Created by Jijith Nadumuri at 20 Oct 2011 09:00 and updated at 20 Oct 2011 09:00


Katha 2.1.9. On that from which the Sun rises and in which it sets, are fixed all the gods. None ever goes beyond that. This verily is that (thou seekest).
Katha 2.2.1. The City of the unborn whose knowledge is like the light of the Sun, consists of eleven gates. Meditating on Him, one does not grieve and, becoming free (from bondage), one becomes liberated. This verily is that (thou seekest).
Katha 2.2.2. As mover Sun(), He dwells in Heaven; (as air), He pervades everything and dwells in inter space; as fire, on the Earth; as guest, in the houses; He dwells in men; dwells in the gods; dwells in truth and dwells in space. He is all that is born in water, all that is born on Earth, all that is born in sacrifices and all that is born on the mountains; He is unchanging and great.
Katha 2.2.11. Just as the Sun, which is the eye of the entire world, is not tainted by the external impurities seen by the eyes, so also, the in dwelling Self of all beings, though one, is not tainted by the sorrows of the world, It being external.
Katha 2.2.15. There the Sun shines not, nor do the Moon and the Stars, nor do these lightnings. How (then) can this fire (shine)? Everything shines after Him that shines. By His light shines all this.
Katha 2.3.3. For fear of Him, fire burns; For fear of Him, shines the Sun; For fear of Him, Indra and Vayu function; For fear of Him, death, the fifth, stalks on the Earth.
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 1.5.1,2: Bhuh, Bhuvah, Suvah these three, indeed, are the Vyahritis. Of them Mahacamasya knew a fourth one Maha by name. It is Brahman; it is the Self. The other gods are the limbs. Bhuh, indeed, is this world. Bhuvah is the intermediate space. Suvah is the other world. Maha is the Sun; through the Sun, indeed, do all the worlds flourish. Bhuh, indeed is the fire. Bhuvah is the air. Suvah is the Sun. Maha is the Moon; through the Moon, indeed, all the luminaries flourish. Bhuh, indeed, is the Rig Veda. Bhuvah is the Sama Veda. Suvah is the Yajur Veda.
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 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 1.10.1: I am the invigorator of the tree (of the world). My fame is high like the ridge of a mountain. My source is the pure Brahman(). I am like that pure reality (of the Self) that is in the Sun. I am the effulgent wealth. I am possessed of a fine intellect, and am immortal and undecaying. Thus was the statement of Trisanku after the attainment of realisation.
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 2.8.5: He that is here in the human person, and He that is there in the Sun, are one. He who knows thus attains, after desisting from this world, this self made of food, attains this self made of vital force, attains this self made of mind, attains this self made of intelligence, attains this self made of bliss.
Taittariya This being that is in the human personality, and the being that is there in the Sun are one.
Taittariya 3.10.5,6: He who knows thus, attains, after desisting from this world, this self made of food. After attaining this self made of food then, attaining this self made of vital force, then attaining this self made of mind, then attaining this self made of intelligence, then attaining this self made of bliss, and roaming over these worlds with command over food at will and command over all forms at will, he continues singing this Sama song: Halloo Halloo Halloo I am the food, I am the food, I am the food; I am the eater, I am the eater, I am the eater; I am the unifier, I am the unifier, I am the unifier; I am Hiranyagarbha() the first born of this world consisting of the formed and the formless, I (as Virat) am earlier than the gods. I am the navel of immortality. He who offers me thus (as food), protect me just as I am. I, food as I am, eat him up who eats food without offering. I defeat (i.e. engulf) the entire universe. Our effulgence is like that of the Sun. This is the Upanishad.
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 15. The face of the Truth (ie., Purusha in the solar orb) is veiled by a bright vessel. Mayst thou unveil it, O Sun, so as to be perceived by me whose dharma is truth.
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 1.6: Now then, the fact that the Sun, while rising, enters into the eastern direction, thereby it absorbs into its rays all the creatures in the east. That it enters into the south, that it enters into the west, that it enters into the north, that it reaches the nadir and the zenith, that it enters the intermediate points of the zodiac, that it illumines all, thereby it absorbs all living things into its rays.
Prashna 1.8: (The realisers of Brahman) knew the one that is possessed of all forms, full of rays, endowed with illumination, the resort of all, the single light (of all), and the radiator of heat. It is the Sun that rises the Sun that possesses a thousand rays, exists in a hundred forms and is the life of all creatures.
Prashna 1.10: Again, by searching for the Self through the control of the senses, brahmacharya, faith and meditation, they conquer the Sun (by proceeding) along the Northern Course. This is the resort of all that lives; this is indestructible; this is fearless; this is the highest goal, for from this they do not come back. This is unrealisable (to the ignorant). Pertaining to this here is a verse:
Prashna 1.11: Some talk of (this Sun) as possessed of five feet, as the father, as constituted by twelve limbs, and as full of water in the high place above the Sky. But there are these others who call him the omniscient and say that on him, as possessed of seven wheels and six spokes, is fixed (the whole universe).
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 2.9: 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 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 4.2: To him he said, O Gargya, just as all the rays of the setting Sun become unified in this orb of light, and they disperse from the Sun as it rises up again, similarly all that becomes unified in the high deity, the mind. Hence this person does not then hear, does not see, does not smell, does not taste, does not touch, does not speak, does not grasp, does not enjoy, does not eject, does not move. People say, He is sleeping.
Prashna 5.5: Again, any one who meditates on the supreme Purusha with the help of this very syllable Aum, as possessed of three letters, becomes unified in the Sun, consisting of light. As a snake becomes freed from its Slough, exactly in a similar way, he becomes freed from sin, and he is lifted up to the world of Brahma Hiranyagarbha() by the Sama mantras. From this total mass of creatures (that Hiranyagarbha is) he sees the supreme Purusha that penetrates every being and is higher than the higher One (viz. Hiranyagarbha). Bearing on this, there occur two verses:
Mundaka 1.2.5: These oblations turn into the rays of the Sun and taking him up they lead him, who performs the rites in these shining flames at the proper time, to where the single lord of the gods presides over all.
Mundaka 1.2.6: Saying, Come, come uttering pleasing words such as, This is your well earned, virtuous path which leads to Heaven and offering him adoration, the scintillating oblations carry the sacrificer along the rays of the Sun.
Mundaka 1.2.11: Those who live in the forest, while begging for alms viz. those (forest dwellers and hermits) who resort to the duties of their respective stages of life as well as to meditation and the learned (householders) who have their senses under control (they) after becoming freed from dirt, go by the path of the Sun to where lives that Purusha, immortal and undecaying by nature.
Mundaka 2.1.4: The indwelling Self of all is surely He of whom the Heaven is the head, the Moon and Sun are the two eyes, the directions are the two ears, the revealed Vedas are the speech, air is the vital force, the whole Universe is the heart, and (It is He) from whose two feet emerged the Earth.
Mundaka 2.1.5: From Him emerges the fire (i.e. Heaven) of which the fuel is the Sun. From the Moon emerges cloud, and (from cloud) the herbs and corns on the Earth. A man sheds the semen into a Woman. From the Purusha have originated many creatures.
Mundaka 2.1.6: From Him (emerge) the Rik, Sama and Yajur mantras, initiation, all the sacrifices whether with or without the sacrificial stake offerings to Brahmanas, the year, the sacrificer, and the worlds where the Moon sacrifices (all) and where the Sun (shines).
Mundaka 2.2.10: There the Sun does not shine, nor the Moon or the Stars; nor do these flashes of lightning shine there. How can this fire do so Everything shines according as He does so; by His light all this shines diversely.

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