Devas

Created by Jijith Nadumuri at 20 Oct 2011 09:57 and updated at 20 Oct 2011 09:57

CHANDOGYA UPANISHAD NOUN

ChandogyaUpa1	1 Once upon a time the Devas and the Asuras, both descendants of Prajapati, were engaged in a fight. In that fight, the Devas performed the rites of the Udgatir priests resolving, With this we shall defeat them
ChandogyaUpa1	1 Now the meditation (on the Udgitha) with reference to the Devas is described. One should meditate on him who gives heat (i.e. the sun) as Udgitha. Verily, when he rises, he sings aloud for the sake of all creatures. When he rises, he dispels darkness and fear. Verily, he who knows the sun as being endowed with these qualities, becomes the dispeller of darkness and (the consequent) fear.
ChandogyaUpa1	2 Verily, the Devas, being afraid of death, took refuge in the Three Vedas. They covered themselves with the metrical hymns. Because they covered themselves with these, the metrical hymns are called Chandas.
ChandogyaUpa1	3 Just as a fisherman would see a fish in Water, so did Death observe the Devas in the (rites connected with) Rik, Saman and Yajus. They, too, knowing this, arose from the Rik, Saman and Yajus, and entered the Svara (the syllable Aum).
ChandogyaUpa1	4 Verily, when one learns the Rik, he loudly pronounces Aum It is the same with Saman and with Yajus. This syllable Aum is indeed Svara; it again is immortality and fearlessness. Having entered into Svara (i.e. having meditated) the Devas became immortal and fearless.
ChandogyaUpa1	5 He who worships this syllable knowing it thus, enters this syllable, the Svara, which is immortality and fearlessness. And having entered it, he becomes immortal by that nectar, by which the Devas became immortal.
ChandogyaUpa1	2 To him (the sun itself) I sung; therefore you are my only son thus said Kausitaki to his son. Reflect upon the Udgitha as the rays of the sun, then surely, you will have many sons. This is the meditation with reference to the Devas.
ChandogyaUpa1	8 Rik and Saman are his Two joints. Therefore he is Udgitha. Because the priest is the singer of this ut he is the Udgitha. Moreover, he (this Person called ut controls the worlds which are above that sun, as also the desires of the Devas. This is with reference to the Devas.
ChandogyaUpa1	7 Now he who sings the Saman after knowing the deity Udgitha thus, sings to both. Through that (person in the sun), he (that singer) gets the worlds beyond that sun and also the desired objects of Devas.
ChandogyaUpa2	5 Next, the form of the sun that appears just at midday, that is Udgitha. On this, the Devas are dependent. As they participate in the Udgitha part of this Saman, so are they the best among the offsprings of Prajapati.
ChandogyaUpa2	2 May I obtain immortality for the Devas by singing (thinking) thus one should sing. May I obtain my singing, oblation for the fathers, hope for men, grass and Water for animals, the heavenly world for the sacrificer, and food for myself thus reflecting in his mind on all these, he should sing the Stotra attentively.
ChandogyaUpa3	1 Aum. The yonder sun indeed is the honey of the Devas. Of this honey, Heaven is the cross beam, the sky is the honey comb, and (the Water particles in) the rays are the eggs.
ChandogyaUpa3	1 That which is the first nectar (i.e. the red form), that verily Vasus enjoy with Agni as their leader. The Devas, indeed, neither eat nor drink, only with seeing this nectar are they satisfied.
ChandogyaUpa3	1 And that which is the second nectar (i.e. the white form), that verily the Rudras enjoy with Indra as their leader. The Devas, indeed, neither eat nor drink; only with seeing this nectar are they satisfied.
ChandogyaUpa3	1 And that which is the third nectar (i.e. the black form), that verily the Adityas enjoy with Varuna as their leader. The Devas, indeed, neither eat nor drink; only with seeing this nectar are they satisfied.
ChandogyaUpa3	1 And that which is the fourth nectar (i.e. the deep black colour), that verily the Maruts enjoy with Soma as their leader. The Devas, indeed, neither eat nor drink; only with seeing this nectar are they satisfied.
ChandogyaUpa3	1 And that which is the fifth nectar (i.e. the quivering form within the sun), that verily the Sadhyas enjoy with Pranava as their leader. The Devas, indeed, neither eat nor drink; only with seeing this nectar are they satisfied.
ChandogyaUpa3	2 Never does this happen there. Never did the sun set there nor did it rise. O Devas, by this, my assertion of the truth, may I not fall from Brahman
ChandogyaUpa3	1 Of the said heart, there are, indeed, Five doors guarded by the Devas. (He who is in) that which is the eastern door of this, is Prana. He is the eye, he is the sun. This Brahman( called Prana) should be meditated upon as brightness and as the source of food. He who meditates thus, becomes resplendent and an eater of food.
ChandogyaUpa3	7 (Those knowers of Brahman who have purified their mind through the withdrawal of the senses and other means like Brahmacharya) see everywhere (the day like the supreme light) of the ancient One who is the seed of the universe, (the light that shines in the Effulgent Brahman). May we, too having perceived the highest light which dispels darkness, reach it. Having perceived the highest light in our own heart we have reached that highest light, which is the dispeller (of Water, rays of light and the Pranas), shining in all Devas yea, we have reached that highest light.
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.
ChandogyaUpa3	2 This same Brahman has Four feet. The organ of speech is one foot. Prana (the organ of smell) is one foot, the eye is one foot and the ear is one foot. This is with reference to the body. Next, with reference to the Devas. Agni is one foot, Vayu is one foot, Aditya is one foot and the quarters are one foot. Thus both the meditations, with reference to the body and with reference to the Devas, are enjoined.
ChandogyaUpa4	2 When Water dries up, it is in air that it merges; for air absorbs all these. This is (the doctrine of Samvarga) with reference to the Devas.
ChandogyaUpa4	4 These, indeed, are the Two absorbers Vayu among the Devas and Prana among the sense organs.
