classes ::: Gods, Sanskrit,
children :::
branches ::: Vayu
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Vayu
class:Gods
language class:Sanskrit
The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this 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, this bird, this insect." Brahman is the Consciousness that knows itself in all that exists; Brahman is the Force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could brea the or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of ForceNature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.



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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
SEE ALSO


AUTH

BOOKS
The_Secret_Of_The_Veda

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
02.02_-_Rishi_Dirghatama
1.01_-_Hatha_Yoga
1.01_-_Isha_Upanishad
1.02.4.2_-_Action_and_the_Divine_Will
1.02_-_The_Doctrine_of_the_Mystics
10.32_-_The_Mystery_of_the_Five_Elements
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
1.05_-_Ritam
1.06_-_Agni_and_the_Truth
1.07_-_Note_on_the_word_Go
1.09_-_Saraswati_and_Her_Consorts
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Secret_of_the_Veda
1.1.1_-_Text
1.1.2_-_Commentary
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.17_-_The_Transformation
1.19_-_The_Victory_of_the_Fathers
1.20_-_The_Hound_of_Heaven
1.240_-_1.300_Talks
1.240_-_Talks_2
1.27_-_The_Sevenfold_Chord_of_Being
1.2_-_Katha_Upanishads
1.439
1.550_-_1.600_Talks
1953-05-20
2.01_-_Mandala_One
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.11_-_The_Vision_of_the_World-Spirit_-_The_Double_Aspect
25.12_-_AGNI
2_-_Other_Hymns_to_Agni
34.07_-_The_Bride_of_Brahman
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
3_-_Commentaries_and_Annotated_Translations
5.1.02_-_The_Gods
5.2.01_-_Word-Formation
5.4.01_-_Notes_on_Root-Sounds
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
r1909_06_18
r1912_01_17
r1912_12_07
r1912_12_14
r1913_11_14
r1914_04_10
r1914_04_12
r1914_06_11
r1914_07_03
r1914_07_20
r1914_07_21
r1914_11_30
r1914_12_13
r1914_12_22
r1919_07_22
r1919_07_27
Sayings_of_Sri_Ramakrishna_(text)
Talks_500-550
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2

PRIMARY CLASS

Gods
SIMILAR TITLES
Vayu

DEFINITIONS

Vayubhakshana: Eating air; this is a means of subsisting without food, practised by Hatha Yogis.

Vayu-bhuta (Sanskrit) Vāyu-bhūta [from vāyu air, wind, cosmic spirit + bhūta element] The air element; fifth in the descending scale of the seven comic bhutas. The cosmic element corresponding with prana in the human constitution.

Vayudharana: Concentration on a particular vital air; one of the five modes of concentration in Hatha Yoga.

Vayu (Sanskrit) Vāyu Air; one of the five cosmic elements. Personified, the god and sovereign of the air and the king of the gandharvas. Agni, Vayu, and Surya formed the primeval Vedic Trimurti: “ ‘Agni (fire) whose place is on earth; Vayu (air, or one of the forms of Indra), whose place is in the air; and Surya (the sun) whose place is in the air’ [celestial spaces]. (Nirukta.) In esoteric interpretation, these three cosmic principles, correspond with the three human principles, Kama, Kama-Manas and Manas, the sun of the intellect” (TG 361). These three deities in this connection are three manifestations of cosmic fohat, guided and directed by cosmic mahat.

Vayutattva: Principle of air.

Vayu-tattva (Sanskrit) Vāyu-tattva [from vāyu air, wind, cosmic spirit + tattva thatness, reality] The air principle; fifth in the descending scale of the seven tattvas. See also ASURA

Vayu: The Wind-god; air; vital breath; Prana.

vayu ::: 1. wind, breath. ::: 2. Vayu: the Wind-God who in the Vedic system is the Master of Life, inspirer of that Breath or dynamic energy called the prana. ::: 3. [one of the five bhutas]: Air, the motional principle of expansion and contraction represented to the senses as the gaseous state.

vayuna ::: knowledge. [Ved.]

vayu. ::: the air element; air current related to the "airy" vital forces of the body; vedic God of the wind; the vayus or air currents exist both in the physical and subtle bodies, functioning through the body, mind and senses &



QUOTES [3 / 3 - 11 / 11]


KEYS (10k)

   2 Sri Aurobindo
   1 M Alan Kazlev

NEW FULL DB (2.4M)

   2 Sri Aurobindo
   2 Robert E Svoboda

1:But Indra does not turn back from the quest like Agni and Vayu; he pursues his way through the highest ether of the pure mentality and there he approaches the Woman, the manyshining, Uma Haimavati; from her he learns that this Daemon is the Brahman by whom alone the gods of mind and life and body conquer and affirm themselves, and in whom alone they are great. ~ Sri Aurobindo, Kena And Other Upanishads, 83,
2:subtle ::: In Vedanta (Mandukya Upanishad and later teachings - e.g. Advaita - based on it) "subtle" is used to designate the "dream state" of consciousness, and in Advaita this also includes the Prana, Manas, and Vijnana koshas (= the vehicles of vital force, mind, and higher consciousness) re-interpreted from of the Taittiriya Upanishad.

In Tibetan and Tantric Buddhism it refers to an intermediate grade between the "gross" and "very subtle" "minds" and "winds" (vayu = prana).

The Sukshma Sthula or Subtle Body is one of the seven principles of man in Blavatskian Theosophy; it is also called the "astral body" (this has little similarity with the astral body of Out of Body experience, because it cannot move far from the gross physical vehicle, it seems to correspond to what Robert Monroe calls the "second body", and identified with the Double or Ka

In Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = Astral

The term Subtle Physical is used somewhat generically by Sri Aurobindo (in Letters on Yoga) to refer to a wider reality behind the external physical.

