Muni's PlayMaitreyi Vidya (Brihadaranyaka Upanishad)
The Maitreyi Vidya is a profound dialogue between Sage Yajnavalkya and his wife Maitreyi, exploring the nature of the Self (Atman) and the path to immortality.
Verse 2.4.5
Sanskrit
स होवाच: न वा अरे पत्युः कामाय पतिः प्रियो भवति, आत्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवति, आत्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पूत्राणां कामाय पुत्राः प्रिया भवन्ति, आत्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवति, आत्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवति, आत्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवति, आत्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्ति, आत्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्ति, आत्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति, आत्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवति, आत्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि, आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ॥ ५ ॥
Translation
He said: Verily, not for the sake of the husband is the husband dear, but for the sake of the Self is the husband dear. Verily, not for the sake of the wife is the wife dear, but for the sake of the Self is the wife dear. Verily, not for the sake of the sons are the sons dear, but for the sake of the Self are the sons dear. Verily, not for the sake of wealth is wealth dear, but for the sake of the Self is wealth dear. Verily, not for the sake of the Brahmana is the Brahmana dear, but for the sake of the Self is the Brahmana dear. Verily, not for the sake of the Kshatriya is the Kshatriya dear, but for the sake of the Self is the Kshatriya dear. Verily, not for the sake of the worlds are the worlds dear, but for the sake of the Self are the worlds dear. Verily, not for the sake of the gods are the gods dear, but for the sake of the Self are the gods dear. Verily, not for the sake of the beings are the beings dear, but for the sake of the Self are the beings dear. Verily, not for the sake of all is all dear, but for the sake of the Self is all dear. The Self, my dear Maitreyi, should indeed be realized; it should be heard, reflected upon, and meditated upon. By the realization of the Self, O Maitreyi—through hearing, reflection, and meditation—all this (the universe) is known.
Word-by-Word Analysis
1. Regarding the Husband
- स (sa) — He ह (ha) — indeed उवाच (uvāca) — said
- न वा अरे (na vā are) — verily not, O (Maitreyi)
- पत्युः कामाय (patyuḥ kāmāya) — for the sake/desire of the husband
- पतिः प्रियो भवति (patiḥ priyo bhavati) — is the husband dear
- आत्मनस्तु कामाय (ātmanastu kāmāya) — but for the sake of the Self
2. Regarding the Wife
- जायायै कामाय (jāyāyai kāmāya) — for the sake of the wife
- जाया प्रिया भवति (jāyā priyā bhavati) — is the wife dear
3. Regarding the Sons
- पूत्राणां कामाय (pūtrāṇāṃ kāmāya) — for the sake of the sons
- पुत्राः प्रिया भवन्ति (putrāḥ priyā bhavanti) — are the sons dear
4. Regarding Wealth
- वित्तस्य कामाय (vittasya kāmāya) — for the sake of wealth
- वित्तं प्रियं भवति (vittaṃ priyaṃ bhavati) — is wealth dear
5. Regarding the Brahmana
- ब्रह्मणः कामाय (brahmaṇaḥ kāmāya) — for the sake of the Brahmana
- ब्रह्म प्रियं भवति (brahma priyaṃ bhavati) — is the Brahmana dear
6. Regarding the Kshatriya
- क्षत्रस्य कामाय (kṣatrasya kāmāya) — for the sake of the Kshatriya
- क्षत्रं प्रियं भवति (kṣatraṃ priyaṃ bhavati) — is the Kshatriya dear
7. Regarding the Worlds
- लोकानां कामाय (lokānāṃ kāmāya) — for the sake of the worlds
- लोकाः प्रिया भवन्ति (lokāḥ priyā bhavanti) — are the worlds dear
8. Regarding the Gods
- देवानां कामाय (devānāṃ kāmāya) — for the sake of the gods
- देवाः प्रिया भवन्ति (devāḥ priyā bhavanti) — are the gods dear
9. Regarding the Beings
- भूतानां कामाय (bhūtānāṃ kāmāya) — for the sake of the beings
- भूतानि प्रियाणि भवन्ति (bhūtāni priyāṇi bhavanti) — are the beings dear
10. Regarding Everything
- सर्वस्य कामाय (sarvasya kāmāya) — for the sake of all
- सर्वं प्रियं भवति (sarvaṃ priyaṃ bhavati) — is all dear
11. The Instruction for Realization
- आत्मा वा अरे द्रष्टव्यः (ātmā vā are draṣṭavyaḥ) — The Self, verily, should be seen
- श्रोतव्यो मन्तव्यो निदिध्यासितव्यो (śrotavyo mantavyo nididhyāsitavyaḥ) — should be heard, reflected upon, meditated upon
- आत्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् (ātmano vā are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam) — Through the realization of the Self—by hearing, reflection, and understanding—all this is known.
