Prana

Created by Jijith Nadumuri at 20 Oct 2011 08:54 and updated at 20 Oct 2011 08:54

UPANISHAD NOUN

Katha	2.1.7. (He who perceives) this Aditi that comes into being as the Prana, comprising all the gods, that is manifested along with the elements, and that, entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that (thou seekest).
Katha	2.3.2. All this universe, evolved (from Brahman), moves in Prana (in Brahman); the most frightful like an uplifted thunderbolt. Those who know this become immortal.
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:
Prashna	1.4: To him he said: The Lord of all creatures became desirous of progeny. He deliberated on (past Vedic) knowledge. Having brooded on that knowledge, He created a couple food and Prana under the idea, These two will produce creatures for me in multifarious ways.
Prashna	1.5: The Sun is verily Prana; and food is verily the Moon. Whatever is gross or subtle is but food. The gross, as distinguished from that (subtle), is certainly food (of the subtle).
Prashna	1.7: That very one rises up who is Prana and fire, who is identified with all creatures, and who is possessed of all forms. This very one, that has been referred to, is spoken of by the mantra:
Prashna	1.12: The month verily is the Lord of all creatures. The dark fortnight is His food, and the bright His Prana. Therefore these seers perform the sacrifices in the bright fortnight. The others perform it in the other.
Prashna	1.13: Day and night are verily the Lord of all creatures. Day is surely His Prana and night is certainly the food. Those who indulge in passion in the day, waste away Prana. That they give play to passion at night is as good as celibacy.
Prashna	2.3: To them the chief Prana said, Do not be deluded. It is I who do not allow it to disintegrate by sustaining it by dividing myself fivefold. They remained incredulous.
Prashna	2.4: He appeared to be rising up (from the body) out of indignation. As He ascended, all the others, too, ascended immediately; and when He remained quite, all others, too, remained in position. Just as in the world, all the bee take to flight in accordance as the king of the bees takes to his wings, and they settle down as he does so, similarly, did speech, mind, eye, ear, etc., behave. Becoming delighted, they (began to) praise Prana.
Prashna	2.5: This one (i.e. Prana) burns as fire, this one is the Sun, this one is cloud, this one is Indra and air, this one is the Earth and food. This god is the gross and the subtle, as well as that which is Nectar.
Prashna	2.6: Like spokes on the hub of a Chariot wheel, are fixed on Prana all things Riks, Yajus, Samas, sacrifice, Kshatriya and Brahmana.
Prashna	2.7: It is you who move about in the womb as the Lord of creation, and it is you who take birth after the image of the parents. O Prana, it is for you, who reside with the organs, that all these creatures carry presents.
Prashna	2.9: O Prana, you are Indra. Through your valour you are Rudra; and you are the preserver on all sides. You move in the Sky you are the Sun, the Lord of all luminaries.
Prashna	2.10: O Prana, when you pour down (as rain), then these creatures of yours continue to be in a happy mood under the belief, Food will be produced to our hearts content.
Prashna	2.11: O Prana, you are unpurified, you are the fire Ekarsi, (you are) the eater, and you are the lord of all that exists. We are the givers of (your) food. O Matarisva, you are our father.
Prashna	2.13: All this (in this world), as also all that is in Heaven is under the control of Prana. Protect us just as a mother does her sons, and ordain for us splendour and intelligence.
Prashna	3.1: Then Kausalya, son of Asvala, asked him, O venerable sir, from where is this Prana born How does He come into this body How again does He dwell by dividing Himself How does he depart How does He support the external things and how the physical
Prashna	3.3: From the Self is born this Prana. Just as there can be shadow when a man is there, so this Prana is fixed on the self. He comes to this body owing to the actions of the mind.
Prashna	3.4: As it is the king alone who employs the officers saying, Rule over these Villages, and those ones, just so Prana engages the other organs separately.
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	3.10: Together with whatever thought he had (at the time of death), he enters into Prana. Prana, in combination with Udana and in association with the soul, leads him to the world desired by him.
Prashna	3.11: The line of progeny of any man of knowledge who knows Prana thus sustains no break. He becomes immortal. Pertaining to this there occurs this mantra.
Prashna	3.12: Having known the origin, coming, lodgement and fivefold overlordship and the physical existence of Prana, one achieves immortality. Having known, one achieves immortality.
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).
Prashna	4.8: Earth and the rudiment of Earth, water and the rudiment of water, fire and the rudiment of fire, space and the rudiment of space, the organ and object of vision, the organ and object of hearing, the organ and object of smell, the organ and object of taste, the organ and object of touch, the organ and content of speech, the hands and the object grasped, sex and enjoyment, the organ of excretion and the excreta, the feet and the space trodden, the mind and the content of thought, understanding and the content of understanding, egoism and the content of egoism, awareness and the content of awareness, the shining skin and the object revealed by that, Prana and all that has to be held by Prana.
Prashna	6.4: He created Prana; from Prana (He created) faith, Space, air, fire, water, Earth, organs, Mind, food; from food (He created) vigour, self control, mantras, rites, worlds and name in the worlds.
Mundaka	1.1.8: Through knowledge Brahman increases in size. From that is born food (the Unmanifested). From food evolves Prana Hiranyagarbha(); (thence the cosmic) mind; (thence) the five elements; (thence) the worlds; (thence) the immortality that is in karmas.

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