Vayu Vaiou : the God of Wind; the master of Life; inspirer of that Breath or Dynamic energy called Prāṇa, which is represented in man by the vital & nervous activities. He is often associated with Indra riding in the same chariot with him. There are not many Vedic hymns addressed to him. Hanumān & Bhīma were his aṇśas.
... conscious divinity out of the subconscient. Vata or Vayu, Page 309 the nervous activity, is only a first condition of the emergent Mind. And for man it is the meeting of Life with Mind and the support given by the former to the evolution of the latter which is the important aspect of Vayu. Therefore we find Indra, Master of Mind, and Vayu, Master of Life, coupled together and the latter always... their origin they seem to be as much powers of Vayu as of Indra, are more important to the Rishis than Vayu himself and even in their dynamic aspect are more closely associated with Agni Rudra than with the natural chief of the legions of the Air. The present hymn, the forty-eighth of the Mandala, is the last of three in which Vamadeva invokes Indra and Vayu for the drinking of the Soma-wine. They are... the Veda Chapter VIII Vayu, the Master of the Life Energies Rig Veda IV.48 विहि होत्रा अवीता विपो न रायो अर्यः । वायवा चन्द्रेण रथेन याहि सुतस्य पीतये ॥१॥ 1) Do thou manifest the sacrificial energies that are unmanifested, even as a revealer of felicity and doer of the work; O Vayu, come in thy car of happy light to the drinking of the Soma wine ...
... pre-eminence so that they appear only in their lesser human and cosmic workings. Much of their other Vedic aspects they keep. Here the three gods Indra, Vayu, Agni represent the cosmic Divine on each of its three planes, Indra on the mental, Vayu on the vital, Agni on the material. In that order, therefore, beginning from the material they approach the Brahman. Agni is the heat and flame of the... whether in the depths or on the heights of being, who shall know it, who shall seize it in his universal expansion if not Vayu Matarishwan? There is the same confident advance upon the object, the same formidable challenge, "Who art thou? What is the force in thee?" This is Vayu Matarishwan and the power in him is this that he, the Life, can take all things in his stride and growth and seize on them... he cannot seize and master so long as it is protected against him by the shield of the Omnipotent. Vayu too returns, not having discovered. One thing only is settled that this is no form or force of cosmic Life which operates within the limits of the all-grasping vital impulse; it is too great for Vayu. Indra next arises, the Puissant, the Opulent. Indra is the power of the Mind; the senses which ...
... three riks deal with the purification and transformation of life-energy. Vayu is the presiding Deity of life-energy. Vayuh pranah (Vayu is life), says the Mundaka Upanishad. In the Rigveda too there is a clear indication of it. It says, pratnat vayurajayata (Vayu came into existence from the Supreme as Life). This Vayu or life energy is the raison d’être of all the activities of the ordinary... intelligence and with that pure intelligence the aspirant establishes a pure enjoyment of the quintessence of truth, rich delight and fulfilment in life. Therefore in the second three riks Indra and Vayu are in- voked together. The last three riks deal with the full realisation and the goal of the aspirant. When life is purified, when mind is purified, the aspirant will be established in that vast ...
... Varuna-Mitra and the couple Indra-Vayu. With that clue both connections become obvious; Page 74 indeed they depend upon each other. For the earlier part of the hymn has for its subject the preparation first of the vital forces represented by Vayu who is alone invoked in the three opening Riks, then of the mentality represented by the couple Indra-Vayu for the activities of the Truth-Co... intuitional discernment on the plane of the Ritam. The three riks with which we are dealing occur as the closing passage of a hymn of which the first three verses are addressed to Vayu alone and the next three to Indra and Vayu. Indra in the psychological interpretation of the hymns represents, as we shall see, Mind-Power. The word for the sense-faculties, indriya , is derived from his name. His special... immortal consciousness in the mortal and Indra and Vayu are bidden to come and swiftly perfect these new workings by the participation of the thought, ā yātam upa niṣkṛtaṁ makṣū dhiyā . 2 For dhī is the thought-power, intellect or understanding. It is intermediate between the normal mentality represented by the combination of Indra and Vayu and the Rtam or truth-consciousness. It is at this ...
... Vayu and Indra are cosmic godheads presiding over the action of cosmic principles—they are not the manomaya purusha or pranamaya purusha in each man. You have a mental being or purusha in you and a vital being or purusha, but you cannot say that you are in your mind Indra or in your vital Vayu. The Purusha is an essential being supporting the play of Prakriti—the Godhead (Indra, Vayu) is a dynamic... powers which they [ six Vedic Gods ] bring with them: Mitra—Harmony. Varuna—Wideness. Aryaman—Power, Tapasya. Brihaspati—Wisdom (Word and Knowledge). Vishnu—Cosmic Consciousness. Vayu—Life. Post-Vedic Gods of the Indian Tradition Brahma, Vishnu, Shiva are only three Powers and Personalities of the One Cosmic Godhead. Brahma is the Power of the Divine that stands behind ...
... 7. Then they said to Vayu, "O Vayu, this discern, what is this mighty Daemon." He said, "So be it." Page 31 Surya, Khajuraho, photo O. Barot Page 32 tadahhyadravattamabhyavadat kositi vayurva ahamasmityabravinmatarisva va ahamasmiti. 8. 8. He rushed upon That; It said to him, "Who art thou?" "I am Vayu," he said, "and I am he that... vanyadagnir vayurindraste hyenannedistham pasparsuste hyenatprathamo vidancakara hrahmeti. 2. 2. Therefore are these gods as it were beyond all the other gods, even Agni and Vayu and Indra, because they came nearest to the touch of That..* tasmad va indrotitaramivanyandevansa hyenannedistham pasparsa sa hyenatprathamo vidancakara brahmeti. 3. ____________ ...
... अथ वायुमब्रुवन् वायवेतद्विजानीहि किमेतद्यक्षमिति तथेति ॥७॥ 7) Then they said to Vayu, "O Vayu, this discern, what is this mighty Daemon." He said, "So be it." तदभ्यद्रवत् तमभ्यवदत् कोऽसीति वायुर्वा अहमस्मीत्यब्रवीन्मातरिश्वा वा अहमस्मीति ॥८॥ 8) He rushed upon That; It said to him, "Who art thou?" "I am Vayu," he said, "and I am he that expands in the Mother of things." तस्मिंस्त्वयि किं ...
... The Bride of Brahman RIGVEDA Mandala X: Sukta 109 (1) OF the stain in Brahman the first to speak were: God Varuna the Vast (shoreless), the Wind-God Matarishvan, Vayu, who blows away even a stronghold, The violent God, Agni, the Goddess Water (Apah), mother of Delight: these are the first-born by their power of Truth. (2) King Soma was the first to... pure nature. The principal Gods mentioned here are Varuna which means Infinite Consciousness, Mitra, Supreme Harmony and Love, Agni, the Fiery Force of ascension or Tapas, Soma, the supreme Delight and Vayu, the Lord of the vital who breaks down all barriers and difficulties and forges on. Now the process of redemption is a sacrificial journey, the image of the progressive forward and upward march of ...
