Created by Jijith Nadumuri at 19 Oct 2011 15:12 and updated at 19 Oct 2011 15:12


Kena 3.3. They said to Agni: O Jataveda, know thou this as to who this Yaksha is. (He said:) So be it.
Kena 3.4. Agni approached It. It asked him, Who art thou? He replied, I am Agni or I am Jataveda.
Kena 3.5. (It said:) What is the power in thee, such as thou art? Agni( said:) I can burn all this that is upon the Earth.
Kena 3.6. For him (It) placed there a blade of grass and said: Burn this. Agni() went near it in all haste, but he could not burn it. He returned from there (and said:) I am unable to understand who that Yaksha is.
Kena 4.2. Therefore, these gods viz. Agni, Vayu and Indra excelled other gods, for they touched Brahman who stood very close and indeed knew first that It was Brahman.
Katha 1.1.13. O Death, thou knowest the Agni that leads to Heaven. Instruct me, who am endowed with faith, about that Agni() by which those who dwell in Heaven attain immortality. This I choose for my second boon.
Katha 1.1.14. I will teach thee well; listen to me and understand, O Nachiketas, I know the Agni that leads to Heaven. Know that Agni which is the means for the attainment of Heaven and which is the support (of the universe) and located in the cavity.
Katha 1.1.15. Death told him of the Agni, the source of the worlds, the sort of bricks (for raising the sacrificial altar), how many, and how (to kindle the fire) and he Nachiketas() too repeated it as it was told. Then Death, becoming delighted over it, said again:
Katha 1.1.18. He who, knowing the three (form of brick etc.,), piles up the Nachiketa Agni with this knowledge, throws off the chains of death even before (the body falls off), and rising over grief, rejoices in Heaven.
Katha 1.1.19. This is the Agni, O Nachiketas, which leads to Heaven and which thou hast chosen for the second boon. Of this Agni, people will speak as thine indeed. O Nachiketas, choose the third boon.
Katha 1.2.10. I know that the treasure is impermanent, for that which is constant cannot be reached by things which are not constant. Therefore, has the Nachiketa Agni been kindled by me with impermanent things, and I have attained the eternal.
Katha 1.3.1. The knowers of Brahman and those who kindle the five fires and propitiate the Nachiketa Agni thrice, speak of as light and shade, the two that enjoy the results of righteous deeds, entering within the body, into the innermost cavity (of the heart), the supreme abode (of Brahman).
Katha 1.3.2. May we be able to know the Nachiketa Agni which is the bridge for the sacrificers, as also the imperishable Brahman, fearless, as well as the other shore for those who are desirous of crossing (the ocean of samsara).
Taittariya 1.3.2,3,4: Vayu is the link. This is the meditation with regard to the worlds. Then follows the meditation with regard to the shining things. Agni is the first letter. The Sun is the last letter. Water is the rallying point. Lightning is the link. This is the meditation with regard to the shining things. Then follows the meditation with regard to Knowledge. The teacher is the first letter. The student is the last letter. Knowledge is the meeting place. Instruction is the link. This is the meditation with regard to knowledge. Then follows the meditation with regard to Progeny. The Mother is the first letter. The Father is the last letter. The Progeny is the focal point. Generation is the link. This is the meditation with regard to progeny. Then follows the meditation with regard to the (individual) body. The lower jaw is the first letter. The upper jaw is the last letter. Speech is the meeting place. The tongue is the link. This is the meditation with regard to the (individual) body. These are the great juxtapositions. Anyone who meditates on these great juxtapositions, as they are explained, becomes conjoined with progeny, animals, the splendour of holiness, edible food, and the heavenly world.
Taittariya 1.6.1,2: In the space that there is in the heart, is this Person who is realisable through knowledge, and who is immortal and effulgent. This thing that hangs down between the palates like a teat, through it runs the path of Brahman; and reaching where the hairs part, it passes out by separating the skulls. (Passing out through that path, a man) becomes established in Agni as the Vyahriti Bhuh; he becomes established in Vayu as the Vyahriti Bhuvah; in the Sun as the Vyahriti Suvah; in Brahman as the Vyahriti Mahah. He himself gets independent sovereignty; he attains the lord of the mind; he becomes the ruler of speech, the ruler of eyes, the ruler of ears, the ruler of knowledge. Over and above all these he becomes Brahman which is embodied in Akasa, which is identified with the gross and the subtle and has truth as Its real nature, which reveals in life, under whose possession the mind is a source of bliss, which is enriched with peace and is immortal. Thus, O Pracinayogya, you worship.
Taittariya 2.8.1,2,3,4: Out of His fear the Wind blows. Out of fear the Sun rises. Out of His fear runs Agni, as also Indra, and Death, the fifth.
Taittariya 3.8.1: His vow is that he should not discard food. Water, indeed, is food; fire is the eater; for water is established on fire. Agni( is food and water is the eater, for) fire resides in water. Thus one food is lodged in another food. He who knows thus that one food is lodged in another, gets firmly established. He becomes a possessor and an eater of food. He becomes great in progeny, cattle, and the lustre of holiness and great in glory.
Aitareya 1.1.4: He deliberated with regard to Him (i.e. Virat of the human form). As He (i.e. Virat) was being deliberated on, His (i.e. Virat mouth parted, just as an egg does. From the mouth emerged speech; from speech came Agni. The nostrils parted; from the nostrils came out the sense of smell; from the sense of smell came Vayu (air). The two eyes parted; from the eyes emerged the sense of sight; from the sense of sight came the Sun. The two ears parted; from the ears came the sense of hearing; from the sense of hearing came the Directions. The skin emerged; from the skin came out hair (i.e. the sense of touch associated with hair); from the sense of touch came the Herbs and Trees. The heart took shape; from the heart issued the internal organ (mind); from the internal organ came the Moon. The navel parted; from the navel came out the organ of ejection; from the organ of ejection issued Death. The seat of the procreative organ parted; from that came the procreative organ; from the procreative organ came out Water.
Aitareya 1.2.4: Agni entered into the mouth taking the form of the organ of speech; Vayu entered into the nostrils assuming the form of the sense of smell; the Sun entered into the eyes as the sense of sight; the Directions entered into the ears by becoming the sense of hearing; the Herbs and Trees entered into the skin in the form of hair (i.e. the sense of touch); the Moon entered into the heart in the shape of the mind; Death entered into the navel in the form of Apana (i.e. the vital energy that presses down); Water entered into the limb of generation in the form of semen (i.e. the organ of procreation).
Isavasya 18. O Agni, O Deva, knower of all our actions or all our knowledge, lead us by the good path for enjoying the fruits of actions. Liberate us from our deceitful sins. We offer thee ever more our words of adoration.

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