yajvan
09 May 2007, 08:33 PM
Hari Om
~~~~~
Namaste,
Prana asks "What will be my food?" This is the question prana sets before the other sense organs ( seeing, smelling, tasting, touching, thinking, speaking, etc).
Of what interest is this prana to us? It is considered another dimension of Brahman. This prana is the force of life, more then just breath. As breath is the carrier of this life-force.
This prana is of interest - it is from an or breathing or living + pra or properly. It is also ana or food , or sustenance, that which one depends on for life to occur.
If we take this 'an' and add prefixes to it we get the 5 prana's that we exercise daily:
Pra+ana - properly moving; or forward moving; or to breathe forth
Ap+ana - or downward ( 'a' for not or opposite)
Sam+ana - sam or even-ness , balanced
Vy+ana - outward moving
Ud+ana - upward moving
Now when things are eaten and understood, then the following gets established ( so says the Chandogya Upanishad Chapter 5).
This prana has an external signification, that is, within us and outside of us ( the individual) at the same time:
Prana - is connected with the eyes. The eyes are connected / influenced by the sun for light to see. When there is contentment of the eyes, the sun too is content by what is 'eaten'. The whole atmosphere is satisfied, the individual and the atmosphere, as sun rules here.
Apana - is connected to speech. It is said vac ( speech) is ruled by agni. Agni is the ruler over earth. Mar's plays a key role with agni. When this speech and agni are satisfied, this earth is then satisfied. We as inhabitants are then too satisfied.
Samana - is connected to the mind. The divine mind is Indra. He is owner of lightening and rain. The moon is the graha connected with the mind. When the mind is satisfied, it brings sama, balance. The ultimate balance is yoga.
Vyana - is connected with the ears. Vayu allows sound to be carried and from all directions ( the 4 cardinal directions) that resides in space ( akaska) - as does all things. This Vayu is connected to Sani (Saturn).
When the ears are satisfied, then all good comes from all directions and there is 'plenty' for the native.
Udana - is connected to air and touch. This air (Vayu's) abode is that of akasha where all things reside. This akasha is connected to Guru, or Jupiter who brings blessings and expansion. When satisfaction arrives here, then all things are satisfied as all things reside in akasha.
So, what will be prana's food? What ever is eaten ( seen, viewed, touched, tasted, smelled, thought of, etc) from all the other senses, is the 'food' of prana. Then He too Vaishvanara, which is also the eater of food, and is satisfied.
related subject: http://www.hindudharmaforums.com/showpost.php?p=10172&postcount=1
In the Upanishads, prana is viewed as Brahman. Brahman assumes the form of the finite while always being infinite in its nature. Like that, prana assumes the role of all the senses, yet remains in tact as prana.
So, as prana goes, so do the senses.
So , what does one do with this information? He or she that manages/ befriends prana is able to manage and control the various dimensions of prana - the mind, taste, touch, etc. This is the principle behind pranayam.
pra-na-ms,
~~~~~
Namaste,
Prana asks "What will be my food?" This is the question prana sets before the other sense organs ( seeing, smelling, tasting, touching, thinking, speaking, etc).
Of what interest is this prana to us? It is considered another dimension of Brahman. This prana is the force of life, more then just breath. As breath is the carrier of this life-force.
This prana is of interest - it is from an or breathing or living + pra or properly. It is also ana or food , or sustenance, that which one depends on for life to occur.
If we take this 'an' and add prefixes to it we get the 5 prana's that we exercise daily:
Pra+ana - properly moving; or forward moving; or to breathe forth
Ap+ana - or downward ( 'a' for not or opposite)
Sam+ana - sam or even-ness , balanced
Vy+ana - outward moving
Ud+ana - upward moving
Now when things are eaten and understood, then the following gets established ( so says the Chandogya Upanishad Chapter 5).
This prana has an external signification, that is, within us and outside of us ( the individual) at the same time:
Prana - is connected with the eyes. The eyes are connected / influenced by the sun for light to see. When there is contentment of the eyes, the sun too is content by what is 'eaten'. The whole atmosphere is satisfied, the individual and the atmosphere, as sun rules here.
Apana - is connected to speech. It is said vac ( speech) is ruled by agni. Agni is the ruler over earth. Mar's plays a key role with agni. When this speech and agni are satisfied, this earth is then satisfied. We as inhabitants are then too satisfied.
Samana - is connected to the mind. The divine mind is Indra. He is owner of lightening and rain. The moon is the graha connected with the mind. When the mind is satisfied, it brings sama, balance. The ultimate balance is yoga.
Vyana - is connected with the ears. Vayu allows sound to be carried and from all directions ( the 4 cardinal directions) that resides in space ( akaska) - as does all things. This Vayu is connected to Sani (Saturn).
When the ears are satisfied, then all good comes from all directions and there is 'plenty' for the native.
Udana - is connected to air and touch. This air (Vayu's) abode is that of akasha where all things reside. This akasha is connected to Guru, or Jupiter who brings blessings and expansion. When satisfaction arrives here, then all things are satisfied as all things reside in akasha.
So, what will be prana's food? What ever is eaten ( seen, viewed, touched, tasted, smelled, thought of, etc) from all the other senses, is the 'food' of prana. Then He too Vaishvanara, which is also the eater of food, and is satisfied.
related subject: http://www.hindudharmaforums.com/showpost.php?p=10172&postcount=1
In the Upanishads, prana is viewed as Brahman. Brahman assumes the form of the finite while always being infinite in its nature. Like that, prana assumes the role of all the senses, yet remains in tact as prana.
So, as prana goes, so do the senses.
So , what does one do with this information? He or she that manages/ befriends prana is able to manage and control the various dimensions of prana - the mind, taste, touch, etc. This is the principle behind pranayam.
pra-na-ms,