... help of his followers, the Maruts. Who are the Maruts? We find in the Puranas that Vayu (the Wind-God) in the womb of Diti (the consciousness of duality) had been divided into forty-nine parts by the Lord Indra. As a result, the Maruts, sub-divisions or various forms of Wind, came into existence. We also know that Vayu is the life-energy and Indra is the divine mental being. Diti is the divided ...
... relation between the subtle existence and the spiritual, the adhidaiva and adhyātma . But the Page 18 Mind, the Life, the speech, the senses are governed by cosmic powers, by Gods, by Indra, Vayu, Agni. Are these subtle cosmic powers the beginning of existence, the true movers of mind and life, or is there some superior unifying force, one in itself behind them all? By whom or what is the... bring up and speed outward from the body this speech that we use to express, to throw out into a world of action and new-creation the willings and thought-formations of the mind. It is propelled by Vayu, the life-breath; it is formed by Agni, the secret will-force and fiery shaping energy in the mind and body. But these are the agents. Who or what is the secret Power that is behind them, the master ...
... Collected Works of Nolini Kanta Gupta - Vol. 6 Page 86 Agni WHEN Agni, the Flame awakes, all other gods awake – Vayu and Soma and Indra and Aditi – Aditi, the Mother, one and indivisible, and the Word inviolate. All is burnt, burnt, burnt to ashes! It is the same, the Fire and the offering and the offerer; It is the same ...
... master of wisdom, their movements of understanding become articulate; arrive, O Agni, with the gods. इन्द्रवायू बृहस्पतिं मित्राग्निं पूषणं भगम् । आदित्यान् मारुतं गणम् ॥३॥ 3) On Indra and Vayu, Brihaspati, on Mitra and Agni, Pushan, Bhaga, the Adityas and the Marut host. प्र वो भ्रियन्त इन्दवो मत्सरा मादयिष्णवः । द्रप्सा मध्वश्चमूषदः ॥४॥ 4) For you the nectar streams are filled... the gods that wake to the dawn. विश्वेभिः सोम्यं मध्वग्न इन्द्रेण वायुना । पिबा मित्रस्य धामभिः ॥१०॥ 10) With all of them, O Agni, drink thou the sweetness of the Soma-wine, with Indra and Vayu and Mitra's lustres. त्वं होता मनुर्हितोऽग्ने यज्ञेषु सीदसि । सेमं नो अध्वरं यज ॥११॥ 11) Thou, the priest of the oblation, thinker and friend, sittest, O Agni, at the Yajnas, therefore do ...
... Godhead and the supreme resting-place of this All; Thou art the knower and that which is to be known and the highest status; O infinite in form, by Thee was extended the universe. Thou art Yama and Vayu and Agni and Soma and Varuna and Prajapati, father of creatures, and the great-grandsire. Salutation to Thee a thousand times over and again and yet again salutation. (Translation by Anil Baran Roy) ...
... adorers of Vayu nhave already pressed the Soma and won the light of the solar day for the yajna . ३. वायो तव प्रपृंचती धेना जिगाति दाशुषे । उरूची सोमपीतये ।। O Vayu, thy stream goes brimming (or, filling, lit. touching to the full) for the sacrificer, wide for the drinking of the Soma. धेना. S. takes धेना = वाक् and gives an extraordinary interpretation.The speech of Vayu goes for Soma... पाहि श्रुधी हवम् ।। दर्शत. Rt दृश् at that time still used in all its parts. The plural Page 354 is used because the Rishi has in his mind not only Vayu, but the ganas or inferior devatas who assist the functioning of Vayu. सोमाः. The lunar gods, ganas of Chandra, masters of the nectar of immortality, or “Somas” in the sense of “several cups of Soma” or of “Soma juices”, but this... line finally disposes of the ceremonial interpretation. Translation. Arrive, O Vayu; behold ye, these gods of the nectar assailed with war; protect their battle, hear our prayer. Page 356 [3] [RV I.2.1 - 3] Rig Veda I.2. १. वायवा याहि दर्शतेमे सोमा अरंकृताः । तेषां पाहि श्रुधी हवं ।। Come, O Vayu visible, these are (ie here are) the Somas (ie Soma-pourings) made ready, drink of ...
... अतितरामिवान्यान् देवान् यदग्निर्वायुरिन्द्रस्ते ह्येनन्नेदिष्ठं पस्पर्शुस्ते ह्येनत्प्रथमो विदांचकार ब्रह्मेति ॥२॥ 2) Therefore are these gods as it were beyond all the other gods, even Agni and Vayu and Indra, because they came nearest to the touch of That.... 1 तस्माद्वा इन्द्रोऽतितरामिवान्यान्देवान् स ह्येनन्नेदिष्ठं पस्पर्श स ह्येनत् प्रथमो विदांचकार ब्रह्मेति ॥३॥ 3) Therefore is ...
... Prithivi, Apas, Agni (Tejas), Vayu, Akasha. Agni is threefold: 1) Ordinary fire, Jada Agni, 2) Electric fire, Vaidyuta Agni, 3) Solar fire, Saura Agni. Science has only entered upon the first and the second of these fires. The fact that the atom is like the solar system could Page 66 lead it to the knowledge of the third. 2 Beyond Agni is Vayu of which science knows nothing... movement behind respiration is the same as the one governing electrical and magnetic fields; it is what the ancient yogis used to call Vayu, the Life-Energy. The breathing exercises ( prāṇāyāma ) are simply one system (among others) for acquiring mastery over Vayu which eventually enables you to be free from gravitation and gives certain powers known to the ancients: the power to be extremely light... of all contact and exchange, the cause of gravitation and of the fields (magnetic and electric). By it, the action of Agni, the formal element, the builder of forms, is made possible. And beyond Vayu is the ether: Akasha. But these five constitute only the grossest part of the physical plane. Immediately behind is the physical-vital, the element of life buried in matter. J. C. Bose is contacting ...
... action and reaction upon each other and in the liberated state of man the separation is abolished. × Vayu. ...
... ॥ Be peace to us Mitra. Be peace to us Varuna. Be peace to us Aryaman. Be peace to us Indra and Brihaspati. May far-striding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vaiou. Thou, thou art the visible Eternal & as the visible Eternal I have declared thee. I have declared Righteousness; I have declared Truth. That has protected me. That has protected the Speaker. Yea, it... Hari OM. Be peace to us Mitra. Be peace to us Varuna. Be peace to us Aryaman. Be peace to us Indra and Brihaspati. May far-striding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vayu. Thou, thou art the visible Eternal and as the visible Eternal I will declare thee. I will declare Righteousness! I will declare Truth! May that protect me! May that protect the speaker! Yea, may it... breast of a woman, is the womb of Indra; yea, where the hair at its end whirls round like an eddy, there it divides the skull and pushes through it. As Bhûr He is established in Agni, as Bhuvar in Vayu, as Suvar in the Sun, as Mahas in the Eternal. He attains to the kingdom of Himself; He attains to the Lord of Mind; He becomes Lord of Speech, Lord of Sight, Lord of Hearing, Lord of the Knowledge ...
