Maitrayaniya Upanishad

In few words, 'He is the Self, this is the immortal, the fearless, this is Brahman,' is the gist of the whole Upanishad. Its main subject is a dialogue said to have been held between King Brihadratha and the sage Sakayanya, who relates the divine science of Brahman as it had been delivered to him by the sage Maitri or Maitreya, the son of Mitra. In the sequel of the discourse he relates a dialogue held in olden time between the deities called the Valakhilyas and the Prajapati Kratu. This inserted dialogue would seem to have originally ended with the fourth chapter, but in the present recension it is continued to the 29th, section of the sixth chapter. Maitri's own discourse ends in the 30th section of the same chapter ; but the Upanishad itself continues the subject in a very similar manner to the end of the seventh chapter. The Maitrayaniya Upanishad consists of 7 Prapathakas (lessons). The 1st lesson has 4 paragraphs, the 2nd has 6, the 3rd presents 5 paragraphs, while the 4th lesson contains 6. As appendices, the 5th lesson has 2 paragraphs, while the 6th lesson is the longest with 38 paragraphs. The last supplementary section, or the 7th lesson has 11 paragraphs some with many sub-paragraphs. This edition of Maitrayaniya Upanishad uses English Translation and Commentary By Max Müller [The Upanishads, Part 1 (1879)].

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Shanti Mantra


॥ अथ मैत्रायण्युपनिषत् ॥

सामवेदीय सामान्य उपनिषत् ॥

वैराग्योत्थभक्तियुक्तब्रह्ममात्रप्रबोधतः ।

यत्पदं मुनयो यान्ति तत्त्रैपदमहं महः ॥

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोतमथो

बलमिन्द्रियाणि च ।

सर्वाणि सर्वं ब्रह्मोपनिषदं माहं ब्रह्म निराकुर्यां

मा मा ब्रह्म

निराकरोदनिराकरणमस्त्वनिराकरणं मेस्तु तदात्मनि निरते य


धर्मास्ते मयि सन्तु ते मयि सन्तु ॥

ॐ शान्तिः शान्तिः शान्तिः ॥


.. atha maitrāyaṇyupaniṣat ..

sāmavedīya sāmānya upaniṣat ..

vairāgyotthabhaktiyuktabrahmamātraprabodhataḥ .

yatpadaṃ munayo yānti tattraipadamahaṃ mahaḥ ..

oṃ āpyāyantu mamāṅgāni vākprāṇaścakṣuḥ śrotamatho

balamindriyāṇi ca .

sarvāṇi sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ

mā mā brahma

nirākarodanirākaraṇamastvanirākaraṇaṃ mestu tadātmani nirate ya


dharmāste mayi santu te mayi santu ..

oṃ śāntiḥ śāntiḥ śāntiḥ ..

Sloka : 1.1

मन्त्र [I.1]


1. The laying of the formerly-described sacrificial fires [1] is indeed the sacrifice of Brahman. Therefore let the sacrificer, after he has laid those fires, meditate on the Self. Thus only does the sacrificer become complete and faultless. But who is to be meditated on? He who is called Prâna (breath). Of him there is this story:-

Commentary of Max Müller

1. The performance of all the sacrifices, described in the Maitrâyana-brâhmana, is to lead up in the end to a knowledge of Brahman, by rendering a man fit for receiving the highest knowledge. See Manu VI, 82:- 'All that has been declared (above) depends on meditation; for he who is not proficient in the knowledge of the Self reaps not the full reward of the performance of rites.'

Sloka : 1.2

मन्त्र [I.2]


2. A King, named Brihadratha, having established his son in his sovereignty [1], went into the forest, because he considered this body as transient, and had obtained freedom from all desires. Having performed the highest penance, he stands there, with uplifted arms, looking up to the sun. At the end of a thousand (days) [2], the Saint Sâkâyanya [3], who knew the Self, came near [4], burning with splendour, like a fire without smoke. He said to the King:- 'Rise, rise! Choose a boon!' The King, bowing before him, said:- 'O Saint, I know not the Self, thou knowest the essence (of the Self). We have heard so. Teach it us.' Sâkâyanya replied:- 'This was achieved of yore; but what thou askest is difficult to obtain [5]. O Aikshvâka, choose other pleasures.' The King, touching the Saint's feet with his head, recited this Gâthâ:-

Commentary of Max Müller

1. Instead of virâgye, a doubtful word, and occurring nowhere else, m. reads vairâgye. 2. Or years, if we read sahasrasya instead of sahasrâhasya. 3. The descendant of Sâkâyana. Saint is perhaps too strong; it means a holy, venerable man, and is frequently applied to a Buddha. 4. Both M. and m. add muneh before antikam, whereas the commentary has râgñah. 5. Though the commentator must have read etad vrittam purastâd duhsakyam etat prasñam, yet prasñam as a neuter is very strange. M. reads etad vrittam purastât, dussakama prikkha prasñam; m. reads etad vratam purastâd asakyam mâ prikha prasñam aikshvâka, &c. This suggests the reading, etad vrittam purastâd duhsakam mi prikkha prasñam, i.e. this was settled formerly, do not ask a difficult or an impossible question.

Sloka : 1.3

मन्त्र [I.3]


3. 'O Saint, What is the use of the enjoyment of pleasures in this offensive, pithless body--a mere mass of bones, skin, sinews, marrow [1], flesh, seed, blood, mucus, tears, phlegm, ordure, water [2], bile, and slime! What is the use of the enjoyment of pleasures in this body which is assailed by lust, hatred, greed, delusion, fear, anguish, jealousy, separation from what is loved, union with what is not loved [3], hunger, thirst, old age, death, illness, grief, and other evils!

Commentary of Max Müller

1. Read maggâ. 2. M. adds vâta before pitta; not m. 3. An expression that often occurs in Buddhist literature. See also Manu VI, 62:- 'On their separation from those whom they love, and their union with those whom they hate; on their strength overpowered by old age, and their bodies racked with disease.'

Sloka : 1.4

मन्त्र [I.4]


4. And we see that all this is perishable, as these flies, gnats, and other insects, as herbs and trees [1], growing and decaying. And what of these? There are other great ones, mighty wielders of bows, rulers of empires, Sudyumna, Bhûridyumna, Indradyumna, Kuvalayâsva, Yauvanâsva, Vadhryasva, Asvapati [2], Sasabindu, Hariskandra, Ambarîsha [3], Nahusha, Anânata, Saryâti, Yayâti, Anaranya [4], Ukshasena [5], &c., and kings such as Marutta, Bharata (Daushyanti), and others, who before the eyes of their whole family surrendered the greatest happiness, and passed on from this world to that. And what of these? There are other great ones. We see the destruction [6] of Gandharvas, Asuras [7], Yakshas, Râkshasas, Bhûtas, Ganas, Pisâkas, snakes, and vampires. And what of these? There is the drying up of other great oceans, the falling of mountains, the moving of the pole-star, the cutting of the wind-ropes (that hold the stars), the submergence of the earth, and the departure of the gods (suras) from their place. In such a world as this, what is the use of the enjoyment of pleasures, if he who has fed [8] on them is seen [9] to return (to this world) again and again! Deign therefore to take me out! In this world I am like a frog in a dry well. O Saint, thou art my way, thou art my way.'

Commentary of Max Müller

1. The Sandhi vanaspatayodbhûta for vanaspataya udbhûta is anomalous. M. reads vanaspatayo bhûtapradhvamsinah. 2. M. carries on asvapatisasabinduhariskandrâmbarîsha. 3. After Ambarîsha, M. reads Nabhushânanutusayyâtiyayâtyanaranyâkshasenâdayo. Nahusha (Naghusha?) is the father of Saryâti; Nâbhâga, the father of Ambarîsha. These names are so carelessly written that even the commentator says that the text is either khândasa or prâmâdika. Anânata is a mere conjecture. It occurs as the name of a Rishi in Rig-veda IX, 111. 4. Anaranya, mentioned in the Mahâbhârata, I, 230. 5. M. reads anaranyâkshasena. 6. M. and m. read nirodhanam. 7. M. adds Apsarasas. 8. AL and m. read âsritasya, but the commentator explains asitasya. 9. Here we have the Maitrâyana Sandhi, drisyatâ iti, instead of drisyata iti; see von Schroeder, Maitrâyanî Samhitâ, p. xxviii. M. and m. read drisyata.

Sloka : 2.1

मन्त्र [II.1]


1. Then the Saint Sâkâyanya, well pleased, said to the King:- 'Great King Brihadratha, thou banner of the race of Ikshvâku, quickly obtaining a knowledge of Self, thou art happy, and art renowned by the name of Marut, the wind [1]. This indeed is thy Self [2].' 'Which [3], O Saint,' said the King. Then the Saint said to him:-

Commentary of Max Müller

1. Prishadasva in the Veda is another name of the Maruts, the storm gods. Afterwards the king is called Marut, VI, 30. 2. This sentence is called a Sûtra by the commentator to VI, 32. 3. M. reads Kathaya me katamo bhavân iti.

Sloka : 2.2

मन्त्र [II.2]


2. 'He [1] who, without stopping the out-breathing [2], proceeds upwards (from the sthûla to the sûkshma sarîra), and who, modified (by impressions), and yet not modified [3], drives away the darkness (of error), he is the Self. Thus said the Saint Maitri [4].' And Sâkâyanya said to the King Brihadratha:- 'He who in perfect rest, rising from this body (both from the sthûla and sûkshma), and reaching the highest light [5], comes forth in his own form, he is the Self [6] (thus said Sâkâyanya); this is the immortal, the fearless, this is Brahman.'

Commentary of Max Müller

1. M. leaves out atha. 2. One might read âvishtambhanena, in the sense of while preventing the departure of the vital breath, as in the Brih. Âr. VI, 3, prânena rakshann avaram kulâyam. 3. M. reads vyathamâno 'vyathamânas. 4. M. leaves out Maitrih-ity evam hyâha. The commentator explains Maitrir by mitrâyâ apatyam rishir maitrir maitreya. In a later passage (II, 3) M. reads Bhagavatâ Maitrena, likewise the Anubhûtiprakâsa. 5. M. adds svayam gyotir upasampadya. 6. M. reads esha for ity esha, which seems better.

Sloka : 2.3

मन्त्र [II.3]


3. 'Now then this is the science of Brahman, and the science of all Upanishads, O King, which was told us by the Saint Maitri [1]. I shall tell it to thee:- 'We hear (in the sacred records) that there were once the Vâlakhilyas [2], who had left off all evil, who were vigorous and passionless. They said to the Pragâpati Kratu:- "O Saint, this body is without intelligence, like a cart. To what supernatural being belongs this great power by which such a body has been made intelligent? Or who is the driver? What thou knowest, O Saint, tell us that [3]."' Pragâpati answered and said:-

Commentary of Max Müller

1. M. reads Maitrena vyâkhyâtâ. 2. M. M., Translation of Rig-veda, Preface, p. xxxiv. 3. M. adds:- brûhîti te hokur Bhagavan katham anena vâsyam yat Bhagavan vetsy etad asmâkam brûhîti tân hovâketi.

Sloka : 2.4

मन्त्र [II.4]


4. 'He who in the Sruti is called "Standing above," like passionless ascetics [1] amidst the objects of the world, he, indeed, the pure, clean, undeveloped, tranquil, breathless, bodiless [2], endless, imperishable, firm, everlasting, unborn, independent one, stands in his own greatness, and by him has this body been made intelligent, and he is also the driver of it.' They said:- 'O Saint, How has this been made intelligent by such a being as this which has no desires [3], and how is he its driver?' He answered them and said:-

Commentary of Max Müller

1. The commentator allows ûtrdhvaretasasah to be taken as a vocative also. 2. Nirâtmâ is explained by the commentator as thoughtless, without volition, &c. But âtmâ is frequently used for body also, and this seems more appropriate here. M., however, reads anîsâtmâ, and this is the reading explained in the Anubhûtiprakâsa, p. 228, ver. 60. This might mean the Âtman which has not yet assumed the quality of a personal god. See VI, 28; VI, 31. 3. The reading anishthena is explained by the commentator as free from any local habitation or attachment. He also mentions the various readings anishtena, free from wishes, and anishthena, the smallest. M. reads anikkhena, and this seems better than anishtena. The Anubhûtiprakâsa reads likewise anikkhasya.

Sloka : 2.5

मन्त्र [II.5]


5. 'That Self which is very small, invisible, incomprehensible, called Purusha, dwells of his own will here in part [1]; just as a man who is fast asleep awakes of his own will [2]. And this part (of the Self) which is entirely intelligent, reflected in man (as the sun in different vessels of water), knowing the body (kshetragña), attested by his conceiving, willing, and believing [3], is Pragâpati (lord of creatures), called Visva. By him, the intelligent, is this body made intelligent, and he is the driver thereof.' They said to him:- 'O Saint [4], if this has been made intelligent by such a being as this, which has no desires, and if he is the driver thereof, how was it?' He answered them and said:-

Commentary of Max Müller

1. I read buddhipûrvam, and again with M. suptasyeva buddhipûrvam. I also read amsena without iti, as in M. The simile seems to be that a man, if he likes, can wake himself at any time of night, and this 'if he likes' is expressed by buddhipûrvam. See Anubhûtiprakâsa, vv. 67, 68. 2. M. reads vibodhayati, atha. 3. See Maitr. Up. V, 2; Cowell's Translation, pp. 246, 256; Vedântaparibhâshâ, ed. A. Venis, in the Pandit, IV, p. 100. 4. M. adds:- bhagavann îdrisasya katham amsena vartanam iti tân hovâka.

