Upanishads Part II · 109 of 112

Maitrayana Upanishad: Sixth Prapathaka (Part 1)

SIXTH PRAPÂTHAKA 1.

1.He (the Self) bears the Self in two ways 2, as he who is Prâna (breath), and as he who is Âditya (the sun). Therefore there are two paths for him 3, within and without, and they both turn back in a day and night. The Sun is the outer Self, the inner Self is Breath. Hence the motion of the inner Self is inferred from the motion of the outer Self 4 For thus it is said:

‘He who knows, and has thrown off all evil, the overseer of the senses 5, the pure-minded, firmly grounded (in the Self) and looking away (from all earthly objects), he is the same.’ Likewise the motion of the outer Self is inferred from the motion of the inner Self. For thus it is said:

‘He who within the sun is the golden person, who looks upon this earth from his golden place, he is the same who, after entering the inner lotus of the heart 1, devours food (perceives sensuous objects, &c.)’

2.And he who having entered the inner lotus of the heart, devours food, the same, having gone te, the sky as the fire of the sun, called Time, and being invisible, devours all beings as his food.

What is that lotus and of what is it made? (the Vâlakhilyas ask 2.)

That lotus is the same as the ether; the four quarters, and the four intermediate points are its leaves 3.

These two, Breath and the Sun, move on near to each other (in the heart and in the ether). Let him worship these two, with the syllable Om, with the Vyâhriti words (bhûh, bhuvah, svar), and with the Sâvitrî hymn.

3.There are two forms of Brahman 4, the material (effect) and the immaterial (cause). The material is false, the immaterial is true. That which is true is Brahman, that which is Brahman is light, and that which is light is the Sun 5. And this Sun became the Self of that Om.

He divided himself threefold, for Om consists of three letters, a + u + m. Through them all this 1 is contained in him as warp and woof. For thus it is said:

‘Meditate on that Sun as Om, join your Self (the breath) with the (Self of the) Sun.’

4.And thus it has been said elsewhere: The Udgîtha (of the Sâma-veda) is the Pranava 2 (of the Rig-veda), and the Pranava is the Udgîtha, and thus the Sun is Udgîtha, and he is Pranava or Om. For thus it is said 3:

‘The Udgîtha, called Pranava, the leader (in the performance of sacrifices), the bright 4, the sleepless, free from old age and death, three-footed 5, consisting of three letters (a + u + m), and likewise to be known as fivefold (five prânas) placed in the cave.’ And it is also said:

‘The three-footed Brahman has its root upward 6, the branches are ether, wind, fire, water, earth, &c. This one Asvattha 7 by name, the world, is Brahman, and of it that is the light which is called the Sun, and it is also the light of that syllable Om. Therefore let him for ever worship that (breath and sun, as manifestations of Brahman) with the syllable Om.’

He alone enlightens us. For thus it is said:

‘This alone is the pure syllable, this alone is the highest syllable; he who knows that syllable only, whatever he desires, is his 1.’

5.And thus it has been said elsewhere: This Om 2 is the sound-endowed body of him (Prânâdityâtman). This is his gender-endowed body, viz. feminine, masculine, neuter. This is his light-endowed body, viz. Agni, Vâyu, Âditya. This is his lord-endowed body, viz. Brahmâ, Rudra, Vishnu. This is his mouth-endowed body, viz. Gârhapatya, Dakshinâgni, Âhavanîya 3. This is his knowledge-endowed body, viz. Rik, Yagus, Sâman. This is his world-endowed body, viz. Bhûh, Bhuvah, Svar. This is his time-endowed body, viz. Past, Present, Future. This is his heat-endowed body, viz. Breath, Fire, Sun. This is his growth-endowed body, viz. Food, Water, Moon. This is his thought-endowed body, viz. intellect, mind, personality. This is his breath-endowed body, viz. Prâna, Apâna, Vyâna. Therefore by the aforesaid syllable Om are all these here enumerated bodies praised and identified (with the Prânâdityâtman). For thus it is said 4:

‘O Satyakâma, the syllable Om is the high and the low Brahman.’