... prāptuṁ śakyo na cakṣuṇā astīti bruvato'nyatra kathaṁ tadupalabhyate. 12 Kathopanisad 2.3. 3 , 12 For fear of Him the Fire burns: for fear of Him the Sun gives heat: for fear of Him Indra and Vayu and Death hasten in their courses. ( 3 ) Not with the mind has man the power to get God, no, nor through speech, nor by the eye. Unless one says “He is” how can one become sensible of Him? ( 12 ) ...
... pratyakṣaṁ brahma vadiṣyāmi, ṛtaṃ vadiṣyāmi, satyaṁ vadiṣyāmi, tanmāmavatu, tadvaktāramavatu, avatu mām, avatu vaktāram, om śāntiḥ śāntiḥ śāntiḥ. Adoration to the Eternal. Adoration to thee, O Vayu, Thou art the visible Eternal and as the visible Eternal I will declare thee. I will declare Righteousness! I will declare Truth! May that protect me! May that protect the speaker! Yea, may it protect ...
... and although they undertook and accomplished another synthesis of Yoga that of different disciplines of knowledge, — it retained close connection and knowledge of the Vedic gods and goddesses. Agni, Vayu, Indra, Surya and others were understood by the Upanishads as intimately as did the Vedic Rishis, and although they did not use profusion of symbolism, they did continue the system of symbolism, and... the natural precursor and sufficient origin of the Puranic Narayana, preserver and Lord of Love. In the Vedas we find only one universal deva of whom Vishnu, Rudra, Brahmanaspati, Agni, Indra, Vayu, ________________ ² Ibid, IV, 18.11 ³ .Rigveda, 1.22.20 Page 85 Mitra Varuna, are all alike forms and cosmic aspects. Each of them is in himself the holy deva and ...
... burn coal for energy, you can't get the coal back. SRI AUROBINDO: That is true about coal because it disintegrates. Sri Aurobindo also said that the Quantum Theory was tending towards our Indian Vayu theory without the scientists knowing it. About the deflection of starlight towards the sun, he asked: SRI AUROBINDO: Why should it curve towards the sun? PURANI: Because the sun contains matter ...
... not know what this mighty Presence was, na vyajdnata kim idam yaksham iti. The three gods approach that Yaksha, one by one, Agni first, Vayu second, and Indra third. But none could move that Yaksha, none could find out what that Yaksha was. But while Agni and Vayu came back, Indra did not turn back from the quest. He pursued his way through the highest ether of the pure mentality and there he approached... the Kena Upanishad, we have a parable that describes Page 29 the process of passage from Ignorance to Knowledge. Three powers in the physical, vital and mental being, symbolised as Agni, Vayu and Indra, have grown and affirmed the Good, the Light, the Joy and Beauty, the Strength and Mastery; they have found themselves victorious in their eternal battle with the adverse powers that deny... next few sentences, Kena Upanishad gives the description of the process of attaining to the Brahman. Page 30 "Therefore are these gods as it were beyond all the other gods, even Agni and Vayu and Indra, because they came nearest to the touch of That... -Therefore is Indra as it were beyond all the other gods because he came nearest to the touch of That, because he first knew that it was ...
... the flux of formed things (apas) carries with it certain definite significances (artha). These are determined by the elements through which it has passed. Shabda appears in the akasha, travels through vayu, the second element in which sparsha is the vibration; by the vibrations of sparsha, it creates in tejas, the third element, certain forms, and so arrives into being with these three characteristics ...
... stavair- vedaiḥ sāṅgapadakramopaniṣadairgāyanti yaṁ sāmagāḥ, dhyānāvasthitatadgatena manasā paśyanti yaṁ yogino yasyāntaṁ na viduḥ surāsuragaṇā devāya tasmai namaḥ, Whom Brahma, Varuna, Indra and Vayu praise with celestial hymns; of whom the Samavedins sing with vedas, vedangas, padas, kramas and the upanishads; whom the yogins see in samadhi with one pointed concentration, whose limits neither the ...
... first to Vayu, then to Vayu and Indra together, last, Varuna and Mitra. “Arrive,” he Page 53 says, “O Vayu, O beautiful one, lo these Soma-powers in their array (is it not a battle-array?), protect them, hear their call! O Vayu, strongly thy lovers woo thee with prayers (or, desires), they have distilled the nectar, they have found their strength (or, they know the day?). O Vayu, thy abounding... wide for the drinking of the Soma-juice. O Indra & Vayu, here are the outpourings, come to them with outputtings of strength, the powers of delight desire you both. Thou, O Vayu, awake, and Indra, to the outpourings of the Soma, you who are rich in power of your plenty; so (that is, rich in power) come to me, for the foe has attacked. Come O Vayu, and Indra, to the distiller of the nectar, expel the... the Isha Upanishad of Surya as the Sun God, but it is the Sun of spiritual illumination, of Agni as the Fire, but it is the inner fire that burns up all sin & crookedness. In the Kena Indra, Agni & Vayu seek to know the supreme Brahman and their greatness is estimated by the nearness with which they “touched” him,—nedistham pasparsha. Uma the daughter of Himavan, the Woman, who reveals the truth to ...
... is an Absolute which takes all relativities in its embrace. The Upanishads affirm that all this is the Brahman; Mind is Brahman, Life is Brahman, Matter is Brahman; addressing Vayu, the Lord of Air, of Life, it is said 'O Vayu, thou art manifest Brahman'; and, pointing to man and beast and bird and insect, each separately is identified 13. Ibid., pp. 589-91. Page 81 with the ...
... the Mother or the container" whether that be the containing mother element, Ether, or the material energy called Earth in the Veda and spoken of there as the Mother. It is a Vedic epithet of the God Vayu, who, representing the divine principle in the Life-energy, Prana, extends himself in Matter and vivifies its forms. Here, it signifies the divine Life-power that presides in all forms of cosmic activity... inner process is the perception of the oneness of all beings in the divine Soul of the Universe. × Vayu, called elsewhere Matarishwan, the Life-Energy in the universe. In the light of Surya he reveals himself as an immortal principle of existence of which birth and death and life in the body are only ...
... fundamental conception forbids the Puranic arrangement of the supreme Trinity and the lesser gods. To the Vedic Rishis there was only one universal Deva of whom Vishnu, Rudra, Brahmanaspati, Agni, Indra, Vayu, Mitra, Varuna are all alike forms and cosmic aspects. Each of them is in himself the whole Deva and contains all the other gods. It was the full emergence in the Upanishads of the idea of this supreme... one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world,—the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle,—the triple heaven and its three luminous summits, trīṇi rocanā . These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the mid-world and ...
... Upanishadic Assurance 53 Upanishadic Rishis 8 V Vaishnava Poet 78 Vaishnava Poetry 91 Valmiki 13, 40, 103, 104 Varna 15 Varuna 1, 4, 5, 6, 31 Vashishtha 8 Vayu 13 Veda 8, 13 Vedantins 34, 56 Vedantic mysticism 56 Vibhutis 93 Vijnana 14 Vishwamitra 8 Vyasa 103 W Western Powers 83 White Goddess 77 ...
