Upanishad | Miscellaneous
Translated by AA Ramanathan; Published by The Theosophical Publishing House, Chennai
I-8. When the mind is calmed down into its source and goes in the true path, the results dependent on activities are unreal as the objects of the senses are confounded (ie actions performed do not affect him as he is without attachment).
I-9. It is the mind that constitutes worldly life; this should be purified. As the mind, so the things appear colored by it; this is the eternal secret.
I-10. By the purity of the mind one destroys (the effect of) good and bad actions. When with a pure mind one remains in the Self one enjoys inexhaustible bliss.
I-11. If a personís mind, which is well attached to the region of the sense-objects, were turned towards Brahm, who will not be released from bondage?
I-12-14. One should feel the supreme Lord to be present in the midst of the lotus of oneís heart as the spectator of the dance of the intellect, as the abode of supreme love, as beyond the range of mind and speech, as he rescue ship scattering all worry [of those sinking in the sea of worldly life], as of the nature of effulgent Existence alone, as beyond thought, as the indispensable, as incapable of being grasped by the [active] mind, possessing uncommon attributes, the immobile, steady and deep, neither light nor darkness, free from all doubts and semblance, and is consciousness consisting of the final beatitude.
I-17. Those ignorant people who stick to castes and orders of life obtain the (worthless) fruit of their respective actions. Those who discard the ways of caste, etc., and are happy with the bliss of the Self become merged in Brahm (lit. Purush).
I-18. The body consisting of various limbs and observing the (rules of) castes and orders has a beginning and an end and is only a great trouble. Free of attachment to oneís children, etc., and the body, one should live in the endless supreme happiness.
II-3. True knowledge consists of seeing non-different (in all); deep meditation consists of the mind freed from thinking on sensory objects; bathing is the removal of impurity in the mind and cleansing consists of controlling the senses.
II-4. He should imbibe the nectar, Brahm, go about for alms to preserve the body, and becoming devoted to the one (Brahm) live in the solitary place of oneness free from duality. Thus should a wise man spend his life; he alone will attain liberation.
II-5. This body is born and it has death; it has originated from the impure secretions of the mother and father; it is the abode of joy and sorrow and it is impure. Bathing in the form of discarding attachment to it is ordained when one touches it with the idea that it belongs to one.
II-9. Viewing the body as 'I' and mine is smearing oneself with feces and urine in the place of cosmetics. Thus pure cleansing has been spoken of (in the verses above). Cleansing (the body) with mud and water is (the external one) practiced in the world.
II-10. Cleansing which purifies the mind consists of the destruction of the three inborn tendencies (Lok Vaasanaa, Shaastra Vaasanaa and Deh Vaasanaa); [real] cleansing is said to be by washing with mud and water in the form of (true) knowledge and dispassion (Gyaan and Vairaagya).
II-12. After embracing renunciation of his own accord the wise man shall move away from his native place and live far away, like a thief who has been released from prison.
II-13. No sooner has (the ascetic) moved away from the son of ego, the brother of wealth, the home of delusion and the wife of desires than he is liberated [from worldly bondage]; there is no doubt about it.
II-14-15. How shall I perform the twilight worship (Sandhyaa) [because there is no need for it] when the mother of delusion is (just) dead and the son of true awakening is born, causing two-fold impurity? How can I perform twilight worship when the bright Sun of consciousness ever shines in the sky of the heart and it never sets or rises? [since there is no twilight at all and hence there is no scope for worship].
II-17. There is liberation for those who are free from doubts; there is no emancipation even at the end of repeated births for those whose minds are invaded by doubts [about the non-duality of the Atman]. Hence one should have faith.
II-19. One, to whom all primary desires, etc, [such as for wife, wealth and progeny] appear like vomit and who has discarded pride in his body, is entitled to renunciation.
II-21. He who renounces worldly life for amassing wealth [contributed by rich disciples] or for the sake of [assured] boarding and clothing or for a stable position [as the head of a monastery] is doubly fallen (ie he has neither the full pleasures of worldly life nor the liberation); he does not deserve final beatitude.
II-23. A fool in vain takes [the theoretical] delight in Brahm without practically experiencing it [as I am Brahm], like the joy of tasting fruits found in the branch of a tree reflected [in a lake].
II-26. Even learned people have their minds deluded by the illusion created by me and without realizing me, the Atman, who am omnipresent, they but wander like cows to fill the wretched belly.
III-14. I am not the world, I witness all and I am devoid of eyes, etc, I am immense, I am awake, I am serene and I am Har (Shiv).
THE END OF MAITREYA UPANISHAD
Created by Sushma Gupta on 3/15/05
Updated on 07/25/12