Maitrayaniya Upanishad - Wikipedia

2/11/2021 Maitrayaniya Upanishad - Wikipedia
Maitrayaniya Upanishad
The Maitrayaniya Upanishad (Sanskrit: मै ायणीय
उप नष , Maitrāyaṇīya Upaniṣad) is an ancient Sanskrit
text that is embedded inside the Yajurveda.[1][2] It is also
known as the Maitri Upanishad (Sanskrit: मै ी उप नष ,
Maitrī Upaniṣad), and is listed as number 24 in the
Muktika canon of 108 Upanishads.[3]
The Maitrayaniya Upanishad is associated with the

Maitrayanas school of the Yajurveda.[2] It is a part of the
"black" Yajurveda, with the term "black" implying "the un-
arranged, motley collection" of content in Yajurveda, in
contrast to the "white" (well arranged) Yajurveda where
Brihadaranyaka Upanishad and Isha Upanishad are
embedded.[4] The chronology of Maitrayaniya Upanishad is
contested, but generally accepted to be a late period
Upanishadic composition.[5]
The Maitrayaniya Upanishad consists of seven

Prapathakas (lessons). The first Prapathaka is
introductory, the next three are structured in a question-
answer style and discuss metaphysical questions relating to
Atman (Self, Soul), while the fifth to seventh Prapathaka A page of the Maitrayaniya Upanishad
are supplements. [2] However, several manuscripts manuscript found in Pune, Maharashtra
discovered in different parts of India contain lesser number (Sanskrit, Devanagari)
of Prapathakas, with a Telugu language version showing
just four, and another Burnell version showing just one
section.[6] The content and structure of the Upanishad is also different in various manuscript recensions,
suggesting that the Upanishad was extensively interpolated and expanded over a period of time. The
common kernel of the Upanishad across different recensions, states Max Muller, is a reverence for soul,
that can be summarized in a few words as, "(Man) is the Self – the immortal, the fearless, the
Brahman".[6]
The Maitri Upanishad is an important ancient text notable, in its expanded version, for its references to
theories also found in Buddhism, elements of the Samkhya and Yoga schools of Hinduism, as well as the
Ashrama system.[7] The text is also notable for its practice of Anyatrapyuktam (or Ityevam Hyaha), that
is being one of the earliest known Sanskrit texts that embedded quotes with credits and frequent
citations to more ancient Sanskrit texts.[8]
Contents
Etymology
Chronology
Structure
https://en.wikipedia.org/wiki/Maitrayaniya_Upanishad 1/20
Contents
Meditation of soul is the essence of religious activity - First Prapathaka
Every individual has soul, which is serene, the highest light, the cosmic truth - Second Prapathaka
Human suffering, its causes and the nature of souls - Third Prapathaka
Realization of True Self, union with Brahman - Fourth Prapathaka
Deity worship can be rewarding, but must be temporary, replaced with meditation and self
knowledge - Fourth Prapathaka
Appendix: Pantheistic soul and Samkhya theory of Gunas - Fifth Prapathaka
Appendix: Enumeration of souls - Sixth Prapathaka
Appendix: The symbol Om and its significance - Sixth Prapathaka
Appendix: Types of knowledge, all gods are nothing but Soul, that Soul is within each human
being - Sixth Prapathaka
Appendix: The metaphorical theory of food, of time - Sixth Prapathaka
Appendix: Yoga, Samkhya and Vaishnava doctrines - Sixth Prapathaka
Appendix: Soul exists, it is everywhere - Sixth Prapathaka
Appendix: What a man thinks, that he becomes - Sixth Prapathaka
Appendix: Soul is unlimited and there is Oneness in the whole world - Seventh Prapathaka
Appendix: Beware of false teachers and non-Vedic doctrines; seek your own truth - Seventh
Prapathaka
Similarities and differences with Buddhist teachings
Anatman and Niratman
Reception
See also
References
Citations
Bibliography
External links
Etymology
The etymological root of the Maitrayaniya Upanishad are unclear. This has historically led to a variety of
names and spellings for this Upanishad.[6]
Maitra (Sanskrit: मै ) and Maitri (मै ी) are related words which literally mean "kindly, benevolent, good
will, amity, friend of all creatures".[9] The likely root for the Upanishad is probably the name of an
ancient Indian scholar, Maitra, sometimes spelled Maitri or Maitreya, giving the text the alternate name
of Maitri or Maitra Upanishad.[6][8][10] The ancient scholar is also credited with a school of thought, thus
giving the text the name Maitrayaniya Upanishad. Other names for this text include Maitrayani
Upanishad (मै ाय ण उप नष ), Maitrayana Upanishad, Maitrayaniya-brahmana Upanishad,
Sriyagussakhayam Maitrayaniya-brahmana Upanishad, Maitreyopanishad and
Maitrayaniyopanishad. [6][8]
Chronology
The Maitrayaniya Upanishad was probably composed in late 1st millennium BCE, likely after Atharva
Veda texts such as the Mundaka Upanishad and Prashna Upanishad, but its precise chronology is
unclear and contested.[5] The chronology is difficult to resolve because all opinions rest on scanty
evidence, an analysis of archaism, style and repetitions across texts, driven by assumptions about likely
evolution of ideas, and on presumptions about which philosophy might have influenced which other
Indian philosophies.[5][11]
Olivelle includes Maitri Upanishad among the list of principal Upanishads that were composed last,
probably around the start of the common era.[12] Mahony suggests an earlier date, placing Prashna along
with Maitri and Mandukya Upanishads, as texts that probably emerged about early fourth century
BCE.[13] Jayatilleke states, "Buddhism is not far removed in time from, though it is prior to, the Maitri
Upanishad".[14] Nakamura states that "although Buddhistic influence can be seen in the Maitri
Upanishad (from words used), the particular terms and modes of expression of Mahayana Buddhism do
not yet appear (in it)".[15]
Phillips, in contrast, lists Maitri Upanishad before and about the time the first Buddhist Pali canonical
texts were composed.[5] Ranade[16] posits a view similar to Phillips, placing Maitri's chronological
composition in the fifth group of ancient Upanishads and last of the Principal Upanishads. Cowell too
considers Maitri Upanishad as late era Upanishad, with its later sections comparatively modern, because
of the structural and style differences within texts, inconsistencies in Poona manuscript, Calcutta
(Kolkata) manuscript, Eckstein manuscript, Burnell manuscript and other manuscripts, and because
some version of the manuscripts insert quotes from Vaishnavism.[8]
Deussen states that the Upanishad is chronologically significant because its author(s) takes for granted
the concepts and ideas found in Samkhya and Yoga schools of Hinduism, which must have been
established by the time Maitri Upanishad was composed.[2]
Structure
The extant recension of the text consists seven Prapāṭhakas (lessons), of which several sections are
Khilas (appendices, supplements) added later. The last two are called as khila by medieval era Indian
scholar Ramatirtha.[8] Others consider the last three sections as supplements and appendices.[2] Other
discovered manuscript versions of the Maitri Upanishad present different number of sections, ranging
from 1 to 4, without any appendices.[6] There are also differences in style, structure and content among
the discovered manuscripts when the text contains the same number of sections.[8]
The text is a prose style Upanishad, with a motley collection of different sized paragraphs. The first
section has four paragraphs, the second has seven, the third presents five paragraphs, while the fourth
section contains six.[10] As appendices, the fifth lesson has two paragraphs, while the sixth Prapathaka
is the longest section with thirty eight paragraphs. The last supplementary section, or the seventh
Prapāṭhaka has eleven paragraphs some with many sub-paragraphs.[10]
The Maitrayaniya Upanishad is embedded after the Brahmana text of Yajur Veda, and in its opening
passages refers to rituals contained therein.[10] It contextually belongs to the Sannyasa Upanishads
corpus.[17] Hume includes it among his list of "Thirteen Principal Upanishads".[10]
Contents
Maitri Upanishad deals with the concept and nature of Atman (Soul, Self), the question of "how is joy
possible?" and "how one can achieve moksha (liberation)?"; in later sections it offers a debate on
possible answers.
Meditation of soul is the essence of religious activity - First Prapathaka
The text begins with the following prelude,[18]
The performance of all the sacrifices, described in the Maitrayana-Brahmana, is to lead up in

