Maitreyi Upanishad

There is a beautiful story about my parama guru [teacher’s teacher] Ramana Maharshi. Once a European journalist met him. During his interview, the journalist asked Maharshi: “Do you believe in God?”

“No. I don’t,” said Maharshi.

The journalist was taken aback. He was sitting in front of the greatest sage of India, revered by millions, and he was saying he did not believe in God. Perhaps he had heard it wrong. He wanted to confirm. He asked, “Did you say you do not believe in God?”

Ramana Maharshi said, “Yes, I did. I do not believe in God.” Then the sage of Arunachala saw the confusion in the eyes of the journalist and added after a pause, “I do not believe in god, I know God.”

The Maharshi could have said “I am God,” but he must have realized how much more confused the journalist would have become when he heard that.

Nisargadatta Maharaj did say that, though. In fact, he said more than that. He said, “The world is my garden and God is my gardener.”

Each teacher teaches the path by which he has awakened into the truth. Neither Ramana Maharshi nor Nisargadatta Maharaj followed the path of rituals to reach the truth and for that reason, in their teachings they express no need for external rituals. These teachers go direct to the truth rejecting everything else. In this, they are in a class with the teacher of Maitreyi Upanishad, who, I love to believe, is the Maitreyi of the Brihadaranyaka Upanishad, who asked her husband Sage Yajnavalkya, when he said he would divide his wealth between her and his other wife Kalyani, ‘kim aham tena kuryam yenaham namrta syam?” – “What shall I do with that by which I shall not become immortal?” Maitreyi chose, instead, his discipleship and wisdom.

The Maitreyi Upanishad is a rare beauty even among the Upanishads which are all, without exception, incredibly beautiful. It is counted among the minor Upanishads, but there is nothing minor about this Upanishad.

Here is a mantra from the Upanishad.

“chittam eva hi samsarah, tat prayetnena shodhayet.”

What we call samsara, the world of changes in which we live, the world of joys and sorrows, is nothing but our chitta, our mind. Purify the mind, and that is all we have to do to end sansara and awaken into the truth behind it.

There is a beautiful story about a Chinese painter who reached the court of the Sultan of Turkey. He introduced himself to the Sultan and challenged the best painter in Turkey for a painting competition. The Sultan was a lover of paintings and he was delighted – it would be really wonderful to have a competition between this travelling painter who has come from so far and his own best painter. The time set for the completion of the paintings was forty-five days. The Sultan asked for the painters’ requirements. The Turkish painter gave a long list but the Chinese painter said he did not need anything – no brushes, no paints, no canvas, nothing. The only thing he required was that nobody should peep into his work, he needed complete privacy. Of course, it was granted, but everyone was confused about it all.

Then the painting began. The painters were given two sides of the same hall. The Turkish painter worked on one wall and people could see a magnificent painting coming into being slowly there. The Chinese painter’s side of the hall was closed in, with nobody getting even the slightest glimpse. But people knew he was working there – occasional sounds could be heard.

Time passed soon. The fortieth day came, then the forty-first, the forty-second, and people could see what a splendid work the Turkish painter was producing. They were sure there was no way the foreigner was going to beat their painter – it is not possible that anyone could paint more beautifully.

The final day came. The sultan was the judge, of course. He came to visit the finished paintings. He first went to the Turkish painter and saw his work. He almost declared him the winner on the spot, even without taking a look at the Chinese painter’s work. He was sure, as other people who had seen the painting were, that nothing could surpass this. But then to be fair to the Chinese painter, he decided to take a look at his work too.

The partitions that covered the Chinese painter’s part of the hall were removed, and the sultan and his ministers entered. And then they stood thunderstruck. There on the wall before them was precisely the same painting as the local painter’s, only it was still more beautiful than his work. It had a certain quality that the Turkish painter’s work did not have, a certain depth, a certain something mysterious.

“How did you do that?” asked the Sutan, amazement making his voice thick. And the Chinese painter said, “My apologies, Your Highness. I am no painter. I do not know how to paint. I am a Taoist monk. All I did was to make this wall a perfect mirror. And what you see here is my rival’s work, reflected in that perfect mirror.”

