छान्दोग्य उपनिषद 3.15

1. वह कोष जिसका उदार अंतरिक्ष है, जिसका मूल पृथ्वी है, जो कभी जीर्ण नहीं होता। दिशायें इसके कोण के रूप में है, आकाश इसका ऊपर का छिद्र है। वह कोष वसुधान है उसी में सम्पूर्ण विश्व अवस्थित है। 

3. मैं परिवार सहित अक्षय कोष के आश्रय में जाता हूँ, प्राणमय कोष के आश्रय में जाता हूँ , भू ः  अर्थात मनोमय कोष के आश्रय में जाता हूँ, भुवः अर्थात विज्ञानमय कोष के आश्रय में जाता हूँ , स्वः अर्थात आनंदमय कोष के आश्रय में जाता हूँ। 

4. जब हमने कहा की हम प्राण के आश्रय में हैं, तो इसका आशय यह है की ये सम्पूर्ण भूत ( तत्व ) प्राण ही हैं, हम उसी के आश्रय में हैं। 

5. जब हमने कहा की हम भू ः के आश्रय में हैं तो इसका आशय है की हम पृथ्वी का आश्रय में हैं, अंतरिक्ष के आश्रय में हैं, धुलोक  के आश्रय में हैं। 

6. जब हमने कहा की हम भुवः के आश्रय में हैं, तो इसका आशय है की हम अग्नि के आश्रय में हैं, वायु के आश्रय में हैं, वायु के आश्रय में हैं, आदित्य के आश्रय में हैं। 

7. जब हमने कहा की हम स्वः के आश्रय में हैं, तो इसका आश्रय यह है की हम ऋग्वेद के आश्रय में हैं, यजुर्वेद के आश्रय में हैं, सामवेद के आश्रय में हैं। 

taittiriya upnishad chapter -5

bhur, bhuvar, svar , these are the three worlds of his naming. verily the rishi mahachamasya made known a fourth to these, which is mahas. it is brahman, it is the self, and the other devtas are his members.

bhur it is this world, bhuvar, it is the antariksh, svar it is the other world: but mahas is aaditya, by aaditya all these worlds increase and prosper. 

bhur it is agni; bhuvar, it is vaayu, svar, it is aaditya: but mahas is chandrama. by the chandrama, all these shining fires increase and prosper. 

bhur, it is the hymns of the rigveda; bhuvar, it is hymns of the sama, svar, it is the hymns of the yajur: but mahas is the eternal. by the eternal all these vedas increase and prosper. 

bhur it is the main praan; bhuvar it is the lower praan; svar it is the vyaan ,breath pervasor: but mahas is ann. by ann all breaths increase and prosper. 

these are the four and they are fourfold;- four words of his naming and each is four again. he who know these, know the eternal, and to him all devtas carry offering. 

the image of vedic cow - II

in the hymns of the dawn the symbolic sense of cows of light is equally clear.
1. dawn is described always as gomati, which must mean luminous or radiant; for it would be nonsense to use cowful in a literal sense. usha is not only gomati but she is gomati, ashwavati; she has always with her cows and horses. [ RV 1.92.14 उषो अद्येह गोमत्यश्वावति विभावरि | रेवदस्मे वयुछ सून्र्तावति || ]

2. in this hymn the ashwins are asked to drive downward their chariot on the path that is radiant and golden, gomad hiranyavad. [ RV 1.92.16 अश्विना वर्तिरस्मदा गोमद दस्रा हिरण्यवत | अर्वाग रथं समनसा नि यछतम || ]

3. dawn is said to be drawn in her chariot sometimes by ruddy ( having healthy red color ) cows and sometimes by ruddy horses [ RV 1.124.14 अवेयमश्वैद युवतिः पुरस्ताद युङकते गवामरुणानामनीकम | 
वि नूनमुछादसति पर केतुर्ग्र्हं-गर्हमुप तिष्ठाते अग्निः || ]

4. she is described as mother of cows or radiances; [ RV 1.124.5  गवां जनित्र्यक्र्त पर केतुम | ]

"the mother of cows has created vision. and again it is clear that cows are shining herds of light.