the end to a knowledge of Brahman, to prepare a man for meditation. Therefore, let such
man, after he has laid those fires,[19] meditate on the Self, to become complete and perfect.
But who is to be meditated on?
— Maitri Upanishad,[20][21]
The above prelude is followed by an answer, offered as a tale of a king named Brihadratha[22] who
renounces his kingdom, lives an austere life and therewith seeks the knowledge of the eternal, the
soul.[21] Sage Śākāyanya[23] appears before the king. The king admits, "I lack the knowledge of Soul, you
know the essence of Soul", so please teach me. In the resulting reply, the sage Śākāyana first claims that
the "seeking the knowledge of Atman" was a practice of the past,[24] it is difficult and not in vogue, then
urges the king to ask something else". The king insists, by asking a series of metaphysical questions to
the sage.
In this body infected with passions, anger, greed, delusion, fright, despondency, grudge,
separation from what is dear and desirable, attachment to what is not desirable, hunger,
thirst, old age, death, illness, sorrow and the rest - how can one experience only joy?
There are other great ones. We see the destruction of Gandharvas, Asuras, Yakshas,
Rakshasas, Ganas, snakes and vampires. And what of these? The drying up of great oceans,
the crumbling down of the mountains, the instability of the pole-star, the tearing of the wind-
chords, the sinking down, the submergence of the earth, the tumbling down of the gods from
their place - in a world in which such things occur, how can one experience only joy!
— Maitrayaniya Upanishad, I.3-4 [25]
The sage then shares with the king the philosophy of the Brahman (Universal Soul, Cosmic Principle,
Ultimate Reality), described in the next lessons.[10] Paul Deussen states[26] that parts of the above
questions, on sorrow and frailty of human life is found in the oldest Upanishads of Hinduism, for
example in chapters 3.4, 3.5, 3.7, 3.28 and 4.4 of Brihadaranyaka Upanishad, yet its declamation in the
question form above in Maitri Upanishad, mirrors those found in Buddhism and Samkhya school of
Hinduism. It is likely, states Deussen, that these two philosophies influenced the formulation of these
questions in the form presented in Maitri Upanishad.[26]
Every individual has soul, which is serene, the highest light, the cosmic truth -
Second Prapathaka
Sakayanya answers the king's question, in verse 2.2 of Maitri Upanishad, by asserting that Atman (soul,
self) exists in every individual, and it is that inmost being which "moves about without moving" (exists
everywhere), which dispels darkness of ignorance and error, which is serene, immortal, fearless and
soaring for the highest light.[27][28] The Maitri Upanishad states that this is the message of all
Upanishads,
अथ खि वयं म व या सव प नष व या वा राज न माकं भगवता मै य