... Godhead and the supreme resting-place of this All; thou art the knower and that which is to be known and the highest status; O infinite in form, by thee was extended the universe. Thou art Yama and Vayu and Agni and Soma and Varuna and Prajapati, father of creatures, and the great-grandsire. Salutation to thee a thousand times over and again Page 26 and yet again salutation, in front... ground or stead or site vacant of you? Therefore, in whatever way you be and in whichever manner you abide or conform, it is to you that such a praise do I offer. O Lord, unbounded and eternal, you are Vayu the All-Pervasive Page 28 and you are Yama the Ordainer and, living in creature-kind, you are Agni. Varuna the Ruler over the Waters you are, and Soma the Moon-God. You are the Creator ...
... OM. Be peace to us Mitra. Be peace to us Varuna. Be peace to us Aryaman, Be peace to us Indra and Brihaspati. May far-striding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vayu. Thou, thou art the visible Eternal and as the visible Eternal I will declare thee. I will declare Righteousness! I will declare Truth! May that protect me! May that protect the speaker! Yea, may it... breast of a woman, is the womb of Indra; yea, where the hair at its end whirls round like an eddy, there it divides the skull and pushes through it. As Bhur He is established in Agni, as Bhuvar in Vayu, as Suvar in the Sun, as Mahas in the Eternal. He attains to the kingdom Page 42 of Himself; He attains to the Lord of Mind; He becomes Lord of Speech, Lord of Sight, Lord of Hearing, Lord... Be peace to us Mitra. Be peace to us Varuna. Be peace to us Aryaman. Be peace to us Indra and Brihaspati. May far-striding Vishnu be peace to us. Adoration to the Eternal. Adoration to thee, O Vayu. Thou, thou art the visible Eternal and as the visible Eternal I have declared thee. I have declared Righteousness; I have declared Truth. That has protected me. That has protected the speaker. Yea ...
... Aryan civilisation), and Bhrigou's wife, Puloma, was of the Titan blood. Chief of the Gods were Indra, King and Thunderer, who came down when men sacrificed and drank the Soma wine of the offering; Vaiou, the Wind; Agni, who is Hutaashon, devourer of the sacrifice, the spiritual energy of Fire; Varouna, the prince of the seas; Critanta, Death, the ender, who was called also Yama (Government) or Dhurma ...
... 2-6. 47 Ibid. 11.1. 48 Ibid. 11.4. 49 Ibid. IV.4. 50 Ibid. IV.5, 6. 51 Ibid. 1.2. 52 Which means, probably, the brilliant action of our aspiring faculties, of Agni, Vayu and Indra. 53 Isha Upanishad 15 , 16. 54 Taittiriya Upanishad, Brahmanandavalli Chapter 9. 55 Kena Upanishad IV.6. 56 Ibid., 11.5; Compare also, Isha Upanishad, 2, where ...
... and vow of the teacher, which may be for the whole course of instruction or for separate hours of instruction or lessons. This prayer is addressed to Mitra, Varuna, Indra, Brihaspati, Vishnu, Aryaman, Vayu and Brahman. Then the teacher takes a vow: "Thou, thou art the visible Eternal and as the visible Eternal I will declare thee. I will declare Righteousness! I will declare Truth!ˮ And then... a great deal of interpretation. 6. The sixth lesson reveals the presence of the golden Immortal, who is seated within the cave or inner heart. In a symbolic manner the location of Indra, Agni, Vayu and Surya is indicated. 7. The seventh lesson describes the "Earth, sky, heaven, the quarters and the lesser quartersˮ This is a symbolic description of the macrocosm. This is followed by ...
... सक्थ्यौ दक्षिणा चोदीची च पार्श्वे द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः स एषोऽप्सु प्रतिष्ठितो यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान् ।।३।। 3) Fire divided himself into three—the sun one of the three & Vayu one of the three; this is that force of life arranged triply. The east is his head and the northeast & the southeast are his arms. Now the west is his seat & the southwest & the northwest are his thighs; ...
... all is in the Spirit and the Spirit is in all, the self-existent Spirit has become all things and creatures; life too is Brahman, the life-force is the very basis of our existence, the life-spirit, Vayu, is the manifest and evident Eternal, pratyaksam brahma. But it affirmed that the present way of existence of man is not the highest or the whole; his outward mind and life are not all his being; ...
... they are waves or particles of such infinitesimal magnitude that some of them at least have only a mathematical substance or reality, a probability-point, although of calculable or incalculable energy! Vayu then would represent the fundamental field where these forces play—perhaps something like the Einsteinian field with its "corrugated" surface: or it is like the "Pradhana" of Sankhya, the original Prakriti ...
... they are waves or particles of such infinitesimal magnitude that some of them at least have only a mathematical substance or reality, a probability-point, although of calculable or incalculable energy! Vayu then would represent the fundamental field where these forces play – perhaps something like the Einsteinian field with its "corrugated" surface: or it is like the "Pradhana" of Sankhya, the original ...
... × The forests or delightful growths of earth ( vana means also pleasure) are the basis of the mid-world, the vital world in us which is the realm of Vayu, the Life-God. That is the world of the satisfaction of desires. This also is spread out in its full wideness, free from limitation, to receive the Ananda or divine delight by means of the knowledge ...
... Realisation of Vasudeva. Vijas of agni, jala, prithivi outside continually seen. Chaya Purusha, bust. Swarupa in red. U.R. exercise with kamananda. Long rope of prithivi, brilliant & coiling, in clouds of vayu. Brilliant rose. Kali blue black bust crowned with sun = Shakti with awakened buddhi (not ugra , simply outline). Savikalpa, Savichara & Avichara Samadhi, brief but very deep in spite of loud noise ...
... along with his seven sons.¹ This is again a sphinx puzzle indeed. But what is the meaning? The universe, the creation has its fundamental truth in a Trinity: Agni (the Fire-god) upon earth, Vayu (the Wind-god) in the middle regions and in heaven the Sun. In other words, breaking up the symbolism we may say that the creation is a triple reality, three principles constitute its nature. Matter ...
... he is suited the most to begin a line of duly coronated kings. Nor is he less a conqueror than Svāyambhuva. When he was born, says the Vayu Purāna, 4 he stood equipped with bow, arrows 1. Ibid., p. 271. 2. Cultural History from the Vayu Purāna (Poona, 1946), pp. 28, 163. 3. Wilson, op.cit.. XIII, p. 101. 4.Patil. op. cit.. p. 163. Page 83 and... are important as well: (1) According to Yāska's Nirukta (14th Adyaya), Brāhma's 1. Op. cit., p. 74. The texts concerned are: Vayu, xxiv.l; lviii.30 ff. 2. Ancient Indian Historical Tradition, p. 178. The texts are: Brāhmanda iii.63,121; Vayu, lxxxviii.123; Harivarhsa, 13,761; Brāhma, viii.30, Siva, vii.61,23. 3. Purānic Chronology, p. 313, fn. 1. 4. Ibid., pp... the pundits could reach 150. The still lacking 3 they could perhaps manage by choosing the appropriate successor of the first 5 names which are common to the Vayu and eVa and whose reign-periods perfectly accord. For, then, the Vayu's Indrapalita who has 10 years would replace the eVā's Dasona who has only 7.' Or some other possibility was there, of which we have no trace in the surviving documents ...
