Water

Created by Jijith Nadumuri at 20 Oct 2011 10:49 and updated at 20 Oct 2011 10:49

CHANDOGYA UPANISHAD NOUN

ChandogyaUpa1 2 The essence of all these beings is the Earth. The essence of the Earth is Water. The essence of Water is vegetation. The essence of vegetation is man. The essence of man is speech. The essence of speech is Rik. The essence of Rik is Saman. The essence of Saman is Udgitha.
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 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 What is the essence of Water That (heavenly world) said Dalbhya(). What is the essence of the world One cannot carry (the Saman) beyond the heavenly world said Dalbhya; we locate the Saman in the world of Heaven, for Saman is praised as Heaven
ChandogyaUpa2 2 He who, knowing it thus, meditates on the fivefold Saman in all the Waters, does not drown in Water and he becomes rich in Water.
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 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 2 Of these, that which was of silver is this Earth. That which was of Gold is Heaven. That which was the outer membrane is the mountains. That which was the inner membrane is the mist together with the clouds. Those which were the veins are the rivers. That which was the Water in the lower belly is the ocean.
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 1 Then the Anvaharyapacana fire instructed him Water, the quarters, the stars and the moon (are my forms). The person who is seen in the moon, I am he, I am he indeed.
ChandogyaUpa4 3 This thus he acknowledged. Dear boy, they have told you about the regions only; but I shall tell you the object of your desire (i.e. Brahman). Just as Water does not cling to the lotus leaf, so also sin does not cling to him who knows Brahman thus Revered sir, please instruct me further (The teacher) said to him
ChandogyaUpa4 1 This person who is seen in the eye, he is the Atman said the teacher; this is the immortal, the fearless. This is Brahman. Hence, even if one sprinkles clarified butter or Water into the eye, it goes away to the edges.
ChandogyaUpa5 2 He asked, What will be my garments Water replied the senses. Therefore, indeed, those who are about to eat, cover it, both before and after, with Water. (He who knows thus) becomes the obtainer of clothes and of upper garments.
ChandogyaUpa5 1 Thus at the fifth oblation, (the oblation called) Water comes to be designated as man. That foetus, covered with membrane, lies for Nine or Ten months, and is then born.
ChandogyaUpa5 1 Then the king said to Budila Asvatarasvi, O Vaiyaghrapadya, what is that Atman on which you meditate He replied, Water only, O venerable king The king said, This that you meditate upon as Atman is the Vaisvanara Atman known as "the wealth". Therefore are you endowed with wealth and bodily strength.
ChandogyaUpa6 3 That Being willed, "May I become many, may I grow forth." It created fire. That fire willed, "May I become many, may I grow forth". It created Water. Therefore whenever a man grieves or perspires, then it is from fire that Water issues.
ChandogyaUpa6 4 That Water willed, "May I become many, may I grow forth." It created food. Therefore wherever it rains, abundant food grows there; it is from Water that food for eating is produced.
ChandogyaUpa6 1 In fire, the red colour is the colour of fire; that which is white belongs to Water and that which is black belongs to food Earth(). Thus vanishes (the idea of) the quality of fire from fire; for all modification is but name based upon words, only the Three forms are real.
ChandogyaUpa6 2 In the sun, the red colour is the colour of fire, that which is white belongs to Water and that which is black belongs to Earth. Thus vanishes (the idea of) the quality of the sun from the sun; for all modification is but name based upon words, only the Three forms are real.
ChandogyaUpa6 3 In the moon, the red colour is the colour of fire, that which is white belongs to Water and that which is black belongs to Earth. Thus vanishes (the idea of) the quality of the moon from the moon; for all modification is but name based upon words, only the Three forms are real.
ChandogyaUpa6 4 In lightning, the red colour is the colour of fire, that which is white belongs to Water and that which is black belongs to Earth. Thus vanishes (the idea of) the quality of lightning from lightning; for all modification is but name based upon words, only the Three forms are real.
ChandogyaUpa6 6 Whatever else appeared red, that also they knew to be the colour of (untriplicated) fire; whatever appeared white, that also they knew to be the colour of Water; whatever appeared black, that also they knew to be the colour of Earth.
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 3 Dear boy, know from me (the true nature of) hunger and thirst. When a man is said to be hungry, then (it is to be understood that), Water is leading away what has been eaten; (therefore Water may be designated as hunger). Just as people speak of the leader of Cows, the leader of Horses, and the leader of men, even so they speak of Water as the leader of food. Hence, dear boy, know this shoot (the body) to be put forth (by a root), for it cannot be without a root.
ChandogyaUpa6 4 Where could its root be apart from food Even so, dear boy, with food as the shoot, look for Water as the root; with Water as the shoot, dear boy, look for fire as the root; with fire as the shoot, dear boy, 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.
ChandogyaUpa6 5 Again, when a man is said to be thirsty, then (it is to be understood that), fire is leading away what has been drunk (therefore fire may be designated as thirst). Just as people speak of the leader of Cows, the leader of Horses, and the leader of men, even so they speak of that fire as the leader of Water. Hence, dear boy, know this shoot Water() to be put forth (by a root), for it cannot be without a root.
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 1,2 Put this salt into Water and then come to me in the morning He did so. The father said to him, Bring the salt, my child, which you put into Water at night Having searched for it, he did not find it, as it has completely dissolved. My child, take a sip from the top of this Water. How is it? It is salt Take a sip from the middle. How is it It is salt Take a sip from the bottom. How is it It is salt Throw this Water away and then come to me He did so (and returned saying), It is there always The father said to him, Dear boy, as you do not see what is present in this Water though indeed it exists in it, similarly, (Being exists) indeed in this body.
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 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 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.
ChandogyaUpa7 2 He who worships Water as Brahman obtains all desires and becomes satisfied. He becomes free to act as he wishes in the sphere within the reach of Water, he who worships Water as Brahman Revered sir, is there anything greater than Water Surely, there is something greater than Water Revered sir, communicate it to me
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 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 4 Prajapati said to them, The person which is seen in the eye is the Atman He added, This is the immortal, the fearless. This is Brahman But, revered sir, he who is perceived in Water and he who in a mirror, which of these is the Atman It is he himself that is perceived in all these replied Prajapati.
ChandogyaUpa8 1 Look at yourself in a pan of Water and whatever you do not understand of the Atman, tell me that Then they looked in a pan of Water. Prajapati asked them, What do you see They replied, Revered sir, we both see the self entirely as we are, the very image, even to the very hairs and nails.
ChandogyaUpa8 2 Then Prajapati said to them, Having become well adorned, well dressed and well groomed, look into the pan of Water. They too, having become well adorned, well dressed and well groomed, looked into the pan of Water. Then Prajapati asked them, What do you see

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