and into fire, so he indeed draws up these breaths by om and offers them into the healthy fire. Therefore, just as heated, unclothed ghee does not blaze upon touching grass and wood, so that non-breath-named (principle) blazes upon touch of breath. And what blazes, that is the form of brahman, this is the supreme abode of Viṣṇu, this is the rudra-hood of Rudra; this indeed divides itself in immeasurable manifold and fills these worlds, so it is said. Just as the sparks of fire and the rays of the sun, so its breaths and the rest again rise up from it in order here.
Maitrāyaṇī 6.27
अथान्यत्राप्युक्तम् ब्रह्मणो वा वैतत्तेजः परस्यामृतस्याशरीरस्य यच्छरीरस्यौष्ण्यमस्यैतद् घृतमथाविः 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 ॥ ॥ ६.२७ ॥
It is said elsewhere: this is the radiance of brahman, supreme, immortal, bodiless, and this heat of the body is also it. This is ghee, which, once manifest, is placed in the sky. Those who churn it thus, with one-pointed mind, within the space of the heart, find its light becomes like a flame. Therefore one quickly attains that state, as an iron lump placed on the ground quickly takes on the nature of earth, or as an iron lump placed in soft clay, which smiths and the like cannot overcome, is destroyed. So the mind perishes together with its support. Thus it is said: the sheath made of the space of the heart, blissful, the supreme abode. Its own union, and from it our radiance, and the radiance of fire and sun.
Maitrāyaṇī 6.28
अथान्यत्राप्युक्तम् भूतेन्द्रियार्थानतिक्रम्य ततः प्रव्रज्याज्यं धृतिदण्डं धनुर्गृहीत्वाऽनभिमानमयेन चैवेषुणा तं ब्रह्म द्वारपारं निहत्याद्यं संमोहमौली तृष्णेर्ष्याकुण्डली तन्द्रीराघवेत्र्यभिमानाध्यक्षः क्रोधज्यं प्रलोभदण्डं धनुर्गृहीत्वेच्च्हामयेन 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 ॥ ॥ ६.२८ ॥
It is said elsewhere: having passed beyond the elements, the senses, and their objects, then having taken up the life of renunciation, with ghee as the offering, a staff of steadfastness, and a bow whose arrow is made of non-egoism, having slain the first gatekeeper of brahman, the one crowned with delusion, wearing the earrings of craving and envy, carrying the staff of sloth and lethargy, the lord of pride, and having taken up the bow whose string is anger and whose staff is greed, with the arrow made of desire and disease, one indeed slays these beings. Having slain him, by the raft of Om, having crossed to the far shore of the space within the heart, one gradually enters the manifested inner space, like a digger of a pit desiring the element. Thus one should enter the hall of brahman. Then, by the teaching of the teacher, one should drive away the fourfold net and the sheath of brahman. Therefore he is pure, purified, empty, tranquil, breathless, without self, infinite, imperishable, steady, eternal, unborn, self-dependent, and abides in his own greatness. Therefore, seeing him abiding in his own greatness, he looks upon the wheel of transmigration as like an unturning wheel. Thus it is said: for the embodied one who is joined for six months and eternally free, the infinite, supreme, secret right union comes forth. For the embodied one pierced by passion and darkness, well kindled, attached to son, wife and family, never.
Maitrāyaṇī 6.29
एवमुक्त्वाऽन्तर्हृदयः शकायन्यस्तस्मै नमस्कृत्वाऽनया ब्रह्मविद्यया राजन् ब्रह्मणः पन्थानमारूढाः पुत्राः प्रजापतेरिति सन्तोषं द्वन्द्वतितिक्षां शान्तत्वं योगाभ्यासादवाप्नोतीति एतद्गुह्यतमं नापुत्राय नाशिष्याय नाशान्ताय कीर्तयेदिति अनन्यभक्ताय सर्वगुणसम्पन्नाय दद्यात् ॥ ॥ ६.२९ ॥
Having spoken thus, Śakāyanya, his heart turned inward, bowed to him. O king, by this knowledge of brahman the sons of Prajāpati ascended the path of brahman. Contentment, endurance of pairs of opposites, and tranquility are attained through the practice of yoga — thus it is said. This is most secret; it should not be recited to one without a son, to one without a disciple, or to one who is not calm. It should be given to one whose devotion is undivided and who is endowed with all good qualities.
