Maitri (Maitrāyaṇīya) Upaniṣad 3.2

3.2

asti khalvanyo'paro bhūtātmā yo'yaṃ sitāsitaiḥ karmaphalairabhibhūyamānaḥ sadasadayonimāpadyata ityavācīṃ vordhvāṃ gatiṃ dvandvairabhibhūyamānaḥ paribhramatītyasyopavyākhyānaṃ pañca tanmātrāṇi bhūtaśabdenocyante pañca mahābhūtāni bhūtaśabdenocyante'tha teṣāṃ yaḥ samudāyaḥ śarīramityuktamatha yo ha khalu vāva śarīramityuktaṃ sa bhūtātmetyuktamathāsti tasyātmā binduriva puṣkara iti sa vā eṣo'bhibhūtaḥ prākṛtyairguṇairityato'bhibhūtatvātsaṃmūḍhatvaṃ prayātyasaṃmūḍhastvādātmasthaṃ prabhuṃ bhagavantaṃ kārayitāraṃ nāpaśyadguṇaughaistṛpyamānaḥ kaluṣīkṛtāsthiraścañcalo lolupyamānaḥ saspṛho vyagraścābhimānatvaṃ prayāta ityahaṃ so mamedamityevaṃ manyamāno nibadhnātyātmanātmānaṃ jālenaiva khacaraḥ kṛtasyānuphalairabhibhūyamānaḥ paribhramatīti ||

2. [Then he said:] "There is indeed another, different soul, called 'the elemental soul' (bhūtātman)—he who, being overcome by the bright or the dark fruits of action, enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites.

The further explanation of this is:—

The five subtile substances (_tan-mātra_) are spoken of by the word ‘element’ (_bhūta_). Likewise, the five gross elements (_mahā-bhūta_) are spoken of by the word ‘element.’ Now, the combination of these is said to be ‘the body’ (_śarīra_). Now, he, assuredly, indeed, who is said to be in ‘the body’ is said to be ‘the elemental soul.’ Now, its immortal soul (_ātman_) is like ‘the drop of water on the lotus leaf.’

This [elemental soul], verily, is overcome by Nature’s (_prakṛti_) qualities (_guṇa_).

Now, because of being overcome, he goes on to confusedness; because of confusedness, he sees not the blessed Lord (_prabhu_), the causer of action, who stands within oneself (_ātma-stha_). Borne along and defiled by the stream of Qualities (_guṇa_), unsteady, wavering, bewildered, full of desire, distracted, this one goes on to the state of self-conceit (_abhimānatva_). In thinking ‘This is I’ and ‘That is mine,’ he binds himself with his self, as does a bird with a snare.

Consequently (_anu_) ‘being overcome by the fruits of his action, he enters a good or an evil womb, so that his course is downward or upward and he wanders around, overcome by the pairs of opposites.’ ”