ChandogyaUpa4	7 Kapeya Saunaka, reflecting on those words, approached him (and said) He who is the self of all Devas and the creator of all beings, who has undecaying teeth, who is the devourer, who is the wise one, who is himself never eaten (but) who devours even those who are not food; and hence (the knowers) describe his magnificence as immeasurable such, indeed, is the Brahman, O Brahmacharin, whom we worship (Then he told the servants) Give him food
ChandogyaUpa4	5 Now, as for such persons, whether the cremation rites are performed or not, they go to light; from light to the day; from the day to the bright fortnight; from the bright fortnight to those Six months during which (the sun) rises towards the north; from the months to the year; from the year to the sun; from the sun to the moon; from the moon to the lightning. (From the region of Brahman) a person, who is other than human, (comes and) causes them existing there, to realize Brahman. This is the path of the Devas and the path to Brahman. Those who go by this path do not return to this human whirlpool yes, they do not return.
ChandogyaUpa5	2 Do you know where created beings go above from here No, revered sir Do you know the place of parting of the Two paths the path of the Devas and the path of the fathers No, revered sir
ChandogyaUpa5	1,2 Among them, those who know thus (this knowledge of the Five fires) and those who are devoted to faith and austerity in the Forest they go to light; from light to the day, from the day to the bright fortnight, from the bright fortnight to those Six months during which the sun travels northward; from the months to the year, from the year to the sun, from the sun to the moon and from the moon to the lightning. (From the region of Brahman) a person, who is other than human, (comes and) causes them, existing there, to attain Brahman. This is the path of the Devas.
ChandogyaUpa5	3 But those who living in Villages (as householders) practise sacrifices and works of public utility and gift, go to smoke, from smoke to night, from night to the dark fortnight, from the dark fortnight to those months during which the sun travels southward. From there they do not reach the year (like those going the path of the Devas).
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	1 Contemplation surely is greater than intelligence. The Earth contemplates as it were. The sky contemplates as it were. Heaven contemplates as it were. Water contemplates as it were. The mountains contemplate as it were. Devas and men contemplate as it were. Therefore, verily, those who attain greatness among men here, they seem to have obtained a share of the result of contemplation. And those who are small people, they are quarrelsome, abusive and slanderous; but those who are great men, they appear to have obtained a share of the result of contemplation. Worship contemplation.
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 Strength surely is greater than understanding. A single man with strength causes even a hundred men with understanding to tremble. When a man becomes strong, then he rises; rising, he serves; serving, he approaches nearer; approaching nearer, he sees, hears, reflects, understands, acts and realizes. By strength, indeed, the Earth stands; by strength, the sky; by strength, Heaven; by strength, the mountains; by strength, Devas and men; by strength, cattle and birds, grasses and trees, beasts down to worms, flying insects and ants; by strength the world stands. Worship strength.
ChandogyaUpa7	1 Water surely is greater than food. Therefore, when there is not good rain, living creatures are in agony (thinking), Food" will be scarce". But when there is good rain, living creatures become joyous (thinking), Food" will abound". Water, indeed, has assumed all these forms this Earth, this sky, this Heaven, these mountains, these Devas and men, these cattle and birds, grasses and trees, beasts down to worms, flying insects and ants. Water, indeed, has assumed all these forms. Worship Water.
ChandogyaUpa8	2 Both the Devas and the Asuras heard this and said, Well, let us seek that Atman by seeking which one attains all the worlds and all the desires. Then Indra alone from among the Devas went out and so did Virochana from among the Asuras. Then without communicating with each other, they both came into the presence of Prajapati, fuel in hand.
ChandogyaUpa8	4 Then Prajapati looked at them and said, They are going away without having perceived, without having understood the Atman. Whosoever will follow such a doctrine be they Devas or Asuras, they will be foiled. Now, Virochana, satisfied in his heart, went to the Asuras and declared this doctrine to them. Here the (bodily) self alone is to be worshipped, the self is to be attended upon. Here it is only by worshipping the self and attending upon the self that one obtains both the worlds, this as well as the yonder.
ChandogyaUpa8	1 But Indra, even before reaching the Devas, saw this difficulty Just as this (reflected self) becomes well adorned when this body is well adorned, well dressed when the body is well dressed, well groomed when the body is well groomed, even so this (reflected self) also becomes blind when the body is blind, one eyed when the body is one eyed, crippled when the body is crippled, and it perishes when this body perishes. I see no good in this.
ChandogyaUpa8	1,2 Prajapati said, He who moves about in dreams, he is the Atman. He is the immortal, the fearless. He is Brahman Indra went away satisfied in his heart. But even before reaching the Devas he saw this difficulty Even though this (dream self) is not blind when this body is blind, nor one eyed when the body is slain, nor has running nose and eyes when the body has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain, as it were, and even weeps, as it were. I see no good in this
ChandogyaUpa8	1 Prajapati said, He who is fully asleep, composed, serene and knows no dream, he is the Atman. He is the immortal, the fearless. He is Brahman Indra went away satisfied in his heart. But even before reaching the Devas he saw this difficulty In truth this one does not know himself now as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this
ChandogyaUpa8	6 Verily, this is the Atman whom the Devas worship. Therefore all the worlds and all the desired objects are held by them. He obtains all the worlds all the desired objects, who having known that Atman (from the teacher and the scriptures) understands it. Thus spoke Prajapati yea, thus spoke Prajapati.

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