Prana

[soham3]

Prana is a subtle energy beyond the ken or realm of physics & chemistry. We have air prana, sun prana et cetera. Mind is higher than prana. If one does pranayama mechanically, he won't get much benefit. But if pranayama is done with mental awareness, benefits accrue.

[yajvan]

Hari Om
~~~~~

Namaste,


From the Chandogya Upanishad 1.2.10:

The ṛṣi (rishi) Aṇgiras meditatively adored this (prāṇa) as udgītha³.
This prāṇa is thus considered itself Aṇgiras, because it is the essence (rasa&#185 of the limbs (aṇga&#178

What is to be taken from this?
The ṛṣi Aṇgiras meditatively adored this prāṇa as Brahman and the fruit of his adoration became the essense ( the rasa) of prāṇa, Brahman. His name depicts his achievement anga+rasa. The finest essense of anything ( ultimately) is Brahman.


1. rasa - best or finest or prime part of anything , the essence
2. anga – is the limb or part
3. udgītha – is the singing/chanting of the sama veda; And the essence (rasa) of udgītha is Om ॐ.
4. FYI that has been mentioned before and fits quite nicely with prANa here is aN अण् - to breathe

pr-aN-ams

[soham3]

There are 5 koshas - anna, prana, monomaya, vigyana and ananda. Beyond ananda is Chit & Sat. So prana is second from bottom.

[yajvan]

Hari Om
~~~~~

From the Chandogya Upanishad 1.2.10:

The ṛṣi (rishi) Aṇgiras meditatively adored this (prāṇa) as udgītha³.
This prāṇa is thus considered itself Aṇgiras, because it is the essence (rasa&#185 of the limbs (aṇga&#178

What is to be taken from this?
The ṛṣi Aṇgiras meditatively adored this prāṇa as Brahman and the fruit of his adoration became the essense ( the rasa) of prāṇa, Brahman. His name depicts his achievement anga+rasa. The finest essense of anything ( ultimately) is Brahman.


1. rasa - best or finest or prime part of anything , the essence
2. anga – is the limb or part
3. udgītha – is the singing/chanting of the sama veda; And the essence (rasa) of udgītha is Om ॐ.
4. FYI that has been mentioned before and fits quite nicely with prANa here is aN अण् - to breathe

Namaste,
Relevent to this conversation, I submit the following for the readers consideration, Brahma Sutras¹ 1.1.22 & 1.1.23

Sutra 22
Akasastallingat
Akasah: ākāśa ; tad: His, of Brahman; lingat: because of characteristic mark. The word akasa (ākāśa) must be understood as Brahman

Reference to a Upanishad
In the Chandogya Upanishad Chapt 1.9, the following verse is spoken : What is the origin of this world? 'ākāśa'
'PrravahAnah replied. 'Because all these beings take their origin from the ākāśa only, and return into the ākāśa .

** Sutra 22 above was necessary to allow prāṇa to be discussed next. **


Sutra 23
Ata eva Pranah
Ata eva: for the same reason ( this refers to sutra 22) ; Pranah: the breath (also refers to Brahman).
As prāṇa is described as the cause of the world, such a description can apply to Brahman alone. The word ‘prāṇa' must be understood as Brahman.


Reference to a Upanishad
In the Chandogya Upanishad, Chapt 1.11.4-5, the following is reviewed: Which then is that deity? - ‘prāṇa' he (Urasti) said. 'All beings here enter prāṇa alone in every manner and they originate as well from prāṇa. Had you sung this without knowing this³ your head would fall off'


1. My References: The Brahma Sutras by Svami Sivananda, The Divine Life Society, Sivananda Ashram, Rishikesh
And The Brahma Sutras, Commentary According to Adi Shankara, by Svami Viresvarananda, Advidya ashram
2. Akasa (आकाश ākāśa , my favorite ) pervades everything as the foundation for the material universe and frankly for chit and cidakasa , the space of consciousness we employ
3. prastAva or प्रस्ताव - introductory eulogy , the introduction or prelude; regarding the udgitha it is said ‘prastotri’ that devata which belongs to/associated with the prastāva.


pr-aN-ams

[soham3]

Akasha is fifth chakra from bottom. Its symbol is HAM. Brahaman may mean either unconditioned absolute Brahman or All That Is which is the fifth brahma vakya ' SARVAM KHALVIDAM BRAHMAN '.

[yajvan]

Hari Om
~~~~~


Namaste,
I rest my position on this matter and look to the Brahma Sutras and the Chandogya Upanishad ( and a few others) as my guidence.

pranams

[yajvan]

Hari Om
~~~~~

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

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.

Namaste ,
I was just thinking about this prana today... especially as prana ( Some like to write prANa) becomes apana and connected to speech. It is said that this is owned by agni. This agni is most important , yes? The rishi's give their adoration to agni in the first line of the Rig Veda¹.

Agni is also known as Dhumaketu (whose sign is smoke), Saptajihva (seven-tongued), Hutasa (devourer of offerings) and Rohitashva ( red-horsed.)

We find him called as jAtavedas: jAta or जात born , brought into existence; grown , produced , arisen , caused , or appeared so.
This jAtavedas जातवेदस् is having whatever is born or created as his property, all-possessor of all created beings. He is considered the first born and he presides over the world of matter ( creation).

This notion of voice of vak, is also supported in the Aitareya Upanisad...
It says in the 2nd khanda, agnir vagbhutva , or agni becoming speech entered the mouth ( mukham&#185.

It is with the vak that one offers mantras, slokas, etc. via yajya¹. It is via the yajya that carries ones desires, adoration, mantra , hymns and puja upwords¹ and one chooses to invoke the devata for worship and perhaps favor. It is the vedic approach to consider the devata can be invoked by uttering (manAmahe or devotion , attachment , zeal , eagerness ) their auspicious (charu or cha - pure , clean ) names (nAma).

Yet is it not agni devata giving ItSelf back to ItSelf in a different form?

So this voice, this agni is of key import, and we can find within our voice, as it is mixed , part and parcel with the other pranas mentioned above. And it is part of the Divine found in us, used everyday. Perhaps this is way speech is so important a tool, and why sweet words should accompany ones vak, as adoration to agni in use.





prana-ams

1. Words and References

agnimilie purohitm yajnasya devam rtvijam
hotaram ratna dhatamam Rig Ved 1.1.1
agnim ile... agni I adore.

mukha मुख the mouth or embouchure; the beak of a bird , snout or muzzle of an animal; Svami Sivananda calls mukham the tongue

yAjyA याज्या - we know as fire sacrifice ; and the fire is agni, Saptajihva as mentioned above.

agne yam yajnam adhvaram vishvatah paribhuh asi Rig Ved 1.1.4
this adhvara makes a path for the yajamana or the sacrificer, and agni is the guide on this journey.