Sloka : 2.6

मन्त्र [II.6]


6. 'In the beginning Pragâpati (the lord of creatures) stood alone. He had no happiness, when alone. Meditating [1] on himself, he created many creatures. He looked on them and saw they were, like a stone, without understanding, and standing like a lifeless post. He had no happiness. He thought, I shall enter [2] within, that they may awake. Making himself like air (vâyu) [3] he entered within. Being one, he could not do it. Then dividing himself fivefold, he is called Prâna, Apâna, Samâna, Udâna, Vyâna. Now that [4] air which rises upwards, is Prâna. That which moves downwards, is Apâna. That by which these two are supposed to be held, is Vyâna. That [5] which carries the grosser material of food to the Apâna, and brings the subtler material to each limb, has the name Samâna. [After these (Prâna, Apâna, Samâna) comes the work of the Vyâna, and between them (the Prâna, Apâna, and Samâna on one side and the Vyâna on the other) comes the rising of the Udâna.] That which brings up or carries down [6] what has been drunk and eaten, is the Udâna [7]. Now the Upâmsu-vessel (or prâna) depends on the Antaryâma-vessel (apâna) and the Antaryâma-vessel (apâna) on the Upâmsu-vessel [8] (prâna), and between these two the self-resplendent (Self) produced heat [9]. This heat is the purusha (person), and this purusha is Agni Vaisvânara. And thus it is said elsewhere [10]:- "Agni Vaisvânara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When a man is on the point of departing this life, he does not hear that noise." Now he [11], having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the prânas as his body, resplendent, having true concepts, and free like ether [12]. Feeling even thus that he has not attained his object, he thinks from within the interior of the heart [13], "Let me enjoy objects." Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the wheel driven by the potter. This body is made intelligent, and he is the driver thereof. This [14] is indeed the Self, who seeming to be filled with desires, and seeming to be overcome [15] by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prakriti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled [16], unmoved, free from desire, remaining a spectator, resting in himself Having concealed himself in the cloak of the three qualities he appears as the enjoyer of rita, as the enjoyer of rita (of his good works).'

Commentary of Max Müller

1. AT. reads abhidhyâyan. 2. It is better to read with M. visânîti. 3. M. vâyum iva. 4. M. Atha yo 'yam. 5. M. reads:- yo 'yam sthavishtham annam dhâtum annasyâpâne sthâpayaty anishtham kâṅge 'ṅge samnayati esha vâva sa samâno 'tha yo 'yam. Leaving, out annam, this seems the right reading. The whole sentence from uttaram to udânasya is left out in M. 6. M. nigirati kaisho vâva sa udâno 'tha yenaitâs sirâ anuvyâptâ esha vâva sa vyânah. 7. The views of these five kinds of wind differ considerably. Here the commentator explains that the prâna and apâna, the up-breathing and down-breathing, keep the bodily warmth alive, as bellows keep up a fire. The food cooked in it is distributed by the Samâna, so that the coarse material becomes ordure, the middle flesh, the subtle material mind (manas). The udâna brings up phlegm, &c., while the Vyâna gives strength to the whole body. 8. Two sacrificial vessels (graha) placed on either side of the stone on which the Soma is squeezed, and here compared to the Prâna and Apâna, between which the Self (kaitanyâtmâ) assumes heat. 9. M. reads tayor antarâle kaushnyam prâsuvat. 10. See Brihadâranyaka Up. V, 9; Khând. Up. III, 13, 8. 11. The Vaisvânara or purusha, according to the commentator, but originally the Pragâpati, who had made himself like air, and divided himself into five vital airs. 12. Thus the âtmâ, with his own qualities and those which he assumes, becomes a living being. 13. M. reads esho 'sya hridantare tishthann. 14. M. reads:- Sa vâ esha âtmeti hosann iva sitâsitaih. This seems better than usanti kavayah, which hardly construes. 15. M. reads abhibhûyamânay iva, which again is better than anabhibhûta iva, for he seems to be overcome, but is not, just as he seems to be an agent, but is not. See also III, 1. 16. M. has alepo.

Sloka : 3.1

मन्त्र [III.1]


1. The Vâlakhilyas said to Pragâpati Kratu:- 'O Saint, if thou thus showest the greatness of that Self, then who is that other different one, also called Self [1], who really overcome by bright and dark fruits of action, enters on a good or bad birth? Downward or upward is his course [2], and overcome by the pairs (distinction between hot and cold, pleasure and pain, &c.) he roams about [3].'

Commentary of Max Müller

1. The pure Self, called âtmâ, brahma, kinmâtram, pragñânaghanam, &c., after entering what he had himself created, and no longer distinguishing himself from the created things (bhûta), is called Bhûtâtmâ. 2. M. reads here and afterwards avâkam ûrdhvam vâ gatidvandvaih. 3. M. adds at the end, paribhramatîti katama esha iti, tân hovâketi, and leaves it out at the end of § 2.

Sloka : 3.2

मन्त्र [III.2]


2. Pragâpati Kratu replied:- 'There is indeed that other [1] different one, called the elemental Self (Bhûtâtmâ), who, overcome by bright and dark fruits of action, enters on a good or bad birth:- downward or upward is his course, and overcome by the pairs he roams about. And this is his explanation:- The five Tanmâtrâs [2] (sound, touch, form, taste, smell) are called Bhûta; also the five Mahâbhûtas (gross elements) are called Bhûta. Then the aggregate [3] of all these is called sarîra, body [4]. And lastly he of whom it was said that he dwelt in the body [5], he is called Bhûtâtmâ, the elemental Self. Thus his immortal Self [6] is like a drop of water on a lotus leaf [7], and he himself is overcome by the qualities of nature. Then [8], because he is thus overcome, he becomes bewildered, and because he is bewildered, he saw not the creator, the holy Lord, abiding within himself. Carried along by the waves of the qualities [9], darkened in his imaginations, unstable, fickle, crippled, full of desires, vacillating, he enters into belief, believing "I am he," "this is mine [10];" he binds his Self by his Self, as a bird with a net, and overcome afterwards by the fruits of what he has done, he enters on a good and bad birth; downward or upward is his course, and overcome by the pairs he roams about.' They asked:- 'Which is it?' And he answered them:-

Commentary of Max Müller

1. M. here reads avara. 2. M. reads tanmâtrâni. 3. M. reads teshâm samudayas takkharîram. 4. The commentator distinguishes between liṅga-sarîra, consisting of prânas, indriyas, the antahkarana, and the sûkshmabhûtas; and the sthûla-sarîra, consisting of the five Mahâbhûtas. 5. M. reads sarîram ity uktam. 6. M. reads athâsti tasyâh bindur iva. 7. It sticks to it, yet it can easily run off again. 8. M. reads Ato, and the commentator explains atho by atah kâranât, adding sandhih khândasah. 9. See VI, 30. 10. M. reads aham so mamedam.

Sloka : 3.3

मन्त्र [III.3]


3. 'This also has elsewhere been said:- He who acts, is the elemental Self; he who causes to act by means of the organs [1], is the inner man (antahpurusha). Now as even a ball of iron, pervaded (overcome) by fire, and hammered by smiths, becomes manifold (assumes different forms, such as crooked, round, large, small [2]), thus the elemental Self, pervaded (overcome) by the inner man, and hammered by the qualities, becomes manifold [3]. And the four tribes (mammals, birds, &c.), the fourteen worlds (Bhûr, &c.), with all the number of beings, multiplied eighty-four times [4], all this appears as manifoldness. And those multiplied things are impelled by man (purusha) as the wheel by the potter [5]. And as when the ball of iron is hammered, the fire is not overcome, so the (inner) man is not overcome, but the elemental Self is overcome, because it has united itself (with the elements).

Commentary of Max Müller

1. M. antahkaranaih. 2. See commentary, p. 48, l. 7. 3. AI. reads upety atha trigunam katurgâlam. 4. M. reads katurasîtilakshayoniparinatam. See also Anubhûtiprakâsa, ver. 118. 5. Mrityava seems an impossible word, though the commentator twice explains it as kulâla, potter. M. reads kakrineti, which seems preferable. Weber conjectures mritpaka.

Sloka : 3.4

मन्त्र [III.4]


4. And it has been said elsewhere [1]:- This body produced from marriage, and endowed with growth [2] in darkness, came forth by the urinary passage, was built up with bones, bedaubed with flesh, thatched with skin, filled with ordure, urine, bile, slime, marrow, fat, oil [3], and many impurities besides, like a treasury full of treasures [4].

Commentary of Max Müller

1. Part of this passage has been before the mind of the author of the Mânava-dharmasâstra, when writing, VI, 76, 77:- asthisthûnam snâyuyutam mâmsasonitalepanam, karmâvanaddham durgandhi pûrnam mûtrapurîshayoh, garâsokasamâvishtam rogâyatanam âturam ragasvalam anityam ka bhâtâvâsam imam tyaget. The same verses occur in the Mahâbhârata XII, 12463-4, only with tyaga at the end, instead of tyaget. The rendering of asthibhis kitam by asthisthûnam shows that kita was understood to mean piled or built up, i.e. supported by bones. 2. Instead of samvriddhyupetam M. reads samviddhyapetam. 3. M. adds snâyu after vasâ, and instead of âmayaih reads malaih. This reading, malaih, would seem preferable, though Manu's rogâyatanam might be quoted in support of âmayaih. The exact meaning of vasâ is given in the Âryavidyâsudhâkara, p. 82, l. 9. 4. Therefore should wise people not identify their true Self with the body. M. reads vasuneti.

Sloka : 3.5

मन्त्र [III.5]


5. And it has been said elsewhere:- Bewilderment, fear, grief, sleep, sloth, carelessness, decay, sorrow, hunger, thirst, niggardliness, wrath, infidelity, ignorance, envy, cruelty [1], folly, shamelessness, meanness [2], pride, changeability [3], these are the results of the quality of darkness (tamah[4]. Inward thirst, fondness, passion, covetousness, unkindness, love, hatred, deceit [5], jealousy, vain restlessness, fickleness [6], unstableness, emulation, greed, patronising of friends, family pride, aversion to disagreeable objects, devotion to agreeable objects, whispering [7], prodigality, these are the results of the quality of passion (ragas). By these he is filled, by these he is overcome, and therefore this elemental Self assumes manifold forms, yes, manifold forms.'

Commentary of Max Müller

1. M. reads vaikârunyam. 2. Instead of nirâkritityam M. reads nikritatvam, which is decidedly preferable. We may take it to mean either meanness, as opposed to uddhatatvam, overbearing, or knavery, the usual meaning of nikriti. 3. M. reads asatvam, possibly for asattvam. 4. M. reads tâmasânvitaih, and afterwards râgasânvitaih; also trishnâ instead of antastrishnâ.

Sloka : 4.1

मन्त्र [IV.1]


1. The Vâlakhilyas, whose passions were subdued, approached him full of amazement and said:- 'O Saint, we bow before thee; teach thou, for thou art the way, and there is no other for us. What process is there for the elemental Self, by which, after leaving this (identity with the elemental body), he obtains union [1] with the (true) Self?' Pragâpati Kratu said to them:-

Commentary of Max Müller

1. Instead of the irregular sâyogyam, M. always reads sâyugyam.

Sloka : 4.2

मन्त्र [IV.2]


2. 'It has been said elsewhere:- Like the waves in large rivers, that which has been done before, cannot be turned back, and, like the tide of the sea, the approach of death is hard to stem. Bound [1] by the fetters of the fruits of good and evil, like a cripple; without freedom, like a man in prison; beset by many fears, like one standing before Yama (the judge of the dead); intoxicated by the wine of illusion, like one intoxicated by wine; rushing about, like one possessed by an evil spirit; bitten by the world, like one bitten by a great serpent; darkened by passion, like the night; illusory, like magic; false, like a dream; pithless, like the inside of the Kadalî; changing its dress in a moment, like an actor [2]; fair in appearance, like a painted wall, thus they call him; and therefore it is said:- Sound [3], touch, and other things are like nothings; if the elemental Self is attached to them, it will not remember the Highest Place [4].

Commentary of Max Müller

1. It is not quite clear what is the subject to which all these adjectives refer. M. reads baddho for baddham, but afterwards agrees with the text as published by Cowell. 2. M. reads natavat. 3. M. reads ye 'rthâ anarthâ iva te sthitâh, esham. 4. M. reads na smaret paramam padam.

Sloka : 4.3

मन्त्र [IV.3]


3. This is indeed the remedy for the elemental Self:- Acquirement of the knowledge of the Veda, performance of one's own duty, therefore conformity on the part of each man to the order to which he happens to belong. This [1] is indeed the rule for one's own duty, other performances are like the mere branches of a stem [2]. Through it one obtains the Highest above, otherwise one falls downward [3]. Thus is one's own duty declared, which is to be found in the Vedas. No one belongs truly to an order (âsrama) who transgresses his own law [4]. And if people say, that a man does not belong to any of the orders, and that he is an ascetic [5], this is wrong, though, on the other hand, no one who is not an ascetic brings his sacrificial works to perfection or obtains knowledge of the Highest Self [6]. For thus it is said:- By ascetic penance goodness is obtained, from goodness understanding is reached, from understanding the Self is obtained, and he who has obtained that, does not return [7].

Commentary of Max Müller

1. M. reads svadharma eva sarvam dhatte, stambhasâkhevetarâni. 2. The commentator considers the other sacrificial performances as hurtful, and to be avoided. 3. M. reads anyathâdhah pataty, esha. 4. The rules of the order to which he belongs. 5. A Tapasvin is free from the restrictions of the preceding âsramas, but he must have obeyed them first, before he can become a real Tapasvin. 6. M. reads âsrameshv evâvasthitas tapasvî kety ukyata ity, etad apy uktam, &c. This would mean, 'For it is said that he only who has dwelt in the âsramas is also called a Tapasvin, a real ascetic; and this also has been said, that no one obtains self-knowledge except an ascetic.' This is not impossible, but the commentator follows the text as printed by Cowell. AI. reads âtmagñânenâdhigamah, karmasuddhi. 7. M. reads manasâ prâpyate tv âtmâ hy âtmâptyâ na nivartata iti.

