Sir, in this ill-smelling, unsubstantial body, which is a conglomerate of
bone, skin, muscle, marrow, flesh, semen, blood, mucus, tears, rheum,
feces, urine, wind, bile, and phlegm, what is the good of enjoyment of
desires? In this body, which is afflicted with desire, anger, covetousness,
delusion, fear, despondency, envy, separation from the desirable, union
with the undesirable, hunger, thirst, senility, death, disease, sorrow and
the like, what is the good of enjoyment of desires?
Mait. Up. 1:3The Maitriis one of the UpaniÓsads that inclines more toward dualism,
thus grounding classical S ̄amkhya and Yoga, in contrast to the non-Ó
dualistic UpaniÓsadseventuating in Ved ̄anta. The Maitri UpaniÓsadalso
incorporates elements of esoteric psychology, later incorporated in Tan-
tra and T ̄antric Yogas:
Now, it has been said: There is a channel called the SuÓsumn ̄a, leading
upward, conveying the breath, piercing through the palate. Through it,
by joining [√yuj,‘to join] the breath, the syllable Om, and the mind, one
may go aloft... by binding together [samyogaÓ ] the senses... one goes
to selflessness... becomes a non-experiencer of pleasure and pain, he
obtains the absolute unity.
Mait. Up. 6.21The KaÓtha UpaniÓsad’senumeration of the aspects of the person is similar
to that of classical S ̄amkhya and Yoga: There is nothing higher thanÓ
puruÓsa. At successively lower levels are the Unmanifest (avyakta ̄ ), the
Great Self (Åtman), the discriminative intellect (buddhi), the mind
(manas), the senses, and the objects of sense [KaÓth. Up. 3.10]. In addition
to germs of classical S ̄amkhya and Yoga, the Ó KaÓthaalso contains ele-
ments of the esoteric physiology adopted and elaborated by Tantra. In a
concluding verse, reference is made to the 101 nad ̄ısor channels that
carry pra ̄Ónaor life-energy, and the one that “passes up to the crown of the
head”—the SuÓsumÓn ̄a[KaÓth. Up. 6.16].
Body in the Bhagavadg ̄ıt ̄a
The battlefield, the setting for the warrior Arjuna’s instruction by Lord
KÓrÓsÓna, grounds the G ̄ıta ̄ in a concrete world where Arjuna is at first
overwhelmed by the implications of a situation in which body predomi-
nates: the physical action Arjuna chooses shall determine the physical
survival or annihilation of his kinsmen in the opposing army. This di-
lemma occasions KÓrÓsÓna’s teaching that the true Self is not the body. The
true Self is eternal, neither dies nor is born, but is reborn in new bodies
[BhG 2.20–22].
26 religious therapeutics