Ken Wilber uses the term Subtle to indicate the yogic and mystic holonic-evolutionary level intermediate between "Psychic" (in his series = Nature Mysticism) and "Causal" (=Realisation"); it includes many psychic and occult experiences and can be considered as pertaining to the Subtle as defined here (although it also includes other realities and experiences that might also be interpreted as "Inner Gross" - e.g. Kundalini as a classic example). ~ M Alan Kazlev, Kheper, planes/subtle,
3:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our 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; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,

*** NEWFULLDB 2.4M ***

1:beautiful. Satyam read the Navayuga Vythalikulu (Harbingers of the New Era) anthology of Muddu Krishnudu. ~ Sujatha Gidla
2:But Indra does not turn back from the quest like Agni and Vayu; he pursues his way through the highest ether of the pure mentality and there he approaches the Woman, the manyshining, Uma Haimavati; from her he learns that this Daemon is the Brahman by whom alone the gods of mind and life and body conquer and affirm themselves, and in whom alone they are great. ~ Sri Aurobindo, Kena And Other Upanishads, 83,
3:meridians of acupuncture) through which the life force known as prana (the Chinese chi or qi) flows to heat and cool the organism respectively. This prana is to the microcosm what the Pravaha Vayu is to the cosmos, and knowing how the one moves can give an astute observer knowledge of the movement of the other. The best astrologers literally feel the music of the spheres within their own bodies. ~ Robert E Svoboda
4:The Purana carry on propaganda in favour of a particular deity or a place sacred to that deity, and are sectarian. … The Vayu, Brahmanda, Matsya, and the Vishnu Puranas give ancient royal genealogies. The original Puranas existed long before the Christian era, were revised and modified in later times and chapters on Hindu rites and customs were added to them. They attempted to being Vaishnavism and Saivism within the orthodoxy and combined new doctrines with Vedic rituals, ... ~ R. K. Dwivedi, et all, in A history of the Guptas, political & cultural {1985), p. 122
5:The 18 Mahapuranas (great Puranas), as the origins of the Puranas, may have overlapped to some extent with the Vedas, but their composition stretched forward into the 4th-5th centuries,... the earliest parts of the Puranic genealogies are either entirely or partly w:Mythicalmythical. The oldest of the Puranas are the Matsya, Vayu and the Brahmanda and for our purposes, the Vishnu Purana, somewhat later than the first three … the Vedic link also goes back to the earlier statement that the itihasa-purana was the fifth Veda. ~ Upinder Singh, in A History of Ancient and Early Medieval India: From the Stone Age to the ..., p. 22
6:Nate fretted over the futility and unprofessionalism of their love affair — it was besperspektivnyak, a hopeless situation, a fruitless exercise. Dominika loved him passionately, and didn’t care about the rules. Dominika would tease him for acting like a dour Russian while she soared like a liberated American love child. The issue of her defection and resettlement was the tinder that always started the arguments. How do you feel about her now? he thought to himself, thankful that among Benford’s other vampiric skills, mind reading was probably not numbered. That was fortunate, since Nathaniel Nash at this minute knew, had always known, that he loved the beautiful Russian with the serious scowl that would melt into a dizzying smile from across the street when she saw him approach. He loved the way she breathed his name —Neyt, with the broad Russian vowel— when they made love and how her head went back, eyelids fluttering and chin trembling, groaning Ya zakanchivayu, I’m finishing (Russians never say “I’m cominng” in bed). ~ Jason Matthews
7:conquered heaven when the time was bad for the devas, who waited to reattack until the time became propitious for them. When the time was propitious for the devas, Bali advised his asuras to desist until time turned again in their favor. Though little solid evidence exists for any of these speculative interpretations of the story of Bali and Vamana, we can gain through them some of the mythic savor of the deva-asura struggle, a contest that is as eternal as the seasonal shifting of the stars in the sky. Above all this celestial competition reside the Seven Rishis, and above them sits the Pole Star, who is known as Dhruva (The Firm, Fixed One). Chapter 22 of the Brahmanda Purana explains how, presided over by Dhruva and inspired by the celestial air known as the Pravaha Vayu, the sun takes up water and the moon showers it down in a torrential current which flows through celestial conduits called nadis. The sun provides heat to the world, and the moon provides coolness. It is no coincidence that this macrocosmic cycle is replicated within the human body, where the “sun” and “moon” are also nadis, ethereal vessels (much like the ~ Robert E Svoboda
8:subtle ::: In Vedanta (Mandukya Upanishad and later teachings - e.g. Advaita - based on it) "subtle" is used to designate the "dream state" of consciousness, and in Advaita this also includes the Prana, Manas, and Vijnana koshas (= the vehicles of vital force, mind, and higher consciousness) re-interpreted from of the Taittiriya Upanishad.

In Tibetan and Tantric Buddhism it refers to an intermediate grade between the "gross" and "very subtle" "minds" and "winds" (vayu = prana).

The Sukshma Sthula or Subtle Body is one of the seven principles of man in Blavatskian Theosophy; it is also called the "astral body" (this has little similarity with the astral body of Out of Body experience, because it cannot move far from the gross physical vehicle, it seems to correspond to what Robert Monroe calls the "second body", and identified with the Double or Ka

In Sant Mat / Radhasoami cosmology - the Anda (Cosmic Egg) / Sahans-dal Kanwal (Crown Chakra) is sometimes called the Subtle; hence Subtle = Astral

The term Subtle Physical is used somewhat generically by Sri Aurobindo (in Letters on Yoga) to refer to a wider reality behind the external physical.

