File: AtlanStarMaitriUpn2.6 01.htm
CENTRAL “LIFE” PILLAR DYNAMICS: MAITRI UPN 2.6
Comments by William Buehler
SUBJECT: Nature of the “Life Pillar” central to all major systems. This has two excerpts from the Maitri Upn. 2.6.
NOTES:
I have not attempted to explain the intentions and
descriptions of the Eastern authors. I have tried to look at a few key words
for their Sanskrit meanings and then apply them in energetic Reshel formats
that I believe predate the extant religions. Nor have I developed this approach
as completely as the subject deserves.
Special Note: “Now the Upamsu
vessel is over against the Antaryama vessel and the Antaryama vessel is over against the Upamsu
vessel. This is a dual dipole in a Dione Couplet.
Between these two is the heat: a person, and a person
is the universal fire (Agni Vaisvanara).
The person/fire correlates with the central Creation Field and its central
Pillar.
Genesis also has a Life-Pillar as the Tree of Life, Raa and Towb in Eden, the 5
rivers and lands creating Eden. The “5-dynamic”: penta star, Dovine Mercaba, or WHOLOS universal seed critical to
understanding how the life from divine source infuses form. The Eden Tree, Serpent, and Eve chain is the
subject of another commentary.
INTERPRETATION:
Antaryama: interior, between the “twin-born pair.” Has motion and an action-line (the “path, etc.”) with a
controller or “Chariot” (Merkaba-field) driver.
Beyond death so is Metatronic. Associates with a vessel or cup (for Soma) correlating with the
Grail.
Upamsu:
I’ve looked up word meanings and added context from
the excerpts:
Prana: In (passes up); Apana: Out
(passes down); Vyana: diffused (supports the Prana and Apana);
Samana: Middle, equalizing (conducts into the Apana the coarsest element and distributes into all the
form that which is the most subtle. It is the higher form of the Vtana.) :
Udana: Up (“belches forth and swallows down”... correlates
with the 5th function: in and out of the form, as is the 5th
River creating Edens’ 4 rivers/lands).
Antaryama:
“Antar”: interior, within, between, amongst. (pg 43:
Williams)
“Yama”: Motion, course, going, progress, road, way, path,
(carriage, chariot). Night watch (of 3 hours), 8th
part of a day. Daughter of Daksha.
Wife of Dharma or Manu. Cessation, restraint, end, forbear. (pg 850,
851: Williams)
Upamsu (in a whisper)
Up:
"to divide, secretly, in secret; in a low voice, in a whisper.”
Am: “a prayer uttered in a low voice (so as not to be overheard.”
Zu: “a particular Soma oblation. “
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VARIOUS EXCERPTS:
(Excerpts below have been edited, removing a number of
scriptural references for easier reading.)
MAITRI UPANISHAD, 2ND PRAPATHAKA (2.6 a-c…)
THE THIRTEEN PRINCIPAL
UPANISHADS by Robert Hume, Oxford Univ. Press; 1975. 2nd Edition, Revised. (Pgs
415-6)
An Excerpt:
6. "Verily, in the beginning Prajapati
stood alone. He had no enjoyment, being alone. He then, by
meditating upon himself (atmanam) created numerous
offspring.
[a] He saw them inanimate and
lifeless, like a stone, standing like a stone, standing like a post. He had no
enjoyment. He then thought to himself: 'Let me enter within, in order to
animate them.
[b] He made himself like wind and sought to enter
within. As one, he as unable. So he divided himself
fivefold -he who is spoken of as the Prana breath,
the Apana breath, the Samana
breath, the Udana breath, the Vyana
breath.
Now, that breath which passes up -that, assuredly, is
-the Prana breath. Now, that which passes down -that,
assuredly, is the Apana breath. Now, that, verily, by
which these two are supported -that, assuredly, is the Vyana
breath. Now, that which conducts into the Apana
breath [what is] the coarsest element of food and distributes (sam-a-nayati) in each limb [what is] the most subtile -that, assuredly, is named the Samana
breath. It is a higher form of the Vyana breath, and
between them is the production of the Udana breath.
Now, that which 'belches forth and swallows down what has been drunk and eaten'
-that, assuredly, is the Udana breath.
[c] Now, the Upamsu vessel
is over against the Antaryama vessel, and the Antaryama, vessel over against the Upamsu
vessel. Between these two, God (deva) generated heat.
