Upaniṣads · Maitrāyaṇī 7
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Maitrāyaṇī 7.1
अग्निर्गायत्रं त्रिवृद्रथन्तरं वसन्तः प्राणो नक्षत्राणि वसवः पुरस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अचिन्त्योऽमूर्तो गभीरो गुणभुग्मयोऽनिर्वृत्तिर्योगीश्वरः सर्वज्ञो मेघोऽप्रमेयोऽनाद्यन्तः श्रीमान् अजो धीमाननिर्देश्यः सर्वसृक् सर्वस्यात्मा सर्वभुक् सर्वस्येशानः सर्वस्यान्तरान्तरः ॥ ७.१ ॥
Agni is the Gāyatrī metre, the threefold (stoma), the Rathantara chant, spring, breath, the constellations, the Vasus. They rise in the east, they heat, they rain, they praise, they enter again, they look through an inner opening. He is unthinkable, formless, profound, the enjoyer of the qualities, made of illusion, unceasing, lord of yoga, all-knowing, the cloud, immeasurable, without beginning or end, glorious, unborn, wise, indescribable, creator of all, the self of all, enjoyer of all, ruler of all, the innermost of all.
Maitrāyaṇī 7.2
इन्द्रस्त्रिष्टुप् पञ्चदशो बृहद्ग्रीष्मो व्यानः सोमो रुद्रा दक्षिणत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेण ईक्षन्ति अनाद्यन्तोऽपरिमितोऽपरिच्छिन्नोऽपरप्रयोज्यः स्वतन्त्रोऽलिङ्गोऽमूर्तोऽनन्तशक्तिर्धाता भास्करः ॥ ७.२ ॥
Indra is the Triṣṭubh metre, the fifteenfold (stoma), the Bṛhat chant, summer, the diffused breath, Soma, the Rudras. They rise in the south, they heat, they rain, they praise, they enter again, they look through an inner opening. He is without beginning or end, unmeasured, undivided, not directed by another, independent, without marks, formless, of infinite power, the sustainer, the sun.
Maitrāyaṇī 7.3
मरुतो जगती सप्तदशो वैरूपम् वर्षा अपानः शुक्र आदित्याः पश्चादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति तच्छान्तमशब्दमभयमशोकमानन्दम् तृप्तम् स्थिरमचलममृतमच्युतम् ध्रुवम् विष्णुसंज्ञितम् सर्वापरं धाम ॥ ७.३ ॥
The Maruts, the Jagatī metre, the seventeenfold, the Vairūpa, the rains, the apāna breath, the bright one, and the Ādityas rise from the west, give heat, send rain, are praised, enter again, and look within through the opening. That is peaceful, soundless, fearless, free from sorrow, bliss, content, steady, unmoving, immortal, unfailing, firm, called by the name Viṣṇu: the abode beyond all.
Maitrāyaṇī 7.4
विश्वे देवा अनुष्टुबेकविंशो वैराजः शरत्समानो वरुणः साध्या उत्तरत उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति अन्तःशुद्धः पूतः शून्यः शान्तोऽप्राणो निरात्मानन्तः ॥ ७.४ ॥
The Viśvedevas, the Anuṣṭubh metre, the twenty-one-fold, the Vairāja, autumn, the equal breath samāna, Varuṇa, and the Sādhyas rise from the north, give heat, send rain, are praised, enter again, and look within through the opening. That is inwardly pure, purified, empty, calm, without breath, without ātman, infinite.
Maitrāyaṇī 7.5
मित्रावरुणौ पङ्क्तिस्त्रिणवत्रयस्त्रिंशो शाक्वररैवते हेमन्त शिशिरा उदानोऽङ्गिरसश्चन्द्रमा ऊर्ध्वा उद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति प्रणवाख्यं प्रणेतारम् भारूपम् विगतनिद्रम् विजरम् विमृत्युम् विशोकम् ॥ ७.५ ॥
Mitra and Varuṇa, the Paṅkti metre, the thirty-nine-fold, the thirty-three, the Śākvara and Raivata, winter and the cool season, the upward breath udāna, the Aṅgirasas, and the moon rise upward, give heat, send rain, are praised, enter again, and look within through the opening. That is called by the syllable praṇava, the guide, of radiant form, free from sleep, ageless, deathless, free from sorrow.