Our mind is capable of reflecting the world perfectly, showing us the world exactly as it is. All that it needs for this is that the mind be a perfect mirror. A perfect mirror means a mirror without deflections, without dust on it, or other impurities.

And this is precisely what the Maitreyi Upanishad is speaking about. Tat prayatnena shodhayet – purify the mind through your prayatna, hard work, and you see reality reflected in it exactly as it is, without distortions. At the moment our mind is full of impurities and we do not see the world as it is. All we need is to purify it, and nothing else is required. Vrittikshaya, the Upanishad tells us, is the only requirement – vrittikshaya means the silencing of the disturbances in the mind.

Vrittis are like waves and ripples in water. When the surface of the water in a lake is disturbed by waves and ripples, it cannot reflect the sky perfectly. Quieten the ripples and waves, quieten the vrittis, and the reflection will be perfect.

Patanjali defines yoga as chittavritti nirodha – as the process through which the cessation of the vrittis of the mind is achieved, the path of achieving stillness of the mind. When the mind is still, what we experience is reality without distortions.

Maitreyi Upanishad goes straight to the truth, as Ramana Maharshi does, as Nisargadatta Maharaj does, as Patanjali does.

After saying that all that you need is to stop the vrittis in the mind and achieveng purification of the mind, the Upanishad takes time to point out what it calls an eternal secret – guhyam sanatanam. And this secret is: yacchittah tanmayo bhavati – you become what your mind is. A truth on which volumes have already been written and volumes more will be written. We are what our mind is. The difference between the saint and the sinner is the difference in their minds, the difference between the happy man and the unhappy man is in their minds, the difference between the conqueror and the conquered is in their minds, the difference between the winner and the loser is in their minds.

One of the books I am reading at the moment is Herbert Benson’s Timeless Healing. The book is subtitled The Power and Biology of Belief. The book says it is our mind that decides whether we are sick or not, and healing is as much a mental process as a medical one, if not many times more. And Maitreyi Upanishad says: yacchittah tanmayo bhavati – you become what your mind is. If your mind is sick, you are sick. And when your mind is healed, you are healed.

Having pointed out that eternal truth, having pointed out the direct path to the eternal truth by saying “chittam eva hi samsarah, tat prayetnena shodhayet,” the Upanishad moves on to reject the common paths that are circuitous, which too lead to the truth, but which are like going round and round the mountain to reach the top, and not climbing straight to the top, and some of which are ways of avoiding to journey to the truth rather than travelling towards it.

Speaking of temple worship, the Upanishad says the real temple is not the temple out there, but your own body and the real deity is not the deity in the garbhagriha – the sanctum sanctorum – of the temple, but the deity residing within your own body.

“deho devalayah proktah, sa jeevah kevalah shivah.
tyajed ajnananirmalyam, sohambhavena poojayet.”

This body is spoken of as the temple, and the inhabitant of the body is none other than Shiva himself, says the mantra. Cast away yesterday’s garlands [nirmalya] of ignorance and worship him with the bhava [attitude] that I am He.

pashana-loha-mani-mrinmaya-vigraheshu
puja punar-janana-bhogakari mumukshoh;
tasmad yatih svahridayarcanam eva kuryad
bahyarcanam parihared apunarbhavaya

This is the glorious mantra of atmapuja – of worship of oneself, and if that term is shocking, then worship of the Self. The mantra reminds us strongly of the beautiful Atmapuja Upanishad, which says: sohambhavo namaskarah – true prostration before the deity is the attitude that I am He. And of the Avadhuta Gita which apologises to the Lord for going to the temple and thereby declaring He is out there in the shrine and not in one’s own heart; for going on pilgrimages, thereby declaring that God is elsewhere and not right here; and for chanting His names in devotion, thereby declaring that he is other than oneself.

The Maitreyi Upanishad mantra says: “If you are a seeker after liberation, remember: worshipping God in idols of stone, metal, jewels or clay only brings repeated births [as a limited ego]; and for that reason, worship only [the deity in] your own heart and no other. Do you want apurnarbhava – the cessation of births as a bound self? Then abandon external worship.”