Ken Wilber uses the term Subtle to indicate the yogic and mystic holonic-evolutionary level intermediate between "Psychic" (in his series = Nature Mysticism) and "Causal" (=Realisation"); it includes many psychic and occult experiences and can be considered as pertaining to the Subtle as defined here (although it also includes other realities and experiences that might also be interpreted as "Inner Gross" - e.g. Kundalini as a classic example). ~ M Alan Kazlev, Kheper, planes/subtle,
9:When Philosophies Sleep
'Everything is fate'
That was father's faith;
He had nothing to do but wait.
'History alone is real
Its developments, all'
The son had his credo;
The hope of the house, the daughter
Remained single, withering,
A plantain one ceased to water,
Daddy had her horoscope read
That's it!
She must wait to wed,
What has been ordained one cannot amend
Even by a dot, try till the days do end.
To substantiate his stand
He could quote Ramayana
From A to Z.
To this axiom of belief
The son put an axe
He can recite Marx
Like nursery rhymes.
The decadent bourgeois order,
Entitled joint-family
To hell, let it go!
A girl is no commodity
To be peddled in market place.
If domestic felicity
Be historic necessity
She can come to agreement
Regarding such arrangements.
She heard them all
But understood none.
When her clothes were torn
21
The daughter darned the lot.
She got up one day,
That is, before
The third quarter of night
And lit the little oil lamp.
She spread the mat, and placed a bowl of water
Her father needs them every morn for his prayer,
A cup of tea she kept
Near her brother's bed
He must have it to be himself.
To the hall she came
And touched the door
A flash of lightning reached her core
Through the doors that gently came apart
The wide world saluted her resolute heart;
Stretching its cool soft hand;
It placed a wreath of thrill
Upon her head.
Once, she turned to big a silent farewell
To her home, its presiding deity
To her brother and sire,
To the loose end of her dhoti
A coil she tied A token offering to the
Lord of Guruvayur.
With a fluttering heart, with steps faltering
She paced down to the yard,
She paused a while.
Years back, her mother, then a bride,
Walked in through the same
Sand-strewn yard
Facing an auspicious lamp.
In darkness the daughter
Crossed the very yard
Her eyes in floods, toes striking stones.
[Translated from the original Malayalam
'Thathwasastrangal Urangumbol'
22
by Madhavan Ayyappath.]
~ Edasseri Govindan Nair
10:Nirvana Shatakam
1)
I am not mind, nor intellect, nor ego,
nor the reflections of inner self (chitta).
I am not the five senses.
I am beyond that.
I am not the ether, nor the earth,
nor the fire, nor the wind (the five elements).
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.
2)
Neither can I be termed as energy (prana),
nor five types of breath (vayus),
nor the seven material essences,
nor the five coverings (pancha-kosha).
Neither am I the five instruments of elimination,
procreation, motion, grasping, or speaking.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.
3)
I have no hatred or dislike,
nor affiliation or liking,
nor greed,
nor delusion,
nor pride or haughtiness,
nor feelings of envy or jealousy.
I have no duty (dharma),
nor any money,
nor any desire (kama),
nor even liberation (moksha).
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.
4)
I have neither merit (virtue),
16
I
nor demerit (vice).
do not commit sins or good deeds,
nor have happiness or sorrow,
pain or pleasure.
do not need mantras, holy places,
scriptures (Vedas), rituals or sacrifices (yagnas).
am none of the triad of
the observer or one who experiences,
the process of observing or experiencing,
or any object being observed or experienced.
am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.
5)
I do not have fear of death,
as I do not have death.
I have no separation from my true self,
no doubt about my existence,
nor have I discrimination on the basis of birth.
I have no father or mother,
nor did I have a birth.
I am not the relative,
nor the friend,
nor the guru,
nor the disciple.
I am indeed,
That eternal knowing and bliss, Shiva,
love and pure consciousness.
6)
I am all pervasive.
I am without any attributes,
and without any form.
I have neither attachment to the world,
nor to liberation (mukti).
I have no wishes for anything
because I am everything,
everywhere,
every time,
always in equilibrium.
I am indeed,
17
That eternal knowing and bliss, Shiva,
love and pure consciousness.
~ Adi Shankaracharya
11:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our 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; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,

IN CHAPTERS



   28 Integral Yoga
   2 Yoga
   1 Buddhism


   37 Sri Aurobindo
   7 Nolini Kanta Gupta
   2 Sri Ramana Maharshi


   14 Record of Yoga
   6 The Secret Of The Veda
   5 Vedic and Philological Studies
   5 The Secret Doctrine
   4 Collected Works of Nolini Kanta Gupta - Vol 08
   3 Kena and Other Upanishads
   3 Isha Upanishad
   3 Hymns to the Mystic Fire
   2 The Life Divine
   2 Talks


02.02 - Rishi Dirghatama, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   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, Life and Consciousness or status, motion and Light. This triplicity however does not exhaust the whole of the mystery. For the ultimate mystery is imbedded within the heart of the third brother, for our rishis saw there the Universal Divine Being and his seven sons. In our familiar language we may say it is the Supreme Being, God himself (Purushottama) and his seven lines of self-manifestation. We have often heard of the seven worlds or levels of being and consciousness, the seven chords of the Divine Music. In more familiar terms we say that body and life and mind form the lower half of the cosmic reality and its upper half consists of Sat-Chit-Ananda (or Satya- Tap as-Jana). And the link, the nodus that joins the two spheres is the fourth principle (Turya), the Supermind, Vijnana. Such is the vision of Rishi Dirghatama, its fundamental truth in a nutshell. To know this mystery is the whole knowledge and knowing this, one need know nothing else.
  

1.01 - Hatha Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  1. Hatha means any tenacious practice till the object or end is achieved. Ha and tha mean the union of the Sun and the Moon, union of Prana and Apana Vayus.
  

1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Integral Yoga
  
  11 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 particular and external processes.

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Integral Yoga
  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

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  All this action and struggle and ascension is supported by Heaven our 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; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.
  

10.32 - The Mystery of the Five Elements, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   The last two may, however, be represented somewhat differently. The Maruts may symbolise the region of the subtler or supra-electromagnetic forceswhat are now called cosmic rays: 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 playperhaps something like the Einsteinian field with its "corrugated" surface: or it is like the "Pradhana" of Sankhya, the original Prakriti or basic Nature before it burst out in its creative activity.
  

