Created by Jijith Nadumuri at 19 Oct 2011 15:14 and updated at 19 Oct 2011 15:14


Taittariya 1.5.3: Maha is Brahman (i.e. Aum), for by Brahman Aum(), indeed, are all the Vedas nourished. Bhuh, indeed, is Prana; Bhuvah is Apana; Suvah is Vyana; Maha is food; for by food, indeed, are all the vital forces nourished. These, then, that are four, are (each) fourfold. The Vyahritis are divided into four groups of four (each). He who knows these knows Brahman. All the gods carry presents to him.
Taittariya 1.7.1: The Earth, Sky, Heaven, the primary quarters, and the intermediate quarters; fire, air, the Sun, the Moon, and the Stars; water, herbs, trees, Sky, and Virat these relate to natural factors. Then follow the individual ones: Prana, Vyana, Apana, Udana and Samana; the eye, the ear, the mind, speech and sense of touch; skin, flesh, muscles, bones and marrow. Having imagined these thus, the seer said, All this is constituted by five factors; one fills up the (outer) fivefold ones by the (individual) fivefold ones.
Taittariya As compared with this self made of the essence of food, as said before, there is another inner self which is made of air. By that is this one filled. This Self is also of the human form. Its human form takes after the human form of that (earlier one). Of this, Prana is the head, Vyana is the southern side, Apana is the northern side, space is the self, the Earth is the tail that stabilises. Pertaining to that is this (following) verse:
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).
Aitareya 1.3.10: He wanted to take it up with Apana. He caught it. This is the devourer of food. That vital energy which is well known as dependent of food for its subsistence is this vital energy (called Apana).
Aitareya 1.3.11: He thought, How indeed can it be there without Me He thought, Through which of the two ways should I enter He thought, If utterance is done by the organ of speech, smelling by the sense of smell, seeing by the eye, hearing by the ear, feeling by the sense of touch, thinking by the mind, the act of drawing in (or pressing down) by Apana, ejecting by the procreative organ, then who (or what) am I
Prashna 3.5: He places Apana in the two lower apertures. Prana Himself, issuing out of the mouth and nostrils, resides in the eyes and ears. In the middle, however, is Samana, for this one distributes equally all this food that is eaten. From that issue out these seven flames.
Prashna 3.8: The Sun is indeed the external Prana. It rises up favouring this Prana in the eye. That deity, that is in the Earth, favours by attracting Apana in a human being. The space (i.e. air), that is within, is Samana. The (common) air is Vyana.
Prashna 4.3: It is the fires (i.e. the functions resembling fire) of Prana that really keep awake in this City of the body. That which is this Apana really resembles the Garhapatya fire, Vyana resembles the fire, Anvaharyapacana. Since the Ahavaniya fire is obtained from Garhapatya, which is the former s source of extraction, therefore Prana conforms to Ahavaniya (because of its issuing out of Apana).

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