Maitrāyaṇī 6.30
ॐ शुचौ देशे शुचिः सत्त्वस्थः सदधीयानः सद्वादी सद्ध्यायी सद्याजी स्यादिति । अतः सद्ब्रह्मणि सत्यभिलाषिणि निर्वृत्त्योऽनस्तत्फलच्च्हिन्नपाशो निराशः परेष्वात्मवद्विगतभयो निष्कामोऽक्षय्यमपरिमितं सुखमाक्रम्य तिष्ठति । परमं वै शेवधेरिव परस्योद्धरणं यन्निष्कामत्वम् । स हि सर्वकाममयः पुरुषोऽध्यवसायसङ्कल्पाभिमानलिङ्गो बद्दः । अतस्तद्विपरीतो मुक्तः । अत्रैक आहुर्गुणः प्रकृतिभेदवशासध्यवसायात्मबन्धमुपागतो। अध्यवसायस्य दोषक्षयाद्धि मोक्षः मनसा ह्येव पश्यति मनसा शृणोति कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव गुणौघैरुह्यमानः कलुषीकृतश्चास्थिरश्चलो लुप्यमानः सस्पृहो व्यग्रश्चाभिमानित्वं प्रयात इति अहं सो ममेदमित्येवं मन्यमानो निबध्नात्यात्मनात्मानं जालेनेव खेचरः । अतः पुरुषोऽध्यावसायसङ्कल्पाबिमानलिङ्गो बद्दः अतस्तद्विपरीतो मुक्तः तस्मान्निरध्यवसायो निःसङ्कल्पो निरभिमानस्तिष्ठेत् एतन्मोक्षलक्षणम् एषात्र ब्रह्मपदवी एषोऽत्र द्वारविवरोऽनेनास्य तमसः पारं गमिष्यति । अत्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह । बुद्धिश न विचेष्टते तामाहुः परमां गतिम् ॥ एतदुक्त्वान्तर्हृदयः शाकायन्यस्तस्मै नमस्कृत्वा यथावदुपचारी कृतकृत्यो मरुदुत्तरायणं गतो न ह्यत्रोद्वर्त्मना गतिः एषोऽत्र ब्रह्मपथः सौरं स्द्वारं भित्त्वोर्द्ध्वेन विनिर्गता इत्यत्रोदाहरन्ति अनन्ता रश्मयस्तस्य दीपवद्यः स्थितो हृदि । सितासिताः कद्रुनीलाः कपिला मृदुलोहिताः ॥ ऊर्ध्वमेकः स्थितस्तेषां यो भिभित्वा सूर्यमण्डलम् । ब्रह्मलोकमतिक्रम्य तेन यान्ति परां गतिम् ॥ यदस्यान्यद्रश्मिशतमूर्ध्वमेव व्यवस्थितम् । तेन देवनिकायानां स्वधामानि प्रपद्यते ॥ ये नैकरूपाश्चाधस्ताद्रश्मयोऽस्य मृदुप्रभाः । इह कर्मोपभोगाय तैः संसरति सोऽवषः । तस्मात्सर्गस्वर्गापवर्गहेतुर्भगवानसावादित्य इति ॥ ॥ ६.३० ॥
Om. In a pure place, pure and abiding in goodness, one should become a student of the good, a speaker of the good, a meditator on the good, and a sacrificer to the good. Therefore one who desires the true brahman, freed from the fruit of action, with bonds cut, without hope, acting toward others as toward oneself, without fear and without desire, attains imperishable, boundless happiness and abides. Freedom from desire is the supreme recovery of that treasure, like the recovery of a hidden treasure. That person is made of all desires, marked by resolve, intention and self-conceit, and is bound. Therefore the opposite of that is liberated. Here some say: the quality, through the power of the division of prakṛti, attains bondage of the self in the form of resolve. Liberation comes from the destruction of the faults of resolve. For one sees only with the mind, hears with the mind; desire, intention, doubt, faith, lack of faith, steadiness, unsteadiness, modesty, understanding, fear, all this is only the mind. Carried along by floods of qualities, made impure, unsteady, restless, broken, full of longing and agitated, the mind comes to self-conceit, and thinking 'I am that, this is mine,' binds itself by itself, as a bird is bound in