1.045 - Piercing the Structure of the Object, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  It is now that a condition or a state supervenes where there is a sudden split of this cosmic condition into the external and the internal. This is the beginning of what they call samsara or bondage of the jiva. There is no bondage as long as a bifurcation is not introduced between the subject and the object of knowledge. Bondage commences the moment there is a severance of the consciousness from its content, an isolation of the subject from the object. This happens subsequent to the appearance of ahamkara. So, on the objective side, we have what are known as the tanmatras and the mahabhutas. The tanmatras are the subtle principles behind the five gross elements of earth, water, fire, air and ether, and they are called sabda, sparsa, rupa, rasa and gandha in Sanskrit, meaning thereby the sensations of sound, touch, form, taste and smell which have connection with the five elements of earth, water, fire, air and ether prithivi, appu, tejo, Vayu and akasa. This is the external side of the world. Generally, what we call the world is constituted of these five great elements or mahabhutas. But the experiencing side, the subject side, is what is known as the jiva, the principle of individuality you, I, and everyone included who have an extrovert vision of these five mahabhutas, all of which we regard as something outside us, notwithstanding that every one of us, including the bhutas, have come from the same principle of ahamkara. It is something like the right hand looking at the left hand as an object of its perception, though both these are emanations of a single substance, a single unifying principle - namely, the bodily organism.
  

1.04 - Homage to the Twenty-one Taras, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  6. Homage to you adored by Indra,
  Agni, Brahma, Vayu, and Ishvara,
  Praised in song by hosts of spirits,

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  The immediate or at any rate the earliest known successors of the Rishis, the compilers of the Brahmanas, the writers of theUpanishads give a clear & definite answer to this question.The Upanishads everywhere rest their highly spiritual & deeply mystic doctrines on the Veda.We read in 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 them is clearly enough no natural phenomenon. In the Brihadaranyaka, the most profound, subtle & mystical of human scriptures, the gods & Titans are the masters, respectively, of good and of evil. In the Upanishads generally the word devah is used as almost synonymous with the forces & functions of sense, mind & intellect. The element of symbolism is equally clear. To the terms of the Vedic ritual, to their very syllables a profound significance is everywhere attached; several incidents related in the Upanishads show the deep sense then & before entertained that the sacrifices had a spiritual meaning which must be known if they were to be conducted with full profit or even with perfect safety. The Brahmanas everywhere are at pains to bring out a minute symbolism in the least circumstances of the ritual, in the clarified butter, the sacred grass, the dish, the ladle. Moreover, we see even in the earliest Upanishads already developed the firm outlines and minute details of an extraordinary psychology, physics, cosmology which demand an ancient development and centuries of Yogic practice and mystic speculation to account for their perfect form & clearness. This psychology, this physics, this cosmology persist almost unchanged through the whole history of Hinduism. We meet them in the Puranas; they are the foundation of the Tantra; they are still obscurely practised in various systems of Yoga. And throughout, they have rested on a declared Vedic foundation. The Pranava, the Gayatri, the three Vyahritis, the five sheaths, the five (or seven) psychological strata, (bhumi, kshiti of the Vedas), the worlds that await us, the gods who help & the demons who hinder go back to Vedic origins.All this may be a later mystic misconception of the hymns & their ritual, but the other hypothesis of direct & genuine derivation is also possible. If there was no common origin, if Greek & Indian separated during the naturalistic period of the common religion supposed to be recorded in the Vedas it is surprising that even the little we know of Greek rites & mysteries should show us ideas coincident with those of Indian Tantra & Yoga.
  
  --
  
  We get our first mention of Varuna at the end of the second hymn in the Rigveda, the hymn of Madhuchchhandas in which he calls, as in the third, on several gods, first to Vayu, then to Vayu and Indra together, last, Varuna and Mitra. Arrive, he 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 stream moves for the giver, it is 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 foe, swiftly hither strong by the understanding. And then comes the closing call to Mitra & Varuna. I call Mitra of purified discernment and Varuna who destroys the foe, they who effect a bright and gracious understanding. By Law of Truth, Mitra and Varuna, who by the Truth increase and to the Truth attain, enjoy a mighty strength. Mitra and Varuna, the seers, born in Force, dwellers in the Vast, uphold Daksha (the discerning intelligence) at his work.
  
  --
  
  This hymn differs greatly, interestingly & instructively, from the hymn in which Varuna first appears. There the object is to ensure the ananda, the rayah & radhas spoken of in this hymn by the advent of the gods of Vitality & Mind-Force, Indra & Vayu, to protect from the attack of disintegrating forces the Soma or Amrita, the juice of immortality expressed in the Yogins system. Varuna & Mitra are then called for a particular & restricted purpose to perfect the discernment & to uphold it in its works by the sustaining force of a calm, wide, comprehensive self-expression full of peace & love. The Rishi of that sukta is using the amrita to feed the activity of a sattwic state of mind for acquiring added knowledge. The present hymn belongs to a more advanced state of the Yoga. It is sadhastuti, a hymn of fulfilment or for fulfilment, in which peace & a calm, assured, untroubled activity of the soul are very near. Varuna here leads. He is here for Indras purposes, but his activity predominates; it is his spirit that pervades the action and purpose of the hymn.
  ***

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Integral Yoga
   BRAHMA: creator of the universe
   Vayu: wind god, protector of works and the arts
   OTHER GODS: other vedic gods

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  Agni in the Veda is always presented in the double aspect of force and light. He is the divine power that builds up the worlds, a power which acts always with a perfect knowledge, for it is jatavedas, knower of all births, visvani Vayunani vidvan,
  - it knows all manifestations or phenomena or it possesses all forms and activities of the divine wisdom. Moreover it is repeatedly said that the gods have established Agni as the immortal in mortals, the divine power in man, the energy of fulfilment through which they do their work in him. It is this work which is symbolised by the sacrifice.

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  One may doubt whether Agni is 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 Varuna is not merely a Vedic Uranus or Neptune, but a god with great and important moral functions; Mitra and Bhaga have the same psychological aspect; the Ribhus who form things by the mind and build up immortality by works can with difficulty be crushed into the Procrustean measure of a naturalistic mythology. Still by imputing a chaotic confusion of ideas to the poets of the Vedic hymns the difficulty can be trampled upon, if not overcome.

