Episode 439, Maitrayani Upanishad Explained – Self, Brahman, Renunciation & path of Liberation (part 2)

This is the second episode based on the Maitrayani Upanishad (also known as Maitri or Maitrayaniya Upanishad). In Part 1, we discussed King Brihadratha, who renounced his kingdom, performed intense penance for nearly a thousand years, and finally received Brahma-knowledge from the great sage who had realized the Self. The sage explained the nature of Brahman, the Supreme Reality, and the essence of the soul. This article presents Part 2, continuing from the third teaching (third section) of the Upanishad, where deeper and more penetrating questions about the soul, bondage, karma, and liberation are addressed.

The Central Question: If the Soul Is Pure, Who Suffers?

The sage raises a profound question: If the soul is so pure, radiant, and divine, then who is it that becomes bound by inferior actions, wanders through higher and lower births, and suffers pleasure and pain? Is this the same soul, or another? This question strikes at the heart of spiritual inquiry.

The Answer: Two Perspectives of the Same Soul

The sage explains:

• The soul that experiences bondage, rebirth, pleasure, pain, and karma is known as the Jīvātman (individual or bound soul).

• This soul is called Bhūtātman because it is associated with the five elements (earth, water, fire, air, ether).

• Due to ignorance, it identifies with the body, which itself is nothing more than a composite of these elements.

Thus:

• The pure Self remains untouched. (Shuddha Atma)

• The bound soul experiences suffering due to identification with body, mind, and senses. (Bhūta Atma / Bhūtaka)

The Body: A Temporary Assembly of Elements

The Upanishad gives an unfiltered description of the body:

• Formed from bones, flesh, skin

• Filled with blood, mucus, bile, fat, marrow

• Constantly producing waste

• Subject to disease, decay, and death

Yet, despite knowing this truth, illusion (Māyā) makes humans deeply attached to the body. This attachment is the root of bondage.

How the Soul Becomes Bound

The bound soul:

• Becomes unstable, restless, desire-driven

• Is overpowered by ego, “I” and “mine”

• Gets trapped like a bird in a net of its own actions

• Reaps the fruits of its own karma

The Upanishad clearly states: Doership belongs to the bound soul, not the pure Self. The pure soul merely inspires, like fire shaping iron.

The Analogy of Iron and Fire

Just as iron placed in fire becomes red-hot and malleable:

• The body and mind appear conscious due to the presence of the soul.

• When the soul’s awareness dominates, transformation is possible.

• Without Self-awareness, no true change can occur.

Mere closing of eyes or passive meditation is not yoga. Yoga requires active awareness of the Self.

The Three Gunas and Their Bondage

The Upanishad explains that the soul is separate from:

• Tamas (inertia, darkness) – leads to bodily suffering

• Rajas (desire, restlessness) – leads to mental suffering

• Sattva (purity, goodness) – still binds through merit

Even good actions create subtle bondage.

Therefore, the goal is not merely Sattva, but Nirguna—beyond all qualities.

The Bound Soul’s Inner Disorders

The text lists the inner afflictions of the bound soul:

• Fear, delusion, sorrow

• Sleep, laziness, old age

• Hunger, thirst, anger

• Greed, jealousy, hypocrisy

• Lust, craving, attachment

• Ego and ignorance

These are not the soul’s nature, but distortions of the mind accumulated over countless lifetimes.

Death: Not an Enemy, but a Necessity

A powerful analogy is given: Just as ocean waves must reach the shore to end, the bound soul requires death for the exhaustion of karmic waves.

Death allows:

• Completion of karmic cycles

• A fresh beginning

• Another opportunity for awakening

The Bound Soul as an Intoxicated Being

The Upanishad describes the bound soul as:

• Intoxicated by sense-pleasures

• Wandering aimlessly

• Bitten repeatedly by the “snake” of desire

• Living in darkness, illusion, and fear

Sense objects have no reality of their own, yet obsession with them blinds the intellect.

The Supreme Teaching of All Upanishads

The essence repeated again and again:

• Know the Self

• Rise above mind, intellect, and impressions

• Transcend Sattva, Rajas, and Tamas

• Realize the Supreme Self (Paramātman)

Nothing else leads to liberation.

The Rarity of True Peace

In today’s world:

• Technology increases, but peace decreases

• Minds are restless, even in children

• Mental illness rises rapidly

Peace has become more valuable than wealth. Yet the Upanishad declares: You yourself are the treasure of peace. Infinite peace already exists within you.

The Practice: Self-Awareness

When peace drops:

• Stop immediately, Sit silently, Remember the Self, Practice Self-awareness

Just as oxygen is needed when levels drop, spiritual knowledge is needed when peace drops.

Final Contemplation

At this very moment, if you reflect deeply:

• Your mind is calm

• Your awareness is elevated

• Worldly desires feel distant

This is not imagination—this is your true nature.

You are:----Not the body, Not the mind, Not karma, Not bondage

You are:----Pure light----Eternal awareness----Infinite energy----Supreme peace

Closing

In the next part, we will explore: How liberation from the Bhūtātman (bound soul) is attained, and what Brahmā revealed as the final means of freedom. Until then, continue contemplation, remembrance, and Self-awareness— for this alone leads to Paramshanti (supreme peace).