a net. Therefore the person marked by resolve, intention and self-conceit is bound; the opposite of that is liberated. Therefore one should remain without resolve, without intention, without self-conceit; this is the mark of liberation. This here is the state of brahman; this is the opening of the door; by this he will go beyond this darkness. Here all desires are gathered, as they cite in this matter: when the five senses of knowledge remain with the mind, and the intellect does not move, that they call the supreme goal. Having said this, Śākāyanya, whose heart was inward, bowed to him, duly performed the rites, and having accomplished his task, went by the wind to the northern course of the sun. Here there is no going by the upward path. This here is the path of brahman, which pierces the solar gate and goes out upward, as they cite in this matter: countless are his rays, which stand in the heart like a lamp: white and black, tawny and blue, reddish-brown, soft red. One of these stands upward, which, piercing the solar disk and passing the world of brahman, they go by to the supreme goal. The other hundred rays of his stand upward; by them one reaches the own abodes of the hosts of gods. The soft-lustred rays of many forms below, by them he wanders here, helpless, for the enjoyment of action. Therefore this blessed sun is the cause of creation, heaven and liberation.
Maitrāyaṇī 6.31
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 तस्मादभ्युच्चरन्तीह यथाक्रमेण ॥ ॥ ६.३१ ॥
Of what nature do these senses move about, and who, here, is their rouser and controller? The answer: they move about having the self as their nature, for the self is their rouser. Or, the solar rays called apsaras rouse them. Then with five rays he consumes objects. 'Which self?' It is he who is described as pure, purified, empty, characterized by peace and the like; he is to be grasped by his own marks. The mark of this unmarked one is the heat of fire pervading water, which is the most auspicious essence, say some. Then speech, hearing, sight, mind and breath, say some; then intellect, steadfastness, memory and wisdom, say others. As from a seed come sprouts, and as from fire come smoke, flame and sparks, so from him the breath and the rest arise in due order.
Maitrāyaṇī 6.32
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 ॥ ६.३२ ॥
From this very self all breaths, all worlds, all Vedas, all gods and all beings arise. Its secret teaching is 'the truth of the truth'. As from a fire kindled with wet fuel smokes issue forth separately, so this is the exhalation of this great being: the Ṛg Veda, Yajur Veda, Sāma Veda, Atharva-Aṅgiras, history, ancient lore, sciences, the Upaniṣads, verses, aphorisms, commentaries and explanations — all these are his, and all the beings of the universe too are his.