6.This 5 (world) was unuttered 6. Then forsooth Pragâpati, having brooded, uttered it in the words Bhûh, Bhuvah, Svar. This is the grossest body of that Pragâpati, consisting of the three worlds 7. Of that body Svar is the head, Bhuvah the navel, Bhûh the feet, the sun the eye. For in the eye is fixed man’s great measure, because with the eye he makes all measurements. The eye is truth (satyam), for the person (purusha) dwelling in the eye proceeds to all things (knows all objects with certainty). Therefore let a man worship with the Vyâhritis, Bhûh, Bhuvah, Svar, for thus Pragâpati, the Self of All, is worshipped as the (sun, the) Eye of All 1. For thus it is said:

‘This (the sun) is Pragâpati’s all-supporting body, for in it this all 2 is hid (by the light of the sun); and in this all it (the light) is hid. Therefore this is worshipped 3.’

7.(The Sâvitrî begins 4:) Tat Savitur varenyam, i.e. ‘this of Savitri, to be chosen.’ Here the Âditya (sun) is Savitri, and the same is to be chosen by the love(r) of Self, thus say the Brahma-teachers.

(Then follows the next foot in the Savitri): Bhargo devasya dhîmahi, i.e. ‘the splendour of the god we meditate on.’ Here the god is Savitri, and therefore he who is called his splendour, him I meditate on, thus say the Brahma-teachers.

(Then follows the last foot): Dhiyo yo nah prakodayât, i.e. ‘who should stir up our thoughts.’ Here the dhiyah are thoughts, and he should stir these up for us, thus say the Brahma-teachers.

(He now explains the word bhargas). Now he who is called bhargas is he who is placed in yonder Âditya (sun), or he who is the pupil in the eye 1. And he is so called, because his going (gati) is by rays (bhâbhih); or because he parches (bhargayati) and makes the world to shrivel up. Rudra is called Bhargas, thus say the Brahma-teachers. Or bha means that he lights up these worlds; ra, that he delights these beings, ga that these creatures go to him and come from him; therefore being a bha-ra-ga, he is called Bhargas.

Sûrya 2 (sun) is so called, because Soma is continually squeezed out (su). Savitri (sun) is so called, because he brings forth (su). Âditya (sun) is so called, because he takes up (âdâ, scil. vapour, or the life of man). Pâvana 3 is so called, because he purifies (pu). Apas, water, is so called, because it nourishes (pyâ).

And it is said:

‘Surely the Self (absorbed in Prâna, breath), which is called Immortal 4, is the thinker, the perceiver, the goer, the evacuator 5, the delighter, the doer, the speaker, the taster, the smeller, the seer, the hearer, and he touches. He is Vibhu (the pervader), who has entered into the body.’ And it is said:

‘When the knowledge is twofold (subjective and objective), then he hears, sees, smells, tastes, and touches (something), for it is the Self that knows everything.’

But when the knowledge is not twofold (subjective only), without effect, cause, and action 1, without a name, without a comparison, without a predicate 2—what is that? It cannot be told 3.

8.And the same Self is also called Isâna (lord), Sambhu, Bhava, Rudra (tâmasa); Pragâpati (lord of creatures), Visvasrig (creator of all), Hiranyagarbha, Satyam (truth), Prâna, (breath), Hamsa (râgasa); Sâstri (ruler), Vishnu, Nârâyana (sâttvika); Arka, Savitri, Dhâtri (supporter), Vidhâtri 4 (creator), Samrâg (king), Indra, Indu (moon). He is also he who warms, the Sun, hidden by the thousand-eyed golden egg, as one fire by another. He is to be thought after, he is to be sought after. Having said farewell to all living beings, having gone to the forest, and having renounced all sensuous objects, let man perceive the Self 5 from his own body.

‘(See him) 6 who assumes all forms, the golden, who knows all things, who ascends highest, alone in his splendour, and warms us; the thousand-rayed, who abides in a hundred places, the spirit of all creatures, the Sun, rises 1.’

9.Therefore he who by knowing this has become the Self of both Breath and Sun, meditates (while meditating on them) on his Self, sacrifices (while sacrificing to them) to his Self-this meditation, the mind thus absorbed in these acts, is praised by the wise.