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  "These move" says Vamadeva "from the heart-ocean; penned by the enemy in a hundred enclosures they cannot be seen; I look towards the streams of the clarity, for in their midst is the Golden Reed. Entirely they stream like flowing rivers becoming purified by the heart within and the mind; these move, waves of the clarity, like animals under the mastery of their driver. As if on a path in front of the Ocean (sindhu, the upper ocean) the mighty ones move compact of forceful speed but limited by the vital force (vata, Vayu), the streams of clarity; they are like a straining horse which breaks its limits, as it is nourished by the waves." On the very face of it this is the poetry of a mystic concealing his sense from the profane under a veil of images which occasionally he suffers to grow
  

1.10 - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  In what light did these ancient thinkers understand the Vedic gods? As material Nature Powers called only to give worldly wealth to their worshippers? Certainly, the Vedic gods are in the Vedanta also accredited with material functions. In the Kena Upanishad Agnis power & glory is to burn, Vayus 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. Indra, although unable to recognise the Brahman directly, learned of his identity from Uma daughter of the snowy mountains. Certainly, the sense of the parable is not that Dawn told the Sky who Brahman was or that material Sky, Fire & Wind are best able to come into contact with the Supreme Existence. It is clear & it is recognised by all the commentators, that in the Upanishads the gods are masters not only of material functions in the outer physical world but also of mental, vital and physical functions in the intelligent living creature. This will be directly evident from the passage describing the creation of the gods by the One & Supreme Being in the Aitareya Upanishad & the subsequent movement by which they enter in the body of man and take up the control of his activities. In the same Upanishad it is even hinted that Indra is in his secret being the Eternal Lord himself, for Idandra is his secret name; nor should we forget that this piece of mysticism is founded on the hymns of the Veda itself which speak of the secret names of the gods. Shankaracharya recognised this truth so perfectly that he uses the gods and the senses as equivalent terms in his great commentary. Finally in the Isha Upanishad,itself a part of the White Yajur Veda and a work, as I have shown elsewhere, full of the most lofty & deep Vedantic truth, in which the eternal problems of human existence are briefly proposed and masterfully solved,we find Surya and Agni prayed to & invoked with as much solemnity & reverence as in the Rigveda and indeed in language borrowed from the Rigveda, not as the material Sun and material Fire, but as the master of divine God-revealing knowledge & the master of divine purifying force of knowledge, and not to drive away the terrors of night from a trembling savage nor to burn the offered cake & the dripping ghee in a barbarian ritual, but to reveal the ultimate truth to the eyes of the Seer and to raise the immortal part in us that lives before & after the body is ashes to the supreme felicity of the perfected & sinless soul. Even subsequently we have seen that the Gita speaks of the Vedas as having the supreme for their subject of knowledge, and if later thinkers put it aside as karmakanda, yet they too, though drawing chiefly on the Upanishads, appealed occasionally to the texts of the hymns as authorities for the Brahmavidya. This could not have been if they were merely a ritual hymnology. We see therefore that the real Hindu tradition contains nothing excluding the interpretation which I put upon the Rigveda. On one side the current notion, caused by the immense overgrowth of ritualism in the millennium previous to the Christian era and the violence of the subsequent revolt against it, has been fixed in our minds by Buddhistic ideas as a result of the most formidable & damaging attack which the ancient Vedic religion had ever to endure. On the other side, the Vedantic sense of Veda is supported by the highest authorities we have, the Gita & the Upanishads, & evidenced even by the tradition that seems to deny or at least belittle it. True orthodoxy therefore demands not that we should regard the Veda as a ritualist hymn book, but that we should seek in it for the substance or at least the foundation of that sublime Brahmavidya which is formally placed before us in the Upanishads, regarding it as the revelation of the deepest truth of the world & man revealed to illuminated Seers by the Eternal Ruler of the Universe.
  
  --
  
  The substance of modern philological discovery about the Vedas consists, first, in the picture of an Aryan civilisation introduced by northern invaders and, secondly, in the interpretation of the Vedic religion as a worship of Nature-powers & Vedic myths as allegorical legends of sun & moon & star & the visible phenomena of Nature. The latter generalisation rests partly on new philological renderings of Vedic words, partly on the Science of Comparative Mythology. The method of this Science can be judged from one or two examples. The Greek story of the demigod Heracles is supposed to be an evident sun myth. The two scientific proofs offered for this discovery are first that Hercules performed twelve labours and the solar year is divided into twelve months and, secondly, that Hercules burnt himself on a pyre on Mount Oeta and the sun also sets in a glory of flame behind the mountains. Such proofs seem hardly substantial enough for so strong a conclusion. By the same reasoning one could prove the emperor Napoleon a sun myth, because he was beaten & shorn of his glory by the forces of winter and because his brilliant career set in the western ocean and he passed there a long night of captivity. With the same light confidence the siege of Troy is turned by the scholars into a sun myth because the name of the Greek Helena, sister of the two Greek Aswins, Castor & Pollux, is philologically identical with the Vedic Sarama and that of her abductor Paris is not so very different from the Vedic Pani. It may be noted that in the Vedic story Sarama is not the sister of the Aswins and is not abducted by the Panis and that there is no other resemblance between the Vedic legend & the Greek tradition. So by more recent speculation even Yudhishthira and his brothers and the famous dog of theMahabharat are raised into the skies & vanish in a starry apotheosis,one knows not well upon what grounds except that sometimes the Dog Star rages in heaven. It is evident that these combinations are merely an ingenious play of fancy & prove absolutely nothing. Hercules may be the Sun but it is not proved. Helen & Paris may be Sarama & one of the Panis, but itis not proved. Yudhishthira & his brothers may be an astronomical myth, but it is not proved. For the rest, the unsubstantiality & rash presumption of the Sun myth theory has not failed to give rise in Europe to a hostile school of Comparative Mythologists who adopt other methods & seek the origins of early religious legend & tradition in a more careful and flexible study of the mentality, customs, 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 & the sense of Vedic worship is not settled. In the Greek religion Apollo was the god of the sun, but he was also the god of poetry & prophecy; Athene is identified with Ahana, a Vedic name of the Dawn, but for the Greeks she is the goddess of purity & wisdom; Artemis is the divinity of the moon, but also the goddess of free life & of chastity. It is therefore evident that in early Greek religion, previous to the historic or even the literary period, at an epoch therefore that might conceivably correspond with the Vedic period, many of the deities of the Greek heavens had a double character, the aspect of physical Nature-powers and the aspect of moral Nature-powers. The indications, therefore,for they are not proofs,even of Comparative Mythology would justify us in inquiring whether a similar double character did not attach to the Vedic gods in the Vedic hymns.
  