े ेण या याताहं ते
Now then, O king, this is the Brahman-knowledge, and the knowledge contained in all the
Upanishads, which was taught to us by honorable Maitri. I shall tell it to thee.
— Maitri Upanishad 2.3,[27][28]
Sage Sakayanya thereafter narrates an ancient dialogue between Vālakhilyas and Prajāpati Kratu, which
is sourced from Rig Veda. The dialogue states that "man was created in the image of its creator, innately
has all its powers, and is driven by it". The dialogue raises a series of metaphysical objections and
inconsistencies with this premise, and then offers theories to resolve the what, how and why this is
so.[27][29]
The Maitrayaniya Upanishad states that the Prajapati (lord of creatures) divided himself fivefold and
entered all creatures of the world.[27] The divided parts are Prana, Apana, Samana, Udana and
Vyana.[30] Prana is upward breath, Apana is downward breath (exhale). Vyana holds the Prana and
Apana in balance, giving strength to the whole body. Samana is that which carries gross food to Apana
and then subtler food throughout the body. Udana is that which delivers food up and down the body
from what has been eaten or drunk.
Now the Upamsu-vessel (or prana) depends on the Antaryama-vessel (apana) and the Antaryama-vessel
(apana) on the Upamsu-vessel (prana), and between these two the self-resplendent (Self) produced heat.
This heat is the purusha(person), and this purusha is Agni Vaisvanara. The Purusha resides within,
assumes the nature of Buddhi (intellect, power to reason). However, having divided itself fivefold, its
purpose unattained, it impulsively feels, "let me enjoy objects".[27] It is distracted from its purpose, its
Soul. The Upanishad, thereafter recites the "parable of chariot" found in older Upanishads. Max Muller
summarizes it as, "the perceptive organs are his reins, the active organs his horses, the body his chariot,
the mind the charioteer, the whip being the temperament (emotions). Driven by that whip, his body goes
round and round like a wheel driven by the potter. This body is made intelligent, and he (Atman) is the
driver thereof."[27][29] He experiences the fruits of his Karma, his personality the weaving of the three
Guṇas (sattvam, rajas, tamas).[31]
In essence, however, man seeks the true bliss, the immortal happiness, the resplendent contentment, the
calm freedom that is his Soul, states paragraph 2.7 of Maitri Upanishad. This Soul of his is pure,
unchanging, unmoving, undefilable, serenely calm constant, the spectator within him, the self-
abiding.[28] The Soul is inherently good, enjoyer of Ṛta (that which is properly/excellently joined, natural
perfection, harmonious, holistic, right, truth).[27][29]
Human suffering, its causes and the nature of souls - Third Prapathaka
The third Prapathaka of Maitri Upanishad presents a theory of Soul that is different than the Vedanta
school of Hinduism, rather it resonates with its Samkhya school.[32] It enumerates different types of
Atman, the three Gunas and how these "qualities of personality" overwhelm him from his essential
nature into egoistic life of cravings, the source of evil and sorrow in a man's life, and other terminology
from the Samkhya philosophy.[32]
The third Prapathaka opens with the question, "if soul is inherently great, then who is this soul that
suffers from the 'bright and dark fruits' of karma, rebirth and is overcome by Dvandva (pairs of opposite
such as heat and cold, health and disease, etc)?"[33]
As answer, the Maitrayaniya Upanishad states that there is another, different soul, calling it Bhutatman
(the elemental soul), which transmigrates.[34] In paragraph 3.2, the Upanishad presents the "theory of
gross elements and subtle elements" which combine to form Sarira (शर र, body).[33] The "elemental
soul" resides in this body, and is overcome by prakrti guna (inner nature of an individual's
personality).[35] This, states the text, is cause of confusion, conflicting desires, unsteady behaviors and
self-conceit. Man, because of this confusion, binds himself with suffering, just like a bird binds itself
inside a net. Human suffering is the result of human actions (Karma) and complex interplay of human
psychology (Guṇas). However, the "immortal soul" is, states the text, unaffected by the elemental soul's
confusion and drifts.[33] The third Prapathaka explains the two souls and human personalities using the
metaphor of "fire, iron and forge" as follows,[32]
He who acts, is the elemental Self; he who causes to act, is the inner man (immortal Self).
Now as even a ball of iron, pervaded by fire, hammered by smiths, becomes manifold forms,
thus the elemental Self, pervaded by inner man, hammered by guna (qualities, personality),
becomes manifold. And as when the ball of iron is hammered, the fire is not overcome
(unaffected), so the inner man is not overcome, only elemental Self is overcome.
— Maitri Upanishad 3.3[34]
The Maitri Upanishad in paragraph 3.4 states that true essence of man is not his body, but his immortal
soul.[34] The elemental soul is mere reflection of his Gunas (psychology), a source of his suffering, which
manifests itself as quality of Tamas (darkness), such as "confusion, fear, grief, sloth, carelessness, decay,
sorrow, hunger, thirst, infidelity, anger, ignorance, cruelty, meanness, envy, shamelessness, pride, folly,
dishonesty, arrogance, miserliness".[32][35] The quality of Rajas () too, states the Upanishad, is a result of
this interplay of overpowered elemental soul and guna, and lists the manifold manifestation of this as,
"greed, covetousness, craving, possessiveness, unkindness, hatred, deceit, restlessness, mania,
fickleness, wooing and impressing others, servitude, flattery, hedonism, gluttony, prodigality and
peevishness".[33] While the elemental Self is thus affected, the inner Self, the immortal soul, the inner
spectator is unaffected, asserts the Upanishad.[34]
Realization of True Self, union with Brahman - Fourth Prapathaka
The fourth Prapathaka begins with the question, "how can the elemental Self obtain union with the true
Self"?[36][37]
The Maitri Upanishad answers that the elemental Self is distracted, intoxicated and attached to
numerous things in life, craving for false delights, which prevents its ability to know the true Self. The
remedy for elemental Self, in order to realize the true Self, is to acquire the knowledge of the Veda,
perform svadharma (one's duty) based on one's age, be part of Rta, devote oneself to Ashrama stage one
is in.[36][37] The Upanishad, in paragraph 4.3 acknowledges the inherent tension between ascetic life of
renouncing society for Self-knowledge and the svadharma in each Ashrama stage of life with devotion
to society. It calls asceticism qua asceticism wrong, and then immediately calls asceticism right,
necessary and praises asceticism for the inner perfection and Self-knowledge it helps bring.[36][37] The
fourth prapathaka does not resolve the inherent conflict it acknowledges. In paragraph 4.4, the
Upanishad asserts that meditation, austerities, perseverance and knowledge leads to Brahman state, of
bliss that is imperishable, infinite and unchangeable. It is this union of Brahman that frees the true Self
unto bliss.[36][37]
Deity worship can be rewarding, but must be temporary, replaced with meditation
and self knowledge - Fourth Prapathaka
In paragraph 4.5, the Maitrayaniya Upanishad presents the question as to which of the gods is best for
worship. The text answers that they are merely forms of Brahman, that one should meditate upon,
worship, yet ultimately deny them and reject the gods.[38] They are means to man's liberation, which is
obtained through Soul meditation and in Self-knowledge. This is expounded on, as follows,
Agni (fire), Vayu (wind) and Aditya (sun),

