Created by Jijith Nadumuri at 20 Oct 2011 10:15 and updated at 20 Oct 2011 10:15


ChandogyaUpa1 5 Speech alone is Rik. Prana is Saman. The syllable Aum is Udgitha. Speech and Prana, (the sources of) Rik and Saman, taken together form a couple.
ChandogyaUpa1 2 Then they meditated on (the deity of) Prana connected with the nose, as Udgitha; the Asuras pierced it with evil. Therefore with it, the nose, one smells both the fragrant and the foul, for it has been pierced with evil.
ChandogyaUpa1 7 Then they meditated on the Prana in the mouth as Udgitha. The Asuras came in clash with it and were destroyed, just as a lump of clay is destroyed, striking against a hard rock.
ChandogyaUpa1 8 Thus it is that the Prana in the mouth has not been destroyed and is pure. Even as a lump of clay striking against a hard rock is destroyed, so will he be destroyed who wishes to do evil to one who knows this (the purity of Prana) or who (actually) injures that knower, for he is like a hard rock.
ChandogyaUpa1 9 With this Prana in the mouth one discerns neither sweet smell nor foul, for it is free from sin. What one eats or drinks through this, even with that he maintains the other Pranas. And not finding this at the time of death, the Prana in the mouth and its dependants depart; and thus indeed one opens the mouth at the time of death.
ChandogyaUpa1 10 Angiras meditated on that Prana as Udgitha. The sages consider this alone as Angirasa which is the essence of the limbs.
ChandogyaUpa1 11 So Brihaspati meditated on Prana as Udgitha. The sages consider this alone as Brihaspati, for speech is great and this Prana is its lord.
ChandogyaUpa1 12 So Ayasya meditated on Prana as Udgitha (identifying it with himself). The sages consider this alone as Ayasya for it goes out of the mouth.
ChandogyaUpa1 14 He who knows it thus and meditates on the Udgitha as the syllable Aum, looking upon it as Prana, certainly becomes the singer (and procurer) of the desired objects. This is the meditation with reference to the body.
ChandogyaUpa1 2 This Prana in the mouth and that sun are the same. This is warm and that is warm. People call this as Svara (that is going) and that as Svara and Pratyasvara (that is going and coming). Therefore one should meditate on this Prana and that sun as Udgitha.
ChandogyaUpa1 3 Now, verily one should meditate on Vyana as Udgitha. That which one breathes out is Prana and that which one breathes in is Apana. The junction of Prana and Apana is Vyana. That which is Vyana, even that is speech. Therefore, one utters speech while one neither breathes out nor breathes in.
ChandogyaUpa1 6 Now, one should meditate on the syllables of Udgitha namely, the syllables ut gi and tha Prana is ut because through Prana one arises (ut tisthati). Speech is gi because speech is called word (girah). Food is tha because upon food all this is established (sthitam).
ChandogyaUpa1 3 Now (is the meditation) with reference to the body One should meditate on him who is this Prana in the mouth, as Udgitha, for he moves along pronouncing Aum
ChandogyaUpa1 4 To him (the Prana itself) did I sing; therefore you are my only son thus said Kausitaki to his son. "I shall get many sons", thinking thus, sing praise to the Udgitha as the manifold Pranas.
ChandogyaUpa1 1 Now (is the meditation) with reference to the body Speech is Rik, Prana is Sama. This Saman rests upon that Rik. Therefore the Saman is sung as resting upon the Rik. Speech is sa Prana is ama and that makes Sama
ChandogyaUpa1 4 Silaka( asked), What is the essence of Saman The tune said Dalbhya(). What is the essence of the tune Prana said Dalbhya(). What is the essence of Prana Food said Dalbhya(). What is the essence of food Water said Dalbhya().
ChandogyaUpa1 5 Prana said Usasti, all these movable and immovable beings merge in Prana (during dissolution) and rise out of Prana (during creation). This is the deity that belongs to the Prastava. If you sang the Prastava without knowing him, after your having been warned thus by me, your head would have fallen down.
ChandogyaUpa1 2 The sun is the syllable u (which is a Stobha), invocation is the syllable e the Visvadevas are the syllable auhoyi Prajapati is the syllable him Prana is the Stobha svara food is the Stobha ya and Virat is the Stobha vak
ChandogyaUpa2 1 The mind is Himkara, speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the Prana is Nidhana. This is the Gayatra Saman woven in (the Prana and) the senses.