1.1.1 - Text, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  
    7.: Then they said to Vayu, "O Vayu, this discern, what is this mighty Daemon." He said, "So be it."
  
    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."
  
  --
  
    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... 5
     5 By some mistake of early memorisers or later copyists the rest of the verse has become hopelessly corrupted. It runs, "They he first came to know that it was the Brahman," which is neither fact nor sense nor grammar. The close of the third verse has crept into and replaced the original close of the second.

1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  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
  --
  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
  --
  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
  --
  he is the greatest deity. Especially he is the primary impeller of
  speech of which Vayu is the medium and Indra the lord. This
  heat of conscious force in Matter is Agni Jatavedas, the knower
  --
  subject to the flame and breath of Time; it is too great for Agni.
  Another god rises to the call. It is Vayu Matarishwan, the
  great Life-Principle, he who moves, breathes, expands infinitely
  --
  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
  --
  frailest trifle 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
  --
  But Indra does not turn back from the quest like Agni
  and Vayu; he pursues his way through the highest ether of the
  pure mentality and there he approaches the Woman, the manyshining, Uma Haimavati; from her he learns that this Daemon
  --
  One, while the lower nature of mind, life and body can only
  envisage the many. Although therefore Indra, Vayu and Agni are
  the greatest of the gods, the first coming to know the existence

1.17 - The Seven-Headed Thought, Swar and the Dashagwas, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  
  That the making visible of Swar to the eyes of the Swarseers, svardr.sah., their drinking of the honeyed well and their outpouring of the divine waters amounts to the revelation to man of new worlds or new states of existence is clearly told us in the next verse, II.24.5, sana ta ka cid bhuvana bhavtva, madbhih. saradbhir duro varanta vah.; ayatanta carato anyad anyad id, ya cakara Vayuna brahman.aspatih., "Certain eternal worlds (states of existence) are these which have to come into being, their doors are shut5 to you (or, opened) by the months and the years; without effort one (world) moves in the other, and it is these that Brahmanaspati has made manifest to knowledge"; Vayuna means knowledge, and the two forms are divinised earth and heaven which Brahmanaspati created.
  
  --
  We get the connection of the rivers and the worlds very clearly in I.62 where Indra is described as breaking the hill by the aid of the Navagwas and breaking Vala by the aid of the
  Dashagwas. Hymned by the Angiras Rishis Indra opens up the darkness by the Dawn and the Sun and the Cows, he spreads out the high plateau of the earthly hill into wideness and upholds the higher world of heaven. For the result of the opening up of the higher planes of consciousness is to increase the wideness of the physical, to raise the height of the mental. "This, indeed," says the Rishi Nodha, "is his mightiest work, the fairest achievement of the achiever," dasmasya carutamam asti damsah., "that the four upper rivers streaming honey nourish the two worlds of the crookedness," upahvare yad upara apinvan madhvarn.aso nadyas catasrah.. This is again the honey-streaming well pouring down its many streams together; the four higher rivers of the divine being, divine conscious force, divine delight, divine truth nourishing the two worlds of the mind and body into which they descend with their floods of sweetness. These two, the Rodasi, are normally worlds of crookedness, that is to say of the falsehood, - the r.tam or Truth being the straight, the anr.tam or Falsehood the crooked, - because they are exposed to the harms of the undivine powers, Vritras and Panis, sons of darkness and division. They now become forms of the truth, the knowledge, Vayuna, agreeing with outer action and this is evidently Gritsamada's carato anyad anyad and his ya cakara Vayuna brahman.aspatih.. The Rishi then proceeds to define the result of the work of Ayasya, which is to reveal the true eternal and unified form of earth and heaven. "In their twofold
  (divine and human?) Ayasya uncovered by his hymns the two, eternal and in one nest; perfectly achieving he upheld earth and

1.17 - The Transformation, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga
  
  This "true movement" behind our breathing is, according to Sri Aurobindo, the same as the one governing electromagnetic fields, what the ancient yogis termed Vayu, the Life-Energy. The well-known breathing exercises (pranayama) are simply one system (among others) of controlling Vayu, which eventually enables one to escape gravity.
  347
  --
  
  the ritual. Our own unassailable laws, too, may contain a few little cats. If we go back to the original force concealed behind the physical support, to the "true movement," as the Mother describes it, then we begin to witness the Great Play, and to realize just how different it is from the rigid notions we have of it. Behind the phenomenon of gravitation, to take one of the rituals, there is what the ancient yogis called Vayu, which causes gravitation and the electromagnetic fields (as Sri Aurobindo mentioned also during that conversation of 1926),
  and this is how a yogi can eventually defy gravity. Behind the solar or nuclear fire there is the fundamental Agni, "the child of the waters, the child of the forests, the child of things stable and the child of things that move. Even in the stone he is there," says the Rig Veda. (I.70.2)

1.20 - The Hound of Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  We have similar phrases in the Veda as in I.96.4, matarisva puruvarapus.t.ir vidad gatum tanayaya 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 of puppies.

