Akasa

Created by Jijith Nadumuri at 20 Oct 2011 09:40 and updated at 20 Oct 2011 09:40

CHANDOGYA UPANISHAD NOUN

ChandogyaUpa1	1 Salavatya() What is the essence of this world Akasa said Pravahana(); All these beings arise from Akasa alone and are finally dissolved into Akasa; because Akasa alone is greater than all these and Akasa is the support at all times.
ChandogyaUpa3	7,9 That which is (designated as) Brahman, even that is this Akasa outside the body. That which is the Akasa outside the body, even that is the Akasa inside the body. That which is the Akasa inside the body, even that is this Akasa within the (lotus of the) heart. This Brahman is all filling and unchanging. He who knows Brahman() thus, gets all filling and unchanging prosperity.
ChandogyaUpa3	5 And (he who is in) that which is the upper door of this (heart), is Udana. He is the air, he is the Akasa. This Brahman( called Udana) should be meditated upon as strength and nobility. He who meditates thus becomes strong and noble.
ChandogyaUpa3	2,3 He, who is permeating the mind, who has Prana for his body, whose nature is consciousness, whose resolve is infallible, whose own form is like Akasa, whose creation is all that exists, whose are all the pure desires, who possesses all the agreeable odours and all the pleasant tastes, who exists pervading all this, who is without speech (and other senses), who is free from agitation and eagerness this my Atman, residing in (the lotus of) the heart is smaller than a grain of paddy, than a barley corn, than a mustard seed, than a grain of millet or than the kernel of a grain of millet. This my Atman residing in (the lotus of) the heart is greater than the Earth, greater than the sky, greater than Heaven, greater than all these worlds.
ChandogyaUpa3	1 The mind is Brahman, thus one should meditate this is (the meditation) with regard to the body (including the mind). Next, the meditation with regard to the Devas the Akasa is Brahman, thus (one should meditate). Both the meditations, with regard to the body and with regard to the Devas are being enjoined.
ChandogyaUpa4	5 He said, I understand that Prana is Brahman; but I do not understand Ka and Kha. They said, What is Ka, even that is Kha; and what is Kha, even that is Ka Then the fires instructed him about Prana Brahman() and the Akasa within the heart related to it.
ChandogyaUpa4	1 Then the Ahavaniya fire instructed him, Prana, Akasa, Heaven and lightning (are my forms). The person who is seen in the lightning, I am he; I am he, indeed.
ChandogyaUpa5	1 The Earth indeed is the fire, O Gautama. Of that, the year, is the fuel, Akasa is the smgke, night is the flame, the directions are the embers, and the intermediate directions are the sparks.
ChandogyaUpa5	4 From the months, (they go) to the region of the fathers, from the region of the fathers to Akasa, from Akasa to the moon. This (i.e. this moon) is King Soma (the king of the Brahmanas). This is the food of the deities. This the deities eat.
ChandogyaUpa5	5 Residing in that (region of the moon) till they have exhausted (the results of action) they then return again the same way as they came (by the path that is being mentioned). They come to Akasa, and from Akasa to air. Having become air, they become smoke. Having become smoke they become the white cloud.
ChandogyaUpa5	1 Then the king said to Jana, O Sarkaraksya, what is that Atman on which you meditate He replied, Akasa only, O venerable king The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the manifold". Therefore are your offspring and wealth manifold.
ChandogyaUpa5	2 Udana being satisfied, the skin is satisfied; the skin being satisfied, the air is satisfied; the air being satisfied, Akasa is satisfied; Akasa being satisfied, whatever is under the air and Akasa is satisfied. Through its satisfaction the eater himself is satisfied. (He is satisfied) also with offspring, cattle, food, lustre and the holy effulgence born of sacred wisdom.
ChandogyaUpa7	1 Speech surely is greater than name. Speech indeed makes us understand the Rig Veda, Yajur Veda, Sama Veda, Atharvana as the fourth, Itihasa Purana as the fifth, grammar, the rules of the worship of the ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, etymology, the ancillary knowledge of the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts also Heaven and Earth, air and Akasa, Water and fire, Devas and men, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants, merit and demerit, true and false, good and bad, pleasant and unpleasant. Verily, if speech did not exist, neither merit nor demerit would be understood, neither true nor false, neither good nor bad, neither pleasant nor unpleasant. Speech alone makes us understand all this. Hence() worship speech.
ChandogyaUpa7	2 All these, indeed, merge in the will, are made up of the will, and abide in the will. Heaven and Earth willed, air and Akasa willed, Water and fire willed. Through the willing of these, rain wills. Through the willing of rain, food wills. Through the willing of food, Pranas will. Through the willing of Pranas, sacred formulas will. Through the willing of sacred formulas (sacrificial) acts will. Through the willing of (sacrificial) acts, the world wills. Through the willing of the world, all things will. This is will. Worship will.
ChandogyaUpa7	1 Understanding surely is greater than contemplation. By understanding alone one understands the Rig Veda, Yajur Veda, Sama Veda, Atharvana as the fourth, Itihasa Purana as the fifth, grammar, the rules for the worship of the ancestors; mathematics, the science of portents, the science of treasures, logic, the Vedas, the physical science, the science of war, the science of the stars, the science related to serpents, and the fine arts also Heaven and Earth, air and Akasa, Water and fire, Devas and men, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants, merit and demerit, true and false, good and bad, pleasant and unpleasant, food and drink, this world and the next (all this) one understands by understanding alone. Worship understanding.