Maitrāyaṇī 7.6
शनिराहुकेतूरगरक्षोयक्षनरविहगशरभेभादयोऽधस्तादुद्यन्ति तपन्ति वर्षन्ति स्तुवन्ति पुनर्विशन्ति अन्तर्विवरेणेक्षन्ति यः प्राज्ञो विधरणः सर्वान्तरोऽक्षरः शुद्धः पूतः भान्तः क्षान्तः शान्तः ॥ ७.६ ॥
Śani, Rāhu, Ketu, the serpents, the rākṣasas, the yakṣas, men, birds, the śarabhas, elephants and the rest rise from below, give heat, send rain, are praised, enter again, and look within through the opening. That is he who is discerning, the sustainer, innermost of all, imperishable, pure, purified, radiant, patient, calm.
Maitrāyaṇī 7.7
एष हि खल्वात्मन्तर्हृदयेऽणीयानिद्धोऽग्निरिव विश्वरूपोऽस्यैवान्नमिदं सर्वमस्मिन्नोता इमाः प्रजाः। एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोकोऽविचिकित्सोऽविपाशः सत्यसङ्कल्पः सत्यकामः एष परमेश्वरः एष भूताधिपतिः एष भूतपालः एष सेतुः विधरणः एष हि खल्वात्मेशानः शम्भुर्भवो रुद्रः प्रजापतिर् विश्वसृग्घिरण्यगर्भः सत्यं प्राणो हंसः शस्ताच्युतो विष्णुर्नारायणः यश्चैषोऽग्नौ यश्चायं हृदये यश्चासावादित्ये स एष एकः तस्मै ते विश्वरूपाय सत्ये नभसि हिताय नमः ॥ ७.७ ॥
Indeed, this is the self (ātman) within the heart, subtler than an atom, blazing like fire, of all forms. In him is all this food, and in him all these creatures are woven. This self is free from evil, ageless, deathless, sorrowless, free from doubt, free from bonds, of true resolve and true desire. This is the supreme lord, this is the ruler of beings, this is the protector of beings, this is the bridge and the supporter. This indeed is the self, the ruler, Śambhu, Bhava, Rudra, Prajāpati, creator of all, Hiraṇyagarbha, truth, breath (prāṇa), the swan (haṃsa), the praised and unfailing, Viṣṇu, Nārāyaṇa. He who is in the fire, he who is in the heart, and he who is in yonder sun, that is one. Homage to him of all forms, in truth, in space, the beneficent.
Maitrāyaṇī 7.8
अथेदानीं ज्ञानोपसर्गा राजन्मोहजालस्यैष वै योनिः यदस्वर्गैः सह स्वर्गस्यैष वाट्ये पुरस्तादुक्तेऽप्यधः स्तम्बेनाश्लिष्यन्ति अथ ये चान्ये ह नित्यप्रमुदिता नित्यप्रवसिता नित्ययाचनका नित्यं शिल्पोपजीविनोऽथ ये चान्ये ह पुरयाचका अयाज्ययाचकाः शुद्रशिष्याः शूद्रश्च शास्त्रविद्वांसोऽथ ये चान्ये ह चाटजटनटभटप्रव्रजितरङ्गावतारिणो राजकर्मणि पतितादयोऽथये चान्ये ह यक्षराक्षसभूतगणपिशाचोरगग्रहादीनामर्थं पुरस्कृत्य शमयाम इत्येवं ब्रुवाणा अथ ये चान्ये ह वृथा कषायकुण्डलिनः कापालिनोऽथ ये चान्ये ह वृथा तर्कदृष्टान्तकुहकेन्द्रजालैर्वैदिकेषु परिस्थातुमिच्च्हन्ति तैः सह न संवस्त् प्रकाश्यभूता वै ते तस्करा अस्वर्ग्या इत्येवं ह्याह नैरात्म्यवादकुहकैर्मिथ्यादृष्टान्तहेतुभिः । भ्राम्यन्लोको न जानाति वेदविद्यान्तरन्तु यत् ॥ ॥ ७.८ ॥
Now, O king, those who obstruct knowledge are the source of the net of delusion: those who cling to the post below together with those who are not of heaven, as was said before about heaven. Likewise, those who are always cheerful, always wandering, always begging, always living by crafts; and those who are beggars in the town, who beg from the unfit, who have Śūdra disciples, and Śūdras learned in the scriptures; and those who are flatterers, matted-haired ascetics, actors, warriors, wandering monks, stage performers, and fallen ones in royal service; and those who, for the sake of yakṣas, rākṣasas, groups of spirits, goblins, serpents and planets, say 'we will pacify them'; and the Kāpālikas who wear ochre robes and earrings in vain; and those who in vain wish to stand among the Vedic things with sophistries, examples, deceptions and magic tricks. One should not live with them; they are open thieves, not leading to heaven. Thus indeed the world wanders, deceived by the tricks of the doctrine of no-self, by false examples and reasons, and does not know the difference in Vedic knowledge.