1.240 - 1.300 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  Talks with Sri Ramana Maharshi of operating causes. Influenced by satva the predominance of ether
  (akasa) it gives rise to jnana (knowledge) whose seat is the brain. Vayu (air) gives rise to manas (mind) tejas (light) gives rise to buddhi (intellect)
   jala (water) gives rise to chitta (memory etc.) prthvi (earth) gives rise to ahankara (ego).

1.240 - Talks 2, #unset, #Sri Aurobindo, #Integral Yoga
  Talks with Sri Ramana Maharshi of operating causes. Influenced by satva the predominance of ether
  (akasa) it gives rise to jnana (knowledge) whose seat is the brain. Vayu (air) gives rise to manas (mind) tejas (light) gives rise to buddhi (intellect)
   jala (water) gives rise to chitta (memory etc.) prthvi (earth) gives rise to ahankara (ego).

1.27 - The Sevenfold Chord of Being, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  10:But Mind, Life and Matter, the lower trilogy, are also indispensable to all cosmic being, not necessarily in the form or with the action and conditions which we know upon earth or in this material universe, but in some kind of action, however luminous, however puissant, however subtle. For Mind is essentially that faculty of Supermind which measures and limits, which fixes a particular centre and views from that the cosmic movement and its interactions. Granted that in a particular world, plane or cosmic arrangement, mind need not be limited, or rather that the being who uses mind as a subordinate faculty need not be incapable of seeing things from other centres or standpoints or even from the real Centre of all or in the vastness of a universal selfdiffusion, still if he is not capable of fixing himself normally in his own firm standpoint for certain purposes of the divine activity, if there is only the universal self-diffusion or only infinite centres without some determining or freely limiting action for each, then there is no cosmos but only a Being musing within Himself infinitely as a creator or poet may muse freely, not plastically, before he proceeds to the determining work of creation. Such a state must exist somewhere in the infinite scale of existence, but it is not what we understand by a cosmos. Whatever order there may be in it, must be a sort of unfixed, unbinding order such as Supermind might evolve before it had proceeded to the work of fixed development, measurement and interaction of relations. For that measurement and interaction Mind is necessary, though it need not be aware of itself as anything but a subordinate action of Supermind nor develop the interaction of relations on the basis of a self-imprisoned egoism such as we see active in terrestrial Nature.
  11:Mind once existent, Life and Form of substance follow; for life is simply the determination of force and action, of relation 5 Turyam svid, "a certain Fourth", also called turyam dhama, the fourth placing or poise of existence. and interaction of energy from many fixed centres of consciousness, - fixed, not necessarily in place or time, but in a persistent coexistence of beings or soul-forms of the Eternal supporting a cosmic harmony. That life may be very different 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 and sense of material body, much more subtle, much less rigidly binding in its law of self-division and mutual resistance, and body or form might be an instrument and not a prison, yet for the cosmic interaction some determination of form and substance would always be necessary, even if it be only a mental body or something yet more luminous, subtle and puissantly and freely responsive than the freest mental body.
  12:It follows that wherever Cosmos is, there, even if only one principle be initially apparent, even if at first that seem to be the sole principle of things and everything else that may appear afterwards in the world seem to be no more than its forms and results and not in themselves indispensable to cosmic existence, such a front presented by being can only be an illusory mask or appearance of its real truth. Where one principle is manifest in Cosmos, there all the rest must be not merely present and passively latent, but secretly at work. In any given world its scale and harmony of being may be openly in possession of all seven at a higher or lower degree of activity; in another they may be all involved in one which becomes the initial or fundamental principle of evolution in that world, but evolution of the involved there must be. The evolution of the sevenfold power of being, the realisation of its septuple Name, must be the destiny of any world which starts apparently from the involution of all in one power.6 Therefore the material universe was bound in the nature of things to evolve from its hidden life apparent life, from its hidden mind apparent mind, and it must in the same nature of things evolve from its hidden Supermind apparent Supermind and from the concealed Spirit within it the triune glory of Sachchidananda. The only question is whether the earth is to be a scene of that emergence or the human creation on this or any other material scene, in this or any other cycle of the large wheelings of Time, its instrument and vehicle. The ancient seers believed in this possibility for man and held it to be his divine destiny; the modern thinker does not even conceive of it or, if he conceived, would deny or doubt. If he sees a vision of the Superman, it is in the figure of increased degrees of mentality or vitality; he admits no other emergence, sees nothing beyond these principles, for these have traced for us up till now our limit and circle. In this progressive world, with this human creature in whom the divine spark has been kindled, real wisdom is likely to dwell with the higher aspiration rather than with the denial of aspiration or with the hope that limits and circumscribes itself within those narrow walls of apparent possibility which are only our intermediate house of training. In the spiritual order of things, the higher we project our view and our aspiration, the greater the Truth that seeks to descend upon us, because it is already there within us and calls for its release from the covering that conceals it in manifested Nature.

1.2 - Katha Upanishads, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
  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.

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism
  (1) Ullam (consciousness) is akasa (ether) tattva from the cranium to the brows.
  (2) Manas (thinking faculty) is Vayu (air) tattva from the brows to the throat.
  (3) Buddhi (intellect) is agni (light) tattva from the throat to the heart.

1953-05-20, #Questions And Answers 1953, #The Mother, #Integral Yoga
  
   According to the experience of ancient Yogis, sensible matter was made out of five elements, Bhutani: Prithivi, Apas, Agni (Tejas), Vayu, Akasha.
  
  --
  
   Beyond Agni is Vayu of which science knows nothing. It is the support 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.
  
  --
  
   According to Sri Aurobindo, this true 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 (pryma) are simply one system (among others) for acquiring mastery over Vayu which eventually enables you to be free from gravitation and gives certain powers know to the ancients: the power to be extremely light or extremely heavy, very big or very tine (garim, laghim, mahim, aim). As an appendix to this talk we publish an extract from a conversation of Sri Aurobindo with a French scientist-disciple, dealing with some of these "true movements" behind the external movement of Matter.
  

