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ESSENCE OF MAITRI UPANISHAD Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smriti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - Esence of Paramardha Saara- *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi*-Essence of Bhoga-Bhaagya-Yogyata Lakshmi *-Essence of Maitri Upanishad * Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references. Those with * are under process] 2 PREFACE Magnificence of the Supreme is as much transparent as the Conscience of every Being : This is the prime theme of the Essence of Maitri Upanishad, the Chaturdasha Script of the series of translation and editing of Upanishads. The Essence of Dwadhasha Upanishads was already released by the website of kamakoti.org-articles and two more viz. the Trayodasha translation of the Essence of Maha Narayana Upanishad and now the current one. Thus both the Trayodasha and Chaturdasha of the series are the sequels to the Essence of Dwadasha Upanishads which covers Brihadaaranyaka-Katha-Taittireeya, Isha and Swetashvatara Upanishads of Yajur Veda; Chhandogya and Kena Upanishads of Saama Veda, Atreya and Kausheetaki of Rig Veda base; and Mundaka, Maandukya and Prashnopanishads of Atharva Veda. The teachings of accomplishing Paramatma and Antaratma are similar: viz. Vidya- Tyaga-Tapas- Knowledge- Austerity- Meditation- Worship of Brahma Swarupas or of various Deva Swarupas. The symbol of AUM is the Supreme personified. Kaalamaana is the vessel.Prana is the life force. Mind is the navigator.Panchendriyas are the steering wheel and their steadiness. The Utimate destination is right within! That Antarama is Paramatma. This indeed is Brahma Jnaana the Awareness. The steps are ‘jaagrat-swapna-sushupta-tureeya’, besides ‘pathana-manana-manthana-tanmayatma-and taadaatmya. Pranava the Tisra Mantra AUM could scale the heights by the steps to reach the top to realise the Ananta- Ajara-Amrita-Abhaya Param or the Endless -Unaging-Everlasting- Unfailingly Protective-Supreme Bliss. Right within as Immortal in the Mortal Body as motivated by one’s Mind driven by Panchendriyas and their acts of omission and commission , the Antaratma bears witmess as a mute spectator yet as an ever active witness. As the ardent devotees and path followers of Paramaacharya of Kanchi Mutt, as also of HH Jayendra Saraswati and HH Vijayendra Saraswati who shaped the hearts and dharmik acts of the family traditions, are proud to place yet another tulasi leaf at the lotus feet of Paramaacharya, whose grace is boundless. V.D.N .Rao January, 2017 3 CONTENTS PAGE Preface 3 Contents 4 Chapter I: Awareness of the Supreme viz. the Conscience of own’ own Self 5 Chapter II: Teaching on what the Self or the Inner - Conscience is all about! - 12 Omni Presence of Prajapati in the entire ‘Charaachara Jagat’- Chapter III: Unity of Antararma and the Elemental Self- 14 Chapter IV: Unity of the Elemental Self and the Supreme - Means to attain Brahman : 19 Vidya- Tyaga-Tapas or Knowledge-Austerity- Meditation- Worship of Brahma Swarupas or of various Devas are mile stones to Brahman the Supreme Chapter V: Brahman’s forms of Tri Murtis 20 Chapter VI: Paralellism and Unification of Paramatma and Antaratma-. 21 The symbol of AUM is the Paramartha Satyam-the Eternal Truth of the Formless and the Form- Praana the vital energy and food the sustainer - Food paves way to Self Realisation- Anna Stuti- Kaalamaana the eternal cycle of time- Yoga the proven approach to Moksha Praapti- ‘Tadaatmya or Unification of Individual Being and the Inner Self: Accomplishment of Everlasting Freedom- ‘Antaraatma’ vis-à-vis Sensory Organs and Mind - Individual Self as identified with Maha Surya as Yogis and Maharshis venerate- All the Devas submerge into the Almighty as all the Sky Waters into Oceans- Ultimate destination is the Universal Supreme, right within, but