Maitrāyaṇī 7.9
बृहस्पतिर्वै शुक्रो भूत्वेन्द्रस्याभयायासुरेभ्यः क्षयायेमामविद्यामसृजत् तया शिवमशिवमित्युद्दिशन्त्यशिवं शिवमिति वेदादिशास्त्रहिंसकधर्माभिध्यानमस्त्विति वदन्ति अतो नैनामभिधीयेतान्यथैषा बन्ध्येवैषा रतिमात्रं फलमस्या वृत्तच्युतस्येव नारम्भणीयेत्येवं ह्याह दूरमेते विपरीते विषूची अविद्या या च विद्येति ज्ञाता । विद्याभीप्सितुं नचिकेतसं मन्ये न त्वा कामा बहवो लोलुपन्ते ॥ विद्यां चाविद्यां च यस्तद्वेदोभयं सह । अविद्यया मृत्युं तीर्त्वा विद्यया अमृतमश्नुते ॥ अविद्यायामन्तरे वेष्ट्यमानाः स्वयं धीराः पण्डितं मन्यमानाः । दन्द्रम्यमानाः परियन्ति मूढा अन्धेनैव नीयमाना यथान्धाः ॥ ॥ ७.९ ॥
Bṛhaspati, becoming Śukra, created this ignorance (avidyā) for the fearlessness of Indra and the destruction of the asuras. By it they call the auspicious inauspicious and the inauspicious auspicious; they say, 'Let there be meditation on a dharma that harms the Veda and the other scriptures.' Therefore this should not be taught otherwise. It is barren; its only fruit is sensual pleasure, and it should not be undertaken, like one fallen from conduct. For thus he says: these two, ignorance and knowledge, known as far apart, opposite and divergent. I consider Naciketas one desiring knowledge; many desires have not tempted you. He who knows both knowledge and ignorance together, by ignorance crosses over death, and by knowledge attains immortality. Wrapped within ignorance, thinking themselves wise and learned, the deluded wander about, like blind men led by the blind.
Maitrāyaṇī 7.10
देवासुरा ह वै य आत्मकामा ब्रह्मणोऽन्तिकं प्रयाताः तस्मै नमस्कृत्वोचुः भगवन् वयमात्मकामाः स त्वं नो ब्रूहीति अतश्चिरं ध्यात्वाऽमन्यतान्यतामानो वै तेऽसुरा अतोऽन्यतममेतेषामुक्तम् तदिमे मूढा उपजीवन्त्यभिष्वङ्गिणस्तर्याभिघातिनोऽनृताभिशंसिनः सत्यमिवानृतं पश्यन्तीन्द्रजालवदित्यतो यद्वेदेष्वाभिहितं तत्सत्यं यद्वेदेषूक्तं तद्विद्वांस उपजीवन्ति तस्माद्ब्राह्मणो नावैदिकमधीयीतायमर्थः स्यादिति ॥ ७.१० ॥
The gods and asuras, desiring the self, went to Brahmā. Bowing to him they said: O revered one, we desire the self; tell us. Then, meditating for a long time, he considered; the asuras were of a different mind, so a different teaching was declared to them. These deluded ones, attached, striking others, speakers of falsehood, see the false as true, like a magician's illusion. Therefore what is declared in the Vedas is true, and on what is said in the Vedas the learned live. Therefore a brahmin should not study anything non-Vedic, lest this meaning arise.