Continuing, in the shortest possible way, the Upanishad defines knowledge and meditation. Knowledge [jnanam] is seeing non-difference [abhedadarshanam] and meditation [dhyanam] is when the mind is without thoughts [nirvishayam manah]. You cannot be more precise than this.

To Maitreyi Upanishad, real shaucha [cleansing through washing] is the control of the senses [indriyanigrahah] and bathing is throwing away the impurities of the mind [snanam manomalatyagah].

What is food that is allowed, and what is food that is prohibited? Food we should eat, says the Upanishad, is the constant remembrance of non-duality [advaitabhavana bhaikshyam] and what is prohibited is the thought of duality [abhakshyam dvaitabhavanam ].

What is the family a monk should give up? Your son, your brother, your home, and your wife, says the Upanishad. And then the Upanishad explains what it means by each of these. The son you must give up is your ego [ahankara-sutam], the brother you should give up is your mind [chitta-bhrataram], the home you must give up is delusions [moha-mandiram] and the wife you must given up is your ambitions and hopes [asha-patnim].

The teacher, Maitreyi perhaps as I said, does not believe in things like the evening rituals every twice-born is expected to do every day, for it is not rituals that take you to the truth, but emptying the mind of all content and seeing non-duality with that mind. Speaking about sandhyas, morning and evening ritual prayers, Maitreyi says: How can I perform the sandhyas? For my mother is dead and dead is my son too, because of which I am in sootaka [the ritual period of impurity following a birth or death in the family, when vedic rituals are not performed] twice over. And she explains: Delusion, her mother [mohamyi mata] is dead; and a son called knowledge [bodhamayah sutah] is born to her. How can she then perform sandhya – katham sandhyam upasmahe?

There is one more reason for not performing the sandhyas, says Maitreyi Upanishad. The morning sandhya is performed at sunrise, and the evening sandhya, at sunset. But in her case, she sees neither sunrises nor sunsets. In the sky of her heart [hrdakashe] the sun of consciousness [chidadityah] neither rises [nodeti] nor sets [nastam gacchati]. How can she then perform the sandhyas? Katham sandhyam upasmahe?

It was a special pleasure for me to come across in the Upanishad these two mantras about not performing the sandhyas. I was familiar with them from an old legend I had heard as a child, growing up in Kerala – the legend of Kakkasseri Bhattatiri,the genius who could as a child recognize which crows had come the previous day and which crows were new as he fed them grains. When he was accused of not following rituals and not performing sandhyas, these two verses were his response. Of course, I did not know at that time that Kakkasseri was quoting Maitreyi Upanishad – I took them to be his own words.

Maitreyi Upanishad arranges sadhanas in a hierarchical order. The best, says the Upanishad, is reflection on the truth [uttama tattvachintaiva], the mediocre is the analysis of the scriptures [madhyamam shastrachintanam], and the lowest is occupying your mind with mantras [adhama mantrachinta cha – repetition of the mantras, mantrajapa]. But no, there is one thing that is worse than the lowest – endlessly roaming from one pilgrimage centre to another [teerthabhranti adhamadhama].

I want to add a few words here, before the Upanishad is misunderstood. The Upanishad does not reject any of these paths. These are slow paths, and frequently those who use them, use them for avoiding the need to face themselves, avoid the need to face the truth, than for anything else. This Upanishad is not for all kinds of seekers – it is only for the bravest among the brave, who have the courage to look the truth in the eye. This is the path for heroes – heroes in the truest sense of the word. For people with nerves of steel, people like Maitreyi herself, who can say kim aham tena kuryam yenaham namrta syam – say and mean it. People who are willing to fearlessly face their final death – not the death that is like discarding old clothes, but death that is really the end; for people who are willing to become like water in a pot immersed in the ocean where it becomes one with the ocean and ceases to exist as separate [poornakumbha ivarnave], like the river merging with the ocean becoming inseparably one with it.

The Upanishad stresses this final experience so much, it laughs aloud, with no inhibitions, at people who only delight in intellectual knowledge without experiencing the truth it is speaking about. Their joy, says the Upanishad, is the joy of relishing the taste of fruits on a branch reflected in water – pratibimbita-shakhagra-phalaswadana-modavat.