Kala (time), Prana (breath), and Food,
Brahma, Rudra and Vishnu -
some meditate upon one, some upon another,
tell us which one is the best?[39]
These are foremost forms of the supreme, the immortal, the bodiless Brahman. To whichever
deity each man is attached, in its world he rejoices. Yet, it is said, this whole world is
Brahman. These deities, which are its foremost forms, one should meditate upon, worship,
but then deny (reject the gods' individuality). He thus unites with the universal, and attains
union with the Soul.
— Maitri Upanishad 4.5-4.6[38][39][40]
Hume states that the construct of the question above is notable, as it thus incorporates the three triads of
thought found in ancient Indian philosophies - the Vedic trinity, the philosophical trinity in different
schools of Hinduism, as well as the Brahmanic trinity.[39]
Appendix: Pantheistic soul and Samkhya theory of Gunas - Fifth Prapathaka
The fifth Prapathaka then presents a motley collection of a hymn and various theories, all focussed on
the pantheistic premise that everything is manifested form of Cosmic Soul, all is One Brahman-
Atman.[41][42]
A hymn, inserted into paragraph 5.1 and called the Kutsayana Hymn, states that the Soul (Self) is the
hidden unchanging reality, the tranquil, the unlimited, the one without beginning or end. The Soul,
states this pantheistic hymn, is Brahma, Vishnu, Rudra, Prajapati, Agni, Varuna, Vayu, Indra, Moon,
Anna (Food), Yama, Earth.[42] All life, all existence is manifold manifestation of the Soul. The hymn calls
the Soul as Prabhu (Lord) of all pleasure and delight.[41][43]
The paragraph 5.2 of the Upanishad asserts the Guna theory of Samkhya school of Hinduism. The text
states that in the beginning the universe was darkness (Tamas) alone. The Brahman impelled Tamas to
differentiate, thus arose passion (action qua action, Rajas). The Brahman impelled Rajas to continue
differentiating, and thus arose purity (right action, truth, Sattva). These three Gunas reside in
everything. The aspect of Brahman that characterizes Tamas is Rudra. The aspect of Brahman that
characterizes Rajas is Brahma. The aspect of Brahman that characterizes Sattva is Vishnu.[43] These
threefold concepts have differentiated manifold into eightfold, elevenfold, into infinite number of parts,
states the Upanishad. These, all creatures, and the Visva ( व व, world, empirical universe) are
manifestations of one Supreme Soul, within and without. Soul's existence is reflected by the
development of goodness (virtues).[43] It is this Soul that is reflected in man, just like sun is reflected in
different vessels of water, posits paragraph 5.2 of the fifth Prapathaka.[41][42]
Appendix: Enumeration of souls - Sixth Prapathaka
The sixth Prapathaka enumerates soul into two, the one that is within each human being and one
without that is in Sun.[44] These correspond to two paths, one inner and one outer.[45] The existence of
inner Self can only be inferred, while the outer Self can be perceived. The outer Self is the evidence of the
inner Self, and the inner Self is the evidence of the outer Self.[44][46] In Paragraph 6.1, the Maitri
Upanishad refers to more ancient texts of this teaching of Soul and its relation to ethical life and
introspective behavior, as follows,
कि च व वानपहतपा माऽ ा य ोऽवदातमना ति न ठ आव ृ तच ुः सो अ तरा म
Every man who knows, free of evil, master of his senses, purified in mind, steadfast in his
Self, introspective, is He (Soul, Atman).
— Maitri Upanishad 6.1[44][46][47]
Just like in time (kala), the solar fire ultimately consumes all beings and the outer world as food, asserts
the Upanishad, it is the man's soul that consumes inner food. The outer soul and inner soul are,
assuredly, states the Upanishad, one and same thing.[45] Man should meditate on both these souls with
the symbol Om (ॐ), revere them through Vyahrtis and the Savitri verse, asserts paragraph 6.2 of the
text.[44][46]
Appendix: The symbol Om and its significance - Sixth Prapathaka
The significance of Om symbol is discussed in many Principal Upanishads, including the Maitri.
Om represents Brahman-Atman. The three roots (or three-footed nature) of the word are A + U + M.[48]
The sound is the body of Soul, and it manifests in three: as gender-endowed body - feminine, masculine,
neuter; as light-endowed body - Agni, Vayu and Aditya; as deity-endowed body - Brahma, Rudra and
Vishnu; as mouth-endowed body - Garhapatya, Dakshinagni and Ahavaniya;[49] as knowledge-endowed
body - Rig, Saman and Yajur;[50] as world-endowed body - Bhūr, Bhuvaḥ and Svaḥ; as time-endowed
body - Past, Present and Future; as heat-endowed body - Breath, Fire and Sun; as growth-endowed body
- Food, Water and Moon; as thought-endowed body - intellect, mind and psyche.[48][51] Brahman exists
in two forms - the material form, and the immaterial formless.[52] The material form is changing, unreal.
The immaterial formless isn't changing, real. The immortal formless is truth, the truth is the Brahman,
the Brahman is the light, the light is the Sun which is the syllable Om as the Self.[53][54]
The world is Om, its light is Sun and the Sun is also the light of the syllable Om. Meditating on Om, is
acknowledging and meditating on the Brahman-Atman (Soul, Self).[48]
Savitri prayer and meditation with the rising sun, a means to Self worship
Anyone who loves his Self, states paragraph 6.7 of the Upanishad, loves the Savitri – literally, that which
"vivifies, ray of light that enlivens knowledge".[55][56] The Sun is Savitri, and thus one who loves his
Soul, loves the splendor of the Sun.[57] The text thereafter explains the meaning of Savitri verse from Rig
Veda 3.62.10, its emphasis on "may the Sun inspire our thoughts, stimulate our thoughts".[58] To think is
to meditate, states paragraph 6.7 of Maitri Upanishad.[59] To worship Sun, is to worship Self.[55]
The sixth Prapathaka includes etymologies of six Sanskrit words, stating that these are all related to
stimulating Self-knowledge.[55][58] It is this Self, this Soul that is the immortal inside man, the perceiver,
thinker, goer, doer, evacuator, begetter, speaker, taster, smeller, seer, hearer, toucher and all-
prevader.[55][60] The Soul underlies the senses yet is more than the sensory capabilities of man, it is
pristine unity beyond cause, effect and action.[61]
Appendix: Types of knowledge, all gods are nothing but Soul, that Soul is within
each human being - Sixth Prapathaka
Knowledge is of two types, asserts the Maitri Upanishad: subjective and objective.[62] The subjective
knowledge is about the external world dependent on the person, the objective knowledge is about the
Self and inner, hidden principles of the world. It is the Soul of man that comes to know subjective and
objective knowledge.[62][63]
The Self of man is identical with various gods and powers, it is the deities Isana, Sambhu, Bhava, Rudra,
Prajapati, Visvarij, Hiranyagarbha, Satyam, Prana, Hamsa, Sastri, Vishnu, Narayana, Arka, Savitri,
Dhatri, Vidhatri, Samraj, Indra, Indu and Sun.[62][63] It is this Self that is to be thought after, sought
after. Man should find this Self within him.[63][64]
Appendix: The metaphorical theory of food, of time - Sixth Prapathaka
Sections 6.9 through 6.17 of the Maitri Upanishad is motley collection of three parts, all relating to the
metaphysical interpretation of food.[65] This is connected with the much older metaphorical discussion
of "food" in chapter 5 of the Chandogya Upanishad. Everything is food to everything else, and taking of
food is described by the Upanishad as a form of worship, a sacrifice offered by the Self to the Self.[66]
In the first part of discussing food, the section discusses the feeding of one's own body as a form of
religious ritual, and includes a hymn that is "food prayer" and that urges Atman to gratify the reciter as
well as gratify all creatures in the universe.[65][67] In the second part, the Upanishad calls apparent form
of Brahman as food, then differentiates between food and the eater of food, and metaphorically maps
food all to the nature of existence, of Prakrti (nature) and Purusha (consciousness).[65]
Out of food, creatures are born,

All those, who are on earth,
through food they live,
into it, they enter at last.
In the third part, in paragraphs 6.11 to 6.17, the text states that food is the cause of all that is in space and
hidden principles, then expands the idea to include time by calling Kala (Time) is the cause of food, and
then celebrates Time as Brahman.[65] Food, states the sixth Prapathaka, is the source of the world, Time
is the origin of food, and Sun is the origin of Time.[68] It symbolically maps the Time and Timeless as
changing reality and the unchanging Brahman, respectively.[67][69]
There is a motley collection of ideas in the discussion of Kala (Time), within the sixth Prapathaka of the
Upanishad.[65] For example, in section 6.14, it sets out to prove Time exists, acknowledges the difficulty
in proving Time exists by Pramana (epistemology in Indian philosophy), then inserts a theory of
inductive inference for epistemological proof as follows,
On account of subtleness of Time, this is the proof of its reality;