Verse 2.4.7: The Analogy of the Drum
Sanskrit
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः॥
Translation
As, when a drum is being beaten, one is not able to grasp its external sounds [as things separate from the instrument]. But by the grasping of the drum itself, or by the grasping of the beater of the drum, the sound is grasped.
Word-by-Word Analysis
- स यथा (sa yathā) — As, for example
- दुन्दुभेः हन्यमानस्य (dundubheḥ hanyamānasya) — of a drum being struck
- न बाह्यान् शब्दान् शक्नुयात् ग्रहणाय (na bāhyān śabdān śaknuyāt grahaṇāya) — one would not be able to grasp external sounds
- दुन्दुभेः तु ग्रहणेन (dundubheḥ tu grahaṇena) — but by the grasping of the drum
- दुन्दुभि-आघातस्य वा शब्दः गृहीतः (dundubhy-āghātasya vā śabdaḥ gṛhītaḥ) — or the beater/stroke of the drum, the sound is grasped/perceived.
Verse 2.4.10: The Breath of the Great Being
Sanskrit
स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्ट हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि निश्वसितानि॥
Translation
As from a fire lighted with damp fuel, various clouds of smoke proceed. Even so, my dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvāngirasa, History, Puranas, Sciences, Upanishads, Verses, Aphorisms, Elucidations, and Explanations are all the breath of this Great Being. From this [Great Being] alone all these are breathed forth.
Word-by-Word Analysis
- आर्द्र-इध-अग्नेः (ārdra-idha-agneḥ) — from a fire fed with damp fuel
- पृथक धूमाः विनिश्चरन्ति (pṛthak dhūmāḥ viniścaranti) — various clouds of smoke proceed
- एवं वा अरे अस्य महतः भूतस्य निःश्वसितम् (evaṃ vā are asya mahataḥ bhūtasya niḥśvasitam) — so indeed, O Maitreyi, of this Great Being is the breath
- ऋग्वेदः … व्याख्यानानि (ṛgvedaḥ … vyākhyānāni) — [all the scriptures and sciences]
- अस्य एव एतानि सर्वाणि निःश्वसितानि (asya eva etāni sarvāṇi niḥśvasitāni) — from this [Being] alone/very are these breaths.
Verse 2.4.11: The Merging Point
Sanskrit
स यथा सर्वासामपां समुद्र एकायनम्, एवं सर्वेषां स्पर्शानां त्वगेकायनम्, एवं सर्वेषां गन्धानां नासिके एकायनम्, एवं सर्वेषां रसानां जिह्वैकायनम्, एवं सर्वेषां रूपाणां चक्षुरेकायनम्, एवं सर्वेषां शब्दानां श्रोत्रमेकायनम्, एवं सर्वेषां संकल्पानां मन एकायनम्, एवं सर्वाषां विद्यानां हृदयमेकायनम्, एवं सर्वाषां कर्मणां हस्तावेकायनम्, एवं सर्वाषां आनन्दानामुपस्थ एकायनम्, एवं सर्वेषाम् विसर्गाणाम् पायुरेकायनम्, एवं सर्वेषांअध्वनाम् पादवेकायनम्, एवं सर्वेषां वेदानां वागेकायनम् ॥ ११ ॥
Translation
As the ocean is the one merging point of all waters, so the skin is the merging point of all touch sensations, the nostrils of all odors, the tongue of all tastes, the eye of all forms, the ear of all sounds, the mind of all resolves, the heart of all sciences, the hands of all actions, the organ of generation of all delights, the anus of all excretions, the feet of all paths, and the organ of speech of all Vedas.