The mantras I have discussed so far are from the first and the second chapter of the Upanishad. The third, final, chapter of the Upanishad is what Ramana Maharshi did not tell the journalist interviewing him: it is a song in praise of the Self – one of the most beautiful songs in praise of the self in Vedantic literature. It begins with: “I am me; and I am the supreme. I am Brahman, and I am the origin of all. I am the guru of the whole world and I am all over the universe. Such am I.”

“ahamasmi paraschasmi brahmasmi prabhavo’smyaham; sarvalokaguruschasmi sarvaloke’smi so’smyaham.”

Maitreyi Upanishad’s teachings are precious, but they are also dangerous. It is only for those who can travel to their goal straight like an arrow. For others, the Upanishad can become just another excuse for continuing to sleep, their eyes shut tightly, refusing to get up from their bed. It depends on whether you are sattvic or tamasic – if you are sattvic, this is the straightest path that leads you to the goal, and if you are tamasic, you can remain exactly where you are!

O0O

Upanishads: A Personal Encounter 2

Continued from 1

Ishavasya Upanishad

The Ishavasya Upanishad is one of the most beautiful Upanishads. This Upanishad forms chapter forty of the Vajasaneyi Samhita of Shukla Yajur Veda, for which reason it is also called Vajasaneyi Samhita Upanishad.

One of the most fascinating features of the Upanishads is that the sages who ‘authored’ them had an exquisite sense of aesthetics and as works of literature, they are unsurpassed and rival even contemporary literature in their beauty. Which is to say nothing of the depth of their perception. It is difficult not fall in love with the Ishavasya Upanishad, so beautiful is it. It is short, with just eighteen mantras. It was the first Upanishad that I learnt from my guru in his ashram where I was an antevasin, and for this reason too it is special for me.

The Upanishad begins with the mantra ishavasyam idam sarvam, a statement of the omnipresence of God: All this is permeated by God. And then it quickly moves on to state, in the same mantra, a philosophy of life that has been central to India for the last several thousand years: tena tyaktena bhunjeethah: “for that reason, renounce and enjoy.” This is the philosophy of non-attached attachment, non-involved involvement, which the Bhagavad Gita subsequently speaks of in great details. It is also at the core of the philosophy of sannyasa, particularly as taught by Krishna in the Gita and lived by him as we in the Mahabharata.

While every mantra in the Upanishad is exquisite and profound, one of the most thrilling, personally for me, is the fifteenth mantra that says: hiranmayena patrena satyasyapihitam mukham; tat tvam pooshann apavrnu satyadharmaya drshtaye. I love the mantra for the passion in the words of the seeker who cries out those words. The seeker is at the threshold of discovering the truth and all that separates him from it is a disk – a golden disk, a disk of transcendental light – and he cries out, ecstasy and agony mingled in his words: “The face of the Truth is covered by a golden disk, O Lord of Light! Remove it for me, O God, so as I, traveller on the path of Truth and Dharma, may perceive it!” From ages across, I can still feel both the thrill of the seeker and his angst as he stands there, with just one final step before he discovers the Truth and becomes one with it.

He continues his cry in the next mantra: “O Nourisher of the Universe, Solitary Seer, Controller of All, Lord of Light, Offspring of Prajapati, withdraw your rays into yourself, gather up your radiating brilliance! That form of thine, most graceful, let me behold it! He, the Purusha who abides in you, I am He!”

Commenting on that last statement, that the seeker is the same as the Purusha who abides in the Sun God whom he worships, Shankara has something beautiful to say. “Kim cha aham na tu bhrtyavad yache,” says the acharya: “I am not begging of you [abjectly] like a servant.”

The cry of the seeker is not an abject begging, but a demand by someone who is no less than the true being of the Sun God himself. Remember the words of Nehru quoted earlier: “There is no humility about all this quest, the humility before an all-powerful deity, so often associated with religion.” That is what the acharya is speaking about. The seeker here is not begging the Sun God to remove what stands between him and the truth – but is telling him to. It is not the yachana of a bhrtya, but the command of an equal.

The Tibetans have a beautiful symbol for humility: the Himalayan tiger. Be humble like the Himalayan tiger, they say, be humble like the snow leopard. It is the humility of the powerful we are speaking about, the humility of the seeker who knows he is the power behind the universe, who knows that it is because of him that the sun rises in the east every morning, that the wind moves...