On account of it the Time is demonstrated.
Because without proof, the assumption which is to be proved, is not admissible;

But, that which is itself to be proved or demonstrated, when one comprehends it in its parts,
becomes the ground of proof, through which it brings itself into consciousness (in the
inductive way).
The section includes the concept of Time and non-Time, calling these as two forms of Brahman,
mirroring the Upanishad's earlier discussion of Material and non-Material universe. It defines non-Time
as "what was there before the appearance of Sun", and Time as "what began with the appearance of
Sun".[71] Non-Time is indivisible, Time is divisible. Year is the Murti (idol) of time.[72] Time ripens
everything, asserts the Upanishad. Sun is the foundation for Time, Sun is the Self (the Atman) of
Brahman. The Brahman is the eternal, the boundless, the unborn, the immeasurable, the infinite, that
which existed before Time, the light in the Sun, the colors in the smokeless fire, and all are only that one,
one alone.[67][71]
Appendix: Yoga, Samkhya and Vaishnava doctrines - Sixth Prapathaka
Sections 6.18 through 6.30 of the Maitri Upanishad is another motley collection of various theories. The
supplementary section starts with the theory of Yoga, as the way by which the highest human goal of
Self-knowledge can be attained. Paul Deussen states that this highest goal is the knowledge of Atman
(Soul, Self, one's inmost being), and with that knowledge realized, becoming one with the Atman.[73]
Along with Katha Upanishad and Shvetashvatara Upanishad, the Maitri Upanishad offers one of the
oldest known descriptions of Yoga theory.[73][74] The sixth Prapathaka enumerates six limbs, a shorter
list than the eight limbs of Patanjali's Yogasutra. The identified Yoga steps for Self-knowledge in
Maitrayaniya Upanishad are: Pranayama (regulation of breath), Pratyahara (withdrawal of senses
inwards), Dhyana (meditation), Dharana (concentration of mind on one idea), Tarka (creative,
contemplation of idea), Samadhi (absorption with the idea, a state of being one with the idea).[73][75]
After enumerating the sixfold yoga, the Upanishad states that the
path to Self-knowledge is yogic meditating on Self and
Brahman.[76][77] This meditation leads to the state that "unites
everything in the eternal, highest Atman". The one who thus knows
Atman, asserts the text, becomes innately one of goodness, liberated,
limitless, blissful.[75][78]
As birds and deer do not approach a burning mountain,

so faults never approach those who know Brahman.
— Maitri Upanishad 6.18[76][79]

The sixth Prapathaka of Maitri
Upanishad is one of the several
Through tranquility of his thought,
ancient Indian texts that describe
Karma, good and evil, he destroys,
the theory of Yoga.
with Soul serene, residing in his Soul,
Joy eternal he enjoys.
In section 6.23, the Upanishad re-asserts that Brahman is the syllable Om, and then adds that Brahman
is manifested in the name of Vishnu, recommending the worship of both.[75][80] In section 6.30, the
Maitri Upanishad acknowledges a debate, based on the Samkhya theories, whether it is the Prakrti or
Purusha who attains moksha.[73] The text asserts that it is Purusha, because man by default is controlled
by his senses and mind, all emotions such as fear and bashfulness are products of a mind in bondage;
man is what his mind is, and for freedom (moksha) man needs to recognize and know his soul.[81]
Appendix: Soul exists, it is everywhere - Sixth Prapathaka
In section 6.31, the Maitri Upanishad acknowledges concepts, such as Sūnya (voidness) found in
Buddhism, in a form that suggests a challenge to its premise, as follows,
कतम आ मे त योऽयं शु ः पत
ू ः शू यः शा ता...
You ask: Which of them is Atman? (Answer:) He who has been described as pure, clean,
void, quite...
The text answers that Soul exists, that reason, steadfastness, recollection, consciousness are related to
Soul, as plants are related to seeds, as smoke is related to flame and sparks to fire.[83] The Soul (Atman),
states the Upanishad, is the source of all life-forces, all worlds, all the Vedas, all gods, all beings, all
knowledge, all nature, all literature, all sciences, all explanations, all commentaries, it is in
everything.[84][85] The Upanishad (secret meaning) of the Soul is that "it is the Reality of the
realities".[83]
Appendix: What a man thinks, that he becomes - Sixth Prapathaka
The goal of meditation, states Maitri Upanishad in section 6.34, is to reach liberation and tranquility of
mind through Self-realization. This liberation is achieved through one's mind, by refining one's thoughts,
through knowing Atman.[86] The text includes a hymn, which in abridged form expresses these ideas as
follows,[87]
च तमेव ह संसार त य नेन शोधये य

ि च त त मयो भव त गु यमेत सनातनम[88]
्
Mind alone is the Saṁsāra, man should strive to purify his thoughts,
what a man thinks that he becomes, this is the eternal mystery.
The mind of man, states the Upanishad, is the cause of his bondage and his freedom. The one whose
mind is controlled by objects of sense is unfree, the one whose mind is guided by his soul is free
(mukti).[89][90]
Appendix: Soul is unlimited and there is Oneness in the whole world - Seventh
Prapathaka
The seventh Prapathaka of Maitrayaniya Upanishad states that the Soul is "the inmost being of
everything", it is unlimited and it is manifestation of one Brahman.[91] It is Soul, it is deep, it is pure, it is
brilliant. The Soul is tranquil, it is fearless, it is sorrowless, it is indescribable joy.[92] It is intelligent, it is
patient, it is truth, it is harmony. It is self-dependent, it is steadfast, it is immortal, it is without
limits.[93] It is Vishnu, it is Shiva, it is Aditya, it is Indra.[92] It is everywhere, it is in creatures, it is in
nature, it is in music. It is in gods, it is in seasons, it is in planets, it is in hymns.[93] It is the Self, it is the
Lord, it manifests in many, they are all one and the same.[94]
Appendix: Beware of false teachers and non-Vedic doctrines; seek your own truth -
Seventh Prapathaka
The final supplement of the Maitri Upanishad is a polemic against philosophies that declared
antagonism to the Vedic teachings and its doctrine of soul.[95] The section does not name any specific
philosophy, but scholars have included Carvakas and Buddhism among the likely candidates.[95][96] Paul
Deussen states that the description though probable, is not concrete enough to prove that this section
targets Buddhism.[95] Max Muller expresses stronger doubts that the target was Buddhism.[97]
Jayatilleke, on the other hand, states that Buddhism is the likely target.[96]
The paragraph eight of seventh Prapathaka opens by stating that there are hindrances to knowledge, and
it is false teaching by those who continually beg, preach hedonism, wear red robes, ear rings and skulls,
rogues as religious mendicants, who "for a price, offer that they can remove the evil influences of spirits,
demons, ghosts, goblins and the like".[98][99] In this group of false teachers, are others who misrepresent
Vedas, have developed the strategy of deceptive circular arguments, false claims, faulty reasoning and
irrational examples against the Vedic literature.[95][99] All false teachers declare good to be evil, evil to be
good, knowledge to be ignorance, and ignorance to be knowledge. They compel a dharma that destroys
Vedas and other Sastras (scriptures, sacred books). One must not associate with these people, states the
text, because they are robbers and love to oppress the believers in the Veda.[95] The text quotes a passage
to express its sentiment as follows,
By the jugglery of a doctrine that denies the Soul,