ChandogyaUpa7	1 Agni surely is greater than Water. It is this fire that having seized the air warms up the Akasa. Then people say, "It is hot, it is burning hot, it will surely rain". There, it is fire that shows itself first, and then creates Water. It is (because of) this fire that thunders roll, along with lightnings flashing upwards and across; and so people say, "Lightning is flashing, it is thundering, it will surely rain". There, it is fire that shows itself first and then creates Water. Worship fire.
ChandogyaUpa7	1 Akasa surely is greater than fire. In Akasa, indeed, exist both the sun and the moon, lightning, stars and fire. Through Akasa one calls, through Akasa one hears, through Akasa one hears the response. In Akasa one rejoices, in Akasa one does not rejoice. In Akasa a thing is born, and towards Akasa it grows. Worship Akasa.
ChandogyaUpa7	2 He who worships Akasa as Brahman, he indeed, attains vast worlds full of light, unconfined and spacious. He is free to act as he wishes in the sphere within the reach of Akasa, he who worships Akasa as Brahman Revered sir, is there anything greater than Akasa Surely, there is something greater than Akasa Revered sir, communicate it to me
ChandogyaUpa7	1 Memory surely is greater than Akasa. Therefore, even if many persons should assemble and if they should have no memory, they surely would not hear any sound, they would not think, they would not know. But surely, should they have memory, then they would hear, then they would think, then they would know. Through memory, indeed, one discerns one s sons, through memory one s cattle. Worship memory.
ChandogyaUpa7	1 Verily, for him alone, who sees thus, reflects thus and understands thus, Prana springs from Atman, aspiration from Atman, memory from Atman, Akasa from Atman, fire from Atman, Water from Atman, appearance and disappearances from Atman, food from Atman, strength from Atman, understanding from Atman, contemplation from Atman, intelligence from Atman, will from Atman, mind from Atman, speech from Atman, name from Atman, hymns from Atman, rites from Atman, all this (springs) from Atman alone.
ChandogyaUpa8	1 Aum. Now, in this City of Brahman, there is a mansion in the shape of a small lotus; in it is a small inner Akasa. What is within that, that should be sought; that indeed, one should desire to understand.
ChandogyaUpa8	2,3 If the disciples should say to him, In this City of Brahman in which is a small mansion in the shape of a lotus and in the small inner Akasa within what is it that lies there which should be sought, which one should desire to understand he should say in reply, As large indeed as is this Akasa, so large is that Akasa in the heart. Within it, indeed, are contained both Heaven and Earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever there is of him in this world and whatever is not, all that is contained within it.
ChandogyaUpa8	5 He should say, It (the Brahman called inner Akasa) does not age with the ageing of the body, it is not killed by the killing of this. This Akasa() is the real City of Brahman, in it are contained the desires. This is the Atman, free from evil, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is of the truth, whose resolve is of the truth. Just as in this world, the subjects follow as they are commanded and whatever province they desire, be it a country or a part of the field, on that they live. (So the ignorant depend upon others for enjoying the fruits of their Karma).
ChandogyaUpa8	2 But those of his people, whether they are alive or dead and whatever else one desires but does not get, all that one finds by going there (into the Atman, the Akasa in the heart); for here, indeed, are those true desires of his covered by the untrue. Just as, though people who do not know the field walk again and again over the treasure of Gold hidden underground but do not find it, even so all these creatures here, though they go daily into the Brahman world, yet do not find it, for they are carried away by the untrue.
ChandogyaUpa8	3 Therefore when one is thus sound sleep, composed, serene so that he knows no dreams, then he enters into (the Akasa of the heart through) these Arteries. Then no evil touches him for then he is filled with the light of the sun.
ChandogyaUpa8	2,3 Bodiless is air; and white cloud, lightning, thunder, these also are bodiless. Now as these arise out of the yonder Akasa, reach the highest light and appear each with its own form, even so this serene one rises out of this body, reaches the highest light and appears in his own form. He is the Highest Person. There he moves about, laughing, playing, rejoicing with women, vehicles or relations, not remembering this body in which he was born. As an animal is attached to a Chariot, even so is the Prana attached to this body.
ChandogyaUpa8	4 Now, where the sight merges in Akasa (inside the eye, i.e., the black pupil of the eye), (there exists) that which is the person in the eye; and the eye is only for (his) seeing. And he who knows I smell this is the Atman; the nose is for smelling. And he who knows I speak this is the Atman, the organ of speech is for speaking. And he who knows I hear this is the Atman; the ear is for hearing.
ChandogyaUpa8	1 Verily, what is called Akasa is the revealer of name and form. That within which they are, is Brahman, that is the immortal, that is the Atman. I attain to the assembly hall and abode of Prajapati. I am the glory of the Brahmanas, the glory of the Kshatriyas, the glory of the Vaisyas. I wish to attain that glory. I am the glory of the glories. May I never go to that which is reddish white and toothless yet devouring and slippery yea, may I never go to it.

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