Maitrāyaṇī 6.33
पञ्चेष्टको वा एषोऽग्निः संवत्सरः तस्येमा इष्टका यो वसन्तो ग्रीष्मो वर्षाः शरद्धेमन्तः स शिरःपक्षसीपृच्च्हपृष्टवान् एषोऽग्निः पुरुषविदः सेयं प्रजापतेः प्रथमा चितिः करैर्यजमानमन्तरिक्षमुत्क्षिओप्त्वा वायवे प्रायच्च्हत् प्राणो वै वायुः प्राणोऽग्निस्तस्येमा इष्टका यः प्राणो व्यानोऽपानः समान उदानः स शिरःपक्षसीपृष्ठपुच्च्हवानेषोऽग्निः पुरुषविदस्तदिदमन्तरिक्षं प्रजापतेर्द्वितीया चितिः करैर्यजमानं दिवमुत्क्षिप्तेन्द्राय प्रायच्च्हत् असौ वा आदित्य इन्द्रः सैषोऽग्निः तस्येमा इष्टका यदृग्यजुः सामाथर्वाङ्गिरसा इतिहासं पुराणं स शिरःपक्षसीपुच्च्हपृष्ठवानेषोऽग्निः पुरुषविदः सैषा द्यौः प्रजापतेस्तृतीया चितिः करैर्यजमानस्यात्मविदेऽवदानं करोति यथात्मविदुत्क्षिप्य ब्रह्मणे प्रायच्च्हत् तत्रानन्दी मोदी भवति ॥ ६.३३ ॥
This fire is the fire of five bricks, or it is the year. Its bricks are spring, summer, the rains, autumn and winter. It has a head, two wings, sides, a tail and a back; for one who knows the man it is the fire. This is the first layer of Prajāpati. With his hands, having lifted up the sacrificer into the atmosphere, he gave him to Vāyu. Breath is indeed the wind, and breath is fire. Its bricks are prāṇa, vyāna, apāna, samāna and udāna; it has a head, wings, sides, a back and a tail; this is the fire of the man-knower. This atmosphere is the second layer of Prajāpati. With his hands, having lifted up the sacrificer into heaven, he gave him to Indra. That sun is indeed Indra, and he is this fire. Its bricks are the Ṛg, Yajur, Sāma and Atharva-Aṅgiras Vedas, epic history and ancient lore; it has a head, wings, sides, a tail and a back; this is the fire of the man-knower. This sky is the third layer of Prajāpati. With his hands he makes an offering for the sacrificer to the self-knower; as, having lifted up the self-knower, he gave him to Brahman, there he becomes joyful and rejoicing.
Maitrāyaṇī 6.34
पृथिवीगार्हपत्योऽन्तरिक्षं दक्षिणाग्निर्द्यौराहवनीयः तत एव पवमानपावकशुचय आविष्कृतमेतेनास्य यज्ञम् यतः पवमानपावकशुचिसंघातो हि जाठरः तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः यजमानो हविर्गृहीत्वा देवताभिध्यानमिच्छति हिरण्यवर्णः शकुनो हृद्यादित्ये प्रतिष्ठितः मद्गुर्हंसस्तेजोवृषः सोऽस्मिन्नग्नौ यजामहे इति चापि मन्त्रार्थं विचिनोति । तत्सवितुर्वरेण्यं भर्गोऽस्याभिध्येयं यो बुद्ध्यन्तस्थो ध्यायीह मनःशान्तिपदमनुसरत्यात्मन्येव धत्तेऽत्रेमे श्लोका भवन्ति १ यथा निरिन्धनो वह्निः स्वयोनावुपशाम्यते तथा वृत्तिक्षयाच्चित्तं स्वयोनावुपशाम्यते । २ स्वयोनावुपशान्तस्य मनसः सत्यकामतः इन्द्रियार्थविमूढस्यानृताः कर्मवशानुगाः । ३ चित्तमेव हि संसारम् तत्प्रयत्नेन शोधयेत् यच्चित्तस्तन्मयो भवति गुह्यमेतत्सनातनम् । ४ चित्तस्य हि प्रसादेन हन्ति कर्म शुभाशुभम् प्रसन्नात्मात्मनि स्थित्वा सुखमव्ययमश्नुते । ५ समासक्तं यथा चित्तं जन्तोर्विषयगोचरे यद्येवं ब्रह्मणि स्यात्तत्को न मुच्येत बन्धनात् । ६ मनो हि द्विविधं प्रोक्तं शुद्धं चाशुद्धमेव च अशुद्धं कामसम्पर्कात् शुद्धं कामविवर्जितम् । ७ लय विक्षेपरहितं मनः कृत्वा सुनिश्चलम् यदा यात्यमनीभावं तदा तत्परमं पदम् । ८ तावन्मनो निरोद्धव्यं हृदि यावत्क्षयं गतम् एतज्ज्ञानं च मोक्षं च शेषान्ये ग्रन्थविस्तराः । ९ समाधिनिर्धौतमलस्य चेतसो निवेशितस्यात्मनि यत्सुखं भवेत् न शक्यते वर्णयितुं गिरा तदा स्वयं तदन्तःकरणेन गृह्यते । १० अपामापोऽग्निरग्नौ वा व्योम्नि व्योम न लक्षयेत् एवमन्तर्गतं यस्य मनः स परिमुच्यते । ११ मन एव मनुष्याणं कारणं बन्धमोक्षयोः बन्धाय विषयासंगिं मोक्षो निर्विषयं स्मृतम् । अतोऽनग्निहोत्र्यनग्निचिदज्ञानभिध्यायिनां ब्राह्मणः पदव्योमानुस्मरणं विरुद्धम् तस्मादग्निर्यष्टव्यः चेतव्यः स्तोतव्योऽभिध्यातव्यः ॥ ६.३४ ॥