By false comparisons and proofs,
Disturbed, the world does not discern,
What is the difference between knowledge and ignorance.
In sections 7.9 and 7.10, the Upanishad refers to Katha Upanishad, and recommends that man should
seek to know both knowledge and non-knowledge, the real and the delusion, the truth and untruth.[101]
Don't be "like blind men led by one who is himself blind", states the Maitri Upanishad.[102]
Similarities and differences with Buddhist teachings

The Maitri Upanishad shows signs of influence, or at least awareness of Buddhist teachings.[103][104][105]
Rhys Davis, about a 100 years ago, stated that Maitri Upanishad is the earliest Sanskrit literary usage of
the term 'samadhi', a word also found in early texts of Buddhism.[106] However, the concept of
meditation and union is far older than the known literally use of the term Samadhi. The idea of "union",
expressed with terms such Samadhi-root or related words, occur in Brihadaranyaka Upanishad, the
oldest and longest Upanishad of the Hinduism.[107] There are many other words and ideas that are
shared between Maitri Upanishad and earliest known Buddhist texts.[2]
Maitri Upanishad explicitly mentions, in seventh Prapathaka, a sect of thought whose teachers wear
"reddish robe" (kasaya–), who deny the "existence of soul, self" premise (nairatmyavada–), preach a
"dharma destructive of Vedas and Upanishads" (vedadisastra himsaka dharmabhidhyanam–) and
whose goal is hedonistic "attainment of pleasure" (ratimatram phalam asya–).[96] This sect reference
could potentially be Carvakas, Ajivakas, Buddhism, Jainism or another unknown sect of thought that
existed in ancient India. Jayatilleke states that this reference in Maitri Upanishad is likely to be to the
Buddhists since,[96]
1. Ajivikas or Jainism upheld the belief in soul, which the Buddhists explicitly rejected
2. Carvakas did not value dharma, while Buddhists were referred to as dharmavadin by opposing
schools of thought.
3. Buddhists were strongly accused of being hedonists at this time.
4. Dhammapada seems to regard red robes as a distinct attire of Buddhist monks.
Jayatilleke additionally notes that there are many words as well as ideas such as the contemplation of the
organic substances of the body and brahma-kosa theory in the sixth Prapathaka of this Upanishad that
has "a Buddhist flavor".[96]
Despite the similarities in words and some ideas, the teachings in the Upanishads of Hinduism,
including Maitrayaniya Upanishad, however, are founded on the premise that "the Soul, Self and
Brahman exists", and these texts discuss the paths to know, realize one's Soul (Self) and Brahman. This
makes the fundamental premise of Maitrayaniya and other Upanishads of Hinduism distinctly different
than Buddhism's key premise that there is "no Self, no Soul".[10][108][109]
Anatman and Niratman
The term niratman appears in the Maitrayaniya Upanishad such as in verses 6.20, 6.21 and 7.4.
Niratman literally means "selfless".[110][111] The verses 6.22 and 6.23 discuss sound-Brahman (Om,
sabda-brahman, lower Brahman) and soundless-Brahman (empty, asabda-brahman, higher Brahman),
then teaches that both should be known.[112][113][114] The niratman concept has been interpreted to be
analogous to anatta doctrine (anatman) of Buddhism.[115] The ontological teachings, however, are
different. In the Upanishad, states Thomas Wood, numerous positive and negative descriptions of
various states – such as niratman and sarvasyatman (the self of all) – are used in Maitrayaniya
Upanishad to explain the nondual concept of the "highest Self".[111] According to Ramatirtha, states Paul
Deussen, the niratman state discussion is referring to stopping the recognition of oneself as an
individual soul, and reaching the awareness of universal soul or the metaphysical Brahman.[116]
Reception
The Maitri Upanishad is oft cited text in comparative studies of Buddhism and Hinduism, as well as the
likely influence of one on the other.[96][97][117] Monier-Williams referred to Maitrayaniya Upanishad,
among other Vedic literature, in his review of the relationship between Hinduism and Buddhism.[118]
In studies on the earliest discussion of Yoga theory, Maitri Upanishad is among the most referred
to.[74][119]
See also
Vedas
Upanishads
Hinduism
Buddhism
References
Citations
1. Charles Johnston (1920-1931), The Mukhya Upanishads, Kshetra Books, ISBN 9781495946530
(Reprinted in 2014)
2. Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-
8120814684, pages 327-386
3. The Upanishads, Part II (https://books.google.com/books?id=kPmtToN8D7EC&q=Maitri+Upanishad
&pg=PR44). Translated by F.Max Müller. Dover Publications, Inc. 2012. p. xliii-xliv.
ISBN 9780486157115.
8120814684, pages 217-219
5. Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia
University Press, ISBN 978-0231144858, Chapter 1
6. Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad Introduction (https://archive.o
rg/stream/upanishads02ml#page/n45/mode/2up), Oxford University Press, pages xliii-lii
8120814684, pages 328-329
8. Maitri Upanishad - Sanskrit Text with English Translation (https://babel.hathitrust.org/cgi/pt?id=hvd.3
2044036440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica, See Preface
chapter pages iii-vii
9. see maitrI and maitra (http://spokensanskrit.de/index.php?tinput=maitrI&direction=SE&link=yes&choi
ce=yes) Sanskrit-English Dictionary, Cologne Digital Lexicon, Germany
10. Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, pp. 412–
458
11. Patrick Olivelle (1996), The Early Upanishads: Annotated Text & Translation, Oxford University
Press, ISBN 978-0195124354, Introduction Chapter
12. P Olivelle (1998), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, pages 12-
13
13. WK Mahony (1987), Upanishads, in Jones, Lindsay, MacMillan Encyclopedia of Religion (2005),
MacMillan, ISBN 978-0028659978, page 9483
14. KN Jayatilleke (2013 Reprint, 1963 Original), Early Buddhist Theory of Knowledge, Routledge,
ISBN 978-1134542871, page 68
15. H Nakamura (2004), A History of Early Vedānta Philosophy, Part 2, Motilal Banarsidass, pages 284-
286
16. RD Ranade, A Constructive Survey of Upanishadic Philosophy (https://archive.org/stream/A.Constru
ctive.Survey.of.Upanishadic.Philosophy.by.R.D.Ranade.1926.djvu/A.Constructive.Survey.of.Upanish
adic.Philosophy.by.R.D.Ranade.1926#page/n47/mode/2up), Chapter 1, pages 13-18
17. Patrick Olivelle (1998), Upaniṣhads. Oxford University Press, ISBN 978-0199540259
8120814684, pages 331-333
19. "laid those fires" is a phrase in Vedic literature that implies yajna and related ancient religious rituals;
see EB Cowell Translation, Cambridge University
20. Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad (https://archive.org/stream/u
panishads02ml#page/286/mode/2up), Oxford University Press, pages 287-288
414
22. the symbolic name means "mighty chariot" of knowledge; Cowell states that there are several kings
of this name in Hindu legends but it is unclear which Brihadratha is referred to here; see Maitri
Upanishad - Sanskrit Text with English Translation (https://babel.hathitrust.org/cgi/pt?id=hvd.320440
36440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 242 with
footnotes
23. the symbolic name means "liberated man, one without sorrow"
24. Scholars suggest that this is one of many likely references in Maitri Upanishad to Buddhism; see
Maitri Upanishad - Sanskrit Text with English Translation (https://babel.hathitrust.org/cgi/pt?id=hvd.3
2044036440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica; Paul Deussen,
Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-8120814684, pages 327-
386
25. Paul Deussen (Translator), Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass, ISBN 978-
8120814684, pages 332-333
8120814684, page 331
417
2044036440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica, pages 244-249
30. Note: This theory builds upon, but is different from similar theories in older Upanishads. Additionally,
this section is one of the examples where older Upanishads are literally cited by the Maitri Upanishad
as it expounds its version of the theory of life and consciousness; see Paul Deussen (Translator),
Sixty Upanisads of the Veda, Vol 1, Motilal Banarsidass, ISBN 978-8120814684, preface to the
Second Prapathaka on pages 333-334
8120814684, pages 337-338
8120814684, pages 338-340
420
423
2044036440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 254
39. Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, p. 422
panishads02ml#page/302/mode/2up), Oxford University Press, pages 302
424
2044036440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 255-256
8120814684, pages 346-347
49. this is a reference to the three major Vedic fire rituals

