Maitri (Maitrāyaṇīya) Upaniṣad 6.7

6.7

tatsaviturvareṇyamityasau vā ādityaḥ savitā sa vā evaṃ pravaraṇīya ātmakāmenetyāhurbrahmavādino'tha bhargo devasya dhīmahīti savitā vai devastato yo'sya bhargākhyastaṃ cintayāmītyāhurbrahmavādino'tha dhiyo yo naḥ pracodayāditi buddhayo vai dhiyastāyo'smākaṃ pracodayādityāhurbrahmavādinaḥ atha bhargā iti yo ha vā amuṣminnāditye nihitastārako'kṣiṇi vaiṣa bhargākhyaḥ bhābhirgatirasya hīti bhargaḥ bharjayatīti vaiṣa bharga iti rudro brahmavādino'tha bha iti bhāsayatīmān lokān ra iti raṃjayatīmāni bhūtāni ga iti gacchantyasminnāgacchantyasmādimāḥ prajāstasmādbha-raga-tvādbhargaḥ śāśvat sūyamānāt sūryaḥ savanāt savitā'dānāt ādityaḥ pavanātpāvano'thāpopyāyanādityevaṃ hyāha
khalvātmano'tmā netāmṛtākhyaścetā mantā gantotsṛṣṭānandayitā kartā vaktā rasayitā ghrātā draṣṭā śrotā spṛśati ca vibhurvigrahe sanniviṣṭā ityevaṃ hyāha atha yatra dvaitībhūtaṃ vijñānaṃ tatra hi śṛṇoti paśyati jighrati rasayati caiva sparśayati sarvamātmā jānīteti yatrādvaitībhūtaṃ vijñānaṃ kāryakāraṇakarmanirmuktaṃ nirvacanamanaupamyaṃ nirupākhyāṃ kiṃ tadavācyam ||

7. *tat savitur vareṇyaṁ*
That desirable [splendor] of Savitṛi—

Yonder sun, verily, is Savitṛi. He, verily, is to be sought thus by one desirous of the Soul (Ātman)—say the expounders of Brahma (*brahma-vādin*).

*bhargo devasya dhīmahi*
May we meditate upon [that] splendor of the god!

Savitṛi, verily, is God. Hence upon that which is called his splendor do I meditate—say the expounders of Brahma.

dhiyo yo naḥ pracodayāt And may he inspire our thoughts! Thoughts, verily, are meditations. And may he inspire these for us—say the expounders of Brahma.

Now, ‘splendor’ (_bharga_).—

Verily, he who is hidden in yonder sun is called ‘splendor,’ and the pupil in the eye, too! He is called ‘_bhar-ga_’ because with the light-rays (_bhā_) is his course (_gati_).

Or, Rudra (the Terrible) is called ‘_bharga_’ because he causes to dry up (_bharjayati_)—say the expounders of Brahma.

Now _bha_ means that he illumines (_bhāsayati_) these worlds. _ra_ means that he gladdens (_rañjayati_) beings here. _ga_ means that creatures here go (_gacchanti_) into him and come out of him. Therefore, because of being _bha-ra-ga_, he is ‘_bharga_.’

_Sūrya_ (the sun) is [so named] because of the continual pressing out (_sūyamāna_). _Savitṛi_ (the sun) is [so named] because of its stimulating (_savana_). _Āditya_ (the sun) is [so named] because of its taking up unto itself (_ādāna_). _Pāvana_ (fire) is [so named] because of its purifying (_pavana_). Moreover, _Āpas_ (water) is [so named] because of its causing to swell (_āpyāyana_).

For thus has it been said: ‘Assuredly, the Soul (Ātman) of one’s soul is called the Immortal Leader. As perceiver, thinker, goer, evacuator, begetter, doer, speaker, taster, smeller, seer, hearer—and he touches—the All-pervader [i. e. the Soul, the Ātman] has entered the body.’

For thus has it been said: ‘Now, where knowledge is of a dual nature, there, indeed, one hears, sees, smells, tastes, and

also touches; the soul knows everything. Where knowledge is not of a dual nature, being devoid of action, cause, or effect, unspeakable, incomparable, indescribable—what is that? It is impossible to say!’