... upwards. Gaze on the tip of the nose, keeping the tongue pressed against the root of the teeth of the upper jaw, and the chin against the chest, and raise the air up slowly, i.e., pull the apana-vayu gently upwards. This is called the Padmasana, the destroyer of all disease. It is difficult of attainment but can be learnt by the wise. Page 583 The second method used by Hatha... this body there are seventy-two thousand openings of Nadis; of these, the susumna, which has the Sambhavi Sakti in it, is the only important one, the rest are useless. Page 594 The Vayu should be made to enter the Susumna without restraint by him who has practised the control of breathing and has awakened the Kundali by the (gastric) fire. The Prana, flowing through the susumna ...
... intellect, senses and the body. Signs of ayus Anubandha or subsequent manifestation is the maintenance of life (longevity). It is characterized by its union with prana type of vayu. Examination of the land to ascertain particulars about the patient Both the land as well as the patient constitute desa or habitat. Nature of the land is examined with a view... immediately administered without proper examination to a weak patient, this might result in his death. Weak patients are incapable of resisting strong therapies like medicaments dominating in agni and vayu mahabhutas, application of alkalise and heat (cauterization) and surgical operations. These therapies cause immediate death of the patient because of their very sharp action which are too strong for ...
... along with his seven sons." This is again a sphinx puzzle indeed. But what is the meaning? The universe, the creation has its fundamental truth in a Trinity: Agni (the Fire-god) upon earth, Vayu (the Wind-god) in the middle regions and in heaven the Page 13 Sun. In other words, breaking up the symbolism We may say that the creation is a triple reality, three principles ...
... symbols which govern the sense of the two final verses of the Upanishad. THE IMMORTAL LIFE-PRINCIPLE Life is the condition from which the Will and the Light emerge. It is said in the Veda that Vayu or Matarishwan, the Life-principle, is he who brings down Agni from Surya in the high and far-off supreme world. Life calls down the divine Will from the Truth-consciousness into the realm of mind and ...
... are Rudras & sons of Rudra. The sense is affirmations of the God-mind apt for the Rudra-creation, the struggle of the Pranic powers in the triple world. Hence the waters or energies flow forward for Vayu, the Pranic god, Master of vitality. Page 395 4) शुभ्रं । शोभनं बलं स्तोत्रैर्वर्धयंतः शुभ्रं दीप्तं वज्रं नु क्षिप्रं तव बाह्वोर्निदधाना भवामः । स्तुयमानो हींद्रोऽसुरवधाय वज्रमादत्ते ।।... Indra gives fresh fields of the spirit to dwell in or widens those we have. मित्रं । Mitra; the godhead of agreement & harmony in the Truth; not “a friend.” It is the godheads, Mitra, the Maruts, Vayu for whose increase he is asking. अग्रणीतिं । This epithet carries on the idea of the Ananda as a force of conquest & progress. Thou enrichest our habitation, thou enrichest in us the harmonious... go to you); O Indra, making yourself firm drink the satisfying Soma. Thou with the big worshippable Maruts, O hurter of enemies, increasedst us & heaven in the battles. येषु seems to refer to the Vayus of the last verse. व्यंतु then means either “come to us” or “manifest themselves”. तृपत् goes more naturally with इंद्र (त्वं) than with Soma. बृहद्भिरर्कैः । The illuminations of the ऋतं बृहत् ...
... the master of the revelatory word, the word which emanates from the depth of the soul (Ibid., pp. 303-313). The three other gods who are objects of the prayer are Vayu, Vishnu and Brahman. According to the Vedic and Upanishadic symbolism, Vayu represents the cosmic being that dynamises the inertia of matter and leads consciousness to higher realms of knowledge and power (Ibid., pp. 294-302). Vishnu has... Supreme Being of the Ultimate Reality or God; these cosmic beings are described as gods. The prayer starts with an address to Mitra, Varuna, Aryaman, and then to Indra, Brihaspati, Vishnu, Brahman and Vayu. These cosmic Page 79 beings are considered (in the psychological interpretation) to be the manifestations of those powers and qualities which are directly related to the aims and processes ...
... Dawn and the Ocean are the gods of the Aryans. The names, they think, carry with them their own interpretation, and the language of the hymns, as translated by them, consents to this modern insight. Vayu blows, Agni burns, Indra opens the cloud and hurls the thunderbolt. There are passages that do not agree with this theory, do not, at least, permit us to accept it as an all-sufficing explanation, but... and clear—a religion which knew its own ideas and its own psychology. If we can find out what precisely are these ideas, what notions of God and the world are covered by these images of Indra, Agni, Vayu, the Aswins, Varuna, we may find out the real secret which the lapse of ages keeps concealed from us in the hymns. We may even find that our opening conjecture was justified and we were only speaking ...
... "All this is the Brahman", sarvaṁ khalu idaṁ brahma , though he could not have gone on and said, "This Self is the Brahman", but would have declared rather of Agni what a Vedantic formula says of Vayu, tvaṁ pratyakṣaṁ brahmāsi , "Thou art manifest Brahman." But we may admit the One in different ways. The Adwaitins affirmed the One, the Being, but put away "all things" as Maya, or they recognised ...
... Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu,master of life, links them together by the mid-air, the region of vital force. And there are other deities,—Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; ...
... After looking it up, I found it was the three supreme births. SRI AUROBINDO: Yes, it is the birth of Agni above in the Infinite. PURANI: He referred to Sayana and found that the three are Indra, Vayu and Agni. SRI AUROBINDO: Oh, if he goes by Sayana, he will be finished. PURANI: He says people won't accept your interpretation of the Veda.. SATYENDRA: Everybody has interpreted the Veda according ...
... also their Son and ours: for he is the Divine Child born into the Worlds who manifests himself in the growth of the creature. He is Rudra and Vishnu, Prajapati and Hiranyagarbha, Surya, Agni, Indra, Vayu, Soma, Brihaspati,—Varuna and Mitra and Bhaga and Aryaman, all the gods. He is the wise, mighty and liberating Son born from our works and our sacrifice, the Hero in our warfare and Seer of our knowledge... Father and Earth our Mother, Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, Master of life, links them together by the mid-air, the region of vital force. And there are other deities,—Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; ...
... becoming the Angiras, becomes Marutwan, possessed of or companioned by the Maruts, and these Maruts, luminous and violent gods of the storm and the lightning, uniting in themselves the vehement power of Vayu, the Wind, the Breath, the Lord of Life and the force of Agni, the Seer-Will, are therefore seers who do the work by the knowledge, kavayo vidmanā apasaḥ . as well as battling forces who by the power... the Dawn which give birth in man to the heavenly workings and fill with them the workings of the mid-regions between earth and heaven, that is to say, the functioning of those vital planes governed by Vayu which link our physical and pure mental being, may well be the Angiras powers. For they too gain and maintain the truth by maintaining unhurt the divine workings ( amardhanto devānāṁ vratāni ). This ...