5. she is also described as " leader of shining herds", [ RV 7.76.6 गवां नेत्री ]

in RV 7.77.2 she is " the mother of the herds, the guide of the rays. [  गवां मातानेत्र्यह्नामरोचि ]

6. finally , we have conclusive verse [ RV 7.79.2 सं ते गावस्तम आ वर्तयन्ति जयोतिर्यछन्ति सवितेव बाहू ||] " the cows ( rays) remove darkness and extend light. 

taittiriya upnisad - 4.3

you are river with hundred branching stream, o lord of grace, in you may i wash me clean.
as the waters of  the rivers pour down the steep, as the months of year hasten to  the old age of days , o lord so may brahmarins come to me from all regions. 
o lord, you are my neighbour, you dwell very near me. 
come to me , be my light and sun. 

taittiriya upnishad : chapter - 4:1 

the bull of the hymns of vedas whose visible form is all this universe, he above the vedas who sprang from that which is deathless may indra increase intellect unto me, for my strengthening. 
o god, may i become vessel of immortality, may my body be swift to all works, may my tongue drop pure honey. may i hear vast and manifold lore with my ears. 
o indra you are the sheath of the eternal, and veil that working of brain have drawn over him; preserve whole unto me the sacred lore that i have studied. 

the image of vedic cow - I

the image of cow is most important of all the vedic symbols. for the ritualist the word "go" means simply a physical cow and nothing else, just as its companion word "aswa" means a physical horse, "ghrta" means clearified butter, "vira" only a son or retainer. therefore it is necessary to decide once for all the significance of word "go" in vedic hymns. if it proves to be symbolic, then these other words, - aswa, vira, apatya, hiranya, vaja must perforce assume also a symbolic significance. 

the image of cow is constantly associated in veda with dawn and sun; it also recurs in the legend of recovery of lost cows from the cave of panis by indra and brihaspati with aid of hound sarama and angiras rishis. 

even the most superficial examination of vedic hymns to the dawn makes it perfectly clear that cows of dawn , cows of sun are symbol of light and cannot be anything else. sayanacharya himself is obliged in these hymns to interpret the word sometimes as cows, sometimes as rays, careless as usual of consistency. 

the sense of rays is quite indisputable in such passages as third verse of madhuchandas hymn to indra , 1.7, "indra for far vision made the sun to ascend in heave: he sped him all over the hill by his rays, " vi gobhir adrim airayat". but at same time, the rays of surya are herds of sun. they are cows concealed by enemy vala, by the panis; when madhuchandas, says to indra, "you did uncover the hole of vala of the cows", he mean that vala is concealer, the withholder of the light and it is concealed light that indra restores to the sacrificer. 

once this sense is established, the material explanation of vedic prayer for cows is at once shaken; for it the lost cows for whose restoration the rishis invoke indra, are not physical herds stolen by dravidians but the shining herds of the sun, of the light, then we are justified in considering considering whether the same figure the same figure does not apply when there is simple prayer for "cows" without any reference to any hostile interpretation. 

                                                                                                           ....... continued.

from: the secret of vedas by aurobindo ghosh.

taitiriya upnishad : chapter 3

together we may attain glory, together to the radiance of holiness. hereupon we will expound next to the secret of sanhita whereof there are five capital; concerning the worlds; concerning the shining fires; concerning the knowledge; concerning the progeny; concerning self. these are called great sanhitas. 

now concerning the worlds. prithvi is first form, dyaw is second form; aakash is the linking, vaayu is joint of linking, 
next concerning the shining fires. agni is first form, aaditya is second form, aapah is linking, vidyut is joint of linking. 
next concerning the knowledge. master is first form, disciple is second form, knowledge is the linking, exposition is joint of linking. 
next concerning progeny. the mother is the first form, father is second form, progeny is linking, act of procreation is joint of linking. 
next concerning self. upper jaw is first form, lower jaw is second form, speech is linking, tongue is joint of linking. 
these are the great samhitas. he who know thus the great samhitas as we have expounded them, to him are linked progeny, radiance of holiness, and world of his high estate in heaven.

chandogya upnishad 1.1.2

OM is eighth essence of all essences. and really essential, the highest and it belong to upper hemisphere of things. 