Earth is the householder's fire, the atmosphere is the southern fire, the sky is the offering fire. From these alone the fires of purification, purifying and clear arose, and through them this sacrifice was made manifest; for the aggregate of purifying, cleansing and clear fires is the digestive fire. Therefore fire should be worshipped, known, praised and meditated upon. The sacrificer, taking the oblation, desires meditation on the deity. 'The golden-colored bird, established in the heart and in the sun; the swan, the bull of brilliance: in this fire we worship' — thus he considers the meaning of the mantra. That adorable radiance of Savitṛ, which abides within the intellect, is to be meditated upon. The meditator who here follows the state of peace of mind holds it in the self alone. On this there are these verses: 1. As fire without fuel is quieted in its own source, so the mind is quieted in its own source through the cessation of its modifications. 2. For one whose mind is quieted in its own source and who lacks true desire, but is deluded by sense objects, desires are false and follow the power of action. 3. The mind alone is saṃsāra; one should purify it with effort. One becomes what one's mind is — this is the secret eternal truth. 4. Through the serenity of the mind, good and bad actions are destroyed; the one whose self is clear, abiding in the self, attains imperishable happiness. 5. As the mind of a living being is deeply attached to the range of objects, if it were thus in brahman, who would not be freed from bondage? 6. The mind is declared twofold, pure and impure; impure through contact with desire, pure when free from desire. 7. When the mind, free from torpor and distraction, is made perfectly steady and attains the state of no-mind, that is the highest state. 8. The mind must be restrained in the heart until it has gone to dissolution; this is knowledge and liberation, the rest are lengthy texts. 9. The happiness that arises when the mind, its impurities washed away by absorption, is fixed in the self cannot be described in words; it is grasped by the inner organ itself. 10. As one does not perceive water in water, fire in fire, space in space, so one whose mind is inwardly absorbed is completely freed. 11. The mind alone is the cause of human bondage and liberation; attachment to objects is for bondage, freedom from objects is remembered as liberation. Therefore, for those who do not perform the agnihotra, who have not built the fire altar, and who are ignorant, remembrance of the path of the sky of the brahmin is contrary. Therefore fire should be worshipped, known, praised and meditated upon.