Sloka : 4.4

मन्त्र [IV.4]


4. "Brahman is," thus said one who knew the science of Brahman; and this penance is the door to Brahman, thus said one who by penance had cast off all sin. The syllable Om is the manifest greatness of Brahman, thus said one who well grounded (in Brahman) always meditates on it. Therefore by knowledge, by penance, and by meditation is Brahman gained. Thus one goes beyond [1] Brahman (Hiranyagarbha), and to a divinity higher than the gods; nay, he who knows this, and worships Brahman by these three (by knowledge, penance, and meditation), obtains bliss imperishable, infinite, and unchangeable. Then freed from those things (the senses of the body, &c.) by which he was filled and overcome, a mere charioteer [2], he obtains union with the Self.'

Commentary of Max Müller

1. M. reads pura eta, which may be right. 2. Rathitah is a very strange word, but, like everything else, it is explained by the commentator, viz. as ratham prâpito rathitvam ka prâpita iti yâvat. Nevertheless the reading of M. seems to me preferable, viz. atha yaih paripûrno 'bhibhûto 'yam tathaitais ka, taih sarvair vimukta svâtmany eva sâyugyam upaiti. I should prefer vimuktas tv âtmany eva, and translate, 'But then, freed from all those things by which he was filled and likewise was overcome by them, he obtains union with the Self.'

Sloka : 4.5

मन्त्र [IV.5]


5. The Vâlakhilyas said:- 'O Saint, thou art the teacher, thou art the teacher [1]. What thou hast said, has been properly laid up in our mind. Now answer us a further question:- Agni, Vâyu, Âditya, Time (kâla) which is Breath (prân[2]), Food (anna), Brahmâ [3], Rudra, Vishnu, thus do some meditate on one, some on another. Say which of these is the best for us.' He said to them:-

Commentary of Max Müller

1. M. reads the second time abhivâdy asmîti, which is no improvement. It might have been ativâdyasîti. 2. M. reads Yamah prâno. 3. This is, of course, the personal Brahmâ of the Hindu triad. To distinguish this personal Brahmâ from the impersonal, I sometimes give his name in the nom. masc., Brahmâ, and not the grammatical base, Brahman.

Sloka : 4.6

मन्त्र [IV.6]


6. 'These are but the chief manifestations of the highest, the immortal, the incorporeal Brahman. He who is devoted to one, rejoices here in his world (presence), thus he said. Brahman indeed is all this, and a man may meditate on, worship, or discard also those which [1] are its chief manifestations. With these (deities) he proceeds to higher and higher worlds, and when all things perish, he becomes one with the Purusha, yes, with the Purusha.'

Commentary of Max Müller

1. M. reads yâ vâ asyâ. The commentator explains yâ vâsyâh by vâsayogyâh; or yâ vâ yâh by kâskit, admitting a Vedic irregularity which is not quite clear.

Sloka : 5.1

मन्त्र [V.1]


1. Next follows Kutsâyana's hymn of praise:- 'Thou art Brahmâ, and thou art Vishnu, thou art Rudra, thou Pragâpati [1], thou art Agni, Varuna, Vâyu, thou art Indra, thou the Moon. Thou art Anna [2] (the food or the eater), thou art Yama, thou art the Earth, thou art All, thou art the Imperishable. In thee all things exist in many forms, whether for their natural or for their own (higher) ends. Lord of the Universe, glory to thee! Thou art the Self of All, thou art the maker of All, the enjoyer of All; thou art all life, and the lord of all pleasure and joy [3]. Glory to thee, the tranquil, the deeply hidden, the incomprehensible, the immeasurable, without beginning and without end.'


Commentary of Max Müller

1. The commentator explains Brahmâ by Hiranyagarbha and Pragâpati by Virâg. 2. M. reads tvam Manus, tvam Yamas ka tvam, prithivî tvam athâkyutah, which is so clearly the right reading that it is difficult to understand how the mistakes arose which are presupposed by the commentary. See Taitt. Up. II, 2. 3. M. reads visvakrîdâratih prabhuh, which seems better.

Sloka : 5.2

मन्त्र [V.2]


2. 'In the beginning [1] darkness (tamas) alone was this. It was in the Highest, and, moved by the Highest, it becomes uneven. Thus it becomes obscurity (ragas) [2]. Then this obscurity, being moved, becomes uneven. Thus it becomes goodness (sattva). Then this goodness, being moved, the essence flowed forth [3]. This is that part (or state of Self) which is entirely intelligent, reflected in man (as the sun is in different vessels of water) knowing the body (kshetragña), attested by his conceiving, willing, and believing, it is Pragâpati, called Visva. His manifestations have been declared before [4]. Now that part of him which belongs to darkness, that, O students [5], is he who is called Rudra. That part of him which belongs to obscurity, that, O students, is he who is called Brahmâ. That part of him which belongs to goodness, that, O students, is he who is called Vishnu. He being one, becomes three, becomes eight [6], becomes eleven [7], becomes twelve, becomes infinite. Because [8] he thus came to be, he is the Being (neut.), he moves about, having entered all beings, he has become the Lord of all beings. He is the Self within and without, yes, within and without.'

Commentary of Max Müller

1. M. reads tamo vâ idam ekam âsta tat paro syât tat pareneritam. It may have been tat pare 'sthât. 2. M. reads etad vai ragaso rûpam, which is better, or, at least, more in accordance with what follows. 3. M. reads sattvam everitarasas sam prâsrivat. 4. A reference to Maitr. Up. II, 5, would have saved the commentator much trouble. M. has a better text. It leaves out visveti or visvâkhyas after pragâpati, which may be wrong, but then goes on:- tasya proktâ agryâs tanavo brahmâ rudro vishnur iti. In enumerating the three agryâs tanavah, however, M. is less consistent, for it begins with ragas or Brahmâ, then goes on to tamas or Rudra, and ends with sattva or Vishnu. The Anubhûtiprakâsa, verse 142, has the right succession. 5. This vocative, brahmakârino, is always left out in M. 6. The five prânas, the sun, moon, and asterisms. 7. The eleven organs of sense and action, which, by dividing manas and buddhi, become twelve. 8. M. reads aparimitadhâ kodbhûtatvâd bhûteshu karati pravishtah sarvabhûtânâm.

Sloka : 6.1

मन्त्र [VI.1]


1. He (the Self) bears the Self in two ways [1], as he who is Prâna (breath), and as he who is Âditya (the sun). Therefore there are two paths for him [2], 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 [3] For thus it is said:- 'He who knows, and has thrown off all evil, the overseer of the senses [4], 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 [5], devours food (perceives sensuous objects, &c.)'

Commentary of Max Müller

1. M. reads dvitîyâ for dvidhâ. 2. M. reads dvau vâ etâv asya pañkadhâ nâmântar bahis kâhorâtre tau vyâvartete. 3. While the sun goes round Meru in a day and a night, the breath performs 21,000 breathings, or, more exactly, 21,600. M. reads bahirâtmagatyâ. 4. M. reads adhyaksha, not akshâdhyaksha. 5. M. reads sa esho 'ntah pushkare hritpushkare vâsrito.

Sloka : 6.2

मन्त्र [VI.2]


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 [1].) That lotus is the same as the ether; the four quarters, and the four intermediate points are its leaves [2]. 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.

Commentary of Max Müller

1. The commentator ascribes the dialogue still to the Vâlakhilyas and Pragâpati Kratu. 2. M. reads dalasamsthâ âsur vâgnih parata etaih prânâdityâv etâ.

Sloka : 6.3

मन्त्र [VI.3]


3. There are two forms of Brahman [1], 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 [2]. 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 [3] 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.'

Commentary of Max Müller

1. See Brih. Up. II, 3, 1. 2. Professor Cowell, after giving the various readings of his MSS., says, 'the true reading would seem to be yat satyam tad brahma, yad brahma tag gyotir, yad gyotis sa âdityah.' This is exactly the reading of my own MS. 3. M. reads kaivâsminn ity evam hyâha.

Sloka : 6.4

मन्त्र [VI.4]


4. And thus it has been said elsewhere:- The Udgîtha (of the Sâma-veda) is the Pranava [1] (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 [2]:- 'The Udgîtha, called Pranava, the leader (in the performance of sacrifices), the bright [3], the sleepless, free from old age and death, three-footed [4], 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 [5], the branches are ether, wind, fire, water, earth, &c. This one Asvattha [6] 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 [7].'

Commentary of Max Müller

1. The mystic syllable Om. 2. See Khândogyopanishad I, 5; Maitr. Up. VI, 25. 3. M. reads nâmarûpam. 4. The three feet of the prâna are waking, slumber, and deep sleep; the three feet of the sun, the three worlds, bhûh, bhuvah, svar, as in VII, 11. See also Khând. Up. III, 12. 5. Cf. Kath. Up. VI, 1. 6. Asvattha, lit. fig-tree, then frequently used metaphorically as a name of the world. Here explained as, it will not stand till to-morrow.' 7. Kath. Up. II, 16.

Sloka : 6.5

मन्त्र [VI.5]


5. And thus it has been said elsewhere:- This Om [1] 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 [2]. 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 [3]:- 'O Satyakâma, the syllable Om is the high and the low Brahman.'

Commentary of Max Müller

1. M. reads tanûr yom iti. 2. The fires on the three altars. 3. Prasña Up. V, 2.

Sloka : 6.6

मन्त्र [VI.6]


6. This [1] (world) was unuttered [2]. 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 [3]. 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 [4]. For thus it is said:- 'This (the sun) is Pragâpati's all-supporting body, for in it this all [5] is hid (by the light of the sun); and in this all it (the light) is hid. Therefore this is worshipped [6].'

Commentary of Max Müller

1. M. reads atha vyâttam. 2. So far the pranava or Om has been explained; now follows the explanation of the Vyâhritis; cf. VI, 2. Vyâhriti is derived from vyâhar, and means an utterance. 3. Cf. VI, 5. 4. M. reads visvataskakshur. 5. Pragâpati, according to the commentator, is identified with Satya, the true, because sat means the three worlds, and these (bhûh, bhuvah, svar) are said to be his body. Hence probably the insertion of Satyam before Pragâpati at the beginning of the paragraph. Then he argues, as the eye has been called satya, and as the eye is Âditya, therefore Pragâpati also, being Satya, is Âditya, the sun. And again, if the sun is worshipped (by the vyâhritis) then, like the sun, the eye of all, Pragâpati also, the self of all, is worshipped. 6. Eshopasîta is impossible. We must either read, with the commentator, etam upâsîta, or with M. eshopasiteti.

Sloka : 6.7

मन्त्र [VI.7]


7. (The Sâvitrî begins [1]:-) 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 [2]. 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 [3] (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 [4] 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 [5], is the thinker, the perceiver, the goer, the evacuator [6], 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 [7], without a name, without a comparison, without a predicate [8]--what is that? It cannot be told [9].

Commentary of Max Müller

1. He now proceeds to explain the worship of the Sâvitrî verse, which had been mentioned in VI, 2, after the Om and the Vyâhritis, as the third mode of worshipping Prâna (breath) and Âditya (sun), these being two correlative embodiments of the Self. The Sâvitrî is found in Rig-veda III, 6 2, 10, but it is here explained in a purely philosophical sense. See also Brih. Up. VI, 3, 6. 2. M. reads târake 'kshni. 3. Sûrya is considered as the daily performer of the Prâtahsavana, &c., the sacrifice at which Soma is squeezed out as an offering. 4. M. reads pavamânât pavamânah. 5. M. reads amritâkhyas ketâkhyas ketâ. 6. M. reads gantâ srishtâ. 7. M. reads kâryakăranakarmavinirmuktam. 8. Nirupâkhyam, rightly translated by Cowell by 'without a predicate,' and rendered by the commentator by apramaya, i.e. not to be measured, not to be classed, i.e. without a predicate. 9. I have translated this in accordance with a well-known passage, quoted by the commentator from the Brihadâranyaka, rather than in accordance with his own interpretation.

Sloka : 6.8

मन्त्र [VI.8]


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 [1] (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 [2] from his own body. '(See him) [3] 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 [4].'

Commentary of Max Müller

1. M. leaves out vidhâtâ. 2. Instead of the peculiar Maitrâyani reading, svâñ sârîrâd, AI. reads svâs kharîrâd. 3. The oneness of the Sun and the Breath is proclaimed in the following verse of the Prasña Upanishad I, 8. 4. Here ends the M. manuscript, with the following title:- iti srîyagussâkhâyâm Maitrâyanîyabrâhmanopanishadi shashthah prapâthakah. Samâptâ.

Sloka : 6.9

मन्त्र [VI.9]


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. [1]:- '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 [2].' First (before eating) he surrounds (the offered food) with water (in rincing his mouth [3]) . 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.

Commentary of Max Müller

1. In the following paragraphs the taking of food is represented as a sacrifice offered by the Self to the Self (âtmayaganarûpam bhoganam, p. 106, l. 13). 2. Several words have been inserted in this verse, spoiling the metre. 3. See Khând. Up. V, 2.

Sloka : 6.10

मन्त्र [VI.10]


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 [5]. (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 [6]. 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.

Commentary of Max Müller

1. See before, III, 3. 2. This is very doubtful, in fact, unintelligible. The commentator says, asya bhûtâtmanah kartâ pradhânah pûrvoktah, so 'pi bhogya ity arthah. 3. Technical terms, afterwards adopted by the Sâṅkhya philosophers. 4. Professor Cowell observes that the term visesha, as here applied to the five gross elements, occurs in the Sâṅkhya-kârika, ver. 38. 5. Five receptive, five active organs, and four kinds of consciousness. 6. Its very development proves it to be food. Cowell.