ॐ सभी रसों में सर्वोत्तम  रस है, यह परमात्मा का प्रतिक होने के कारण उपास्य है, यह पृथ्वी आदि रसों में आठवां है. 

chandogya upnishad 1:1:2

earth is substantial essence of all the creatures & water is essence of earth, herbs of field are essence of water, purusha is essence of herbs, speech is essence of purusha, rik is essence of speech, saam is essence of rik, and of saam , OM is essence. 

पृथ्वी सभी प्राणियों का रस है, जल पृथ्वी का रस है, अन्न जल का रस है, पुरुष अन्न का रस, वाणी पुरुष का, 
ऋक़ वाणी का रस है, साम ऋक का, और ॐ साम का रस है. 

THE COLLOQUY OF INDRA AND AGASTYA - IV

ऋग्वेद 1.170.5

तवमीशिषे वसुपते वसूनां तवं मित्राणां मित्रपते धेष्ठः |
इन्द्र तवं मरुद्भिः सं वदस्वाध पराशान रतुथा हवींषि ||

o lord of substance over all substances of being, you are the master in force! o lord of love over the powers of love, you are the strongest to hold in status! o indra, agree with marutas, then enjoy the offerings in ordered method of the truth. 

interpretation: agastya accepts the wil of god and submits. he agree to percieve & fulfill supreme in indra. from his own realm indra is supreme lord over the substance of being as manifested through triple world of mind, life and body. agastya gives all that is realized in him into hands of indra, as offering of sacrifice to be held by him in fixed parts of agastya's consciousness and directed in motivational towards fresh formations. 

THE COLLOQUY OF INDRA AND AGASTYA - III

ऋग्वेद 1.170

3. किं नो भरातरगस्त्य सखा सन्नति मन्यसे |
विद्मा हि तेयथा मनो.अस्मभ्यमिन न दित्ससि ||

why o broher agatya? are you my friend, yet set your thought beyond me? for well do i know how to us you will not to give your mind. 

4. अरं कर्ण्वन्तु वेदिं समग्निमिन्धतां पुरः |
तत्राम्र्तस्य चेतनं यज्ञं ते तनवावहै || 

let them make ready the altar, let them set agni in blaze in front. it is there the awakening of consciousness to immortality. let us two expand for you, your effective sacrifice. 

interpretation : indra replies that agastya is his friend and brother, brother in the soul as children of one supreme being, friend as comrades in a common effort; but now he treats indra as inferior power and wishes to go beyond without fulfilling himself in domain of god. he seeks to divert his increased thought power towards his own object instead of delivering them up to universal intelligence. indra says, let the egoistic endeavour cease, the great sacrifice be resumed, the flame of divine force agni, be kindled in front as head of sacrifice and leader of march. indra and agastya together, the universal power and huamn soul, will extend in harmony the effective inner action on the plane of pure intelligence, so that it may enrich itself there and attain beyond. 

THE COLLOQUY OF INDRA AND AGASTYA - II

ऋग्वेद 1.170.2
किं न इन्द्र जिघांससि भरातरो मरुतस्तव |
तेभिः कल्पस्व साधुया मा नः समरणे वधीः || 

why do you seek to smite us, o indra? the marutas are your brothers. by them accomplish perfection; slay us not in our struggle. 

interpretation: agastya still does not understand why he is so violently opposed in a pursuit which is eventual aim of all being, and which all his thoughts and feelings demand. maruts are powers of thought which by strong and apparently destructive motion of their progress break down that which is previously established and help to attainment of new formations. indra, the power of pure intelligence is their brother, kin to them in his nature although elder in being. he should by their means effect the perfection towards which agastya is starving, and not turn enemy , not slay his friend in this terrible struggle towards the goal. 