ChandogyaUpa2 2 He who thus knows this Gayatra Saman as woven in (the Prana and) the senses, becomes the possessor of perfect senses, reaches the full length of life, lives gloriously, becomes great with offspring and cattle, and great also with fame. His holy vow is that he should be high minded.
ChandogyaUpa2 5 All vowels should be pronounced sonant and strong, (with the thought), May I impart strength to Indra Prana() All sibilants should be pronounced, neither inarticulately, nor leaving out the elements of sound, but distinctly (with the thought), May I give myself to Prajapati Virat(). All Sparsa consonants should be pronounced slowly, without mixing them with any other letter, (with the thought), May I withdraw myself from Death.
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 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 3 I take refuge in the imperishable chest for such and such and such. I take refuge in Prana for such and such and such. I take refuge in Bhuh for such and such and such. I take refuge in Bhuvah for such and such and such. I take refuge in Svah for such and such and such.
ChandogyaUpa3 4 When I said, I take refuge in Prana (it was because) all these beings, whatsoever exist, are indeed Prana. So it was in this alone that I took refuge.
ChandogyaUpa3 6 Ghora Angirasa expounded this well known doctrine to Devaki s son Krishna and said, Such a knower should, at the time of death, repeat this triad "Thou art the imperishable, Thou art unchangeable, Thou art the subtle essence of Prana". (On hearing the above) he became thirstless. There are these Two Rik stanzas in regard to this.
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 3 Next is (the doctrine of Samvarga) with reference to the body Prana indeed is the absorber. When one sleeps, speech merges in Prana, the eye merges in Prana, the ear merges in Prana, the mind merges in Prana for Prana, indeed, absorbs all these.
ChandogyaUpa4 4 These, indeed, are the Two absorbers Vayu among the Devas and Prana among the sense organs.
ChandogyaUpa4 3 Dear boy, let me instruct you about one foot of Brahman Please instruct me, revered sir (The Madgu bird) said to him, Prana is one part, the eye is one part, the ear is one part, and the mind is one part. This indeed, dear boy, is one foot of Brahman, consisting of Four parts, named the Repository.
ChandogyaUpa4 4 Thereupon the fires said among themselves, This Brahmacharin has undergone severe austerities and has tended us properly; come let us instruct him They then said to him, Prana (life) is Brahman, Ka (joy) is Brahman, Kha (ether) is Brahman
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 Aum, Verily, he who knows the eldest and the best, surely becomes the eldest and the best. Prana is indeed the eldest and the best (of the organs).
ChandogyaUpa5 12 Then, as the Prana was about to depart, it uprooted the other senses just as a Horse of mettle would uproot the pegs to which it is tethered. They all then came to it and said, O revered sir, be our lord, you are the best amongst us; do not depart from the body.
ChandogyaUpa5 15 Verily, people do not call them as organs of speech, nor as eyes, nor as ears, nor as minds. But they call them only as Pranas; for the Prana indeed is all these.
ChandogyaUpa5 1 He (the Prana) asked, What will be my food? Whatever there is here, even (the food) of dogs and birds replied the senses. Whatever is eaten, all that is the food of Ana. The name Ana" indeed is self evident. For him who knows thus there is nothing that is not food.
ChandogyaUpa5 3 Satyakama Jabala imparted this (doctrine of Prana) to Gosruti, the son of Vyaghrapada, and said, If anyone should impart this even to a dry stump, then branches would certainly shoot and leaves would sprout from it
ChandogyaUpa5 4 Next, if that knower of Prana desires to attain greatness, then having consecrated himself on the new moon day, he should, on the full moon night, stir up in a vessel of curd and honey the mash of all herbs and then offer an oblation into the fire on the spot prescribed for offerings, with the Mantra, Svaha to the eldest and the best and throw what remains attached to the ladle into the mash pot.
ChandogyaUpa5 6 Then, moving a little away and taking the mash pot in his hands, he should recite (the Mantra) You are Ama by name, for all this (universe) rests with you. He (i.e. you as Prana) is the eldest, the best, the effulgent, and sovereign. May he (i.e. you as Prana) lead me to the eldest age, to the best position, to effulgence, and to sovereignty. Verily I wish to become all this.
ChandogyaUpa5 1 Man indeed is the fire, O Gautama. Of that, speech is the fuel, Prana is the smoke, the tongue is the flame, the eye is the embers, and the ear is the sparks.