50. this is a reference to the three major Vedas
2044036440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 258-260
panishads02ml#page/306/mode/2up), Oxford University Press, pages 306-307 verse 6.3
53. Sanskrit Original: वे वाव मणो पे मत ू चामत ू च । अथ य मतू तदस यम ् यदमत ू त स यम ् त म
त यो तः य यो तः स आ द यः स वा एष ओ म येतदा माभवत ् | Maitrayani Upanishad (https://sa.wikisour
ce.org/wiki/मै ाय ण_उप नष ) Wikisource;
Paul Deussen, Sixty Upanishads of the Veda, Volume 1, Motilal Banarsidass, ISBN 978-
8120814684, page 347
428
56. savitr (http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/tamil/index.html) Monier-Williams'
Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany
panishads02ml#page/308/mode/2up), Oxford University Press, page 309 verse 6.7
8120814684, page 349
59. Hume, Robert Ernest (1921), The Thirteen Principal Upanishads, Oxford University Press, p. 428,
"Quote: Thoughts, verily, are meditations."
panishads02ml#page/310/mode/2up), Oxford University Press, page 310
2044036440840) EB Cowell (Translator), Cambridge University, Bibliotheca Indica, page 261 with
footnotes
panishads02ml#page/310/mode/2up), Oxford University Press, page 311
429
8120814684, page 350 paragraph 6.8
8120814684, pages 350-358 with introductory and footnotes
panishads02ml#page/312/mode/2up), Oxford University Press, page 312 with footnote 2
435
8120814684, page 355 paragraph 6.14
8120814684, page 356
8120814684, pages 357-358
72. Diana L. Eck (1986), Darshan of the Image (https://www.jstor.org/stable/23001674), India

International Centre Quarterly, Vol. 13, No. 1, Images (March 1986), pages 43-53
8120814684, pages 358-361
74. Mark Singleton (2010), Yoga Body: The Origins of Modern Posture Practice, Oxford University Press,
ISBN 978-0195395341, page 26
443
panishads02ml#page/318/mode/2up), Oxford University Press, page 318-320 with footnotes
8120814684, pages 363-364
8120814684, pages 359-360
8120814684, page 362
8120814684, page 367
8120814684, pages 370
panishads02ml#page/330/mode/2up), Oxford University Press, page 330 with footnotes
panishads02ml#page/332/mode/2up), Oxford University Press, pages 332-334 with footnotes
88. Maitrayaniya Upanishad 6.34 (https://sa.wikisource.org/wiki/मै ाय ण_उप नष ) Wikisource
8120814684, page 373
458
8120814684, pages 379-386
panishads02ml#page/340/mode/2up), Oxford University Press, pages 340-341 section 7.7
8120814684, pages 382-386
96. KN Jayatilleke (2013 Reprint, 1963 Original), Early Buddhist Theory of Knowledge, Routledge,
ISBN 978-1134542871, pages 66-68
97. Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad Introduction (https://archive.o
rg/stream/upanishads02ml#page/n53/mode/2up), Oxford University Press, pages L-Li