Maitrāyaṇī 7.11
एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यत्परं तेजस्तत्त्रेधाभिहितमग्ना आदित्ये प्राण एतद्वा व तत्स्वरूपं नभसः खेऽन्तर्भूतस्य यदोमित्येतदक्षरमनेनैव तदुद्बुध्यति उदयति उच्छ्वसति अजस्रं ब्रह्मधीयालम्बं वात्रैवैतत्समीरणे नभसि प्रशाखयैवोत्क्रम्य स्कन्धात्स्कन्धमनुसरति। अप्सु प्रक्षेपको लवणस्येव घृतस्य चौष्ण्यमिवाभिध्यातुर्विस्तृतिरिवैतदित्यात्रोदाहरन्ति। अथ कस्मादुच्यते वैद्युतो यस्मादुच्चारितमात्र एव सर्वं शरीरं विद्योतयति तस्मादोमित्यनेनैतदुपासीतापरिमितं तेजः ।
१ पुरुषश्चक्षुषो योऽयं दक्षिणोऽक्षिण्यवस्थितः ।
इन्द्रोऽयमस्य जायेयं सव्ये चाक्षिण्यवस्थिता ॥
२ समागमस्तयोरेव हृदयान्तर्गते सुषौ ।
तेजस्तल्लोहितस्यात्र पिण्ड एवोभयोस्तयोः ॥
३ हृदयादायाति तावच्चक्षुष्यस्मिन्प्रतिष्ठिता ।
सारणी सा तयोर्नाडी द्वयोरेका द्विधा सती ॥
४ मनः कायाग्निमाहन्ति स प्रेरयति मारुतम् ।
मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम् ॥
५ खजाग्नियोगाद् हृदि सम्प्रयुक्तमणोर्ह्यणुर्द्विरणुः कण्ठदेशे ।
जिह्वाग्रदेशे त्र्यणुकं च विद्धि विनिर्गतं मातृकमेवमाहुः ॥
६ न पश्यन्मृत्युमं पश्यति न रोगं नोत दुःखताम् ।
सर्वं हि पश्यन्पश्यति सर्वमाप्नोति सर्वशः ॥
७ चाक्षुषः स्वप्नचारी च सुप्तः सुप्तात्परश्च यः ।
भेदाश्चैतेऽस्य चत्वारस्तेभ्यस्तुर्यं महत्तरम् ॥
८ त्रिष्वेकपाच्चरेद्ब्रह्म त्रिपाच्चरति चोत्तरे ।
सत्यानृतोपभोगार्थाः द्वैतीभावो महात्मन इति
द्वैतीभावो महात्मन इति ॥ ॥ ७.११ ॥
This is indeed the true form of that supreme radiance which dwells within the sky, declared threefold: in fire, in the sun, and in breath. This indeed is the true form of the syllable Om, which dwells within the sky. By it one awakens, rises, and breathes; it becomes the unceasing support of contemplation on brahman. They give the examples: as salt dissolves in water, as the heat of ghee, as the expansion of the one who meditates. Why is it called lightning-like? Because merely at its utterance it illumines the whole body; therefore one should meditate upon this by Om, as immeasurable radiance. The person who stands in the right eye is Indra, and his wife stands in the left eye. Their meeting takes place within the heart, in the suṣumnā; there the red radiance is the mass of both of them. That which comes from the heart is established in this eye; it is the channel-nāḍī of both of them, one though two, being twofold. The mind strikes the bodily fire; it impels the wind; the wind moving in the chest produces a deep sound. The atom joined in the heart by union with the fire of space, the dual-atom in the throat region, and the triple-atom at the tip of the tongue, know these; issuing forth as the matrix sound, thus they say. He who does not see death does not see this, nor disease, nor sorrow; seeing all, he sees all and attains all in every way. The waking state, the dream-wanderer, the deep sleeper, and that which is beyond deep sleep — these are its four divisions; beyond these is the fourth, far greater. Within the three, the one-footed brahman moves; above, the three-footed moves; the duality of the great self is for the enjoyment of truth and falsehood.