Word-by-Word Analysis
- समुद्र एकायनम् (samudra ekāyanam) — the ocean is the one merging point
- अपाम् (apām) — of waters
- त्वक … विसर्गाणाम् … वाक (tvak … visargāṇām … vāk) — (various organs and their respective domains)
Verse 2.4.12: The Analogy of the Salt Lump
Sanskrit
स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत, न हास्योद्ग्रहणायेव स्यात्, यतो यतस्त्वाददीत लवणमेव, एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव | एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानु विनश्यति, न प्रेत्य संज्ञास्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः || 12 ||
Translation
As a lump of salt thrown into water dissolves into the water and cannot be taken out again, yet wherever one tastes the water, it is salty. Even so, my dear, this Great Being is infinite, boundless, and is nothing but a solid mass of pure consciousness. Arising from these elements, [the individual self] vanishes again into them. “When it has departed, there is no more (separate) consciousness. This is what I say, my dear,” so said Yajnavalkya.
Word-by-Word Analysis
- सैन्धव-खिल्य (saindhava-khilya) — a lump of salt
- उदके प्रास्त अनुविलीयेत (udake prāsta anuvilīyeta) — thrown in water dissolves
- विज्ञान-घन एव (vijñāna-ghana eva) — a solid mass of pure consciousness alone
- न प्रेत्य संज्ञा अस्ति (na pretya saṃjñā asti) — after departing, there is no consciousness/perception.
Verse 2.4.13: Maitreyi’s Confusion
Sanskrit
स होवाच मैत्रेयी, अत्रैव मा भगवानमूमुहत्, न प्रेत्य संज्णास्तीति; स होवाच न व अरे’हम् मोहं ब्रवीमि, अलं वा अरे इदं विज्ञानाय ॥ १३ ॥
Translation
Maitreyi said: “Just here, my lord, you have bewildered me by saying that after departing there is no consciousness.” He replied: “Verily, I am not saying anything confusing, my dear; this (the Self) is certainly sufficient for knowledge.”
Verse 2.4.14: The Nature of Non-Duality
Sanskrit
यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति, तदितर इतरं पश्यति, तदितर इतरम् श्र्णोति, तदितर इतरमभिवदति, तदितर इतरम् मनुते, तदितर इतरं विजानाति; यत्र वा अस्य सर्वमात्माइवाभूत्तत्केन कं जिघ्रेत्, तत्केन कं पश्येत्, तत्केन कं शृणुयत्, तत्केन कमभिवदेत्, तत्केन कं मन्वीत, तत्केन कं विजानीयात्? येनेदम् सर्वं विजानाति, तं केन विजानीयात्? विज्ञातारम् अरे केन विजानीयादिति ॥ १४ ॥
Translation
For where there is duality, as it were, there one smells another, there one sees another, there one hears another, there one speaks to another, there one thinks of another, and there one understands another. But when for him all has become the Self alone, then through what should one smell whom? Through what should one see whom? Through what should one hear whom? Through what should one speak to whom? Through what should one think of whom? Through what should one understand whom? By what should one know That by which all this is known? Through what, my dear, should one know the Knower?
इति चतुर्थं ब्राह्मणम् ॥
Thus ends the fourth Brahmana (of the second chapter).