... triple formula which we have dealt with. This Divine Soul deals with others also as its own self. There is no division, and therefore, as the Veda puts it, Agni is called Indra, Indra is called Vayu, Vayu is called Mitra, and each one is expected to fulfil its function as a working Page 164 out of an infinite Power. It is not expected to operate independently of others. Agni, Fire ...
... distinguished from अर्वावतः & परावतः 38. 1 दीधया—hold together in thought—not as S. दीप्तां कुरु, but as a carpenter puts a car together—see v. 2. मर्मृशत् Evidently the Manisha or else Vayu = the Prana. Enjoy? reach? see 2 where it is solved. संदृशो. S. संद्रष्टुम्. 2 इना. S. ईश्वरान् गुरुन्. But it is obviously Instr. = By the Lord, possibly Indra, & the subject of तक्षत. ...
... Godhead and the supreme resting-place of this All; thou art the knower and that which is to be known and the highest status; O infinite in form, by thee was extended the universe. Thou art Yama and Vayu and Agni and Soma and Varuna and Prajapati, father of creatures, and the great-grandsire. Salutation to thee a thousand times over and again and yet again salutation, in front and behind and from every ...
... physical object fire. Our words are carefully limited to one or two senses, theirs were capable of a great number and it was quite easy for them, if they so chose, to use a word like Agni, Varuna or Vayu as a sound-index of a great number of connected and complex ideas, a key-word. It cannot be doubted that the Vedic Rishis did take advantage of this greater potentiality of their language,—note their ...
... from life as we know or conceive it, but essentially it would be the same principle at work which we see here figured as vitality,—the principle to which the ancient Indian thinkers gave the name of Vayu or Prana, the life-stuff, the substantial will and energy in the cosmos working out into determined form and action and conscious dynamis of being. Substance too might be very different from our view ...
... Vaishnavism, 100 Valery, 88 Valmiki, 39-40, 62, 73, 83, 85, 187,235 Varona, 28-9, 45, 157, 159-61, 180, 294 Vashishtha, 162 Vagus, 28 Vaughan, 80 -"They Are All Gone", 8On Vayu, 166 Vedas, the, 9, 13-14, 21, 27-9, 37, 42, 104, 162, 166, 278, 281 -Rig Veda, 13n., 18n.,26, 30,36, 42-5n., 157, 160, 163-6n., 184n., 220 -"Ode to Darkness", 220 Virgil, 53, 85, ...
... anything more than the personification of the sacrificial Fire or of the physical principle of Light and Heat in things, or Indra anything more than the god of the sky and the rain or of physical Light, or Vayu anything more than the divinity in the Wind and Air or at most of the physical Life-breath. In the lesser gods the naturalistic interpretation has less ground for confidence; for it is obvious that ...
... god of Force, Agni. Although Indra is described sometimes as the eldest of the Maruts,— indrajyeṣṭho Page 268 marudgaṇaḥ,—yet they would seem at first to belong rather to the domain of Vayu, the Wind-God, who in the Vedic system is the Master of Life, inspirer of that Breath or dynamic energy, called the Prana, which is represented in man by the vital and nervous activities. But this is ...
... shining cows of the Dawn, the Dawn herself, the Day, the Sun, the vision of knowledge and man's path to immortality. This is the day said in the next hymn to be discovered or known by the adorers of Vayu. The name Angiras is given also to the gods as finders of the Truth. ...
... gods are in the Vedanta also accredited with material functions. In the Kena Upanishad Agni’s power & glory is to burn, Vayu’s to seize & bear away. But these are not their only functions. In the same Upanishad, in the same apologue, told as a Vedantic parable, Indra, Agni & Vayu, especially Indra, are declared to be the greatest of the gods because they came nearest into contact with the Brahman.... traditions & symbolisms of primitive races. The theory of Vedic Nature-worship is better founded than these astronomical fancies. Agni is plainly the God of Fire, Surya of the Sun, Usha of the Dawn, Vayu of the Wind; Indra for Sayana is obviously the god of rain; Varuna seems to be the sky, the Greek Ouranos,—et cetera. But when we have accepted these identities, the question of Vedic interpretation ...
... to burst through its egoistic shell and take a leap towards the supramental godheads. Indra is a giver of Light, "Mind-power released from the limits and obscurations of the nervous consciousness". Vayu is the Lord of Life. Saraswati represents śruti (truth-audition), Ila represent a drsti (truth-vision), and Mahi (or Bharati) the largeness of the truth-consciousness. Sarama the 'Hound of Heaven'... cognition is exercised by many, and similar results flow from the exercise; isn't there, then, a source Mind, a source life-energy, a source sensibility? We might equate these with the godheads Indra, Vayu, Agni; dare one think that these gods at least are sovereign in their respective realms? In the latter part of the Upanishad, the story is told of Brahman the Eternal winning a victory for... of That, what was this mighty Daemon". Agni was sent out to inquire, but put to the test by That, he was unable by his effort alone to bum even a blade of grass. He returned in discomfiture, and now Vayu went on the same errand, and with the same result: That set before him a blade of grass, "This take." He went towards it with all his speed and he could not take it. Even there he ceased, even ...
... they were rather the vocal equivalents of certain general sensations and emotion-values. It was the nerves and not the intellect which created speech. To Page 51 use Vedic symbols, Agni and Vayu, not Indra, were the original artificers of human language. Mind has emerged out of vital and sensational activities; intellect in man has built itself upon a basis of sense-associations and sense-reactions ...
... They declared that all here is Brahman, all is in the Spirit and the Spirit is in all, that the self-existent Pint has become all these things and creatures; life too is Brahman, the life-spirit, vayu, is the manifest and evidently pratyaksha Brahman. But they affirmed that Present way of existence of man is not the highest or Page 47 the whole. They underlined that the human being ...
... plenty of substance, come bringing forward the Supreme Lady of the offering and protect her, O ye Purushas, ye whom the hymns of Jamadagni express. (9) To our sacrifice that reacheth to Heaven come, O Vayu, with perfect thoughts; for thee within the purifying sense this Soma with its upward motion was worked into this pure brightness. (10) The Master of the sacrificial substance comes by straightest ...
... water, fire and air successively turn into higher grades and finally merge in the last, the ethereal substance. At this point Kundalini loses her name as Kundalini and she is simply called Maruti or Vayu, Wind. However, she yet remains Page 74 apart as Shakti, without the union with Shiva,— until such time when she will attain complete oneness with her Lord. But, then, crossing the stage ...
... all things that are. SUKTA 34 (1) Delight pressed in its stream, in its body, travels coursing and its force breaks down all firm-established things. (2) Poured out for Indra in the mind, for Vayu in the life, for Varuna the wide, for the Masters of Thought-power, travel its delights, for Vishnu, the pervading Lord. (3) With the stones of the pressing they press out Joy, the Strong one compelled ...
