Maitri (Maitrāyaṇīya) Upaniṣad 6.27

6.27

athānyatrāpyuktam brahmaṇo vā vaitattejaḥ parasyāmṛtasyāśarīrasya yaccharīrasyauṣṇyamasyaitadghṛtamathāviḥ san nabhasi nihitaṃ vaitadekāgreṇaivamantarhṛdayākāśaṃ vinudanti yattasya jyotiriva sampadyatīti atastadbhāvam acireṇaiti bhūmāvayaspiṇḍaṃ nihitaṃ yathā'cireṇaiti bhūmitvam mṛdvatsaṃsthamayaspiṇḍaṃ yathāgnyayaskārādayo nābhibhavanti praṇaśyati cittaṃ tathāśrayeṇa sahaivamityevaṃ hyāha
hṛdyākāśamayaṃ kośamānandaṃ paramālayam |
svaṃ yogaśca tato'smākaṃ tejaścaivāgnisūryayoḥ ||

27. Now, it has elsewhere been said: ‘Assuredly, this is the heat of Brahma, the supreme, the immortal, the bodiless—even the warmth of the body.’

For that [heat] this [body] is the melted butter (ghee).

Now, although it [i. e. the heat] is manifest, verily it is hidden in the ether (_nabhas_) [of the heart]. Therefore by intense concentration they so disperse the space in the heart that the light, as it were, of that [heat] appears.

Thereupon one passes speedily into the same condition [of light], as a lump of iron that is hidden in the earth passes speedily into the condition of earthiness. As fire, iron-workers, and the like do not overcome a lump of iron that is in the condition of clay, so [in Yoga] thought together with its support vanishes away. For thus has it been said:—

The ether-storehouse of the heart
Is bliss, is the supreme abode!
This is ourself, our Yoga too;
And this, the heat of fire and sun.

6.27.p1

athānyatrāpyuktam bhūtendriyārthānatikramya tataḥ pravrajyājyaṃ dhṛtidaṇḍaṃ dhanurgṛhītvā'nabhimānamayena caiveṣuṇā taṃ brahma dvārapāraṃ nihatyādyaṃ saṃmohamaulī tṛṣṇerṣyākuṇḍalī tandrīrāghavetryabhimānādhyakṣaḥ krodhajyaṃ pralobhadaṇḍaṃ dhanurgṛhītvecchāmayena caiveṣuṇemāni khalu bhūtāni hanti taṃ hatvoṃkāraplavenāntarhṛdayākāśasya pāraṃ tīrtvāvirbhūte antarākāśe śanakairavaṭaivāvaṭakṛddhātukāmaḥ saṃviśatyevaṃ brahmaśālāṃ viśet tataścaturjālaṃ brahmakośaṃ praṇudet gurvāgameneti ataḥ śuddhaḥ pūtaḥ śūnyaḥ śānto'prāṇo nirātmā'nanto'kṣayyaḥ sthiraḥ śāśvato'jaḥ svatantraḥ sve mahimni tiṣṭhati ataḥ sve mahimni tiṣṭhamānam dṛṣṭvā'vṛttacakramiva sañcāracakramālokayati ityevaṃ hyāha
ṣaḍbhirmāsaistu yuktasya nityamuktasya dehinaḥ anantaḥ paramo guhyaḥ samyagyogaḥ pravartate ||

28. Now, it has elsewhere been said: ‘Having passed beyond the elements (_bhūta_), the senses, and objects of sense; thereupon having seized the bow whose string is the life of a religious mendicant (_pravrajyā_) and whose stick is steadfastness; and with the arrow which consists of freedom from self-conceit (_an-abhimāna_) having struck down the first warder of

the door to Brahma [i. e. egoism, ahaṁkāra]—he who has confusion (saṁmoha) as his crown, covetousness and envy as his ear-rings, lassitude, drunkenness, and impurity (agha) as his staff, lord of self-conceit, who seizes the bow whose string is anger and whose stick is lust, and who slays beings here with the arrow of desire—having slain him, having crossed over with the raft of the syllable Om to the other side of the space in the heart, in the inner space which gradually becomes manifest one should enter the hall of Brahma, as the miner seeking minerals enters into the mine. Then let him disperse the fourfold sheath of Brahma by the instruction of a spiritual teacher (guru).

Henceforth being pure, clean, void, tranquil, breathless, selfless, endless, undecaying, steadfast, eternal, unborn, independent, he abides in his own greatness.

Henceforth, having seen [the soul] which abides in his own greatness, he looks down upon the wheel of transmigrating existence (saṁsāra) as upon a rolling chariot-wheel.’

For thus has it been said:—

If a man practises Yoga for six months,
And is constantly freed [from the senses],
The infinite, supreme, mysterious
Yoga is perfectly produced.