“bheeshasmad vatah pavate, bheeshodeti sooryah, bheeshasmad agnischedrascha, mrtyur dhavati panchama iti.’

“Out of fear of this [purusha who is in me] the wind blows unceasingly, the sun comes up in the morning in the east, the fire and the Lord of the Gods themselves do whatever they do, and Death stalks the earth frantically. [Katha Upanishad]

That is the spirit of the Upanishads. It is not arrogance. It is knowing what you are and stating that with all the majesty that that statement deserves. Exactly like the Himalayan tiger walks in the jungle in the pride of his being, the snow leopard moves about among the mountain in his own dignity.

Katha Upanishad

Another of my favourite Upanishad from among the so called major Upanishads, is the Katha Upanishad, which we just quoted above. It is again an exquisitely beautiful Upanishad and those who are familiar with the Bhagavad Gita would find several mantras of the Upanishad already familiar to them the first time they come across the Upanishad. This is because the Bhagavad Gita is in a way a retelling of the Katha Upanishad. The Very image of Krishna and Arjuna in the chariot is straight from the Upanishad, which says: “atmanam rathinam viddhi, shareeram rathameva tu, buddhim to sarathim vidyad manah pragraham eva cha...” “Understand the self as the rathi, the master of the chariot, and this body as the chariot; understand the intellect as the charioteer and the mind as the reins...”

When Upanishads are quoted, it is likely that you will come across more quotations from the Katha Upanishad than from any other. And the story of Nachiketa at the beginning of the Upanishad is a thrill to read and inspiration for ever.

Brihadaranyaka Upanishad

The Brihadaranyaka Upanishad is, as its name suggests, brihad – huge. Upanishads are as a rule small – and by that rule, the Brihadaranyaka Upanishad is really huge. It is one of the oldest and for that reason, one of the most precious, Upanishads. The dialogue between Sage Yajnavalkya and his wife Maitreyi in the Upanishad never fails to thrill me, though I have been reading it for decades. And above all, the question that Maitreyi asks Yajnavalkya as he says he would divide his property between her and his other wife, Kalyani, and go away. Maitreyi asks him then: “kim aham tena kuryam yenaham namrta syam?” “What shall I do with that by which I shall not become immortal?”

Maitreyi’s words are an eternal inspiration to humanity. Especially so because it is a woman who says those words – women have been denied spiritual opportunities throughout the world, throughout history, the Vedic-Upanishadic culture being practically the only exception, apart from the few women-centred religions all of which have now disappeared from the world. In India itself in subsequent periods women would be denied all opportuinies. I was reading Tryambakayajvan’s Sanskrit classic Streedharma Paddhati recently and Yajvan is quite categorical: the only thing women have to do is serve their husband, that is the only purpose of their life. They neither need nor have the right to do anything else, including even such things as visiting holy places, observing vratas and so on.

It is the Brihadaranyaka Upanishad that gives us the other equally unforgettable scholar rishi Gargi, another woman sage. She stands up in the middle of scholar rishis who have assembled in Mithila from all over the world and tells the assembly after Yajanavalkya has defeated in debate numerous scholars: “Let me ask this sage two questions, and if he is able to answer my questions, we can all admit that he is the greatest knower of Brahman in the world.” That is confidence – and it is a woman speaking! If the sage is able to defeat her in debate, then all have been defeated! Amazing! And how sad to think an India that began as this kind of land eventually reached a stage where women became the property of man, to be treated anyway he liked, to be abandoned in a jungle in the middle of her pregnancy when he liked, to be pawned in a dice game when he liked!

Here is a quotation from the Brihadaranyaka Upanishad. And believe me, it is from the ancient Upanishad, every word of it, and not from a twenty-first century self-help book: “atha khalu ahuh kamamaya evayam purusha iti; sa yathakamo bhavati tatkratur bhavati, yatkraturbhavati tat karma kurute, yat karma kurute, tadabhisampadyate. “For that reason, it is said: man is nothing but his desire. As your desire is, so is your will. As your will is, so is your deed. As your deed is, so is your attainment.” Brihadaranyaka Upanishad IV.4.5

Maitreyi Upanishad

Speaking about the self-actualized man, Abraham Maslow says that one of his characteristics is resistance to enculturation – he has the ability to see beyond the confines of his culture and the era he lives in. This is made possible by his love for freedom, independence, originality and authenticity. He sees things with his own eyes, rather than through borrowed views and ideas.

