Prapathaka 7

7.1 Prapathaka 7. Agni, the Gāyatra meter, the threefold hymn, the Rathantara melody, spring, the life-breath, the stars, and the Vasus rise from the east, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the inconceivable, the formless, the deep: the enjoyer of qualities by nature, the unceasing, the lord of yoga, the all-knowing cloud, the immeasurable, without beginning or end, splendid, unborn, wise, beyond description, creator of all, Self of all, eater of all, lord of all, the inmost within all.

7.2 Indra, the Triṣṭubh meter, the fifteenfold hymn, the Bṛhat melody, summer, the diffused life-breath, Soma, and the Rudras rise from the south, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the one without beginning or end, without measure or boundary, moved by no other, sovereign, without distinguishing mark or form, of boundless power, the establisher, the maker of light.

7.3 The Maruts, the Jagatī meter, the seventeenfold hymn, the Vairūpa melody, the rains, the downward life-breath, Śukra, and the Ādityas rise from the west, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon that peaceful, soundless, fearless, sorrowless bliss: fulfilled, steadfast, unmoving, immortal, unfailing, enduring, named Vishnu, the abode beyond all.

7.4 The All-Gods, the Anuṣṭubh meter, the twenty-onefold hymn, the Vairāja melody, autumn, the balancing life-breath, Varuṇa, and the Sādhyas rise from the north, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the inwardly pure, the purified, the empty, the peaceful, without life-breath, without Self, boundless.

7.5 Mitra and Varuṇa, the Paṅkti meter, the twenty-sevenfold and thirty-threefold hymns, the Śākvara and Raivata melodies, early winter and deep winter, the upward life-breath, the Aṅgirases, and the moon rise from above, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the guide whose name is Om, whose form is light, free from sleep, free from age, free from death, free from sorrow.

7.6 Saturn, Rāhu, Ketu, serpents, Rākṣasas, Yakṣas, human beings, birds, Śarabhas, elephants, and the rest rise from below, give heat, pour rain, sing praise, enter again, and gaze through the opening within upon the wise sustainer, the one within all, imperishable, pure, purified, radiant, forbearing, peaceful.

7.7 This is indeed the Self, smaller than the small within the heart, like a blazing fire, taking every form. All this is its food; upon it these creatures are woven. This is the Self, free from evil, free from age, free from death, free from sorrow, free from doubt, free from bonds, whose resolve comes true, whose desire comes true. This is the supreme lord; this is the ruler of beings; this is the guardian of beings; this is the bridge, the support. This indeed is the Self: Īśāna, Śambhu, Bhava, Rudra, Prajāpati, creator of all, Hiraṇyagarbha, truth, the life-breath, the swan, the ruler, Acyuta, Vishnu, Nārāyaṇa. The one in the fire, the one here in the heart, and the one there in the sun—this is one and the same. Homage to you, whose form is all, established in the true sky.

7.8 Now, king, the impediments to knowledge. Here indeed is the source of the net of delusion: the company the heaven-bound keep with those unfit for heaven. Even when the grove ahead has been described, they cling to the undergrowth below. There are those who are always merry, always wandering abroad, always begging, always living by their crafts; and others who beg in towns, who solicit those unfit to offer sacrifice, who are pupils of Śūdras, and Śūdras learned in the scriptures; and others who are flatterers, wearers of matted hair, actors, soldiers, wandering ascetics, performers on the stage, those degraded by royal service, and the like; and others who make their business of Yakṣas, Rākṣasas, hosts of spirits, Piśācas, serpents, possessing powers, and the rest, declaring, “We will appease them”; and others who vainly wear ocher robes and earrings, the bearers of skulls; and others who seek standing among followers of the Veda through empty arguments, analogies, deception, and conjuring. Do not dwell with them. They are thieves in plain sight, unfit for heaven. For it is said: “Led astray by the tricks of those who deny the Self, by false examples and arguments, the world wanders, not knowing the heart of Vedic knowledge.”

7.9 Bṛhaspati, taking the form of Śukra, created this ignorance to keep Indra safe and destroy the demons. Through it they call the auspicious inauspicious, and the inauspicious auspicious, and say, “Let there be contemplation of a doctrine that attacks the Vedas and the other scriptures.” One must therefore not profess it: it leads astray and is like a barren woman. Pleasure alone is its fruit; like the conduct of one fallen from virtue, it should not be undertaken. For it is said: “Far apart, opposed, their paths diverging, are ignorance and what is known as knowledge. I judge you, Nachiketas, to long for knowledge; the many desires do not entice you.” “Whoever knows both together, knowledge and ignorance, crosses death through ignorance and attains immortality through knowledge.” “Entangled in ignorance, thinking themselves wise and learned, the foolish wander, stumbling, like the blind led by one who is blind.”