THE COLLOQUY OF INDRA AND AGASTYA - I 

ऋग्वेद 1.170.1
न नूनमस्ति नो शवः कस्तद वेद यदद्भुतम |
अन्यस्यचित्तमभि संचरेण्यमुताधीतं वि नश्यति || 

indra says - it is not now, nor is it tomorrow; who know that which is supreme and wonderful? it has motion and action in consciousness of another, but when it is approached by thought, it vanishes. 

interpretation - indra speaks of that unknowable source of things towards which agastya was impatiently starving. it neither is now nor is hereafter. its being is beyond time and space, and therefore in itself cannot be known by that which is in space and time. it manifests itself by its form and consciousness of that which is not itself, and through those activities it is meant that it should be realized. but if one tries to approach it and study it in itself, it disappears from thought that would seize it and is as if it were not. 

मुण्डक  उपनिषद 1.1.6

वह जो देखा न जा सके, न पकड़ा जा सके, जिसका कोई गोत्र नहीं , कोई वर्ण नहीं , जिसे चक्षु और श्रोत्र की आवश्यकता नहीं, जिसे हाथ और पैरों की आवश्यकता नहीं, जो सदैव नित्य , व्यापक , सर्वत्र व्याप्त और अत्यंत सूक्ष्म है , जो क्षय रहित और सर्वथा अनश्वर  है, जो भूतों का कारणभूत है, उस परब्रह्म को  विवेकीजन सर्वत्र देखते हैं। 

mundaka upnishad 1.1.6

that the invisible, the unseizable, without connections, without hue, without eye or ear, that which is without hands or feet, eternal, pervading, which is in all things, and impalpable, that which is imperishable, that which is womb of creatures, sages behold everywhere. 

केन उपनिषद 1.3

वहां चक्षु आदि ज्ञानेन्द्रियों और वाक् आदि कर्मेन्द्रियों तथा मन की भी पहुँच नहीं है. उसे जानने की बुद्धि हममे नहीं है, न ही किसी अन्य की व्याख्या से यह संभव हो सकता है. क्योंकि वह ज्ञात और अज्ञात सभी तत्वों से सर्वथा परे है - ऐसा   हमने अपने पूर्वाचार्यों के  मुख से सुना है. जिन्होनें हमें उस ब्रह्म के विषय में व्याख्या करके भली भाँती समझाया है. 

kena - upnishad 1.3

there sight travels not, nor speech nor mind. we know it not, nor can distinguish how one should teach of it. for it is other than the known, it is there above unknown. it is so we have heard from men of old who declared that to out understanding. 

केन उपनिषद 1.2

जो कर्ण इन्द्रिय का श्रोत्र है , मन का मन है, वाक् इन्द्रिय की वाणी है, प्राण का प्राण है, चक्षु का चक्षु है, अर्थात जो इन सब का कारणभूत तत्व है, ( उसे जानने वाले ) धीर पुरुष इस लोक से  हुए अमर हो जाते हैं.

that which is hearing of our hearing, mind of our mind, speech of our speech, that too is life of our life breath and sight of our sight. the wise are released beyond and they pass from this world and become immortal.

छान्दोग्य उपनिषद 5.1

1. जो ज्येष्ठ एवं श्रेष्ठ को जानता है वही ज्येष्ठ एवं श्रेष्ठ  है. निश्चय ही प्राण ज्येष्ठ एवं श्रेष्ठ है. 

2. जो वसिष्ठ को जानता है वही स्वजनों में वसिष्ठ होता है. निश्चय ही वाणी वसिष्ठ है. 

3. जो प्रतिष्ठा को जानता है वह लोक परलोक में प्रतिष्ठित होता है. निश्चय ही चक्षु प्रतिष्ठा है. 

4. जो सम्पद को जानता है उसे दैव और मानुष दोनों ही काम  प्रकार से प्राप्त होते हैं। श्रोत्र ही सम्पति है. 

5. जो अयातन को जानता है वह स्वजनों का अयातन होता है अर्थात  आश्रय बन जाता है, निश्चय ही मन अयातन है.