The heat is a person,1 and a person is the
universal fire (Agni Vaisvanara).
It has elsewhere 2 been said: 'This is the
universal fire, namely that which is here within a person, by means of which
the food that is eaten is cooked. It is the noise thereof that one hears on
covering the ears thus.3 When he [i.e. a person] is about to depart,
one hears not this sound.'
'He, verily, having divided himself fivefold, is
hidden away in secret -He who consists of mind, whose body is life (prana), whose form is light, whose conception is truth,
whose soul is space.4
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1. According to the commentator, the Prana and Apana breaths are here
compared to the two vessels. Upamsu and Antaryama, which stand on either side of the central altar
at the Soma sacrifice; and a person is compared to the heat produced between
the two.
2 Brih. 5. 9. A similar idea is found in Chand.
3. 13. 8.3. Deictically.
4. Repeated from Chand.
3. 14. 2.
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EXCERPT FROM
1The Upanishads, Part II (SBE15): Maitrâyana
Brâhmana Upanishad: Second Prapâthaka
http://www.sacred-texts.com/hin/sbe15/sbe15113.htm Error! Hyperlink
reference not valid.
The above exerpt is next
below repeated below from a different source with added text. I’ve included it
as further insight into the central Pillar of Life/human definition:
Now the Upâmsu-vessel (or prâna) depends on the Antaryâma-vessel
(apâna) and the Antaryâma-vessel
(apâna) on the Upâmsu-vessel (prâna), and between these two the
self-resplendent (Self) produced heat. This heat is the purusha (person), and this purusha
is Agni Vaisvânara. And
thus it is said elsewhere: "Agni
Vaisvânara is the fire within man by which the food
that is eaten is cooked, i.e. digested. Its noise is that which one hears, if
one covers one's ears. When a man is on the point of departing this life, he
does not hear that noise."
Now he, having divided himself fivefold, is hidden in
a secret place (buddhi), assuming the nature of mind,
having the prânas as his body, resplendent, having
true concepts, and free like ether. Feeling even thus that
he has not attained his object, he thinks from within the interior of the heart,
"Let me enjoy objects." Therefore, having first broken open these
five apertures (of the senses), he enjoys the objects by means of the five
reins. This means that these perceptive organs (ear, skin, eye, tongue, nose)
are his reins; the active organs (tongue (for speaking), hands, feet, anus,
generative organ) his horses; the body his chariot, the mind the charioteer,
the whip being the temperament. Driven by that whip, this body goes round like
the wheel driven by the potter. This body is made
intelligent, and he is the driver thereof.
This is indeed the Self, who
seeming to be filled with desires, and seeming to be overcome by
bright or dark fruits of action, wanders about in every body (himself remaining
free). Because he is not manifest, because he is infinitely small, because he
is invisible, because he cannot be grasped, because he is attached to nothing,
therefore he, seeming to be changing, an agent in that which is not (prakriti), is in reality not an agent and unchanging. He is
pure, firm, stable, undefiled, unmoved, free from desire, remaining a
spectator, resting in himself Having concealed himself in the cloak of the
three qualities he appears as the enjoyer of rita, as
the enjoyer of rita (of his good works).'
Now the Upâmsu-vessel (or prâna) depends on the Antaryâma-vessel
(apâna) and the Antaryâma-vessel
(apâna)
on the Upâmsu-vessel Error! Hyperlink reference not valid. (prâna), and between these two the
self-resplendent (Self) produced heat Error! Hyperlink
reference not valid.. This heat
is the purusha (person), and this purusha
is Agni Vaisvânara. And
thus it is said elsewhere Error! Hyperlink reference not valid.: "Agni Vaisvânara is the fire
within man by which the food that is eaten is cooked, i.e. digested. Its noise
is that which one hears, if one covers one's ears. When a man is on the point
of departing this life, he does not hear that noise."
Now he, having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the prânas as his body, resplendent, having true concepts, and free like ether. Feeling even thus that he has not attained his object, he thinks from within the interior of the heartError! Hyperlink reference not valid.
, "Let me enjoy objects." Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the wheel driven by the potter. This body is made intelligent, and he is the driver thereof.(From “Cologne Digital Sanskirt
Lexicon: http://webapps.uni-koeln.de/cgi-bin/tamil/recherche )
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