Sloka : 6.11

मन्त्र [VI.11]


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].'

Commentary of Max Müller

1. Khând. Up. VII, 9, 1. 2. Taitt. Up. II, 2.

Sloka : 6.12

मन्त्र [VI.12]


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).'

Sloka : 6.13

मन्त्र [VI.13]


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.

Sloka : 6.14

मन्त्र [VI.14]


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 [2]). 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).'

Commentary of Max Müller

1. As food depends on time, therefore time is praised, which again depends on the sun, which is a form of the Self. 2. Thus, the commentator says, the existence of the lamp can be proved by the light of the lamp, as the existence of time is proved by what we see, the rising of the sun. All this is very obscure.

Sloka : 6.15

मन्त्र [VI.15]


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.'

Sloka : 6.16

मन्त्र [VI.16]


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.'

Sloka : 6.17

मन्त्र [VI.17]


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.' He who knows this becomes one with the one.

Commentary of Max Müller

1. Brahman used as neuter, but immediately followed by eko 'nantah, &c.

Sloka : 6.18

मन्त्र [VI.18]


18. This is the rule for achieving it (viz. concentration of the mind on the object of meditation):- restraint of the breath, restraint of the senses, meditation, fixed attention, investigation, absorption, these are called the sixfold Yoga [1]. When beholding by this Yoga, he beholds the gold-coloured maker, the lord, the person, Brahman, the cause, then the sage, leaving behind good and evil, makes everything (breath, organs of sense, body, &c.) to be one in the Highest Indestructible (in the pratyagâtman or Brahman). And thus it is said:- 'As birds and deer do not approach a burning mountain, so sins never approach those who know Brahman.'

Commentary of Max Müller

1. After having explained the form of what is to be meditated on and the mode of meditation, the Upanishad now teaches the Yoga which serves to keep our thoughts in subjection, and to fix our thoughts on the object of meditation. See Yoga-Sûtras II, 29.

Sloka : 6.19

मन्त्र [VI.19]


19. And thus it is said elsewhere:- When he who knows has, while he is still Prâna (breath), restrained his mind, and placed all objects of the senses far away from himself, then let him remain without any conceptions. And because the living person, called Prâna (breath), has been produced here on earth from that which is not Prâna (the thinking Self), therefore let this Prâna merge the Prâna (himself) in what is called the fourth [1]. And thus it is said:- 'What is without thought, though placed in the centre of thought, what cannot be thought, the hidden, the highest--let a man merge his thought there:- then will this living being (liṅga) be without attachment [2].'

Commentary of Max Müller

1. The fourth stage is meant for the thinking Self, the earlier stages being waking, slumbering, and sleep. 2. Professor Cowell offers two renderings of this difficult passage:- 'This which is called prâna, i.e. the individual soul as characterised by the subtil body, will thus no longer appear in its separate individuality from the absence of any conscious subject; or, this subtil body bearing the name of intellect will thus become void of all objects.'

Sloka : 6.20

मन्त्र [VI.20]


20. And thus it has been said elsewhere:- There is the superior fixed attention (dhâranâ) for him, viz. if he presses the tip of the tongue down the palate and restrains voice, mind, and breath, he sees Brahman by discrimination (tarka). And when, after the cessation of mind [1], he sees his own Self, smaller than small, and shining, as the Highest Self [2], then having seen his Self as the Self, he becomes Self-less, and because he is Self-less, he is without limit, without cause, absorbed in thought. This is the highest mystery, viz. final liberation. And thus it is said:- 'Through the serenity of the thought he kills all actions, good or bad; his Self serene, abiding in the Self, obtains imperishable bliss.'

Commentary of Max Müller

1. The commentator remarks that this process is called Lambikâyoga, and the state produced by it Unmanî or Unmanîbhâva; see amanîbhâva, in VI, 34, ver. 7. 2. I should have preferred to translate âtmânam âtmanâ pasyati by 'he sees his Self by his Self,' but the commentator takes a slightly different view, and says itthambhâve tritîyâ; paramâtmarûpena pasyati. 3. Cf. Katha Up. V I, 16 Prasña Up. III, 6 (p. 277). 4. If we read samyogya we must follow the commentator in translating by 'uniting the senses with the prâna and the manas.' 5. Let the Self perceive the Self.

Sloka : 6.21

मन्त्र [VI.21]


21. And thus it has been said elsewhere:- The artery, called Sushumnâ, going upwards (from the heart to the Brahmarandhra), serving as the passage of the Prâna, is divided within the palate. Through that artery, when it has been joined by the breath (held in subjection), by the sacred syllable Om, and by the mind (absorbed in the contemplation of Brahman), let him proceed upwards [3], and after turning the tip of the tongue to the palate, without [4] using any of the organs of sense, let greatness perceive greatness [5]. From thence he goes to selflessness, and through selflessness he ceases to be an enjoyer of pleasure and pain, he obtains aloneness (kevalatva, final deliverance). And thus it is said:- 'Having successively fixed the breath, after it had been restrained, in the palate, thence having crossed the limit (the life), let him join himself afterwards to the limitless (Brahman) in the crown of the head.'

Sloka : 6.22

मन्त्र [VI.22]


22. And thus it has been said elsewhere:- Two Brahmans have to be meditated on, the word and the non-word. By the word alone is the non-word revealed. Now there is the word Om. Moving upward by it (where all words and all what is meant by them ceases), he arrives at absorption in the non-word (Brahman). This is the way, this is the immortal, this is union, and this is bliss. And as the spider, moving upward by the thread, gains free space, thus also he who meditates, moving upward by the syllable Om, gains independence. Other teachers of the word (as Brahman) think otherwise. They listen to the sound of the ether within the heart while they stop the ears with the thumbs. They compare it to seven noises, like rivers, like a bell, like a brazen vessel, like the wheels of a carriage, like the croaking of frogs, like rain, and as if a man speaks in a cavern. Having passed beyond this variously apprehended sound, and having settled in the supreme, soundless (non-word), unmanifested Brahman, they become undistinguished and undistinguishable, as various flavours of the flowers are lost in the taste of honey. And thus it is said:- 'Two Brahmans are to be known, the word-Brahman and the highest Brahman; he who is perfect in the word-Brahman attains the highest Brahman [1].'

Commentary of Max Müller

1. Cf. Mahâbhârata XII, 8540; Sarvadarsana-saṅgraha, p. 147; Cowell's Translation, p. 271.

Sloka : 6.23

मन्त्र [VI.23]


23. And thus it has been said elsewhere:- The syllable Om is what is called the word. And its end is the silent, the soundless, fearless, sorrowless, joyful, satisfied, firm, unwavering, immortal, immovable, certain (Brahman), called Vishnu. Let him worship these two, that he may obtain what is higher than everything (final deliverance). For thus it is said:- 'He who is the high and the highest god [1], by name Om-kâra, he is soundless and free from all distinctions:- therefore let a man dwell on him in the crown of his head.'

Commentary of Max Müller

1. The commentator takes devâ as devah, though the accent is against it; see Schroeder, Über die Maitrâyanî Samhitâ, p. 9, l. 11.

Sloka : 6.24

मन्त्र [VI.24]


24. And thus it has been said elsewhere:- The body is the bow, the syllable Om is the arrow, its point is the mind. Having cut through the darkness, which consists of ignorance [1], it approaches that which is not covered by darkness [2]. Then having cut through that which was covered (the personal soul), he saw Brahman, flashing like a wheel on fire, bright like the sun, vigorous, beyond all darkness, that which shines forth in yonder sun, in the moon, in the fire, in the lightning [3]. And having seen him, he obtains immortality. And thus it has been said:- 'Meditation is directed to the highest Being (Brahman) within, and (before) to the objects (body, Om, mind); thence the indistinct understanding becomes distinct. And when the works of the mind are dissolved, then that bliss which requires no other witness, that is Brahman (Âtman), the immortal, the brilliant, that is the way, that is the (true) world.'

Commentary of Max Müller

1. Should it not be, 'darkness is the mark?' 2. Atamâvishta, explained as an irregular compound, atama-âvishtam, tama-âvesanarahitam. 3. Cf. Bhagavadgîtâ XV, 12.

Sloka : 6.25

मन्त्र [VI.25]


25. And thus it has been said elsewhere:- He who has his senses hidden as in sleep, and who, while in the cavern of his senses (his body), but no longer ruled by them, sees, as in a dream, with the purest intellect, Him who is called Pranava (Om), the leader [1], the bright, the sleepless, free from old age, from death, and sorrow, he is himself also called Pranava, and becomes a leader, bright, sleepless, free from old age, from death, and sorrow. And thus it is said:- 'Because in this manner he joins the Prâna (breath), the Om, and this Universe in its manifold forms, or because they join themselves (to him), therefore this (process of meditation) is called Yoga (joining). The oneness of breath, mind, and senses, and then the surrendering of all conceptions, that is called Yoga.'

Commentary of Max Müller

1. Cf. VI, 4.

Sloka : 6.26

मन्त्र [VI.26]


26. And thus it has also been said elsewhere:- As a sportsman, after drawing out the denizens of the waters with a net, offers them (as a sacrifice) in the fire of his stomach, thus are these Prânas (vital airs), after they have been drawn out with the syllable Om, offered in the faultless fire (Brahman) [1]. Hence he is like a heated vessel (full of clarified butter); for as the clarified butter in the heated vessel lights up, when touched with grass and sticks, thus does this being which is called Not-breath (Âtman) light up, when touched by the Prânas (the vital airs) [2]. And that which flares up, that is the manifest form of Brahman, that is the highest place of Vishn[3], that is the essence of Rudra. And this, dividing his Self in endless ways, fills all these worlds. And thus it is said:- 'As the sparks from the fire, and as the rays from the sun, thus do his Prânas and the rest in proper order again and again proceed from him here on earth [4].'

Commentary of Max Müller

1. Cf. Svetâsvatara-upanishad III, 10. 2. As the fire which exists invisibly in a heated vessel becomes visible when the heated vessel is touched with sticks dipped in butter, thus the Âtman in the body appears only when the Prânas are diffused in it. Or, as the clarified butter, heated together with the vessel, lights up grass that comes in contact with it, so does this Âtman (called Not-breath), by heating its two bodies which are pervaded by the reflections of the thinker, light up everything brought in contact with it, viz. the world. 3. See Katha Up. III, 9. 4. See VI, 31; Brih. Up. II, 1, 10.

Sloka : 6.27

मन्त्र [VI.27]


27. And thus it has also been said elsewhere:- This is the heat of the highest, the immortal, the incorporeal Brahman, viz. the warmth of the body. And this body is the clarified butter (poured on it, by which the heat of Brahman, otherwise invisible, is lighted up). Then, being manifest, it is placed in the ether (of the heart). Then by concentration they thus remove that ether which is within the heart, so that its light appears, as it were [1]. Therefore the worshipper becomes identified with that light without much delay. As a ball of iron, if placed in the earth, becomes earth without much delay, and as, when it has once become a clod of earth, fire and smiths have nothing more to do with that ball of iron, thus does thought (without delay) disappear, together with its support [2]. And thus it is said:- 'The shrine which consists of the ether in the heart, the blissful, the highest retreat, that is our own, that is our goal, and that is the heat and brightness of the fire and the sun.'

Commentary of Max Müller

1. The light was always there, but it seems then only to appear. 2. The commentator explains this differently. He says that the similes are intended to show how, as soon as the impediment is removed, the worshipper obtains his true form, i.e. becomes Brahman. Afterwards he explains kittam, thought, by the individual thinker, and declares that he vanishes together with the thought, which forms the âsraya, the place, or the upâdhi, the outward form. Or again, he says that the kitta, the mind, vanishes with its outward sign, viz. the thoughts and imaginations.

Sloka : 6.28

मन्त्र [VI.28]


28. And thus it has been said elsewhere:- After having left behind the body, the organs of sense, and the objects of sense (as no longer belonging to us), and having seized the bow whose stick is fortitude and whose string is asceticism, having struck down also with the arrow, which consists in freedom from egotism, the first guardian of the door of Brahman (for if man looks at the world egotistically, then, taking the diadem of passion, the earrings of greed and envy, and the staff of sloth, sleep, and sin, and having seized the bow whose string is anger, and whose stick is lust, he destroys with the arrow which consists of wishes, all beings)--having therefore killed that guardian, he crosses by means of the boat Om to the other side of the ether within the heart, and when the ether becomes revealed (as Brahman), he enters slowly, as a miner seeking minerals in a mine, into the Hall of Brahman. After that let him, by means of the doctrine of his teacher, break through the shrine of Brahman, which consists of the four nets (of food, breath, mind, knowledge, till he reaches the last shrine, that of blessedness and identity with Brahman). Thenceforth pure, clean, undeveloped, tranquil, breathless, bodiless, endless, imperishable, firm, everlasting, unborn and independent, he stands on his own greatness [1], and having seen (the Self), standing in his own greatness, he looks on the wheel of the world as one (who has alighted from a chariot) looks on its revolving wheel. And thus it is said:- 'If a man practises Yoga for six months and is thoroughly free (from the outer world), then the perfect Yoga (union), which is endless, high, and hidden, is accomplished. But if a man, though well enlightened (by instruction), is still pierced by (the gunas of) passion and darkness, and attached to his children, wife, and house, then perfect Yoga is never accomplished [2].'

Commentary of Max Müller

1. See Maitr. Up. II, 4; VI, 31. 2. This would seem to have been the end of the dialogue between Pragâpati and the Vâlakhilyas, which, as related by Sâkâyanya to King Brihadratha, began in II, 3. See, however, VII, 8.

