Maitri (Maitrāyaṇīya) Upaniṣad 7.8

7.8

athedānīṃ jñānopasargā rājanmohajālasyaiṣa vai yoniḥ yadasvargaiḥ saha svargasyaiṣa vāṭye purastādukte'pyadhaḥ stambenāśliṣyanti atha ye cānye ha nityapramuditā nityapravasitā nityayācanakā nityaṃ śilpopajīvino'tha ye cānye ha purayācakā ayājyayācakāḥ śudraśiṣyāḥ śūdraśca śāstravidvāṃso'tha ye cānye ha cāṭajaṭanaṭabhaṭapravrajitaraṅgāvatāriṇo rājakarmaṇi patitādayo'thaye cānye ha yakṣarākṣasabhūtagaṇapiśācoragagrahādīnāmarthaṃ puraskṛtya śamayāma ityevaṃ bruvāṇā atha ye cānye ha vṛthā kaṣāyakuṇḍalinaḥ kāpālino'tha ye cānye ha vṛthā tarkadṛṣṭāntakuhakendrajālairvaidikeṣu paristhātumicchanti taiḥ saha na saṃvast prakāśyabhūtā vai te taskarā asvargyā ityevaṃ hyāha
nairātmyavādakuhakairmithyādṛṣṭāntahetubhiḥ |
bhrāmyanloko na jānāti vedavidyāntarantu yat ||

8. Now then, the hindrances to knowledge, O king. Verily, the source of the net of delusion (moha) is the fact of the association of one who is worthy of heaven with those who are not worthy of heaven. That is it. Although a grove is said to be before them, they cling to a low shrub.

Now, there are some who are continually hilarious, continually abroad, continually begging, continually living upon handicraft.

And moreover, there are others who are town-beggars, who perform the sacrifice for the unworthy, who are disciples of Śūdras, and who, though Śūdras, know the Scriptures (śāstra).

And moreover, there are others, who are rogues, who wear their hair in a twisted knot, who are dancers, mercenaries, religious mendicants, actors, renegades in the royal service, and the like.

And moreover, there are others who say 'For a price we allay [the evil influences] of Yakshas (sprites), Rākshasas (ogres), Bhūtas (ghosts), spirit-bands, goblins, serpents, vampires, and the like.'

And moreover, there are others who falsely wear the red robe, ear-rings, and skulls.

And moreover, there are others who love to be a stumbling-block among believers in the Vedas by the stratagem of deceptive arguments in a circle, and false and illogical examples.

With these one should not associate. Verily, these creatures are evidently robbers, unfit for heaven. For thus has it been said:—

By the jugglery of a doctrine that denies the Soul,
By false comparisons and proofs
Disturbed, the world does not discern
What is the difference between knowledge and ignorance.

7.8.p1

bṛhaspatirvai śukro bhūtvendrasyābhayāyāsurebhyaḥ kṣayāyemāmavidyāmasṛjat tayā śivamaśivamityuddiśantyaśivaṃ śivamiti vedādiśāstrahiṃsakadharmābhidhyānamastviti vadanti ato naināmabhidhīyetānyathaiṣā bandhyevaiṣā ratimātraṃ phalamasyā vṛttacyutasyeva nārambhaṇīyetyevaṃ hyāha
dūramete viparīte viṣūcī avidyā yā ca vidyeti jñātā |
vidyābhīpsituṃ naciketasaṃ manye na tvā kāmā bahavo lolupante ||

9. Verily, Bṛihaspati [the teacher of the gods] became Śukra [the teacher of the Asuras], and for the security of

Indra created this ignorance (avidyā) for the destruction of the Asuras (devils).

By this [ignorance] men declare that the inauspicious is auspicious, and that the auspicious is inauspicious. They say that there should be attention to law (dharma) which is destructive of the Veda and of other Scriptures (śāstra). Hence, one should not attend to this [teaching]. It is false. It is like a barren woman. Mere pleasure is the fruit thereof, as also of one who deviates from the proper course. It should not be entered upon. For thus has it been said :—

Widely opposite and asunder are these two:
Ignorance (avidyā), and what is known as ‘knowledge.’
I think Naciketas desirous of obtaining knowledge!
Many desires rend thee not.
Knowledge and non-knowledge—
He who this pair conjointly (saha) knows,
With non-knowledge passing over death,
With knowledge wins the immortal.
Those abiding in the midst of ignorance,
Self-wise, thinking themselves learned,
Hard smitten, go around deluded,
Like blind men led by one who is himself blind.

7.8.p2

vidyāṃ cāvidyāṃ ca yastadvedobhayaṃ saha |
avidyayā mṛtyuṃ tīrtvā vidyayā amṛtamaśnute ||