Maitri (Maitrāyaṇīya) Upaniṣad 7.10

7.10

devāsurā ha vai ya ātmakāmā brahmaṇo'ntikaṃ prayātāḥ tasmai namaskṛtvocuḥ bhagavan vayamātmakāmāḥ sa tvaṃ no brūhīti ataściraṃ dhyātvā'manyatānyatāmāno vai te'surā ato'nyatamameteṣāmuktam tadime mūḍhā upajīvantyabhiṣvaṅgiṇastaryābhighātino'nṛtābhiśaṃsinaḥ satyamivānṛtaṃ paśyantīndrajālavadityato yadvedeṣvābhihitaṃ tatsatyaṃ yadvedeṣūktaṃ tadvidvāṃsa upajīvanti tasmādbrāhmaṇo nāvaidikamadhīyītāyamarthaḥ syāditi ||

10. Verily, the gods and the devils (Asuras), being desirous of the Self (Ātman), came into the presence of Brahma. They did obeisance to him and said: ‘Sir, we are desirous of the Self (Ātman). So, do you tell us.’

Then, meditating long, he thought to himself: ‘Verily, these devils are desirous of a Self (Ātman) different [from the true one].’ Therefore a very different doctrine was told to them.

Upon that fools here live their life with intense attachment, destroying the saving raft and praising what is false. They see the false as if it were true, as in jugglery.

Hence, what is set forth in the Vedas—that is true! Upon what is told in the Vedas—upon that wise men live their life.

Therefore a Brahman (brāhmaṇa) should not study what is non-Vedic. This should be the purpose.

7.10.p1

etadvā va tatsvarūpaṃ nabhasaḥ khe'ntarbhūtasya yatparaṃ tejastattredhābhihitamagnā āditye prāṇa etadvā va tatsvarūpaṃ nabhasaḥ khe'ntarbhūtasya yadomityetadakṣaramanenaiva tadudbudhnyati udayati ucchvasati ajasraṃ brahmadhīyālambaṃ vātraivaitatsamīraṇe nabhasi prasākhayaivotkramya skadhātskandhamanusartyapsu prakṣepako lavaṇasyeva ghṛtasya cauṣṇyamivābhidhyāturvistṛtirivaitadityātrodāharanti atha kasmāducyate vaidyuto yasmāduccāritamātra eva sarvaṃ śarīraṃ vidyotayati tasmādomityanenaitadupāsītāparimitaṃ tejaḥ |
1 puruṣaścakṣuṣo yo'yaṃ dakṣiṇo'kṣiṇyavasthitaḥ |
indro'yamasya jāyeyaṃ savye cākṣiṇyavasthitā ||

11. Assuredly, the nature of the ether within the space [of the heart] is the same as the supreme bright power. This has been manifested in threefold wise: in fire, in the sun, and in the breath of life.

Verily, the nature of the ether within the space [of the heart] is the same as the syllable Om.

With this [syllable], indeed, that [bright power] is raised up from the depths, goes upwards, and is breathed forth. Verily, therein is a perpetual support for meditation upon Brahma.

In the stirring up, that [bright power] has its place in the heat that casts forth light. In the stirring up, that is like [the action] of smoke; it rises up into a great tree in the sky, issuing forth into one branch after another.

That is like the casting forth of salt into water, like the heat in melted butter, like the range [of the thought] of a meditator [i. e. all-pervading].

On this point they quote: ‘Now, wherefore is it said to be like lightning? Because in the very moment of going forth it lights up the whole body.’

Therefore, one should reverence with Om that unlimited bright power.

(1) This Person who is in the eye,
Who has his place in the right eye—
This one is Indra; this, his wife,
Who has her place in the left eye.
(2) The meeting-place of these two is
Within the hollow of the heart.
The lump of blood which is therein
Is the life-vigor of these two.

7.10.p2

2 samāgamastayoreva hṛdayāntargate suṣau |
tejastallohitasyātra piṇḍa evobhayostayoḥ ||

7.10.p3

3 hṛdayādāyāti tāvaccakṣuṣyasminpratiṣṭhitā |
sāraṇī sā tayornāḍī dvayorekā dvidhā satī ||

(3) Extended from the heart up to The eye and firmly fastened there, That artery serves both of them By being double, though but one.

7.10.p4

4 manaḥ kāyāgnimāhanti sa prerayati mārutam |
mārutastūrasi caranmandraṃ janayati svaram ||

(4) The mind stirs up the body's fire.
The fire then sets in motion wind;
The wind then, moving through the chest,
Produces pleasurable sound.
(5) As stirred in heart by means of fire of friction,
Less is it than the least; in throat, is doubled;
And know that on the tongue-tip it is trebled;
Come forth, it is the alphabet!—They say thus.

7.10.p5

5 khajāgniyogād hṛdi samprayuktamaṇorhyaṇurdviraṇuḥ kaṇṭhadeśe |
jihvāgradeśe tryaṇukaṃ ca viddhi vinirgataṃ mātṛkamevamāhuḥ ||

7.10.p6

6 na paśyanmṛtyumṃ paśyati na rogaṃ nota duḥkhatām |
sarvaṃ hi paśyanpaśyati sarvamāpnoti sarvaśaḥ ||

(6) The seer sees not death,
Nor sickness, nor any distress.
The seer sees only the All,
Obtains the All entirely.

7.10.p7

7 cākṣuṣaḥ svapnacārī ca suptaḥ suptātparaśca yaḥ |
bhedāścaite'sya catvārastebhyasturyaṃ mahattaram ||

(7) He who sees with the eye, and he who moves in dreams,
He who is deep asleep, and he who is beyond the deep
sleeper—
These are a person's four distinct conditions.
Of these the fourth (_turya_) is greater [than the rest].
(8) In the three a quarter Brahma moves;
A three-quarter, in the last.
For the sake of experiencing the true and the false,
The Great Ātman (Soul, Self) has a dual nature!
—Yea, the Great Ātman has a dual nature!