Sloka : 6.29

मन्त्र [VI.29]


29. After he had thus spoken (to Brihadratha), Sâkâyanya, absorbed in thought, bowed before him, and said:- 'O King, by means of this Brahma-knowledge have the sons of Pragâpati (the Vâlakhilyas) gone to the road of Brahman. Through the practice of Yoga a man obtains contentment, power to endure good and evil, and tranquillity. Let no man preach this most secret doctrine to any one who is not his son or his pupil [1], and who is not of a serene mind. To him alone who is devoted to his teacher only, and endowed with all necessary qualities, may he communicate it [2].

Commentary of Max Müller

1. Svet. Up. VI, 22 (p. 267); Brih. Up. VI. 3, 12. 2. Here may have been the end of a chapter, but the story of Sâkâyanya and Brihadratha is continued to VI, 30.

Sloka : 6.30

मन्त्र [VI.30]


30. Om! Having settled down in a pure place let him, being pure himself, and firm in goodness, study the truth, speak the truth, think the truth, and offer sacrifice to the truth [1]. Henceforth he has become another; by obtaining the reward of Brahman his fetters are cut asunder, he knows no hope, no fear from others as little as from himself, he knows no desires; and having attained imperishable, infinite happiness, he stands blessed in the true Brahman, who longs for a true man [2]. Freedom from desires is, as it were, the highest prize to be taken from the best treasure (Brahman). For a man full of all desires, being possessed of will, imagination, and belief, is a slave; but he who is the opposite, is free. Here some say, it is the Gun[3] (i. e. the so-called Mahat, the principle of intellect which, according to the Sâṅkhyas, is the result of the Gunas or qualities), which, through the differences of nature (acquired in the former states of existence), goes into bondage to the will, and that deliverance takes place (for the Guna) when the fault of the will has been removed. (But this is not our view), because (call it guna, intellect, buddhi, manas, mind, ahaṅkâra, egotism, it is not the mind that acts, but) he sees by the mind (as his instrument), he hears by the mind; and all that we call desire, imagination, doubt, belief, unbelief, certainty, uncertainty, shame, thought, fear, all that is but mind (manas). Carried along by the waves of the qualities, darkened in his imaginations, unstable, fickle, crippled, full of desires, vacillating, he enters into belief, believing I am he, this is mine, and he binds his Self by his Self, as a bird with a net [4]. Therefore a man, being possessed of will, imagination, and belief, is a slave, but he who is the opposite is free. For this reason let a man stand free from will, imagination, and belief--this is the sign of liberty, this is the path that leads to Brahman, this is the opening of the door, and through it he will go to the other shore of darkness. All desires are there fulfilled. And for this they quote a verse:- " When the five instruments of knowledge stand still together with the mind, and when the intellect does not move, that is called the highest state [5]."' Having thus said, Sâkâyanya became absorbed in thought. Then Marut (i.e. the King Brihadratha) [6], having bowed before him and duly worshipped him, went full of contentment to the Northern Path [7], for there is no way thither by any side-road. This is the path to Brahman. Having burst open the solar door, he rose on high and went away. And here they quote:- 'There are endless rays (arteries) for the Self who, like a lamp, dwells in the heart:- white and black, brown and blue, tawny and reddish [8]. One of them (the Sushumnâ) leads upwards, piercing the solar orb:- by it, having stepped beyond the world of Brahman, they go to the highest path. The other hundred rays [9] rise upwards also, and on them the worshipper reaches the mansions belonging to the different bodies of gods. But the manifest rays of dim colour which lead downwards, by them a man travels on and on helplessly, to enjoy the fruits of his actions here.' Therefore it is said that the holy Âditya (sun) is the cause of new births (to those who do not worship him), of heaven (to those who worship him as a god), of liberty (to those who worship him as Brahman) [10].

Commentary of Max Müller

1. The truth or the true are explained by, (1) the book which teaches the Highest Self; (2) by Brahman, who is to be spoken about; (3) by Brahman, who is to be meditated on; (4) by Brahman, who is to be worshipped in thought. 2. I have translated this according to the commentary, but I should prefer to read satyâbhilâshini. 3. The passages within brackets had to be added from the commentary in order to make the text intelligible, at least according to Râmatîrtha's views. 4. See III, 2. 5. See the same verse in Katha Up. VI, 10. 6. See before, II, 1. 7. See Prasña Up. I, 10,' But those who have sought the Self by penance, abstinence, faith, and knowledge, gain by the Northern Path Âditya, the sun.' 8. See Khând. Up. VIII, 6. 9. A similar verse, but with characteristic variations, occurs in the Khând. Up. VIII, 6, 6, and in the Katha Up. VI, 16. 10. Here ends the story of Sâkâyanya, which began I, 2, and was carried on through chap. VI, though that chapter and the seventh are called Khilas, or supplements, and though the MS. M. also ends, as we saw, with the eighth paragraph of the sixth chapter.

Sloka : 6.31

मन्त्र [VI.31]


31. Some one asks:- 'Of what nature are those organs of sense that go forth (towards their objects)? Who sends them out here, or who holds them back?' Another answers:- 'Their nature is the Self; the Self sends them out, or holds them back; also the Apsaras (enticing objects of sense), and the solar rays (and other deities presiding over the senses).' Now the Self devours the objects by the five rays (the organs of sense); then who is the Self? He who has been defined by the terms pure, clean, undeveloped, tranquil [1], &c., who is to be apprehended independently by his own peculiar signs. That sign of him who has no signs, is like what the pervading heat is of fire, the purest taste of water; thus say some [2]. It is speech, hearing, sight, mind, breath; thus say others [3]. It is intellect, retention, remembering, knowledge; thus say others [4]. Now all these are signs of the Self in the same sense in which here on earth shoots are the signs of seed, or smoke, light, and sparks of fire. And for this they quote [5]:- 'As the sparks from the fire, and as the rays from the sun, thus do his Prânas and the rest in proper order again and again proceed from him here on earth.'

Commentary of Max Müller

1. See before, II, 4; VI, 13 2. See Svet. Up. VI, 13. 3. See Ken. Up. 2. 4. See Ait. Up. III, 2. Here we find dhriti (holding), smriti (remembering), pragñânam (knowledge), but not buddhi. Pragñânam seems the right reading, and is supported by M. 5. See before, VI, 26.

Sloka : 6.32

मन्त्र [VI.32]


32. From this very Self, abiding within his Self, come forth all Prânas (speech, &c.), all worlds, all Vedas, all gods, and all beings; its Upanishad (revelation) [1] is that it is 'the true of the true.' Now as from a fire of green wood, when kindled, clouds of smoke come forth by themselves (though belonging to the fire), thus from that great Being has been breathed forth all this which is the Rig-veda, the Yagur-veda, the Sama-veda, the Atharvâṅgirasas (Atharva-veda), the Itihâsa (legendary stories), the Purâna (accounts of the creation, &c.), Vidyâ (ceremonial doctrines), the Upanishads, the Slokas (verses interspersed in the Upanishads, &c.), the Sûtras (compendious statements), the Anuvyâkhyânas (explanatory notes), the Vyâkhyânas (elucidations) [2]--all these things are his.

Commentary of Max Müller

1. Revelation is here the rendering of Upanishad, upanigamayitritvât sâkshâdrahasyam, and the true (sattya) is explained first by the five elements, and then by that which is their real essence. 2. See Khând. Up. VI, 1. The explanations given of these literary titles are on the whole the same as those we had before in similar passages. What is peculiar to Râmatîrtha is that he explains Upanishad by such passages as we had just now, viz. its Upanishad is that it is the true of the true. The Slokas are, explained as verses like those in VI, 19, akittam kittamadhyastham. The Sûtras are explained as comprehensive sentences, such as II, 2, ayam vâva khalv âtmâ te. Anuvyâkhyânas are taken as explanations following on the Sûtra in II, 2, beginning with atha ya eshokkhvâsâvishtambhanena. The Vyâkhyânas are taken as fuller statements of the meaning contained in the Sûtra, such as the dialogue between the Vâlakhilyas and Kratu.

Sloka : 6.33

मन्त्र [VI.33]


33. This fire (the Gârhapatya-fire) with five bricks is the year. And its five bricks are spring, summer, rainy season, autumn, winter; and by them the fire has a head, two sides, a centre, and a tail. This earth (the Gârhapatya-fire) here is the first sacrificial pile for Pragâpati, who knows the Purusha (the Virâg). It presented the sacrificer to Vâyu, (the wind) by lifting him with the hands to the sky. That Vâyu is Prâna (Hiranyagarbha). Prâna is Agni (the Dakshinâgni-fire), and its bricks are the five vital breaths, Prâna, Vyâna, Apâna, Samâna, Udâna; and by them the fire has a head, two sides, a centre, and a tail. This sky (the Dakshinâgni-fire) here is the second sacrificial pile for Pragâpati, who knows the Purusha. It presented the sacrificer to Indra, by lifting him with the hands to heaven. That Indra is Âditya, the sun. That (Indra) is the Agni (the Âhavanîya-fire), and its bricks are the Rik, the Yagush, the Sâman, the Atharvâṅgirasas, the Itihâsa, and the Purâna; and by them the fire has a head, two sides, a tail, and a centre. This heaven (Âhavanîya-fire) is the third sacrificial pile for Pragâpati, who knows the Purusha. With the hands it makes a present of the sacrificer to the Knower of the Self (Pragâpati); then the Knower of the Self, lifting him up, presented him to Brahman. In him he becomes full of happiness and joy.

Sloka : 6.34

मन्त्र [VI.34]


34. The earth is the Gârhapatya-fire, the sky the Dakshina-fire, the heaven the Âhavanîya-fire; and therefore they are also the Pavamâna (pure), the Pâvaka (purifying), and the Suki (bright) [1]. By this (by the three deities, Pavamâna, Pâvaka, and Suki) the sacrifice (of the three fires, the Gârhapatya, Dakshina, and Âhavanîya) is manifested. And because the digestive fire also is a compound of the Pavamâna, Pâvaka, and Suki, therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, and to be meditated on. The sacrificer, when he has seized the oblation, wishes [2] to perform his meditation of the deity:- 'The gold-coloured bird abides in the heart, and in the sun--a diver bird, a swan, strong in splendour; him we worship in the fire.' Having recited the verse, he discovers its meaning, viz. the adorable splendour of Savitri (sun) is to be meditated on by him who, abiding within his mind, meditates thereon. Here he attains the place of rest for the mind, he holds it within his own Self. On this there are the following verses:- (1) As a fire without fuel becomes quiet in its place [3], thus do the thoughts, when all activity ceases, become quiet [4] in their place. (2) Even in a mind which loves the truth [5] and has gone to rest in itself there arise, when it is deluded by the objects of sense, wrongs resulting from former acts [6]. (3) For thoughts alone cause the round of births [7]; let a man strive to purify his thoughts. What a man thinks, that he is:- this is the old secret [8]. (4) By the serenity of his thoughts a man blots out all actions, whether good or bad. Dwelling within his Self with serene thoughts, he obtains imperishable happiness. (5) If the thoughts of a man were so fixed on Brahman as they are on the things of this world, who would not then be freed from bondage? (6) The mind, it is said, is of two kinds, pure or impure; impure from the contact with lust, pure when free from lust [9]. (7) When a man, having freed his mind from sloth, distraction, and vacillation, becomes as it were delivered from his mind [10], that is the highest point. (8) The mind must be restrained in the heart till it comes to an end;--that is knowledge, that is liberty:- all the rest are extensions of the ties [11] (which bind us to this life). (9) That happiness which belongs to a mind which by deep meditation has been washed [12] clean from all impurity and has entered within the Self, cannot be described here by words; it can be felt by the inward power only [13]. (10) Water in water, fire in fire, ether in ether, no one can distinguish them; likewise a man whose mind has entered (till it cannot be distinguished from the Self), attains liberty. (11) Mind alone is the cause of bondage and liberty for men; if attached to the world, it becomes bound; if free from the world, that is liberty [14]. Therefore those who do not offer the Agnihotra (as described above), who do not lay the fires (with the bricks, as described above), who are ignorant (of the mind being the cause of the round of births), who do not meditate (on the Self in the solar orb) are debarred from remembering the ethereal place of Brahman. Therefore that fire is to receive oblations, is to be laid with bricks, is to be praised, to be meditated on.

Commentary of Max Müller

1. Epithets of Agni, the sacrificial-fire, pavamâna applying to the Gârhapatya-fire, pâvaka to the Dakshina-fire, and suki to the Âhavanîya-fire. The construction of the sentence, however, is imperfect. 2. This means, he ought to perform it. 3. Dies in the fireplace. 4. M. reads upasâmyati twice. 5. M. reads satyakâminah. 6. The commentator inserts a negative. 7. M. reads samsârah. 8. This is very like the teaching of the Dhammapada, I, 1. 9. Cf. Ind. Stud. II, 60. Brahmavindu Up. v. 1, where we read kâmasaṅkalpam, as in MS. M. 10. See note to VI, 20. 11. M. reads mokshaska and seshâs tu. The commentator says that this line is easy, but it is so by no means. Professor Cowell translates granthavistarâh by book-prolixity, but this sounds very strange in an Upanishad. I am not satisfied with my own translation, but it may stand till a better one is found. M. reads grindhavistarâh. The granthis are mentioned in Khând. Up. VII, 26; Kath. Up. VI, 15. 12. M. reads nirdhûta. 13. M. reads karaneti. 14. M. reads vishayâsaktam muktyai. 15. Next follow invocations to be addressed to the deities. 16. The verse occurs in a more original form in Tal. Up. 15. 17. The commentator adds iti after aham. 18. Khând. Up. I, 6, 6; Svet. Up. V, 10. 19. 'The eight feet are explained as the eight regions, or âroga and the rest. The swan is the sun. The three threads are the three Vedas; see Kûl. Up. I, 1; Ind. Stud. IX, 11--ashtapâdam sukir hamsam trisûtram manim avyayam, dvivartamânam taigasaiddham sarvah pasyan na pasyati. Here the eight feet are explained as the five elements, manas, buddhi, and ahaṅkâra. 20. Savit for savitri. 21. Vlîyante for vilîyante.

