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The Upanishads: Brihadaranyaka Upanishad: Part One Chapter III: The Prana: Its Glories and Redeeming Power
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{11}
That deity, after taking away the death-the evil-of the gods, carried them beyond death.
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{12}
First of all, it carried the organ of speech, which is the foremost organ. When the organ of speech was freed from death it became fire. That fire, having transcended death, shines beyond its reach.
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{13-15}
Then it carried the organ of smell. When it was freed from death it became air (Vayu). That air, having transcended death, blows beyond its reach. Then it carried the organ of sight. When it was freed from death it became the sun (Surya). That sun, having transcended death, shines beyond its reach. Then it carried the organ of hearing. When it was freed from death, it became the quarters (Disah). Those quarters, having transcended death, remain beyond its reach.
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{16}
Then it carried the mind. When the mind was freed from death it became the moon (Chandra). That moon, having transcended death, shines beyond its reach. Thus, verily, that deity carries beyond death him who knows this.
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{17}
Next it (the vital breath) obtained eatable food for itself by chanting. For whatever food is eaten, is eaten by the vital breath alone, and it (the vital breath) rests on that (the food).
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{18}
The gods said to the vital breath: "Verily, just this much is all the food there is and you have secured it for yourself by chanting. Now give us, please, a share of this food." "Then sit around facing me." "So be it." They sat down around the vital breath. That is why whatever food one eats through the vital breath satisfies the organs. So do his relatives sit around facing him who knows this; he becomes the supporter of his kinsmen, the greatest among them and their leader, a good eater of food and their lord. Whoever, among his kinsmen, the greatest among them and their leader, a good eater of food and their lord. Whoever, among his kinsmen, desires to be a rival of the man who has this knowledge is not able to support his dependents. But, on the other hand, he who follows him (the knower of the vital breath) and who, following him, desires to support his dependents is certainly able to do so.
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{19}
It is called ayasa angirasa, for it is the essence (rasa) of the limbs (anga). Yes, the prana is the essence of the limbs. From whichever limb the vital breath departs, that limb withers right there; therefore it is verily the essence of the limbs.
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{20}
It is also Brihaspati (lord of the Rig-Veda). Speech is Brihati (Rig) and the vital breath is its lord (pati). Therefore it is called Brihaspati.
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{21}
It is also the Brahmanaspati (lord of the Yajur-Veda). Speech is Brahman (Yajur), and the vital breath is its lord (pati). Therefore it is called Brahmanaspati.
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{22}
Prana is Saman, too. Speech is, verily, sa and this (prana) is ama. Saman (the chant of the Sama-Veda) is known by that name because it is sa (speech) and ama (prana). Or because it (prana) is equal (sama) to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, nay, equal to this universe; therefore it (prana) is indeed the Sama-Veda. He who knows this vital breath to be such attains union with it or lives in the same world with it.
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{23}
And it is also the Udgitha. The vital breath is verily ut, for by the vital breath all this universe is upheld (uttabdha); and speech is githa (song). And because it is ut and githa, therefore it is Udgitha.
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{24}
Regarding this there is also the following anecdote: Brahmadatta, the great-grandson of Chikitana, while drinking king [soma], said: "Let this soma strike off my head if I say that the ayasya angirasa chanted the Udgitha through any other means than this vital breath and speech." Surely he chanted through speech and the vital breath.
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{25}
He who knows the wealth of this saman (Vital breath) obtains wealth. Tone, indeed, is its wealth. Therefore let one who is going to perform the sacrificial work as a priest desire that his voice may have a good tone and let him perform the sacrifice through that voice with a good tone. Therefore people desire to see at a sacrifice a priest with a good voice, like one who has wealth. He who thus knows what is the wealth of the saman obtains wealth.
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{26}
He who knows the suvarna (gold) of the saman (vital breath) obtains gold. Tone is verily its gold. He who thus knows what is the gold of the saman obtains gold.
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{27}
He who knows the support of the saman (vital breath) gets a support. Speech Verily is its support. For, supported in speech, the vital breath is transformed into a chant. Some say the support is in food (the body).
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{28}
Next follows the edifying repetition (abhyaroha) only of the hymns called pavamanas. The priest called prastotri indeed chants the saman. While he chants it, let the sacrificer recite these [Yajur verses]: "Lead me from the unreal to the real. From darkness lead me to light. From death lead me to immortality." When the mantra (verse) says: "Lead me from the unreal to the real," "the unreal" means death, and the "real," immortality; so it says, "From death lead me to immortality," that is to say, "Make me immortal." When it says: "From darkness lead me to light," "darkness" means death, and "light," immortality; so it says: "From death lead me to immortality," that is to say, "Make me immortal." In the verse: "From death lead me to immortality," there is nothing that is hidden. Then come the remaining hymns, with which, by singing them, [the chanter] should obtain food for himself. Therefore while they are being chanted let the sacrificer ask for a boon-anything that he desires. Whatever objects this chanter, endowed with such knowledge, desires for himself or for the sacrificer, he obtains by his chanting. This [meditation] by itself wins the world (Hiranyagarbha). He who thus knows the saman (the prana, or vital breath)-for him there is no fear of not being admitted into that world.
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The Upanishads: Brihadaranyaka Upanishad: Part One Chapter IV: The Creation and Its Cause
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{1}
In the beginning, this universe was the self (Viraj) alone, in the shape of a person. He reflected and saw nothing else but His self. He first said: "I am He." Therefore He came to be known by the name I (Aham). Hence, even now, when a person is addressed, he first says: "It is I," and then says whatever other name he may have. And because He, before (purva) the whole group of aspirants, burnt (aushat) all evils, therefore He is called Purusha. He who knows this verily burns up him who wishes to be Viraj in advance of him.
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{2}
He was afraid. Therefore people still are afraid when alone. He thought: "Since there is nothing else but Myself, what am I afraid of?" Thereupon His fears were gone; for what was there to fear? Assuredly, it is from a second entity that fear arises.
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{3}
He was not at all happy. Therefore a person even today is not happy when alone. He desired a mate. He became the size of a man and wife in close embrace. He divided this body into two. From that division arose husband (pati) and wife (patni). Therefore, as Yajnavalkya said, the body before one accepts a wife is one half of oneself, like the half of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that union human beings were born.
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{4}
She reflected: "How can he unite with me after having produced me from himself? Well, let me hide myself." She became a cow, the other (Manu) became a bull and was united with her; from that union cows were born. The one became a mare, the other became a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that union one-hoofed animals were born. The one became a she-goat, the other became a he-goat; the one became a hew, the other became a ram and was united with her; from that union goats and sheep were born. Thus, indeed, he produced everything that exists in pairs, down to the ants.
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{5}
He (Viraj) realized: "Indeed, I am the creation, for I produced all this." Therefore He became the creation. He who knows this becomes a creator in this creation of Viraj.
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