Then let him purify the contamination of the mind by the verse Ukkhishtopahatam, &c. 2: ‘Be it food left, or food defiled by left food, be it food given by a sinner, food coming from a dead person, or from one impure from childbirth, may the purifying power of Vasu, may Agni, and the rays of Savitri, purify it, and all my sin 3.’

First (before eating) he surrounds (the offered food) with water (in rincing his mouth 4). Then saying, Svâhâ to Prâna, Svâhâ to Apâna, Svâhâ to Vyâna, Svâhâ to Samâna, Svâhâ to Udâna, he offers (the food) with five invocations (in the fire of the mouth). What is over, he eats in silence, and then he surrounds (the food) once more afterwards with water (rincing the mouth after his meal). Having washed let him, after sacrificing to himself, meditate on his Self with these two verses, Prâno ‘gnih and Visvo ‘si, viz. ‘May the Highest Self as breath, as fire (digestive heat), as consisting of the five vital airs, having entered (the body), himself satisfied, satisfy all, he who protects all.’ ‘Thou art Visva (all), thou art Vaisvânara (fire), all that is born is upheld by thee; may all offerings enter into thee; creatures live where thou grantest immortality to all.’ He who eats according to this rule, does not in turn become food for others.

10.There is something else to be known. There is a further modification of this Self-sacrifice (the eating), namely, the food and the eater thereof. This is the explanation. The thinking Purusha (person), when he abides within the Pradhâna (nature), is the feeder who feeds on the food supplied by Prakriti (nature). The elemental Self 1 is truly his food, his maker being Pradhâna (nature 2). Therefore what is composed of the three qualities (gunas) is the food, but the person within is the feeder. And for this the evidence is supplied by the senses. For animals spring from seed, and as the seed is the food, therefore it is clear that what is food is Pradhâna (the seed or cause of everything). Therefore, as has been said, the Purusha (person) is the eater, Prakriti, the food; and abiding within it he feeds. All that begins with the Mahat 3 (power of intellect) and ends with the Viseshas (elements 4), being developed from the distinction of nature with its three qualities, is the sign (that there must be a Purusha, an intelligent subject). And in this manner the way with its fourteen steps has been explained 1. (This is comprehended in the following verse): ‘This world is indeed the food, called pleasure, pain, and error (the result of the three qualities); there is no laying hold of the taste of the seed (cause), so long as there is no development (in the shape of effect).’ And in its three stages also it has the character of food, as childhood, youth, and old age; for, because these are developed, therefore there is in them the character of food 2.

And in the following manner does the perception of Pradhâna (nature) take place, after it has become manifest:—Intellect and the rest, such as determination, conception, consciousness, are for the tasting (of the effects of Pradhâna). Then there are the five (perceptive organs) intended for the (five) objects of senses, for to taste them. And thus are all acts of the five active organs, and the acts of the five Prânas or vital airs (for the tasting of their corresponding objects). Thus what is manifest (of nature) is food, and what is not manifest is food. The enjoyer of it is without qualities, but because he has the quality of being an enjoyer, it follows that he possesses intelligence.

As Agni (fire) is the food-eater among the gods, and Soma the food, so he who knows this eats food by Agni (is not defiled by food, as little as Agni, the sacrificial fire). This elemental Self, called Soma (food), is also called Agni, as having undeveloped nature for its mouth (as enjoying through nature, and being independent of it), because it is said, ‘The

Purusha (person) enjoys nature with its three qualities, by the mouth of undeveloped nature.’ He who knows this, is an ascetic, a yogin, he is a performer of the Self-sacrifice (see before). And he who does not touch the objects of the senses when they intrude on him, as no one would touch women intruding into an empty house, he is an ascetic, a yogin, a performer of the Self-sacrifice.

11.This is the highest form of Self, viz. food, for this Prâna (this body) subsists on food. If it eats not, it cannot perceive, hear, touch, see, smell, taste, and it loses the vital airs 1. For thus it is said:

‘If it eats, then in full possession of the vital airs, it can perceive, hear, touch, speak, taste, smell, see.’ And thus it is said:

‘From food are born all creatures that live on earth; afterwards they live on food, and in the end (when they die) they return to it 2.’

