Isavasya OR Isa Upanisad
Brhadaranyaka Upanisad
Chandogya Upanisad
Taittiriya Upanisad
Aitareya Upanisad
Kausitaki Upanisad
Kena Upanisad
Katha Upanisad
Svetasvatara Upanisad
The Mundaka Upanisad
Prasna Upanisad
Mandukya Upanisad
Maitri Upanisad
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Chapter Six
Chapter Seven
 
Maitri Upanisad

Chapter Six

1. He carries himself (atman) in two parts, the breath and the sun. These are its two paths, the inner and the outer. They both move on in a day and a night. The sun is the outer self, the breath the inner self. The movement of the inner self is measured by the movement of the outer self. Someone has said: The one who, knowing, freed from evil, the overseer of the eye, his mind purified, based upon that, with his sight turned inwards.
The going of the outer self is measured by the going of the inner self. Someone has said: The person made of gold within the sun, who watches this earth from his golden seat, is the one who rests within, in the heart-lotus, and eats food.

2. The one who rests within, in the heart-lotus, and eats food is the fire resting in the sky, the solar fire called time, the invisible one who eats all beings as food of
What is the lotus? What is it made of?

The lotus is space. The four directions and the four intermediate directions form its petals. The breath and the sun move down its stem. One should worship them as OM, with the syllable, the utterances (uyahrti), and the Savitri.

3. There are two forms of brahman, the shaped and the unshaped. What is shaped is the unreal. What is unshaped is the real; it is brahman; it is light. What is light is the sun. This is OM. It became the self. It divided itself into three. OM is three elements. Through them, all this is woven on it as warp and weft. Someone has said, one should apply (yuj-) oneself while meditating on this: the sun is OM.

4. Elsewhere it has been said: What the Udgitha is, the reverberation is: what the reverberation is, the Udgitha is. So the sun is the Udgitha: it is the reverberation.
Someone has said: the Uditha, called the reverberation, the leader, with light as its form, without sleep, free from old age, free from death, with three feet, with three syllables: again it should be known as fivefold, hidden in the secret place.
Someone has said, The three-footed Brahman with its roots above: its branches are space, air, fire, water, earth etc. this Brahman is called by the name of the one fig tree. Its light is what the sun is. It belongs to the syllable OM. It alone is the awakener of this.
Someone has said:
This syllable is pure.
This syllable is supreme.
Knowing this syllable,
Whatever one wished for, one has.

5. Elsewhere it has been said, what OM is its sound-body. Feminine, masculine and neuter are its gender-body. Fire, air and the sun are its light-body. Brahma, Rudra and Visnu are its overlord-body. The Garhapatya, Daksinagni and Ahavaniya are its mouth-body. Rc, yajus and saman are its knowledge-body. BHUH, BHUVAH and SVAH aer its world-body. Past, present and future are its time-body. Breath, fire and the sun are its heat-body. Food, water and the moon are its growing-body. Food, water and the moon are its growing-body. Intelligence, mind and sense of I are its consciousness-body. Breath, lower breath and diffused breath are its breath-body. So by saying OM these bodies come to be praised, worshipped and achieved. Someone has said: Satyakama, what the syllable OM is Brahman, both the higher and the lower.

6. Now this was unuttered. Truth, Prajapati, after raising heat, uttered: BHUH BHUVAH SVAH. This is the coarsest body of Prajapati, the world-body. SVAH is its head, BHUVAH its navel, BHUH its feet, the sun its eye: for the great element of a person depends on the eye. For this element moves by eyes. Truth is the eye. Placed in the eye, the person moves among all objects. So one should worship BHUH BHUVAH SVAH. By it Prajapati comes to be worshipped as the self of all, the sight of all. Someone has said: this is the all-bearing body of Prajapati comes to be worshipped as the self of all, the sight of all. Someone has said: this is the all-bearing body of Prajapati. Everything is hidden in it, and it is hidden in all this. So one should worship.

7. Tat savitur varenyam. Savitr is the sun. He is to be chosen (pra-vr-) by one who desires the self: so say the scholars of brahman.
Now bhargo devasya dhimahi. The god (deva) is Savitr. So say the scholars of brahman.
Now dhiyo yo nah pracodayat. Minds (dhiyah) are intelligences: so say the scholars of brahman.
Now glory. The one who is hidden in the sun, the star in the eye, is called glory. It is glory (bhagas) because of its going (ghati) by light (bha): or it is glory because it parches (bhrj-): so say the scholars of Brahman.
It is bha because it lights (bhas-) the worlds. It is ra because it delights (raj-) beings. It is ga because creatures go (gam) into it and come (a-gam) out of it. so because it is bha2 ra ga it is bhargas.it is the sun (surya) because it is perpetually produced (su-). It is Savitr because it inspires (or presses Soma: su). It is Aditya because it carries off (a-da). It is water (apah) because it causes to swell (a-pya-).

Someone has said: where knowledge has become dual one hears, sees, smells, tastes and touches: the self knows all. Where knowledge has become non-dual, freed from object, cause and action be spoken.

8. The self is I sana, Sambhu, Bhava, Rudra, Prajapati, the All-Creator, the golden embryo, truth, breath, the goose, the teacher, Vishnu, Narayana, Arka, Savitr, Dhati, Vidhatr, the emperor, Indara, Indu. He, the one who gives heat, hidden by the thousand-eyed golden egg like fire hidden by fire, is the one that one must want to know, must seek for. By granting freedom from fear to all beings, going to the forest, and setting aside the objects of sense, one may win him from ones own body,

Of all forms, yellow, all knowing,
The supreme goal, the one light, giving heat.
Thousand-rayed, existing in a hundred forms,
The sun rises as the breath of beings.



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