Sloka : 6.35

मन्त्र [VI.35]


35.[15] Adoration to Agni, the dweller on earth, who remembers his world. Grant that world to this thy worshipper! Adoration to Vâyu, the dweller in the sky, who remembers his world. Grant that world to this thy worshipper! Adoration to Âditya, the dweller in heaven, who remembers his world. Grant that world to this thy worshipper! Adoration to Brahman, who dwells everywhere, who remembers all. Grant all to this thy worshipper! The mouth of the true (Brahman) is covered with a golden lid; open that, O Pûshan (sun), that we may go to the true one, who pervades all (Vishnu) [16]. He who is the person in the sun, I am he [17]. And what is meant by the true one is the essence of the sun, that which is bright, personal, sexless [18]; a portion (only) of the light which pervades the ether; which is, as it were, in the midst of the sun, and in the eye, and in the fire. That is Brahman, that is immortal, that is splendour. That is the true one, a portion (only) of the light which pervades the ether, which is in the midst of the sun, the immortal, of which Soma (the moon) and the vital breaths also are offshoots:- that is Brahman, that is immortal, that is splendour. That is the true one, a portion (only) of the light which pervades the ether, which in the midst of the sun shines as Yagus, viz. as Om, as water, light, essence, immortal, Brahman, Bhûh, Bhuvah, Svar, Om. 'The eight-footed [19], the bright, the swan, bound with three threads, the infinitely small, the imperishable, blind for good and evil, kindled with light--he who sees him, sees everything.' A portion (only) of the light which pervades the ether, are the two rays rising in the midst of the sun. That is the knower [20] (the Sun), the true one. That is the Yagus, that is the heat, that is Agni (fire), that is Vâyu (wind), that is breath, that is water, that is the moon, that is bright, that is immortal, that is the place of Brahman, that is the ocean of light. In that ocean the sacrificers are dissolved [21] like salt, and that is oneness with Brahman, for all desires are there fulfilled. And here they quote:- 'Like a lamp, moved by a gentle wind, he who dwells within the gods shines forth. He who knows this, he is the knower, he knows the difference (between the high and the highest Brahman); having obtained unity, he becomes identified with it. They who rise up in endless number, like spray drops (from the sea), like lightnings from the light within the clouds in the highest heaven, they, when they have entered into the light of glory (Brahman), appear like so many flame-crests in the track of fire.'

Sloka : 6.36

मन्त्र [VI.36]


36. There are two manifestations of the Brahma-light:- one is tranquil, the other lively. Of that which is tranquil, the ether is the support; of that which is lively, food. Therefore (to the former) sacrifice must be offered on the house-altar with hymns, herbs, ghee, meat, cakes, sthâlîpâka, and other things; to the latter, with meat and drinks (belonging to the great sacrifices) thrown into the mouth, for the mouth is the Âhavanîya-fire; and this is done to increase our bodily vigour, to gain the world of purity, and for the sake of immortality. And here they quote:- 'Let him who longs for heaven, offer an Agnihotra. By an Agnishtoma he wins the kingdom of Yama; by Uktha, the kingdom of Soma; by a Shodasin-sacrifice, the kingdom of Sûrya; by an Atirâtra-sacrifice, the kingdom of Indra; by the sacrifices beginning with the twelve-night sacrifice and ending with the thousand years' sacrifice, the world of Pragâpati. As a lamp burns so long as the vessel that holds the wick is filled with oil, these two, the Self and the bright Sun, remain so long as the egg (of the world) and he who dwells within it hold together.'

Sloka : 6.37

मन्त्र [VI.37]


37. Therefore let a man perform all these ceremonies with the syllable Om (at the beginning). Its splendour is endless, and it is declared to be threefold, in the fire (of the altar), in the sun (the deity), in the breath (the sacrificer). Now this is the channel to increase the food, which makes what is offered in the fire ascend to the sun. The sap which flows from thence, rains down as with the sound of a hymn. 'By it there are vital breaths, from them there is offspring. And here they quote:- 'The offering which is offered in the fire, goes to the sun; the sun rains it down by his rays; thus food comes, and from food the birth of living beings [1].' And thus he said:- 'The oblation which is properly thrown on the fire, goes toward the sun; from the sun comes rain, from rain food, from food living beings'.'

Commentary of Max Müller

1. See Manu III, 76.

Sloka : 6.38

मन्त्र [VI.38]


38. He who offers the Agnihotra breaks through the net of desire. Then, cutting through bewilderment, never approving of anger, meditating on one desire (that of liberty), he breaks through the shrine of Brahman with its four nets, and proceeds thence to the ether. For having there broken through the (four) spheres of the Sun, the Moon, the Fire, and Goodness, he then, being purified himself, beholds dwelling in goodness, immovable, immortal, indestructible, firm, bearing the name of Vishnu, the highest abode, endowed with love of truth and omniscience, the self-dependent Intelligence (Brahman), standing in its own greatness. And here they quote:- 'In the midst of the sun stands the moon, in the midst of the moon the fire, in the midst of fire goodness, in the midst of goodness the Eternal.' Having meditated on him who has the breadth of a thumb within the span (of the heart) in the body, who is smaller than small, he obtains the nature of the Highest; there all desires are fulfilled. And on this they quote:- 'Having the breadth of a thumb within the span (of the heart) in the body, like the flame of a lamp, burning twofold or threefold, that glorified Brahman, the great God, has entered into all the worlds. Om! Adoration to Brahman! Adoration!'

Sloka : 7.1

मन्त्र [VII.1]


1. Agni, the Gâyatra (metre), the Trivrit (hymn), the Rathantara (song), the spring, the upward breath (prâna), the Nakshatras, the Vasus (deities)--these rise in the East; they warm, they rain, they praise [1] (the sun), they enter again into him (the sun), they look out from him (the sun). He (the sun) is inconceivable, without form, deep, covered, blameless, solid, unfathomable, without qualities, pure, brilliant, enjoying the play of the three qualities, awful, not caused, a master-magician [2], the omniscient, the mighty, immeasurable, without beginning or end, blissful, unborn, wise, indescribable, the creator of all things, the self of all things, the enjoyer of all things, the ruler of all things, the centre of the centre of all things.

Commentary of Max Müller

1. Other MSS. read sruvanti, which seems better. 2. See VII, 11, abhidhyâtur vistritir iva.

Sloka : 7.2

मन्त्र [VII.2]


2. Indra, the Trishtubh (metre), the Pañkadasa (hymn), the Brihat (song), the summer, the through-going breath (Vyâna), Soma, the Rudras--these rise in the South; they warm, they rain, they praise, they enter again into him, they look out from him. He (the sun) is without end or beginning, unmeasured, unlimited, not to be moved by another, self-dependent, without sign, without form, of endless power, the creator, the maker of light.

Sloka : 7.3

मन्त्र [VII.3]


3. The Maruts, the Gagatî (metre), the Saptadasa (hymn), the Vairupa (song), the rainy season, the downward breath (apâna), Sukra, the Âdityas--these rise in the West; they warm, they rain, they praise, they enter again into him, they look out from him. That is the tranquil, the soundless, fearless, sorrowless, joyful, satisfied, firm, immovable, immortal, eternal, true, the highest abode, bearing the name of Vishnu.

Sloka : 7.4

मन्त्र [VII.4]


4. The Visve Devas, the Anushtubh (metre), the Ekavimsa (hymn), the Vairâga (song), the autumn, the equal breath (samâna), Varuna, the Sâdhyas--these rise in the North; they warm, they rain, they praise, they enter again into him, they look out from him. He is pure within, purifying, undeveloped, tranquil, breathless, selfless, endless.

Sloka : 7.5

मन्त्र [VII.5]


5. Mitrâ-Varunau, the Paṅkti (metre), the Trinavatrayastrimsa (hymns), the Sâkvara-raivata (songs), the snowy and dewy seasons, the out-going breath (udâna), the Aṅgiras, the Moon--these rise above; they warm, they rain, they praise, they enter again into him, they look out from him--who is called Pranava (Om), the leader, consisting of light, without sleep, old age, death, and sorrow.

Sloka : 7.6

मन्त्र [VII.6]


6. Sani (Saturn), Rahu and Ketu (the ascending and descending nodes), the serpents, Rakshas, Yakshas, men, birds, sarabhas, elephants, &c.--these rise below; they warm, they rain, they praise, they enter again into him, they look out from him--he who is wise, who keeps things in their right place, the centre of all, the imperishable, the pure, the purifier, the bright, the patient, the tranquil.

Sloka : 7.7

मन्त्र [VII.7]


7. And he is indeed the Self, smaller (than small) within the heart, kindled like fire, endowed with all forms. Of him is all this food, within him all creatures are woven. That Self is free from sin [1], free from old age, from death and grief, from hunger and thirst, imagining nothing but what it ought to imagine, and desiring nothing but what it ought to desire. He is the highest lord, he is the supreme master of all beings, the guardian of all beings, a boundary keeping all things apart in their right places [2]. He the Self, the lord, is indeed Sambhu, Bhava, Rudra, Pragâpati, the creator of all, Hiranyagarbha, the true, breath, the swan, the ruler, the eternal, Vishnu, Nârâyana. And he who abides in the fire, and he who abides in the heart, and he who abides in the sun, they are one and the same. To thee who art this, endowed with all forms, settled in the true ether, be adoration!

Commentary of Max Müller

1. See Khând. Up. VIII, 7, 1. 2. See Khând. Up. VIII, 4, 1, where we find setur vidhritir eshâm lokânâm.

Sloka : 7.8

मन्त्र [VII.8]


8. Now follow the impediments in the way of knowledge, O King [1]! This is indeed the origin of the net of bewilderment, that one who is worthy of heaven lives with those who are not worthy of heaven. That is it. Though they have been told that there is a grove before them, they cling to a small shrub. And others also who are always merry, always abroad, always begging, always making a living by handiwork; and others who are begging in towns, performing sacrifices for those who are not allowed to offer sacrifices, who make themselves the pupils of Sûdras, and Sûdras who know the sacred books; and others who are malignant, who use bad language, dancers, prize-fighters, travelling mendicants, actors, those who have been degraded in the king's service; and others who for money pretend that they can lay (the evil influences) of Yakshas, Râkshasas, ghosts, goblins, devils, serpents, imps, &c.; and others who falsely wear red dresses [2], earrings, and skulls; and others who wish to entice by the jugglery of false arguments, mere comparisons and paralogisms, the believers in the Veda--with all these he should not live together. They are clearly thieves, and unworthy of heaven. And thus it is said:- 'The world unsettled by the paralogisms of the denial of Self, by false comparisons and arguments, does not know what is the difference between Veda and philosophy [3].'

Commentary of Max Müller

1. This king is not meant for Brihadratha. 2. This refers to people who claim the privileges and licence of Sannyâsins without having passed through the discipline of the preceding âsramas, As this was one of the chief complaints made against the followers of Sâkyamuni, it might refer to Buddhists, but it ought to be borne in mind that there were Buddhists before Buddha. 3. If we translate thus, the use of vidyâ for vrithâ vidyâ is unusual; if we follow the commentary, we should have to translate, he does not know the Veda and the other knowledge.

Sloka : 7.9

मन्त्र [VII.9]


9. Brihaspati, having become Sukra, brought forth that false knowledge for the safety of Indra and for the destruction of the Asuras. By it they show that good is evil, and that evil is good. They say that we ought to ponder on the (new) law, which upsets the Veda and the other sacred books [1]. Therefore let no one ponder on that false knowledge:- it is wrong, it is, as it were, barren. Its reward lasts only as long as the pleasure lasts, as with one who has fallen from his caste. Let that false science not be attempted, for thus it is said:- (i) Widely opposed and divergent are these two, the one known as false knowledge, the other as knowledge. I (Yama) believe Nakiketas to be possessed by a desire of knowledge; even many pleasures do not move thee [2]. (2) He who knows at the same time both the imperfect (sacrifice, &c.) and the perfect knowledge (of the Self), he crosses death by means of the imperfect, and obtains immortality by means of the perfect knowledge [3]. (3) Those who are wrapped up [4] in the midst of imperfect knowledge, fancying themselves alone wise and learned, they wander about floundering and deceived, like the blind led by the blind [5].

Commentary of Max Müller

1. All this may refer to Buddhists, but not by necessity, for there were heretics, such as Brihaspati, long before Sâkyamuni. 2. See Kath. Up. II, 4. 3. See Vâg. Up. 11. 4. Veshtyamânâh, instead of vartamânâh. 5. See Kath. Up. II, 5.

Sloka : 7.10

मन्त्र [VII.10]


10. The gods and the demons, wishing to know the Self, went into the presence of Brahman (their father, Pragâpati) [1]. Having bowed before him, they said:- 'O blessed one, we wish to know the Self, do thou tell us.' Then, after having pondered a long while, he thought, these demons are not yet self-subdued [2]; therefore a very different Self was told to them (from what was told to the gods). On that Self these deluded demons take their stand, clinging to it, destroying the true means of salvation (the Veda), preaching untruth. What is untrue they see as true, as in jugglery. Therefore, what is taught in the Vedas, that is true. What is said in the Vedas, on that the wise keep their stand. Therefore let a Brâhman not read what is not of the Veda, or this will be the result.

Commentary of Max Müller

1. Cf. Khând. Up. VIII, 8. 2. I prefer ayatâtmânah, though it is the easier (sugama) reading, as compared with anyatâtmânah, those who seek for the Self elsewhere, namely, in the body. It seems to me to refer to those who, without having subdued the passions of their body, wish to obtain the knowledge of the Highest Self. Possibly, however, the author may have intended a climax from anyatâtmânah to anyatamam.