Maitrāyaṇī 6.35
नमोऽग्नये पृथिवी क्षिते लोकस्मृते लोकम्स्मै यजमानाय धेहि नमो वायवेऽन्तरिक्षक्षिते लोकस्मृते लकमस्मै यजमानाय धेहि नम आदित्याय दिविक्षिते लोकस्मृते लोकमस्मै यजमानाय धेहि नमो ब्रह्मणे सर्वक्षिते सर्वस्मृते सर्वमस्मै यजमानाय धेहि हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् तत्त्वं पूषन्नपावृणु सत्यधर्माय विष्णवे योऽसा आदित्ये पुरुषः सोऽसा अहम् एष ह वै सत्यधर्मो यदादित्यस्य आदित्यत्वं तच्च्हुक्लम् पुरुषम् अलिङ्गम् नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्य इवेत्य् अक्षिण्यग्नौ चैतद्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोंऽशमात्रमेतद्यदादित्यस्य मध्ये अमृतं यस्य हि सोमः प्राणा वा अप्ययंकुरा एतक़्द्ब्रह्मैतदमृतमेतद्भर्गः एतत्सत्यधर्मो नभसोऽन्तर्गतस्य तेजसोऽंशमात्रम् एतद्यदादित्यस्य मध्ये यजुर्दीप्यत्यौमापोज्योतिरसोऽमृतंब्रह्म भूर्भुवः स्वरोम् । अष्टपादं शुचिं हंसं त्रिसूत्रमणुमव्ययम् द्विधर्मोऽन्धं तेजसेन्धं सर्वं पश्यन्पश्यति नभसोऽन्तर्गतस्य तेजसोऽन्शमात्रमेतद्यदादित्यस्य मध्ये उदित्वा मयूखे भवत एतत्सवित्सत्यधर्म एतद्यजुरेतत्तप एतदग्निरेतद्वायुरेतत्प्राण एतदाप एतच्चन्द्रमा एतच्च्हुक्रमेतदमृतमेतद्ब्रह्मविषयमेतद्भानुरर्णवस्तस्मिन्नेव यजमानः सैन्धव इव व्लीयन्त एषा वै ब्रह्मैकतात्र हि सर्वे कामाः समाहिता इत्यत्रोदाहरन्ति -- अंशुधारय इवाणुवातेरितः संस्फुरत्यसावन्तर्गः सुराणाम्। यो हैवंवित्स सवित् स द्वैतवित् सैकधामेतः स्यात्तदात्मकश्च । ये विन्दव इवाभ्युच्चरन्त्यजस्रम् विद्युदिवाभ्रार्चिषः परमे व्योमन् । तेऽर्चिषो वै यशस आश्रयवशाज्जटाभिरूपा इव कृष्णवर्त्मनः ॥ ६.३५ ॥
Homage to Agni, who dwells in the earth and is remembered as the world; grant this sacrificer a world. Homage to Vāyu, who dwells in the atmosphere and is remembered as the world; grant this sacrificer a world. Homage to Āditya, who dwells in heaven and is remembered as the world; grant this sacrificer a world. Homage to Brahman, who dwells in all and is remembered as all; grant this sacrificer all. The face of truth is covered with a golden vessel; Pūṣan, uncover it, for Viṣṇu whose law is truth. The person who is in the sun, that am I. This indeed is the law of truth: the sunhood of the sun is that bright person, without mark, only a portion of the light within the sky, which is in the middle of the sun, in the eye, and in fire. This is Brahman, this is the immortal, this is the radiance, this is the law of truth. Only a portion of the light within the sky is this, the immortal in the middle of the sun, in which Soma and the breaths have their resting place. This is Brahman, this is the immortal, this is the radiance, this is the law of truth. Only a portion of the light within the sky is this; the sacrificial formula shines in the middle of the sun: Aumā, waters, light, essence, immortal Brahman; bhūḥ, bhuvaḥ, svaḥ, om. The eight-footed, pure swan, three-threaded, subtle and imperishable, twofold in nature, blind, kindled by light, seeing all, it sees. Only a portion of the light within the sky is this, which rising in the middle of the sun becomes in the rays. This is Savitṛ, the law of truth; this is the sacrificial formula, this is austerity, this is fire, this is wind, this is breath, this is water, this is the moon, this is the bright one, this is the immortal, this is the object of Brahman; this is the sun, the ocean. In it the sacrificer dissolves like sea salt. This is the oneness of Brahman; here all desires are gathered together, as is illustrated here: as streams of rays stirred by a subtle wind flicker, so he flickers within the gods. Whoever knows this is Savitṛ; he is a knower of duality, and from here he becomes one with a single abode and of that nature. Drops that rise up continuously, like lightning from the flames of clouds in the highest space, those flames, by reason of their support in glory, take the forms of matted locks and go along the dark path.