7.10 The gods and demons, desiring the Self, approached Brahmā. Bowing to him, they said, “Holy one, we desire the Self. Tell us of it.” After long meditation, he thought, “These demons have a different conception of the Self.” So something different was told to them. The deluded live by that, clinging to it, wrecking the ferry, proclaiming falsehood. They see untruth as truth, as in a magic show. Thus, what has been declared in the Vedas is true. The learned live by what the Vedas have said. Therefore a Brahmin should not study what is outside the Vedas: this is the intended meaning.

This indeed is the very form of the space that lies within the hollow: the supreme radiance spoken of in three ways—in fire, in the sun, and in the life-breath. This indeed is the very form of the space that lies within the hollow: the syllable Om. Through this alone it awakens, rises, breathes forth. Or, sustained by thought of Brahman, it rises ceaselessly here in the wind, in space, as along a branch, and passes from trunk to trunk. They illustrate it in this way: like salt cast into water, like heat in clarified butter, like the widening of the one who meditates. Why, then, is it called a lightning-flash? Because the moment it is uttered, it lights up the whole body. Therefore one should worship this boundless radiance with Om.

1 The person of sight who dwells here in the right eye—

he is Indra; this wife of his dwells in the left eye.

2 Their meeting is in the hollow within the heart;

the clot of blood here is the radiance of them both.

3 From the heart it runs, reaching into this eye;

it is their channel, their passage, one for the two, yet divided in two.

4 Mind stirs the body's fire; the fire drives the wind.

Moving through the chest, the wind gives birth to a deep tone.

5 Joined in the heart through the union of space and fire, it is finer than an atom; in the throat, it is two atoms.

Know it as three atoms at the tongue's tip; once released, it is what they call a letter.

6 One who sees does not see death, or sickness, or suffering.

For, seeing all, one sees all, and gains all in every way.

7 The one of sight, the dream-wanderer, the sleeper, and the one beyond sleep—

these are his four forms; the fourth is greater than the others.

8 With one foot Brahman moves in the three; with three feet it moves in the higher.

For the experience of truth and untruth is the great Self's twofold being.

7.11 The great Self's twofold being.

Here ends the seventh Prapathaka.Om. The peace invocation beginning “May they be nourished.”Here ends the Maitrāyaṇī Upaniṣad.

7.1 Prapathaka 7. Fire, the Gāyatra meter, the threefold chant, the Rathantara chant, spring, the life-breath, the stars, and the Vasus rise in the east. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the one who cannot be thought of, who has no form, who is deep, whose nature is to experience the qualities, who never comes to an end, who rules yoga, who knows everything, who is a cloud, who cannot be measured, who has neither beginning nor end, who is splendid, unborn, intelligent, and impossible to describe; the maker of everything, the Self of everything, the eater of everything, the ruler of everything, the innermost of all.

7.2 Indra, the Triṣṭubh meter, the fifteenfold chant, the Bṛhat chant, summer, the pervading breath, Soma, and the Rudras rise in the south. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the one who has no beginning or end, who cannot be measured or confined, who is not put to work by another, who is independent, who has no identifying mark or form, whose power has no limit, who establishes things and gives light.

7.3 The Maruts, the Jagatī meter, the seventeenfold chant, the Vairūpa chant, the rainy season, the downward breath, Śukra, and the Ādityas rise in the west. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see what is peaceful, silent, free from fear and sorrow, joyful, satisfied, firm, unmoving, immortal, unfailing, and constant, called Vishnu, the dwelling beyond everything.

7.4 The All-Gods, the Anuṣṭubh meter, the twenty-onefold chant, the Vairāja chant, autumn, the balancing breath, Varuṇa, and the Sādhyas rise in the north. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the one who is clean within, purified, empty, peaceful, without breath, without a self, and limitless.

7.5 Mitra and Varuṇa, the Paṅkti meter, the twenty-sevenfold and thirty-threefold chants, the Śākvara and Raivata chants, early winter and late winter, the upward breath, the Aṅgirases, and the moon rise above. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the guide called the sacred syllable, whose form is light, who is free from sleep, old age, death, and sorrow.

7.6 Saturn, Rāhu, Ketu, serpents, demons, yakshas, human beings, birds, śarabhas, elephants, and the rest rise below. They give heat, send rain, sing praise, and enter again. Through the opening inside, they see the wise one who holds things apart, who is inside everything, who does not perish, who is clean, purified, shining, patient, and peaceful.