12.And thus it is said elsewhere: Surely all these creatures run about day and night, wishing to catch food. The sun takes food with his rays, and by it he shines. These vital airs digest, when sprinkled with food. Fire flares up by food, and by Brahmâ (Pragâpati), desirous of food, has all this been made. Therefore let a man worship food as his Self. For thus it is said:

‘From food creatures are born, by food they grow when born; because it is eaten and because it cats creatures, therefore it is called food (annam).’

13.And thus it is said elsewhere: This food is the body of the blessed Vishnu, called Visvabhrit (all-sustaining). Breath is the essence of food, mind of breath, knowledge of mind, joy of knowledge. He who knows this is possessed of food, breath, mind, knowledge, and joy. Whatever creatures here on earth eat food, abiding in them he, who knows this, eats food. Food has been called undecaying, food has been called worshipful; food is the breath of animals, food is the oldest, food has been called the physician.

14.And thus it has been said elsewhere: Food is the cause of all this, time of food, and the sun is the cause of time 1. The (visible) form of time is the year, consisting of twelve months, made up of Nimeshas (twinklings) and other measures. Of the year one half (when the sun moves northward) belongs to Agni, the other to Varuna (when the sun moves southward). That which belongs to Agni begins with the asterism of Maghâ, and ends with half of the asterism of Sravishthâ, the sun stepping down northward. That which belongs to Soma (instead of Varuna) begins with the asterism (of Asleshâ), sacred to the Serpents, and ends with half of the asterism of Sravishthâ, the sun stepping up southward. And then there (are the months) one by one, belonging to the year, each consisting of nine-fourths of asterisms (two asterisms and a quarter being the twelfth part of the passage of the sun through the twenty-seven Nakshatras), each determined by the sun moving together with the asterisms. Because time is imperceptible by sense, therefore this (the progress of the sun, &c.) is its evidence, and by it alone is time proved to exist. Without proof there is no apprehension of what is to be proved; but even what is to be proved can become proof, for the sake of making itself known, if the parts (the twinklings, &c.) can be distinguished from the whole (time 1). For thus it is said:

‘As many portions of time as there are, through them the sun proceeds: he who worships time as Brahman, from him time moves away very far.’ And thus it is said:

‘From time all beings flow, from time they grow; in time they obtain rest; time is visible (sun) and invisible (moments).’

15.There are two forms of Brahman, time and non-time. That which was before the (existence of the) sun is non-time and has no parts. That which had its beginning from the sun is time and has parts. Of that which has parts, the year is the form, and from the year are born all creatures; when produced by the year they grow, and go again to rest in the year. Therefore the year is Pragâpati, is time, is food, is the nest of Brahman, is Self. Thus it is said:

‘Time ripens and dissolves all beings in the great Self, but he who knows into what time itself is dissolved, he is the knower of the Veda.’

16.This manifest time is the great ocean of creatures. He who is called Savitri (the sun, as begetter) dwells in it, from whence the moon, stars, planets, the year, and the rest are begotten. From them again comes all this, and thus, whatever of good or evil is seen in this world, comes from them. Therefore Brahman is the Self of the sun, and a man should worship the sun under the name of time. Some say the sun is Brahman, and thus it is said:

‘The sacrificer, the deity that enjoys the sacrifice, the oblation, the hymn, the sacrifice, Vishnu, Pragâpati, all this is the Lord, the witness, that shines in yonder orb.’

17.In the beginning Brahman was all this 1. He was one, and infinite; infinite in the East, infinite in the South, infinite in the West, infinite in the North, above and below and everywhere infinite. East and the other regions do not exist for him, nor across, nor below, nor above. The Highest Self is not to be fixed, he is unlimited, unborn, not to be reasoned about, not to be conceived. He is like the ether (everywhere), and at the destruction of the universe, he alone is awake. Thus from that ether he wakes all this world, which consists of thought only, and by him alone is all this meditated on, and in him it is dissolved. His is that luminous form which shines in the sun, and the manifold light in the smokeless fire, and the heat which in the stomach digests the food. Thus it is said:

‘He who is in the fire, and he who is in the heart, and he who is in the sun, they are one and the same.’