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  (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 understanding, O Strong Ones.
  

2.02 - Brahman, Purusha, Ishwara - Maya, Prakriti, Shakti, #The Life Divine, #Sri Aurobindo, #Integral Yoga
  
  The Supreme Brahman is that which in Western metaphysics is called the Absolute: but Brahman is at the same time the omnipresent Reality in which all that is relative exists as its forms or its movements; this 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, this bird, this insect." Brahman is the Consciousness that knows itself in all that exists; Brahman is the Force that sustains the power of God and Titan and Demon, the Force that acts in man and animal and the forms and energies of Nature; Brahman is the Ananda, the secret Bliss of existence which is the ether of our being and without which none could brea the or live. Brahman is the inner Soul in all; it has taken a form in correspondence with each created form which it inhabits. The Lord of Beings is that which is conscious in the conscious being, but he is also the Conscious in inconscient things, the One who is master and in control of the many that are passive in the hands of ForceNature. He is the Timeless and Time; He is Space and all that is in Space; He is Causality and the cause and the effect: He is the thinker and his thought, the warrior and his courage, the gambler and his dice-throw. All realities and all aspects and all semblances are the Brahman; Brahman is the Absolute, the Transcendent and incommunicable, the Supracosmic Existence that sustains the cosmos, the Cosmic Self that upholds all beings, but It is too the self of each individual: the soul or psychic entity is an eternal portion of the Ishwara; it is his supreme Nature or Consciousness-Force that has become the living being in a world of living beings. The Brahman alone is, and because of It all are, for all are the Brahman; this Reality is the reality of everything that we see in Self and Nature. Brahman, the Ishwara, is all this by his Yoga-Maya, by the power of his Consciousness-Force put out in self-manifestation: he is the Conscious Being, Soul, Spirit, Purusha, and it is by his Nature, the force of his conscious self-existence that he is all things; he is the Ishwara, the omniscient and omnipotent All-ruler, and it is by his Shakti, his conscious Power, that he manifests himself in Time and governs the universe. These and similar statements taken together are all-comprehensive: it is possible for the mind to cut and select, to build a closed system and explain away all that does not fit within it; but it is on the complete and many-sided statement that we must take our stand if we have to acquire an integral knowledge.
  

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  269
   marudgan.ah., - 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 only a part of their physiognomy.
  

2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Integral Yoga
  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
  --
  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.
  --
  that which arranges actions.
  Matariswan is the philosophical expression for Vayu, the
  aerial principle. It means that which moves in the mother or

2.11 - The Vision of the World-Spirit - The Double Aspect, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  How should they not do thee homage, O great Spirit? For thou art the original Creator and Doer of works and greater even than creative Brahma. O thou Infinite, O thou Lord of the gods, O thou abode of the universe, thou art the Immutable and thou art what is and is not and thou art that which is the Supreme. Thou art the ancient Soul and the first and original 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 side, for thou art each and all that is. Infinite in might and immeasurable in strength of action thou pervadest all and art every one."

WORDNET



--- Overview of noun vayu

The noun vayu has 1 sense (no senses from tagged texts)
                    
1. Vayu ::: (Hindu wind god)




--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun vayu

1 sense of vayu                            

Sense 1
Vayu
   INSTANCE OF=> Hindu deity
     => deity, divinity, god, immortal
       => spiritual being, supernatural being
         => belief
           => content, cognitive content, mental object
             => cognition, knowledge, noesis
               => psychological feature
                 => abstraction, abstract entity
                   => entity




--- Hyponyms of noun vayu
                                    




--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun vayu

1 sense of vayu                            

Sense 1
Vayu
   INSTANCE OF=> Hindu deity










--- Coordinate Terms (sisters) of noun vayu

1 sense of vayu                            

Sense 1
Vayu
  -> Hindu deity
   HAS INSTANCE=> Aditi
   => Aditya
   HAS INSTANCE=> Agni
   HAS INSTANCE=> Asura
   => Ahura
   => Asvins
   HAS INSTANCE=> Bhaga
   HAS INSTANCE=> Brahma
   HAS INSTANCE=> Brihaspati
   HAS INSTANCE=> Bhumi Devi
   HAS INSTANCE=> Devi
   HAS INSTANCE=> Chandi
   => Dharma
   HAS INSTANCE=> Durga
   HAS INSTANCE=> Dyaus, Dyaus-pitar
   HAS INSTANCE=> Ganesh, Ganesa, Ganesha, Ganapati
   => Garuda
   HAS INSTANCE=> Gauri
   HAS INSTANCE=> Hanuman
   HAS INSTANCE=> Indra
   HAS INSTANCE=> Ka
   HAS INSTANCE=> Kali
   HAS INSTANCE=> Kama
   HAS INSTANCE=> Mara
   HAS INSTANCE=> Kartikeya, Karttikeya
   HAS INSTANCE=> Lakshmi
   => Marut
   HAS INSTANCE=> Mitra
   HAS INSTANCE=> Parjanya
   HAS INSTANCE=> Parvati, Anapurna, Annapurna
   HAS INSTANCE=> Prajapati
   HAS INSTANCE=> Pushan
   HAS INSTANCE=> Rahu
   => Ribhus, Rhibhus
   HAS INSTANCE=> Rudra
   HAS INSTANCE=> Sarasvati
   HAS INSTANCE=> Savitar
   HAS INSTANCE=> Shakti, Sakti
   HAS INSTANCE=> Siva, Shiva
   HAS INSTANCE=> Skanda
   => Soma
   HAS INSTANCE=> Surya
   HAS INSTANCE=> Uma
   HAS INSTANCE=> Ushas
   => Vajra
   HAS INSTANCE=> Varuna
   HAS INSTANCE=> Vayu
   HAS INSTANCE=> Vishnu
   HAS INSTANCE=> Yama
   => avatar










--- Grep of noun vayu
vayu





IN WEBGEN [10000/39]

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