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Maitri Upanisad
Chapter Seven
1. Agni, the Gayatri, the Trivrt, the Rathantara, spring, the breath, the constellations and the Vasus rise in the east: they give heat, they rain, they praise, they go back inside, they look out through an opening. He is unthinkable, unshaped, profound, hidden, irreproachable, dense, deep, without strands, pure, radiant, enjoying the strands, fearsome, unceasing, lord of yogins, all-knowing, mighty, immeasurable, without beginning or end, glorious, unborn, meditative, indescribable, all-creating, self of all, all-enjoying, ruler of all, within the inner part of all.
2. Indra, the Tristubh, the Pancadasa, the Brhat, summer, the diffused breath, Soma and the Rudras rise in the south: they give heat, they rain, they praise, they go back inside, they look out through an opening. He is without beginning or end, unlimited, not cut off, not to be used by another, independent, without distinguishing mark, unshaped, of endless power, Dhatr, the radiant.
3. The Maruts, the Jagati, the Saptadasa, the Vairupa, the rains, the lower breath, Sukra and the Adityas rise in the west: they give heat, they rain, they praise, they go back inside, they look out through an opening. It is peaceful, soundless, fearless, sorrowless, bliss, contented, firm, immovable, immortal, unfallen, constant, known as Visnu, the foundation, immortal everything.
4. The Visvedevas, the Anustubh, the Ekavimsa, the Vairaja, the autumn, the central breath, Varuna and the Sadhyas rise in the north: the give heat, they rain, they praise, they go back inside, they look out through an opening. He is pure within, cleansed, void, peaceful, within breath, selfless, endless.
5. Mitra-and-Varuna, the Pankti, the Trinava and Trayastrimsa, the Sakvara and Raivata, winter and the cold season, the up-breath, the Angirases and the moon rise above: they give heat, they rain, they praise, they go back inside, they look out through an opening. It is called the OM (pranava), the leader-forth (pranetr), free from death, free from sorrow.
6. Sani, Rahu, Ketu, serpents, ogres yaksas, men, birds, sarabhas, elephants etc. below: give heat, they rain, they praise, they go back inside, they look out through an opening. He is the one who is wise, the separator, within all, imperishable, pure, cleansed, illuminated, patient, peaceful.
7. He is within the heart, subtler, kindled like a fire that takes all forms. All this is food for him. All creatures are woven on him. The self is free from evil, ageless, deathless, without hunger or thirst, of true resolve, of true desire. He is the supreme lord. He is the overlord of beings. He is the protector of beings. He is the separating dam. He is Isana, Sambhu, Bhava, Rudra, Prajapati, creator of all golden embryo, truth, breath, the goose, teacher, unfallen Visnu, Narayana. The one who is in fire, the one who is in the heart and the one who is in the sun are one. Homage to you, the one who takes all forms, who are set in truth, in heaven.
8. Now the diseases of knowledge:
‘Your majesty, the net of delusion has its source when those who are bound for heaven are defiled by those who are not bound for heaven. There are those who are always jolly, always abroad, always begging, always living by crafts; others who beg in cities, sacrificing for those for whom one should not sacrifice, students of Sudras, Sudras who know the sciences; other who are vagabonds, wearers of matted locks, dancers, mercenaries, who have gone forth yet appear on the stage, renegades who work for kings, and so on; others who pay reverence to yaksas, ogres, ghosts, imps, vampires, serpents, ghouls, etc., saying that they will placate them; others who falsely wear saffron robes and earrings, or carry skulls; and others who by false logic, examples, jugglery and conjuring seek to find status among those who know the Vedas. One should not live with them. They are patently thieves, and not bound for heaven.’ Someone has said:
‘With juggleries of the non-self doctrine,
With false examples and causes,
Going astray, the world does not know
The difference between knowledge and ignorance.’
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