Translation By Max Mullar

Sloka : 7.11

मन्त्र [VII.11]


11. This is indeed the nature of it (the Veda), the supreme light of the ether which is within the heart. This is taught as threefold, in the fire, in the sun, in the breath. This is indeed the nature of it, the syllable Om, of the ether which is within the heart. By it (by the Om) that (light) starts, rises, breathes forth, becomes for ever the means of the worship and knowledge of Brahman. That (light, in the shape of Om), when there is breathing, takes the place of the internal heat, free from all brightness [1]. This is like the action of smoke; for when there is a breath of air, the smoke, first rising to the sky in one column, follows afterwards every bough, envelopes it and takes its shape [2]. It is like throwing salt (into water), like heating ghee [3]. The Veda comes and goes like the dissolving view of a master-magician [4]. And here they quote:- 'Why then is it called "like lightning?" Because as soon as it comes forth (as Om) it lights up the whole body. Therefore let a man worship that boundless light by the syllable Om.' (1) The man in the eye who abides in the right eye, he is Indra, and his wife abides in the left eye [5]. (2) The union of these two takes place in the cavity within the heart, and the ball of blood which is there, that is indeed the vigour and life of these two. (3) There is a channel going from the heart so far, and fixed in that eye; that is the artery for both of them, being one, divided into two. (4) The mind excites the fire of the body, that fire stirs the breath, and the breath, moving in the chest, produces the low sound. (5) Brought forth by the touch of the fire, as with a churning-stick, it is at first a minim, from the minim it becomes in the throat a double minim; on the tip of the tongue know that it is a treble minim, and, when uttered, they call it the alphabet (στοιχεῖα) [6]. (6) He who sees this, does not see death, nor disease, nor misery, for seeing he sees all (objectively, not as affecting him subjectively); he becomes all everywhere (he becomes Brahman). (7) There is the person in the eye, there is he who walks as in sleep, he who is sound asleep, and he who is above the sleeper:- these are the four conditions (of the Self), and the fourth is greater than all [7]. (8) Brahman with one foot moves in the three, and Brahman with three feet is in the last. It is that both the true (in the fourth condition) and the untrue (in the three conditions) may have their desert, that the Great Self (seems to) become two, yes, that he (seems to) become two [8].

Commentary of Max Müller

1. This seems to be the meaning adopted by the commentator; but may it not be, sending forth brightness? 2. The simile is not very clear. The light of Brahman is below the sphere of fire in the body. That sphere of fire becoming heated, the light of Brahman becomes manifest. When the fire has been fanned by the wind of sonant breath, then the light of Brahman, embodying itself in the wind and the fire, manifests itself first in the mere sound of Om, but afterwards, checked by throat, palate, &c., it assumes the form of articulate letters, and ends by becoming the Veda in its many branches. 3. As these are outwardly changed, without losing their nature, thus the light of Brahman, though assuming the different forms of the Veda, remains itself. 4. See before, VII, 1. 5. See Brih. Up. IV, 2, 2, 3, where Indra is explained as Indha. 6. A comparison of this verse with Khând. Up. VII, 26, shows the great freedom with which the wording of these ancient verses was treated. Instead of--

Na pasyan mrityum pasyati na rogam nota duhkhatâm,
Sarvam hi pasyan pasyati sarvam âpnoti sarvasah,

the Khândogya Up. reads:-

Na pasyo mrityum pasyati na rogam nota duhkhatâm,
Sarvam ha pasyah pasyati sarvam âpnoti sarvasah.

7. The conditions here described are sometimes called the Visva (Vaisvânara), Taigasa, Prâgña, and Turîya. In the first state the Self is awake, and enjoys the world; in the second he sees everything as in a dream; in the third the two former states cease, and he is absorbed in sleep; in the fourth he becomes again the pure Self. In the first state the Self has the disguise of a coarse material body; in the second of a subtle material body; in the third its disguise is potential only; in the fourth it has no disguise, either potential or realised. 8. 'By reason of the experience of the false and the true, the great Soul appears possessed of duality.' Cowell.

Shanti Mantra (END)

इति सप्तमः प्रपाठकः ॥

ॐ आप्यायन्त्विति शान्तिः ॥

इति मैत्रायण्युपनिषत्समाप्ता ॥

iti saptamaḥ prapāṭhakaḥ ..

oṃ āpyāyantviti śāntiḥ ..

iti maitrāyaṇyupaniṣatsamāptā ..


The Maitrayaniya Upanishad (Sanskrit: मैत्रायणीय उपनिषद्, Maitrāyaṇīya Upaniṣad) is an ancient Sanskrit text that is associated with the Maitrayanas school of the Krishna Yajurveda. It is also known as the Maitri Upanishad. It is embedded after the Brahmana text of Yajur Veda.

The Maitrayaniya Upanishad consists of 7 Prapathakas (lessons).

The first Prapathaka is introductory, the next three are structured in a question-answer style and discuss metaphysical questions relating to Atman (Self, Soul), while the fifth to seventh Prapathaka are supplements.

Maitri Upanishad deals with the concept and nature of Atman (Soul, Self), the question of “how is joy possible?” and “how one can achieve moksha (liberation)?”; in later sections it offers a debate on possible answers.

First lesson states that Meditation of soul is the essence of religious activity.

As per 2nd lesson, Every individual has soul, which is serene, the highest light, the cosmic truth.

The 3rd lesson describes Human suffering, its causes and the nature of souls.

The 4th lesson discusses the Realization of True Self, and union with Brahman.

According to 4th lesson, the Deity worship can be rewarding, but must be temporary, replaced with meditation and self knowledge.

The 5th lesson then presents the Pantheistic soul and Samkhya theory of Gunas.

The 6th lesson enumerates soul into two, the one that is within each human being and one without that is in Sun. These correspond to two paths, one inner and one outer. The existence of inner Self can only be inferred, while the outer Self can be perceived. It describes the The symbol Om and its significance, Types of knowledge. Accoding to it, all gods are nothing but Soul, that Soul is within each human being. It also describes the The metaphorical theory of food, of time. It tells about Yoga, Samkhya and Vaishnava doctrines. As per this lesson, Soul exists, it is everywhere; What a man thinks, that he becomes.

The 7th lesson states that Soul is unlimited and there is Oneness in the whole world. It alerts about false teachers and non-Vedic doctrines; and suggest to seek one’s own truth.


By Max Müller, The Upanishads, Part 1 [1879]

IN the case of this Upanishad we must first of all attempt to settle its right title. Professor Cowell, in his edition and translation of it, calls it Maitri or Maitrâyanîya-upanishad, and states that it belongs to the Maitrâyanîya-sâkhâ of the Black Yagur-veda, and that it formed the concluding portion of a lost Brâhmana of that Sâkhâ, being preceded by the sacrificial (karma) portion, which consisted of four books.

In his MSS. the title varied between Maitry-upanishad and Maitrî-sâkhâ-upanishad. A Poona MS. calls it Maitrâyanîya-sâkhâ-upanishad, and a MS. copied for Baron von Eckstein, Maitrâyanîyopanishad. I myself in the Alphabetical List of the Upanishads, published in the journal of the German Oriental Society, called it, No. 104, Maitrâyana or Maitrî-upanishad, i.e. either the Upanishad of the Maitrâyanas, or the Upanishad of Maitrî, the principal teacher.

In a MS. which I received from Dr. Burnell, the title of our Upanishad is Maitrâyanî-brâhmana-upanishad, varying with Maitrâyanî-brâhmana-upanishad, and Srîyagussâkhâyâm Maitrâyanîya-brâhmana-upanishad.

The next question is by what name this Upanishad is quoted by native authorities. Vidyâranya, in his Sarvopanishad-arthânubhûtiprakâsa[1], v. 1, speaks of the Maitrâyanîyanâmnî yâgushî sâkhâ, and he mentions Maitra (not Maitrî) as the author of that Sâkhâ. (vv. 55,150).

In the Muktikâ-upanishad[2] we meet with the name of Maitrâyanî as the twenty-fourth Upanishad, with the name of Maitreyî as the twenty-ninth; and again, in the list of the sixteen Upanishads of the Sâma-veda, we find Maitrâyanî and Maitreyî as the fourth and fifth.

Looking at all this evidence, I think we should come to the conclusion that our Upanishad derives its name from the Sâkhâ of the Maitrâyanas, and may therefore be called Maitrâyana-upanishad or Maitrâyanî Upanishad. Maitrâyana-brâhmana-upanishad seems likewise correct, and Maitrâyani-brâhmana-upanishad, like Kaushîtaki-brâhmana-upanishad and Vâgasaneyi-samhitopanishad, might be defended, if Maitrâyanîn were known as a further derivative of Maitrâyana. If the name is formed from the teacher Maitrî or Maitra, the title of Maitrî-upanishad would also be correct, but I doubt whether Maitrî-upanishad would admit of any grammatical justification[3].

Besides this Maitrâyana-brâhmana-upanishad, however, I possess a MS. of what is called the Maitreyopanishad, sent to me likewise by the late Dr. Burnell. It is very short, and contains no more than the substance of the first Prapâthaka of the Maitrâyana-brâhmana-upanishad. I give the text of it, as far as it can be restored from the one MS. in my possession:

Harih Om. Brihadratho vai nâma râgâ vairâgye putram nidhâpayitvedam asâsvatam manyamânah sarîram vairâgyam upeto ‘ranyam nirgagâma. Sa tatra paramam tapa[4] âdityam udîkshamâna ûrdhvas tishthaty. Ante sahasrasya muner antikam âgagâma[5]. Atha Brihadratho brahmavitpravaram munîndram sampûgya stutvâ bahusah pranâmam akarot. So ‘bravîd agnir ivâdhûmakas tegasâ nirdahann ivâtmavid Bhagavâñ khâkâyanya, uttishthottishtha varam vrinîshveti râgânam abravît[6]. Sa tasmai punar namaskrityovâka, Bhagavan nâ(ha)mâtmavit tvam tattvavik khusrumo vayam; sa tvam no brûhity etad vratam purastâd asakyam mâ prikkha prasñam Aikshvâkânyân kâmân vrinîshveti Sâkâyanyah. Sarîrasya sarîre (sic) karanâv abhimrisyamâno râgemâm gâthâm gagâda. 1

Bhagavann, asthikarmasnâyumaggâmâmsasuklasonitasreshmâsrudashikâvinmûtrapittakaphasamghâte durgandhe nihsâre ‘smiñ kharîre kim kâmabhogaih. 2

Kâmakrodhalobhamohabhayavishâdersheshtaviyogânishtasamprayogakshutpipâsâgarâmrityurogasokâdyair abhihate ‘smiñ kharîre kim kâmabhogaih. 3

Sarvam kedam kshayishnu pasyâmo yatheme damsamasakâdayas trinavan[7] nasyata yodbhûtapradhvamsinah. 4

Atha kim etair vâ pare ‘nye dhamartharâs (sic) kakravartinah Sudyumnabhûridyumnakuvalayâsvayauvanâsvavaddhriyâsvâsvapatih sasabindur hariskandro ‘mbarîsho nanukastvayâtir yayâtir anaranyokshasenâdayo marutabharataprabhritayo râgâno mishato bandhuvargasya mahatîm sriyam tyaktvâsmâl lokâd amum lokam prayânti. 5.

Atha kim etair vâ pare ‘nye gandharvâsurayaksharâkshasabhûtaganapisâkoragrahâdinâm nirodhanam pasyâmah. 6

Atha kim etair vânyanâm soshanam mahârnavânâm sikharinâm prapatanam dhruvasya prakalanam vâtarûnâm nimagganam prithivyâh sthânâpasaranam surânâm. So ‘ham ity etadvidhe ‘smin samsâre kim kâmopabhogair yair evâsritasya sakrid âvartanam drisyata ity uddhartum arhasi tyandodapânabheka ivâham asmin sam Bhagavas tvam gatis tvam no gatir iti. 7

Ayam[8] agnir vaisvânaro yo ‘yam antah purushe yenedam annam pakyate yad idam adyate tasyaisha ghosho bhavati yam etat karnâv apidhâya srinoti, sa yadotkramishyan[9] bhavati nainam ghosham srinoti. 8

Yathâ[10] nirindhano vahnih svayonâv upasâmyati. 9[11]

Sa sivah so ‘nte vaisvânaro bhûtvâ sa dagdhvâ sarvâni bhûtâni prithivyapsu pralîyate[12], âpas tegasi lîyante[13], tego vâyau pralîyate[14], vâyur âkâse vilîyate[15], âkâsam indriyeshv, indriyâni tanmâtreshu, tanmâtrâni bhûtâdau vilîyante[16], bhûtâdi mahati vilîyate[17], mahân avyakte vilîyate[18], avyaktam akshare vilîyate[19] ], aksharam tamasi vilîyate[20] , tama ekîbhavati parasmin, parastân na[21] san nâsan na sad ityetan nirvânam anusâsanam iti vedânusâsanam.

We should distinguish therefore between the large Maitrâyana-brâhmana-upanishad and the smaller Maitreyopanishad. The title of Maitreyî-brâhmana has, of course, a totally different origin, and simply means the Brâhmana which tells the story of Maitreyî[22].

As Professor Cowell, in the Preface to his edition and translation of the Maitrâyana-brâhmana-upanishad, has discussed its peculiar character, I have little to add on that subject. I agree with him in thinking that this Upanishad has grown, and contains several accretions. The Sanskrit commentator himself declares the sixth and seventh chapters to be Khilas or supplementary. Possibly the Maitreya-upanishad, as printed above, contains the earliest framework. Then we have traces of various recensions. Professor Cowell (Preface, p. vi) mentions a MS., copied for Baron Eckstein, apparently from a Telugu original, which contains the first five chapters only, numbered as four. The verses given in VI, 34 (p. 177), beginning with ‘atreme slokâ bhavanti, are placed after IV, 3. In my own MS. these verses are inserted at the beginning of the fifth chapter[23]. Then follows in Baron Eckstein’s MS. as IV, 5, what is given in the printed text as V, 1, 2 (pp. 69-76). In my own MS., which likewise comes from the South, the Upanishad does not go beyond VI, 8, which is called the sixth chapter and the end of the Upanishad.