ChandogyaUpa5 2 So you eat food and see what is dear. One who thus meditates upon this Vaisvanara Atman eats food and sees what is dear, and there is in his family the holy effulgence born of sacred wisdom. But this is only the Prana of the Atman. If you had not come to me your Prana would have departed
ChandogyaUpa5 1 Therefore, the food that comes first should be an object of oblation. That eater, when he offers the first oblation, should offer it with the Mantra Svaha to Prana thereby Prana is satisfied.
ChandogyaUpa5 2 Prana being satisfied, the eye is satisfied; the eye being satisfied, the sun is satisfied; the sun being satisfied, Heaven is satisfied; Heaven being satisfied, whatever is under Heaven and the sun 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.
ChandogyaUpa5 2 But if one, knowing it thus, offers the Agnihotra to Prana his oblation is poured into all the worlds, all the beings, and all the selves.
ChandogyaUpa6 2 Water, when drunk, becomes divided into Three parts. What is its grossest ingredient, that becomes urine; what is the middling ingredient, that becomes blood; and what is the subtlest ingredient, that becomes Prana.
ChandogyaUpa6 4 Hence, dear boy, mind is made up of food, Prana is made up of Water, and speech is made of fire. Explain it further to me, revered sir Be it so, dear boy said the father.
ChandogyaUpa6 3 Dear boy, of the Water that is drunk that which is the subtlest part rises upwards and that becomes Prana.
ChandogyaUpa6 5 Hence, dear boy, mind is made up of food, Prana is made up of Water, and speech is made up of fire Explain it further to me, revered sir Be it so, dear boy said the father.
ChandogyaUpa6 1 Dear boy, man consists of sixteen parts. Do not eat for fifteen days; drink as much Water as you like. Prana is made up of Water, and the Prana of one who drinks Water is not cut off.
ChandogyaUpa6 5,6 The father said to him, Dear boy, just as when a single ember of the size of a firefly left over from a large burning fire, is made to blaze up by adding straw and it burns much more than before, even so, dear boy, of your sixteen parts, only one part remained, and that being nourished by food, has been made to blaze up; and by that you perceive the Vedas now. Hence, dear boy, the mind is made up of food, the Prana is made up of Water, and speech is made up of fire. From his words, Svetaketu() understood it yea, he understood it.
ChandogyaUpa6 2 Just as a bird tied to a string, after flying in various directions and finding no resting place elsewhere, takes refuge at the very place where to it is tied, even so, dear boy, that mind, after flying in various directions and finding no resting place elsewhere, takes refuge in Prana alone; for the mind, dear boy, is tied to Prana.
ChandogyaUpa6 6 Where could its root be apart from Water Dear boy, with Water as the shoot, look for fire as the root; with fire as the shoot, look for Being as the root. All these creatures, dear boy, have Being as their root, have Being as their abode, and have Being as their support. How dear boy, each of these Three deities, on reaching man, becomes threefold has been explained to you earlier. When this man is about to depart, dear boy, his speech merges in the mind, mind in Prana, Prana in fire and fire in the supreme deity.
ChandogyaUpa6 1 Dear boy, the relatives of a man who is ill assemble round him and ask, "Do you recognise me Do you recognise me As long as his speech is not merged in the mind, the mind in Prana, Prana in fire, and fire in the supreme deity, so long does he know them.
ChandogyaUpa6 2 Then when his speech is merged in the mind, the mind in Prana, Prana in fire, and fire in the supreme deity, then he does not know them.
ChandogyaUpa7 1 Prana surely is greater than aspiration. Just as the spokes of the wheel are fastened to the nave, so is all this fastened to this Prana. Prana moves by Prana, Prana gives Prana and it gives Prana. Prana is the father, Prana is the mother, Prana is the brother, Prana is the sister, Prana is the preceptor, Prana is the Brahmana.
ChandogyaUpa7 3 On the other hand, when the Prana has departed from them, even if one piles them together, dismembers them with a fork and burns them up, surely people would not say to him, "You are a slayer of your father", nor "you are a slayer of your mother", nor "You are a slayer of your brother", nor "You are a slayer of your sister", nor "you are a slayer of your preceptor", nor "You are a slayer of a Brahmana".
ChandogyaUpa7 4 Prana indeed becomes all these. He, indeed, who sees thus, thinks thus and knows thus becomes a surpassing speaker. If someone were to say to him, "You are a surpassing speaker", he should say, "Yes, I am a surpassing speaker", he should not deny it.
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 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.

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