... fire, what is known as the constant explosion of the hydrogen bomb, so to speak, in our sun, accounting for its inexhaustible-seeming energy of light and heat. Beyond the level of "Agni" is that of "Vayu" - the aerial principle which makes contacts and interactions possible, preliminary to the formation of objects. Sri Aurobindo has said that only when this level is penetrated we shall have the true ...
... is in the Spirit and the Spirit is in all, the self-existent Spirit has become all these things and creatures; life too is Brahman, the life-force is the very basis of our existence, the life-spirit Vayu is the manifest and evident Eternal, pratyakṣaṁ brahma . But it affirmed that the present way of existence of man is not the highest or the whole; his outward mind and life are not all his being; to ...
... movement, come to them with your fierce speed on the path." As in the second hymn, so in the third the Rishi begins by invoking deities who act in the nervous or vital forces. But there he called Vayu who supplies the vital forces, brings his steeds of life; here he calls the Ashwins who use the vital forces, ride on the steed. As in the second hymn, he proceeds from the vital or nervous action to ...
... of various intensities. This psychological knowledge was expanded by the cultivation of inner or subliminal states of consciousness, resulting in the knowledge which is evident in the descriptions of Vayu and Maruts etc. and of the workings of Indra and other gods such as Agni. It can also be seen that this vast store of psychological knowledge included not only awareness but mastery over superconscious ...
... element in the Vedic imagery and not the dog-race born of Sarama. We have similar phrases in the Veda as in I.96.4, mātariśvā puruvārapuṣṭir vidad gātuṁ tanayāya svarvit , "Matarishwan (the Life-god, Vayu) increasing the many desirable things (the higher objects of life) discovered the path for the Son, discovered Swar," where the subject is evidently the same but the son has nothing to do with any brood ...
... force awakes in us. It is the divine priest of the offering who stands up in the dawn of the illumination to offer to the gods, to each great god his portion, to Indra a pure & deified mentality, to Vayu a pure & divine vital joy & action, to the four great Vasus, Varuna, Mitra, Bhaga & Aryamá the greatnesses, felicities, enjoyments & strengths of perfected being, to the Aswins the youth of the soul ...
... of the Purānas to seek out Xandrames directly by name. For, there he stands in striking relief with a most recognizable physiognomy in all fundamentals. 2 In a list - from the Vayu Purāna - of the Nāga kings of Vidiśā, belonging to the epoch between the Āndhras (Sātavāhanas) and the Imperial Guptas, Pargiter 1 gives us the phrase: Sadāchandras tu Chandrāmso dvitiyo... no scholar has doubted. Here is a fact of the greatest initial importance. It demands all the attentive study it can get. In a footnote Pargiter 3 cites a variant from another copy of the Vayu for the qualifying words: dvitiyo Nakhavām. The variant runs: Nakhapāna-jah, meaning for Pargiter 4 "Nakhapāna's offspring". He sees in "Nakhavam or "Nakhapāna" the Purānic version of "Nahapāna" ...
... earthly joy but the compassion that impels help to all creatures, who are still bound. Again, as in the Kena Upanishad, the highest good is not restricted to the lesser victories of the Gods, of Agni, Vayu and Indra, but extends to go beyond towards the discovery of the supreme victory of the Brahman, who is not merely immobile, but who is also beyond immobility, and who stands always behind the struggle ...
... According to the Chhandogya Upanishad, yavanva ayamakasastavanesontarhrdaya akash ... (The sky that we see in the outer space is also in our inner heart. Both the Heaven and the earth, Agni as well as Vayu — all are concentrated in our inner heart). In the Katha Upanishad too we come across the same utterance: yadeveha tadamutra¹ (Whatever is there in the inner world is to be found here as well).... indications to suppose that the mantras of the Rigveda were meant for the fire-worshippers, and the mantras of the Samaveda for the worshippers of the Sun, and those of Yajurveda for the worshippers of Vayu, the life-principle. However, we refrain at present from going into the details of the matter. In the concluding paragraphs we shall observe whether or not the classification of the Vedas has been ...
... will be seen as no larger than the thumb of a man. One can even describe that flame as a Dwarf that sits in the center. It will also be found that this Dwarf is adored even by great gods like Agni, Vayu, Indra and others. Page 29 This flame is immortal and it always is. This flame grows bigger and bigger, but its growth takes a very long time. As it grows bigger and bigger it leaves one ...
... the life system organised is suitable only for the flow of rasa, sap, sufficient for mere life, not for prana, nerve force, necessary for the operation in matter of mind. Apah is sufficient for life, vayu is necessary for life capable of mind. In the animal life is organised on a different plan and a nervous system capable Page 303 of carrying currents of pranic force is developed as one ...
... totality of all existences moves and acts pervadingly in the immobile and eternal Akshara. This mobile Power of Self acts in that fundamental stability of Self, as the second principle of material Nature, Vayu, with its contactual force of aggregation and separation, attraction and repulsion, supporting the formative force of the fiery (radiant, gaseous and electric) and other elemental movements, ranges ...
... city. (6) To convince me Sītā at that time entered the fire before you/ 0 Laksmana (son of Sumitrā)! The god of Fire, the bearer of oblations to gods, declared that Sītā was free from sins, so also Vayu, who dwells in the sky, (so also) proclaimed the two — sun and moon — before the gods Sītā free from sins before all the Rsis. In Lankā, Sītā, (pure of conduct) was handed over to me by Mahendra (the ...
... had performed penance and became dispirited by the pangs of separation. 34. Crying aloud "Alas 0 Siva", she, the daughter of the mountain, * It is a sacred place celebrated in the Matsya and Vayu Puranas where the river Ganga emerges from the Bindu Sarovara through visible outlets and subterranean channels. * The reader will note with dismay that fifty years after independence, when Indian ...
... proceeded: a mighty terror is He, yea, a thunderbolt uplifted. Who know Him, are the immortals. 3. "For fear of Him the Fire burns: for fear of Him the Sun gives heat: for fear of Him Indra and Vayu and Death hasten in their courses. Page 66 4. "If in this world of men and before thy body fall from thee, thou were able to apprehend it, then thou availeth for embodiment in the ...
... for a physical substance gaseous in nature, sensible by sound and contact, but without form and characterized chiefly by varied motion and an imperfect pervasiveness, the Rishis found it in Vayu, Wind or Air. Vayu, therefore, is the conventional term for the second condition of matter. Evolved out of the pure gaseous state and moving in it is the third or pure igneous condition of matter, which is... vibration in causal matter creates a new & exceedingly fine and pervasive condition of matter called akasha or ether; more complex motion evolves out of ether a somewhat intenser condition which is called Vayu, Air; and so by ever more complex motion with increasing intensity of condition for result, yet three other matter-states are successively developed, Agni or Fire, Apah or Water and Prithivi or Earth... Throughout there is this close identification of Prana with activity. It may well be said, therefore, that Matariswan is that which arranges actions. Matariswan is the philosophical expression for Vayu, the aerial principle. It means that which moves in the mother or matrix and the word implies the three main characteristics of the aerial element. It is evolved directly out of ether, the common matrix ...