Like Maslow’s self-actualized men, all Upanishad seers, who are without exception self-actualized men and more, are unconventional, both socially and spiritually. But it is difficult to imagine a seer more original and rebellious than the teacher of Maitreyi Upanishad, and is counted among the minor Upanishads.

The Maitreyi Upanishad is part of the Sama Veda. I love to believe that the seer of the Upanishad is Rishika Maitreyi – yes, the same Maitreyi of Brihadaranyaka Upanishad. If the woman who said kim aham tena kuryam yenaham namrta syam – what shall I do with that by which I shall not become immortal – if that woman authored an Upanishad, this is exactly how that Upanishad would be. I believe that as a rule women go to the extremes more than men do. The Maitreyi Upanishad is an extreme Upanishad, by an extremist seer. There is no middle path for this Upanishad or its teacher.

I wish I could just quote the Upanishad in the original Sanskrit here – but that of course wouldn’t serve much purpose and so the free rendering of the mantras, which will be no more than a pale shadow of the original. The original is pure power – and it hits you with the speed and power of lightning.

“This body is the true temple – and not the temple out there. And the one who lives in this body – he is none other than Shiva. Caste away the worn out garlands of ignorance and worship Him with the bhava of ‘soham’ – I am He. Remember, the true bath is discarding the dirt in the mind, and purificatory rites are mastery over the senses. What is bhakshya, what you are allowed to eat, and what is abhakshya, what you are forbidden to eat? Well, bhakshya is the advaita attitude that I am He and abhakshya is the dvaita attitude that I am different from Him. You want liberation? Then give up your son called ahamkara [the ego], your brother called chitta [your past], give up your wife called asha [hopes], and you are a liberated man.”

A religious man in India, as in many other cultures, is asked to offer ritual prayer – and since these are performed at sunrise and sunset, they are called sandhyas, rituals performed at the meeting points of the day and the night. The teacher of Maitreyi Upanishad, speaking in the voice of Shiva, says: “My mother is dead, my mother called Moha [delusion], and a son is born to me, a son called Bodha [knowledge]; since I am observing sootaka [the ritual period of impurity due to a birth or death in the family] on two counts, how can offer my sandhyas? Besides, says she, there is one other reason why I cannot observe the sandhyas: “The sun of consciousness keeps shining forever in the sky of heart – it neither rises nor sets; how can I then offer my sandhyas?”

I cannot resist the temptation to quote these two mantras in Sanskrit here:

“mrta mohamayee mata jato bodhamayah sutah; sootakadvaya-samprapte katham sandhyam upasmahe.
hrdakashe chidadityah sada bhasati bhasati;
nastameti na chodeti katham sandhyam upasmahe.”

All these quotations are taken from the second chapter of the Upanishad, which has three chapters. The third chapter of the Upanishad is the prayer of the advaitin who has experienced the High. Because he cannot really pray since there is no one for him to pray to, it is a song in praise of oneself, and one of the most wonderful songs in the Sanskrit language. And there can be no more beautiful prayer for the advaitin than this. Here is how the fairly long prayer begins:

“aham asmi paraschasmi brahmasmi prabhavo’smyaham; sarvalokaguruschasmi sarvaloke’smi sosmyaham.”

“I am me; and I am the supreme. I am Brahman, and I am the origin of all. I am the guru of the whole world and I am all over the universe. Such am I.”

O0O

This then is what the Upanishads are. To know them is to find life’s fulfilment and to miss them is to miss a life’s opportunity. India in her several millennia of existence has produced boundless wealth in numerous forms, but there is no wealth she has produced that is more precious than the Upanishads.

Here is final quotation from one of the Upanishads: iha ched avedeet atha satyam asti; na ched iha avedeet, mahatee vinashti. “If you know it here, then the truth is yours; and if you do not know it here, then great indeed is your loss.”

O0O