458
03. A.L. Basham in Paul Williams, ed., Buddhism: Buddhist origins and the early history of Buddhism in
South and Southeast Asia. Taylor & Francis, 2005, page 61.
04. Florin Giripescu Sutton, Existence and enlightenment in the Laṅkāvatāra-sūtra: a study in the
ontology and epistemology of the Yogācāra school of Mahāyāna Buddhism. SUNY Press, 1991,
page 58.
05. Hajime Nakamura, Trevor Leggett. A History of Early Vedānta Philosophy, Part 2. Reprint by Motilal
Banarsidass Publ., 2004 page 284-6
06. T.W.Rhys Davis (1905). 'Introduction to the Subha Sutta'. Source: [1] (http://www.metta.lk/tipitaka/2S
utta-Pitaka/1Digha-Nikaya/Digha1/10-subha-e.html) (accessed: Thursday December 24, 2009)
07. George Williams (2003), Handbook of Hindu Mythology, Oxford University Press, ISBN 978-
0195332612, page 285
08. KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, pages 246-249,
from note 385 onwards;
Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State
Univ of New York Press, ISBN 978-0791422175, page 64; Quote: "Central to Buddhist soteriology is
the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to
Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no
soul, no self, no unchanging essence.";
Edward Roer (Translator), Shankara's Introduction (https://books.google.com/books?id=3uwDAAAA
MAAJ&pg=PA2), p. 2, at Google Books, pages 2-4
Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? (http
s://philosophynow.org/issues/97/Is_The_Buddhist_No-Self_Doctrine_Compatible_With_Pursuing_Nir
vana), Philosophy Now
09. John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal
Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman
concept. As we have already observed, this is the basic and ineradicable distinction between
Hinduism and Buddhism".
10. Paul Deussen (1980). Sixty Upanishads of the Veda. Motilal Banarsidass. p. 361. ISBN 978-81-208-
1468-4.
11. Thomas E. Wood (1992). The Māṇḍūkya Upaniṣad and the Āgama Śāstra: An Investigation Into the
Meaning of the Vedānta (https://books.google.com/books?id=OFRAh52rxjcC). Motilal Banarsidass.
pp. 67–68. ISBN 978-81-208-0930-7.
12. Hajime Nakamura (1983). A History of Early Vedānta Philosophy (https://books.google.com/books?id
=uxlviMaCPFAC). Motilal Banarsidass. p. 553. ISBN 978-81-208-1963-4.
13. Paul Deussen (1980). Sixty Upanishads of the Veda. Motilal Banarsidass. pp. 358–359. ISBN 978-
81-208-1468-4.
14. Guy L. Beck (1993). Sonic Theology: Hinduism and Sacred Sound (https://books.google.com/books?
id=cY1Xw1ZlIeQC). Univ of South Carolina Press. pp. 44–46, 66, 89–90. ISBN 978-0-87249-855-6.
15. =Shinkan Murakami (1971). "Niratman and anatman". Journal of Indian and Buddhist Studies
(Indogaku Bukkyōgaku Kenkyū). 19 (2): 61–68.
16. Paul Deussen (1980). Sixty Upanishads of the Veda. Motilal Banarsidass. pp. 358-359 introductory
note, 361 with footnote 1, 380. ISBN 978-81-208-1468-4.
17. Charles Drekmeier (1962), Kingship and Community in Early India, Stanford University Press,
ISBN 978-0804701143, pages 66-67
18. Monier Monier-Williams, Art. VIII — On Buddhism in its Relation to Brāhmanism, Journal of the
Royal Asiatic Society of Great Britain & Ireland (New Series), Volume 18, Issue 2, April 1886, pages
127-156
19. Carl Olsen (2011), Meditation in Religious Studies: The Key Concepts, Routledge, ISBN 978-
0415487214
Bibliography
Cowell, E. B. (re-issue 1935). (tr.) The Maitri or Maitrāṇīya Upanishad, Calcutta: The Asiatic Society
of Bengal
External links
Maitri Upanishad with commentary of Ramatirtha (https://archive.org/stream/maitriormaitrya00coweg
oog#page/n12/mode/2up) (Sanskrit] EB Cowell (Compiler)
Maitri Upanishad (https://archive.org/stream/maitriormaitrya00cowegoog#page/n260/mode/2up) EB
Cowell (English Translation), Cambridge University
Maitrayana Brahmana Upanishad (https://archive.org/stream/upanishads02ml#page/286/mode/2up)
Max Muller (Translator), Oxford University Press
Maitri Upanishad (https://archive.org/stream/thirteenprincipa028442mbp#page/n433/mode/2up) in
The Thirteen Principal Upanishads, Robert Hume (Translator)
https://www.scribd.com/doc/290391743/Prabuddha-Bharata-January-2015] Translation of Maitrayani
Upanishad in Prabuddha Bharata by Swami Narasimhananda
Maitri Upanishad (http://oll.libertyfund.org/?option=com_staticxt&staticfile=show.php%3Ftitle=2058&c
hapter=155113&layout=html&Itemid=27) Another archive of Hume's Thirteen Principal Upanishads
Maitri Upanishad (http://sanskritdocuments.org/all_pdf/maitri.pdf) Sanskrit Documents
Maitrayana Upanishad (https://librivox.org/search?title=Maitrayana+Upanishad&author=Unknown
&reader=&keywords=&genre_id=0&status=all&project_type=either&recorded_language=&sort_order
=catalog_date&search_page=1&search_form=advanced) public domain audiobook at LibriVox
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The Maitrayaniya Upanishad is associated with the

The Maitrayaniya Upanishad consists of seven

Meditation of soul is the essence of religious activity - First Prapathaka

The text begins with the following prelude,[18]

The performance of all the sacrifices, described in the Maitrayana-Brahmana, is to lead up in

— Maitrayaniya Upanishad, I.3-4 [25]

अथ खि वयं म व या सव प नष व या वा राज न माकं भगवता मै य

— Maitri Upanishad 2.3,[27][28]

— Maitri Upanishad 3.3[34]

Realization of True Self, union with Brahman - Fourth Prapathaka

Agni (fire), Vayu (wind) and Aditya (sun),

— Maitri Upanishad 4.5-4.6[38][39][40]

Appendix: Pantheistic soul and Samkhya theory of Gunas - Fifth Prapathaka

Appendix: Enumeration of souls - Sixth Prapathaka

कि च व वानपहतपा माऽ ा य ोऽवदातमना ति न ठ आव ृ तच ुः सो अ तरा म

— Maitri Upanishad 6.1[44][46][47]

Appendix: The symbol Om and its significance - Sixth Prapathaka

Appendix: The metaphorical theory of food, of time - Sixth Prapathaka

Out of food, creatures are born,

— Maitri Upanishad 6.11[65]

On account of subtleness of Time, this is the proof of its reality;

Because without proof, the assumption which is to be proved, is not admissible;

— Maitri Upanishad 6.14[70]

Appendix: Yoga, Samkhya and Vaishnava doctrines - Sixth Prapathaka

As birds and deer do not approach a burning mountain,

— Maitri Upanishad 6.18[76][79]

— Maitri Upanishad 6.20[73][75]

Appendix: Soul exists, it is everywhere - Sixth Prapathaka

— Maitri Upanishad 6.31[82][83]

Appendix: What a man thinks, that he becomes - Sixth Prapathaka

च तमेव ह संसार त य नेन शोधये य

— Maitri Upanishad 6.34[87][89]

By the jugglery of a doctrine that denies the Soul,

— Maitri Upanishad 7.8[100]

Similarities and differences with Buddhist teachings

Anatman and Niratman

49. this is a reference to the three major Vedic fire rituals

72. Diana L. Eck (1986), Darshan of the Image (https://www.jstor.org/stable/23001674), India

98. Max Muller, The Upanishads, Part 2, Maitrayana-Brahmana Upanishad (https://archive.org/stream/u

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This page was last edited on 18 December 2020, at 14:16 (UTC).

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