We have in fact in our Upanishad the first specimen of that peculiar Indian style, so common in the later fables and stories, which delights in enclosing one story within another. The kernel of our Upanishad is really the dialogue between the Vâlakhilyas and Pragâpati Kratu. This is called by the commentator (see p. 331, note) a Vyâkhyâna, i.e. a fuller explanation of the Sûtra which comes before, and which expresses in the few words, ‘He is the Self, this is the immortal, the fearless, this is Brahman,’ the gist of the whole Upanishad.

This dialogue, or at all events the doctrine which it was meant to illustrate, was communicated by Maitrî (or Maitra) to Sâkâyanya, and by Sâkâyanya to King Brihadratha Aikshvâka, also called Marut (II, 1; VI, 30). This dialogue might seem to come to an end in VI, 29, and likewise the dialogue between Sâkâyanya and Brihadratha; but it is carried on again to the end of VI, 30, and followed afterwards by a number of paragraphs which may probably be considered as later additions.

But though admitting all this, I cannot bring myself to follow Professor Cowell in considering, as he does, even the earlier portion of the Upanishad as dating from a late period, while the latter portions are called by him comparatively modern, on account of frequent Vaishnava quotations. What imparts to this Upanishad, according to my opinion, an exceptionally genuine and ancient character, is the preservation in it of that peculiar Sandhi which, thanks to the labours of Dr. von Schroeder, we now know to be characteristic of the Maitrâyana-sâkhâ. In that Sâkhâ final unaccented as and e are changed into â, if the next word begins with an accented vowel, except a. Before initial a, however, e remains unchanged, and as becomes o, and the initial a is sometimes elided, sometimes not. Some of these rules, it must be remembered, run counter to Pânini, and we may safely conclude therefore that texts in which they are observed, date from the time before Pânini. In some MSS., as, for instance, in my own MS. of the Maitrâyana-brâhmana-upanishad, these rules are not observed, but this makes their strict observation in other MSS. all the more important. Besides, though to Dr. von Schroeder belongs, no doubt, the credit of having, in his edition of the Maitrâyanî Samhitâ, first pointed out these phonetic peculiarities, they were known as such to the commentators, who expressly point out these irregular Sandhis as distinctive of the Maitrâyanî sâkhâ. Thus we read Maitr. Up. II, 3 (p. 18), that tigmategasâ ûrdhvaretaso, instead of tigmategasâ, is evamvidha etakkhâkhâsaṅketapâthas khândasah sarvatra, i.e. is throughout the Vedic reading indicatory of that particular Sâkhâ, namely the Maitrâyanî.

A still stranger peculiarity of our Sâkhâ is the change of a final t before initial s into ñ. This also occurs in our Upanishad. In VI, 8, we read svâñ sarîrâd; in VI, 2 7, yañ sarîrasya. Such a change seems phonetically so unnatural, that the tradition must have been very strong to perpetuate it among the Maitrâyanas.

Now what is important for our purposes is this, that these phonetic peculiarities run through all the seven chapters of our Upanishad. This will be seen from the following list:

I. Final as changed into â before initial vowel[24]:

II, 3, tigmategasâ ûrdhvaretaso (Comm. etakkhâkhâsaṅketapâthas khândasah sarvatra).

II, 5, vibodhâ evam. II, 7, avasthitâ iti.

III, 5, etair abhibhûtâ îti. IV, i, vidyatâ iti.

VI, 4, pranavâ iti; bhâmyâdayâ eko.

VI, 6, âdityâ iti; âhavanîyâ iti; sûryâ iti; ahaṅkârâ iti; vyânâ iti. VI, 7, bhargâ iti.

VI, 7, sannivishtâ iti. VI, 23, devâ oṅkâro.

VI, 30, prâyâtâ iti. VI, 30, vinirgatâ iti.

II. Final e before initial vowels becomes â. For instance:

I, 4, drisyatâ iti. II, 2, nishpadyatâ iti.

III, 2, âpadyatâ iti. III, 2, pushkarâ iti.

IV, i, vidyatâ iti. VI, 10, bhuṅktâ iti.

VI, 20, asnutâ iti. VI, 30, ekâ âhur.

Even pragrihya e is changed to â in–

VI, 23, etâ upâsita, i.e. ete uktalakshane brahmanî.

In VI, 31, instead of te etasya, the commentator seems to have read te vâ etasya.

III. Final as before â, u, and au becomes a, and is then contracted. For instance:

I, 4, vanaspatayodbhûta, instead of vanaspataya, udbhûta. (Comm. Sandhis khândaso vâ, ukâro vâtra lupto drashtavyah.)

II, 6, devaushnyam, instead of deva aushnyam. (Comm. Sandhis khândasah.)

VI, 24, atamâvishtam, instead of atama-âvishtam (Comm. Sandhis khândasah); cf. Khând. Up. VI, 8, 3, asanâyeti (Comm. visarganîyalopah).

IV. Final e before i becomes a, and is then contracted. For instance:

VI, 7, âtmâ ganîteti for ganîta iti. (Comm. gânite, gânâti.)

VI, 28, avataiva for avata iva. (Comm. Sandhivriddhî khândase.)

V. Final au before initial vowels becomes â. For instance:

II, 6, yena vâ etâ anugrihîtâ iti.

VI, 22, asâ abhidhyâtâ.

On abhibhûyamânay iva, see p. 295, note 2.

V, 2, asâ âtmâ (var. lect. asâv âtmâ).

VI. Final o of atho produces elision of initial short a. For instance:

III, 2, atho ‘bhibhûatvât. (Comm. Sandhis khândasah.) Various reading, ato ‘bhibhûtatvât.

VI, 1, so antar is explained as sa u.

VII. Other irregularities:

VI, 7, âpo pyâyanât, explained by pyâyanât and âpyâyanât. Might it be, âpo ‘py ayanât?

VI, 7, âtmano tmâ netâ.

II, 6, so tmânam abhidhyâtvâ.

VI, 35, dvidharmondharn for dvidharmândham. (Comm. khândasa.)

VI, 35, tegasendham, i. e. tegasâ-iddhan. (In explaining other irregular compounds, too, as in I, 4, the commentator has recourse to a khândasa or prâmâdika licence.)

VI, 1, hiranyavasthât for hiranyâvasthât. Here the dropping of a in avasthât is explained by a reference to Bhâguri (vashti Bhâgurir allopam avâpyor upasargayoh). See Vopadeva III, 171.

VIII. Vislishtapâtha:

VII, 2, brahmadhîyâlambana. (Comm. vislishtapâthas khândasah.)

VI, 35, apyay aṅkurâ for apy aṅkurâ. (Comm. yakârah pramâdapathitah.)

On the contrary VI, 35, vlîyânte for vilîyante.

If on the grounds which we have hitherto. examined there seems good reason to ascribe the Maitrâyana-brâhmana-upanishad to an early rather than to a late period, possibly to an ante-Pâninean period, we shall hardly be persuaded to change this opinion on account of supposed references to Vaishnava or to Bauddha doctrines which some scholars have tried to discover in it.

As to the worship of Vishnu, as one of the many manifestations of the Highest Spirit, we have seen it alluded to in other Upanishads, and we know from the Brâhmanas that the name of Vishnu was connected with many of the earliest Vedic sacrifices.

As to Bauddha doctrines, including the very name of Nirvâna (p. xlvi, l. 19), we must remember, as I have often remarked, that there were Bauddhas before Buddha. Brihaspati, who is frequently quoted in later philosophical writings as the author of an heretical philosophy, denying the authority of the Vedas, is mentioned by name in our Upanishad (VII, 9), but we are told that this Brihaspati, having become Sukra, promulgated his erroneous doctrines in order to mislead the Asuras, and thus to insure the safety of Indra, i.e. of the old faith.

The fact that the teacher of King Brihadratha in our Upanishad is called Sâkâyanya, can never be used in support of the idea that, being a descendant of Sâka[25], he must have been, like Sâkyamuni, a teacher of Buddhist doctrines. He is the very opposite in our Upanishad, and warns his hearers against such doctrines as we should identify with the doctrines of Buddha. As I have pointed out on several occasions, the breaking through the law of the Âsramas is the chief complaint which orthodox Brâhmans make against Buddhists and their predecessors, and this is what Sâkâyanya condemns. A Brâhman may become a Sannyâsin, which is much the same as a Buddhist Bhikshu, if he has first passed through the three stages of a student, a householder, and a Vânaprastha. But to become a Bhikshu without that previous discipline, was heresy in the eyes of the Brâhmans, and it was exactly that heresy which the Bauddhas preached and practised. That this social laxity was gaining ground at the time when our Upanishad was written is clear (see VII, 8). We hear of people who wear red dresses (like the Buddhists) without having a right to them; we even hear of books, different from the Vedas, against which the true Brâhmans are warned. All this points to times when what we call Buddhism was in the air, say the sixth century B. C., the very time to which I have always assigned the origin of the genuine and classical Upanishads. The Upanishads are to my mind the germs of Buddhism, while Buddhism is in many respects the doctrine of the Upanishads carried out to its last consequences, and, what is important, employed as the foundation of a new social system. In doctrine the highest goal of the Vedânta, the knowledge of the true Self, is no more than the Buddhist Samyaksambodhi; in practice the Sannyâsin is the Bhikshu, the friar, only emancipated alike from the tedious discipline of the Brâhmanic student, the duties of the Brâhmanic householder, and the yoke of useless penances imposed on the Brâhmanic dweller in the forest. The spiritual freedom of the Sannyâsin becomes in Buddhism the common property of the Saṅgha, the Fraternity, and that Fraternity is open alike to the young and the old, to the Brâhman and the Sûdra, to the rich and the poor, to the wise and the foolish. In fact there is no break between the India of the Veda and the India of the Tripitaka, but there is an historical continuity between the two, and the connecting link between extremes that seem widely separated must be sought in the Upanishads[26].

F. MAX MÜLLER. OXFORD, February, 1884.


  1. xliv:1 See Cowell, Maitr: Up. pref. p. iv.

  2. xliv:2 Calcutta, 1791 (1869), p. 4; also as quoted in the Mahâvâkya-ratnâvalî, p. 2b.

  3. xliv:3 Dr. Burnell, in his Tanjore Catalogue, mentions, p. 35a, a Maitrâyanî-brâhmanopanishad, which can hardly be a right title, and p. 36b a Maitrâyanîya and Maitreyĭbrâhmana.

  4. xlv:1 One expects âsthâya.

  5. xlv:2 This seems better than the Maitrâyana text. He went near a Muni, viz. Sâkâyanya.

  6. xlv:3 This seems unnecessary.

  7. xlv:4 There may be an older reading hidden in this, from which arose the reading of the Maitrâyana B. U. trinavanaspatayodbhûtapradhvamsinah, or yo bhûtapradhvamsinah.

  8. xlvi:1 Maitr. Up. II, 6; p. 32.

  9. xlvi:2 kramishyân, m.

  10. xlvi:3 Yadhâ, m.

  11. xlvi:4 Maitr. Up. VI, 34; p. 178.

  12. xlvi:5 lipyate.

  13. xlvi:6 lipyante.

  14. xlvi:7 lîyyate.

  15. xlvi:8 lîyyate.

  16. xlvi:9 liyante.

  17. xlvi:10 liyyate.

  18. xlvi:11 lipyate.

  19. xlvi:12 liyyate.

  20. xlvi:13 liyyate.

  21. xlvi:14 tânasannâ.

  22. xlvi:15 See Khând. Up. p. 623.

  23. xlvii:1 See p. 303, note 1; p. 305. note 1; p. 312, note 1.

  24. xlviii:1 I have left out the restriction as to the accent of the vowels, because they are disregarded in the Upanishad. It should be observed that this peculiar Sandhi occurs in the Upanishad chiefly before iti.

  25. li:1 Sâkâyanya means a grandson or further descendant of Sâka; see Ganaratnâvalî (Baroda, 1874), p. 57a.

  26. lii:1 As there is room left on this page, I subjoin a passage from the Abhidharma-kosha-vyâkhyâ, ascribed to the Bhagavat, but which, as far as style and thought are concerned, might be taken from an Upanishad: Uktam hi Bhagavatâ: Prithivî bho Gautama kutra pratishthitâ? Prithivî Brâhmana abmandale pratishthitâ. Abmandalam bho Gautama kva pratishthitam? Vâyau pratishthitam. Vâyur bho Gautama kva pratishthitah? Âkâse pratishthitah. Âkâsam bho Gautama kutra pratishthitam? Atisarasi Mahâbrâhmana, atisarasi Mahâbrâhmana. Âkâsam Brâhmanâpratishthitam, anâlambanam iti vistarah. Tasmâd asty âkâsam iti Vaibhâshikâh. (See Brihad-Âr. Up. III, 6, 1. Burnouf, Introduction à l’histoire du Buddhisme, p. 449.) ‘For it is said by the Bhagavat: “O Gautama, on what does the earth rest?” “The earth, O Brâhmana, rests on the sphere of water.” “O Gautama, on what does the sphere of water rest?” “It rests on the air.” “O Gautama, on what does the air rest?” “It rests on the ether (âkâsa).” “O Gautama, on what does the ether rest?” “Thou goest too far, great Brâhmana; thou goest too far, great Brâhmana. The ether, O Brâhmana, does not rest. It has no support.” Therefore the Vaibhâshikas hold that there is an ether,’ &c.

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