far distinctly beyond the Universe- Hurdles to Realize the Essence of Spiritual Knowledge or of ‘Brahma Jnaana’ 52-61 ----------------------------------------------------------------------------------------- 4 ESSENCE OF MAITRI UPANISHAD Agnir Vaa yur Adityah Kaalo yah praanonnam Brahma Rudro Vishnur iti ekenyam abhidhyaayanti ekenyam--Brahmano vaa vaitaa agryas tanavah parasyaamritasya shareerasya tasyaiva loke prati- modatee ha yo asyaanushukta ityevam hyaaha Brahma khalvidam vaa va sarvam; yaa vaasyaa agryaa stanavastaa abhidhyaayed archyae nihinyaccha atas taabhihi shairvopari upari lokeshu charati, atha kritsna kshaya ekatvam eti purushasya, purushasya/ ( Agni-Vaayu-Aaditya- Kaala-Praana- Food- Brahma- Rudra- Vishnu are all venerated one over another. Indeed, these are all but the various aspects of Paramatma the immortal yet the Formless and whosoever is worshipped in the entire Universe is Brahman indeed! The totality of the Universe is perishable and transcient but the one who seeks unity with the Immortality would most certainly achieve it on that very Form by resolve of dedication!) Chapter I Awareness of the Supreme viz. the Conscience of own’ own Self 1. Brahma yagjno vaa esha yat purveshaam chayanam, tasmaad yajamaanas chidvaitaan Agneen aatmaanam abhidhaaye; sa purnah khaluvaa addhaah vilalah sampadyate yagjnaah, kah sobhidyeyo- yam yah praanaakhyah; tasyopaakhyaanam/ The ancient Sages explained that laying the Sacrificial Agni to realise Paramatma is the realise one’s own Antaratma and the very existence or one’s own life! This is illustrated by the following example. 2. Brihadratho vai naama raajaa vraajye putram nidhaapyattvedam ashaashvatam manyamaanah shareeram vairaagyam upetoranyam nirjagaama; sa tatra paramam tapa asthaayaadityam udiksha - maana urthvabaahustishthata varam vrineestishthati raajaanam abraveet, sa tasmai namaskrutvovaacha Bhagavan, naaham aatmavit twam tatwavit shushrumovayam, sa twam no bruheeti; etad vrittam purastaad duhshakyam etat prashnam aikshvaaklaanyaan kaamaan vrinishveti shaakaayanyah shirasaasya charanaav abhimrishamaano raajemaam gathaam jagaada/ There was a King named Brihadratha who anointed his son as the Successor and felt that his life and body were ephemeral; having taken to a life of total detachment he reached a forest to practise severe austerity. He performed a sacrifice by standing erect with uplifted arms gazing at Pratyakhsa Bhaskara for thousand days. Then there was a Fire Ball Glow without smoke standing before him named ‘Shaakaayanya’ and asked Brihadratha to name a boon and the latter replied that he desired to know about the Self or the Antaratma! Shaakaayanya replied that the query was rather complicated and as such another material wish be asked for fulfillment. 3. Bhagavan! Asti-charma-snaayu- majjaa-maamsa-shukra-shonita-shleshma-shru-dushikaa-vin- mutra- vaata-pitta-kapha-samghate durgandhe nihshareesmin shareere kim kaamopa bhogaih? Kaama-krodha- lobha-moha-bhaya- vishaadershyata viyogaanishta-samprayoga-kshut-pipaasaa-jaraa mrityu roga shokaadyaar abhihate asmin shareere kim kaamopabhogaih/ Bhagavan! What is the use of this body which smells foul with bones, skin, muscle, flesh, marrow, blood, semen, mucus, urine, stool, bad wind, bile, phlegm, and such basic and ill born impurities! Further, this body is subject to the in-born enemies of kaama-krodha-lobha-moha-mada-bhaya-vishaada- irshya-viyoga-anishta-amprayoga-kshut-pipaasha- 5 jara-mrityu-roga-shokaadi or lust-anger- greed- infatuation-arrogance-fear-sorrow- jealousy- desersion- aversion-hunger- thirst-old age-death-disease- sorrow and so on. Is such life worthwhile and what avail of that type of existence! 4. Sarvam chedam kshayishnu pashyaamo yatheme damshama shakaadayas trina vanaspatayodbhuta pradvamsnah, atha kim etair vaa parenye mahaa dhanur daraash chakravartinah kechit sudyumna bhur- dyumnendradyumna kuvalashva vadhriya ashvapatih shashabindur harischandrombarisha naanaktu saryaati yayaayanaranoyokshasyenaadayah, atha marutta bharata prabhritayo raajaanah, mishato bandhu vargasya mahathateem shriyam thyatvaasmaal lokaad