Maitrāyaṇī 6.36
द्वे वाव खल्वेते ब्रह्मज्योतिषो रूपके शान्तमेकं समृद्धं चैकम् । अथ यच्छान्तं तस्याऽऽधारं खम् अथ यत्समृद्धमिदं तस्यान्नम् तस्मान्मन्त्रौषधाज्यामिषपुरोडाशस्थालीपाकादिभिर्यष्टव्यमन्तर्वेद्याम्। आस्न्यवशिष्टैरन्नपानैश्चाऽऽस्यमाहवनीयमिति मत्वा तेजसः समृद्ध्यै पुण्यलोकविजित्यर्थायामृतत्वाय चात्रोदाहरन्ति - अग्निहोत्रं जुहुयात्स्वर्गकामो यमराज्यमग्निष्टोमेनाभियजति सोमराज्यमुक्थेन सूर्यराज्यं षोडशिना स्वाराज्यमतिरात्रेण प्राजापत्यमासहस्रसंवत्सरान्तक्रतुनेति । वर्त्याधारस्नेहयोगाद्यथा दीपस्य संस्थितिः । अन्तर्याण्डोपयोगादिमौ स्थितावात्मशुची तथा ॥ ॥ ६.३६ ॥
These are the two forms of the light of brahman: one still, and one flourishing. The support of the still is space, and what flourishes is its food. Therefore one should offer, within the sacrificial ground, with mantras, herbs, ghee, oblations, cakes, and boiled rice in the pot. Taking the mouth, with the food and drink left over in it, as the āhavanīya fire, they cite these examples for the prospering of brilliance, for conquering the world of merit, and for immortality: one desiring heaven should offer the agnihotra; one attains the realm of Yama by the agniṣṭoma, the realm of Soma by the uktha, the realm of the sun by the ṣoḍaśin, self-rule by the atirātra, and the realm of Prajāpati by a rite lasting a thousand years. As a lamp stands steady through the union of wick, holder and oil, so through the use of the inner vessel these two, the self and the pure, abide.
Maitrāyaṇī 6.37
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 ॥ ॥ ६.३७ ॥
Therefore one should meditate on this immeasurable brilliance with om, which is declared threefold: in fire, in the sun, and in breath. This channel is abundant in food; what is offered in fire it conveys to the sun. Hence the essence that flows forth rains the udgītha, and by that these breaths arise, and from the breaths creatures. On this they cite examples: the oblation offered in fire is conveyed to the sun; the sun rains with its rays, and by that there is food; from food the origin of beings, so he says. The oblation thrown into fire reaches the sun rightly. From the sun comes rain, from rain food, and from that creatures.
Maitrāyaṇī 6.38
अग्निहोत्रं जुह्वानो लोभजालं भिनत्ति अतः संमोहं छित्वा न क्रोधान्स्तुनष्वानः 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 ॥ शरीरप्रादेशाङ्गुष्ठमात्रमणोरप्यणुं ध्यात्वाऽतः परमतां गच्छति अत्र हि सर्वे कामाः समाहिता इति अत्रोदाहरन्ति -- अङ्गुष्ठप्रादेशशरीरमात्रं प्रदीपप्रतापवद्द्विस्त्रिधा हि। तद्ब्रह्माभिष्टूयमानं महो देवो भुवनान्याविवेश । ॐ नमो ब्रह्मणे नमः ॥ ॥ ६.३८ ॥
One who offers oblations in the agnihotra breaks the net of greed. Thus, having cut through delusion, not by anger but by praising and meditating on desire, and then piercing the fourfold net and the sheath of brahman, he reaches the supreme space. Here, having pierced the solar, lunar, fiery and sattvic spheres, purified, he sees the unmoving, immortal, imperishable, fixed one called Viṣṇu, the highest abode of all, endowed with true desire and omniscience, independent, consciousness, abiding in its own greatness, lying within sattva. Here this verse is cited: The moon abides in the middle of the sun, the fire in the middle of the moon; sattva abides in the middle of light, and the imperishable one abides in the middle of sattva. Having meditated on the self as the size of a thumb's breadth in the body, and on what is smaller than the atom, he goes beyond this. Here all desires are gathered together. Here too it is cited: The brahman, of the size of a thumb's breadth in body, like the radiance of a lamp, twofold and threefold, being praised, the radiant god entered the worlds. Om. Homage to brahman. Homage.