... complete satyam This has to be realised in the trikaldrishti, in time, arrangement, place of action & event. Devabhava manifest as Vishnu with Agni prominent & in Agni Vayu, in Agni-Vayu Aryaman & Bhaga, Indra concealed in Agni Vayu, Mitra & Varuna behind Aryaman-Bhaga. Vishnu & Brihaspati are one. Surya is Vishnu working as Pushan & Yama. Rudra is a bhava of Vishnu. The Maruts are the host of Agni... sorts of Vani is established. Krishna. These vanis represent the mental voices of the Deva & principally the operation of fusion between the Indrabhava which is still independent and the Agni-Vayu-Aryaman bhava (Rudra-Vishnu) which is predominant. Karma—Tapas In Kriti the forces of opposition still prevail and have some notable successes. In Tapas the forces of resistance that prevent... Krishna Kali The Krishna Kali consciousness is beginning to realise itself. It is indeed realised in the Saguna Brahman, but not in the Ishwara (Lilamaya). The fusion of Indra into the Agni-Vayu-Aryaman (containing already Mitra-Varuna-Surya-Bhaga-Aswins-Brihaspati-Twashtri-Maruts-Ribhus) seems to have been effected. The female energies have already been resumed in the Mahakali bhava. ...
... improve my muscular strength, I must first consent to an output, an expenditure in exercise of the strength I already have, allowing it to escape as energy into the world-sum of energy, sacrificing to Vayu and Prithivi; I must accept temporary loss of power, weariness and exhaustion, losing a little that I may gain Page 455 more; then, what I have given is taken up by the deities in the Jagati ...
... Nakshatras or lunar asterisms of the ecliptic. 75 years before the Kaliyuga - that is to say, in (3102+75 = ) 3177 B.C. - they are held to have entered for. a century's stay the asterism Maghā. The Vayu Purāna (90.423), as well as the Brahmānda (11.24.234), says that the Seven Rishis who were in Maghā at the time of Parīkshit will be in the 24th century in a part of the Āndhras (āndhrāmse). Another... to the 200 of the Murundas. If we take the 200 as the limit, we may wonder how the Matsya, compiling its account two whole centuries after the Āndhras, could yet omit the various dynasties which the Vayu, Brahmānda, Vishnu and Bhagavata bring in. The Guptas themselves would surely find an entry. Definitely, the 200 years as a post-Āndhra period must be ruled out: much of them must be thought of as falling... single double-aspected criterion: "Did a dynasty rule in Magadha and did it run its whole length as a Magadha-ruler?" This criterion held not only for the Matsya-stage but also for the stage of the Vayu, Brahmānda, Vishnu and Bhāgavata. As Pargiter 1 has noted, these Purānas made no addition either to the account of the intervals and the Seven Rishis' cycle or to the number and years of the local ...
... mind, then the movements of the prana & chitta, passion, anger, feeling. For the same reason smoke is the sign in Yoga of the prana in the human system. The horses of love & kama are driven by Vata or Vayu, the force of prana, वातजूता; the signal of Agni's enjoyment is the smoke or strong movement of prana in physical delight. Page 599 ...
... is that of happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering. This condition is fulfilled by Bhaga. There are many other gods as Vayu, the master of life-energy, Brihaspati, the power of the soul; Ashwins, the lords of bliss; Vishnu, the all-pervading godhead; and Shiva and Rudra, the mighty, who breaks down all defective ...
... flames, Flames whose tongues can bear expression of the true, Hold in their leaping zest newborn greatnesses. Moon-lotuses bloomed for the crimson bright And Soma and Indra and Agni and Vayu Came in their auspicious forms to celebrate The birth of Savitr ̣in this creation. 5 June 2002 savitr ̣ : The Sun-God. Sri Aurobindo's Gayatri: tat savitur varam ...
... prana are now shuddha, though not siddha; the bhutas are however passing through a period of violent disturbance, marked chiefly by excess of tejas with a tendency of reaction from tejas to excessive vayu. Rasa Prana Bhuta Third Ch. This record is now established in the satyam ritam, as is all script. The same authority must attach to lipi, telepathy, trikaldrishti. To the jnana ...
... move for the giver wide-flowing to the drinking of the Wine. (4) O Indra and Vayu, here is wine pressed out, come to us with your delights; for you the moon-pourings desire. (5) O Indra and Vayu, become conscious of our wine-pouring, you who are rich with the plenitude; so, running, come to us. (6) O Indra and Vayu, come to the perfected offering of the presser of the Wine, swiftly, with right ...
... creative, the movement of the sun & star, the growth of the tree, the flowing of the waters, the progress of life in all its multitude; Matariswa, he that rests in the matrix of things, that is to say Vayu, the motional or first energetic principle of Nature founded in Akasha, the static principle of extension which is the eternal matrix of things, working in it as Prana, the universal life-activity;... to our senses in matter as ether. It emerges in the motional principle of expansion & contraction represented to the senses as the gaseous state, especially as breath & as air, called by us therefore Vayu, which by disturbing the even, self-contained vibration (shabda) of the ether, produces vibratory waves (kshobha), generates action & Page 394 reaction (rajas) on which ether behind is ... movement (death, mrityu, tamoguna) & creates contact (sparsha) which is the basis of mental & material sensation & indeed of all relation in phenomenal existence. Matariswan, identifying himself with Vayu, supporting himself on these principles of wave-vibration, action-reaction & contact, valid not only in matter but in life & mind, using the other three elementary or fundamental states known to Vedic ...
... the corruption of nirukta, has led to the present confusion and degradation of its meaning. Chandra is the devata of the smriti or prajna; Surya of the satyam; Indra of the understanding and manas; Vayu of the sukshma prana; Mitra, Varuna, Aryama and Bhaga are the four masters of the emotional mind or character; Brihaspati of the sahaituka chit or tapas of knowledge; Brahma of the sahaituka sat; Agni ...
... is an Absolute which takes all relativities in its embrace. The Upanishads affirm that all this is the Brahman; Mind is Brahman, Life is Brahman, Matter is Brahman; addressing Vayu, the Lord of Air, of Life, it is said "O Vayu, thou art manifest Brahman"; and, pointing to man and beast and bird and insect, each separately is identified with the One,—"O Brahman, thou art this old man and boy and girl ...
... भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥३॥ 3) For fear of Him the fire burneth, for fear of Him the sun giveth heat, for fear of Him Indra and Vayu and Death hasten in their courses. इह चेदशकद्वोद्धुं प्राक् शरीरस्य विस्रसः । ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥४॥ 4) If in this world of men and before thy body fall from thee, thou art ...
... himself upon the solar rays, and moves away along the "Archimarga". The second chapter of the Second Book of the Bhagavata states: "While leaving his body, the Yogi withdraws his life-breath (Prana-Vayu) from different limbs of the body, concentrates it first in the six 'Centres' (Chakras) and finally raises it to the Sahasrara. He then controls the other seven 'holes' (two eyes, two ears, two nostrils ...
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