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    Introduction to Dharmashastras 1 1 INTRODUCTION TO DHARMASHASTRAS The Dharmashastras are bound to shock the sensibilities of many educated modern men and women. These scriptures belong to an age when people conducted their lives based on certain beliefs, values, traditions and assumptions. It is not fair to judge them based on our present day values and social norms. On the positive side Hinduism marched ahead while these law books lost their relevance and fell aside into the dustbin of history. The books have become relics of the past while Hinduism assimilated new currents of thought and transformed itself into a progressive, evolving and expanding religious tradition. Dharma is a very elaborate concept of Hinduism which we have described elsewhere. Its principal aim is to preserve the world order (Rta), by maintaining its overall structure, basic values and innate harmony. According to Hinduism, one of the main functions of the Divinities is to protect the creation by maintaining the Dharma in all the worlds. The rules of Dharma are not universal. They are bound to time and space and are subject to perennial change. They are also not applicable to all human beings or the entire creation. At the highest level of human or divine existence, when man transcends his animal nature and the qualities of the three gunas, there are actually no laws to govern him, because in the transcendental planes there are no bounds, only awareness, understanding and an overwhelming sense of love and understanding. In truth, he governs himself, very much like God, out of a sense of self responsibility and lack of desires.
  • The Upanishads

    The Upanishads

    The Upanishads The Breath of the Eternal A free download book compiled from the best sources on the web Hotbook and Criaturas Digitais Studio Rio de janeiro - Brazil Index 01 Brief Introduction to the Upanishads 02 Vedas and the Upanishads 03 The 15 principals Upanishads ---------------------------------------------------- 04 KATHA Upanishad 05 ISHA Upanishad 06 KENA Upanishad 07 MAITRAYANA-BRAHMAYA Upanishad 08 Kaivalya Upanishad 09 Vajrasuchika Upanishad 10 MANDUKYA Upanishad 11 MUNDAKA Upanishad 12 Brihadaranyaka Upanishad 13 KHANDOGYA Upanishad 14 KAUSHITAKI Upanishad 15 PRASHNA Upanishad 16 SHVETASHVATARA Upanishad 17 AITAREYA Upanishad 18 TAITTIRIYA Upanishad -------------------------------------------------------- 19 Atman - The Soul Eternal 20 Upanishads: Universal Insights 21 List of 108 Upanishads Brief Introduction to the Upanishads Collectively, the Upanishads are known as Vedanta (end of the vedas). The name has struck, because they constitute the concluding part of the Vedas. The word 'upanishad' is derived from a combination of three words, namely upa+ni+sad. 'Upa' means near, 'ni' means down and 'sad' means to sit. In ancient India the knowledge of the Upanishads was imparted to students of highest merit only and that also after they spent considerable time with their teachers and proved their sincerity beyond doubt. Once the selection was done, the students were allowed to approach their teachers and receive the secret doctrine from them directly. Since the knowledge was imparted when the students sat down near their teachers and listened to them, the word 'Upanishad', became vogue. The Upanishads played a very significant role in the evolution of ancient Indian thought. Many schools of Hindu philosophy, sectarian movements and even the later day religions like Buddhism and Jainism derived richly from the vast body of knowledge contained in the Upanishads.