7.7 This Self, very small within the heart, is like a fire that has been lit and takes every form. All this is its food. These creatures are woven into it. This is the Self free from evil, old age, death, sorrow, doubt, and bonds. Its intentions are true; its desires are true. It is the supreme ruler, the lord of beings, the keeper of beings. It is the bridge that keeps things apart. This Self is Īśāna, Śambhu, Bhava, Rudra, Prajāpati, the maker of everything, Hiraṇyagarbha, truth, life-breath, the swan, the teacher, Acyuta, Vishnu, and Nārāyaṇa. The one in fire, the one here in the heart, and the one there in the sun are one and the same. Honor to you, who take every form and are placed in the true sky.

7.8 Now, king, there are obstacles to knowledge. This is where the net of confusion begins: mixing what leads to heaven with what does not. Even in the enclosure mentioned earlier, they cling to the post below. There are people who are always amusing themselves, always away from home, always begging, or always making their living by a craft. There are others who beg in towns, beg from people unfit for sacrifice, are pupils of Shudras, or are Shudras learned in the sacred writings. There are flatterers, people with matted hair, actors, soldiers, wandering ascetics, people who perform onstage, and fallen people in royal service, among others. There are those who put forward the interests of yakshas, demons, spirits, troops of spirits, ghouls, serpents, possessing powers, and the rest, saying, “We will pacify them.” There are those who pointlessly wear reddish robes and earrings or carry skulls. Others want to gain a place among people who follow the Vedas by empty arguments, examples, tricks, and magic. Do not live with them. They are thieves who have shown themselves openly; they do not lead to heaven. As it is said: “Led astray by the tricks of those who deny the Self, by false examples and arguments, people do not know what distinguishes the knowledge of the Vedas.”

7.9 Bṛhaspati took the form of Śukra and created this ignorance to keep Indra safe and destroy the Asuras. Through it, people point to what is good and call it bad, and to what is bad and call it good. They say, “Let us meditate on a teaching that attacks the Vedas and other sacred writings.” Therefore one should not devote oneself to it. Otherwise, it is like a barren woman: its only fruit is pleasure, as with someone who has abandoned proper conduct. One should not take it up. As it is said: “Far apart, opposed, and going in different directions are what are known as ignorance and knowledge. I think you, Nachiketas, want knowledge. Many desires have not made you greedy.” “Whoever knows knowledge and ignorance together crosses death through ignorance and reaches immortality through knowledge.” “Caught in ignorance, thinking themselves wise and learned, fools stumble and wander around, like blind people led by someone blind.”

7.10 The gods and the Asuras, wanting the Self, went to Brahmā. They bowed to him and said, “Sir, we want the Self. Tell us about it.” After thinking for a long time, he considered, “The Asuras have something different in mind as the Self.” So something different was said to them. These fools live by it. They cling to things, wreck the ferry, and declare what is false. They see falsehood as if it were truth, like a magic show. What is stated in the Vedas is therefore true. Those who know live by what the Vedas say. For this reason, a Brahmin should not study what is outside the Vedas. This is what it means.

This is the nature of the sky contained within space: the supreme light described in three ways, as fire, the sun, and the life-breath. This is the nature of the sky contained within space: the syllable Om. Through this alone it wakes, rises, and breathes out. With continuous thought of Brahman as its support, here in this moving air and space it rises as along a branch and passes from trunk to trunk. It is like salt thrown into water, like heat in clarified butter, like the expansion of someone who meditates. On this they give these examples. Why is it called lightning? Because as soon as it is pronounced, it lights up the whole body. Therefore one should worship this limitless light with Om.

1 This person who is in the right eye

is Indra; his wife is in the left eye.

2 The two meet in the hollow inside the heart.

Their light is here in the mass of blood belonging to them both.

3 Their channel comes from the heart and extends to this eye.

It is one vein for the two, although it becomes two.

4 The mind strikes the fire in the body; that fire sets the air moving.

Moving in the chest, the air produces a deep sound.

5 Joined in the heart through the union of space and fire, it is smaller than the small; in the throat it consists of two atoms.

Know that at the tip of the tongue it consists of three atoms. When it comes out, they call it a speech sound.

6 The one who sees does not see death, disease, or suffering.

Seeing everything, one sees everything and reaches everything in every way.

7 The one in the eye, the one moving in dreams, the one asleep, and the one beyond the sleeping one:

these are its four divisions. The fourth is greater than the others.

8 Brahman moves with one foot in the three, and with three feet in what is above them.

They serve the experience of truth and untruth—the twofold condition of the great Self.

7.11 The twofold condition of the great Self.

Here ends Prapathaka 7.Om. The peace prayer beginning “May they grow strong.”Here the Maitrāyaṇīya Upanishad ends.