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Meditations from Chandogya Upanishad

Chapter 1:
  1. One should meditate upon Om as Udgitha (ch 1.1)
  2. One should meditate upon the Mukhya Prana as Udgitha (ch 1.2)
  3. One should meditate upon the Sun as Udgitha (ch 1.3)
  4. One should meditate upon the Vyana as Udgitha (ch 1.3)
  5. One should meditate upon the Aksharas of Udgitha (ch 1.3)
  6. One should enter the Swara to become Immortal (ch 1.4)
  7. One should meditate upon the Rays of the Sun as Udgitha (ch 1.5)
  8. One should meditate upon the manifold Pranas as Udgitha (ch 1.5)
  9. One should meditate upon the Sun and the Person within the Eye as the same Udgitha (ch 1.6 & ch 1.7)
  10. One should meditate upon the Akasha as Udgitha (ch 1.8 & ch 1.9)
  11. One should meditate upon Prana-Aditya-Anna as the respective Devatas of Yagya (ch 1.10 & ch 1.11)
  12. One should meditate upon the different elements as Stobhas (ch 1.13)
Chapter 2:
  1. One should meditate on the Saman as Goodness (ch 2.1)
  2. One should meditate on the fivefold Saman as Lokas (ch 2.2)
  3. One should meditate on the fivefold Saman as Vrishti (ch 2.3)
  4. One should meditate on the fivefold Saman as Apah (ch 2.4)
  5. One should meditate on the fivefold Saman as Ritus (ch 2.5)
  6. One should meditate on the fivefold Saman as Pashus (ch 2.6)
  7. One should meditate on the fivefold Saman as Pranas (ch 2.7)
  8. One should meditate on the sevenfold Saman as Vak (ch 2.8)
  9. One should meditate on the sevenfold Saman as Aditya (ch 2.9)
  10. One should meditate on the Gayatra Saman woven in the Prana (ch 2.11)
  11. One should meditate on the Rathantara Saman woven in Agni (ch 2.12)
  12. One should meditate on the Vamadevya Saman woven in Mithuna (ch 2.13)
  13. One should meditate on the Brihat Saman woven in Aditya (ch 2.14)


One should meditate upon Om as Udgitha - from Chandogya Upanishad 1.1:


Hermitage in Forest - Summary: One should meditate upon Om as Udgita; Om is the essence of all essences

The upanishad describes the different essences from gross to subtle finally merging in Om:
1. Of all these beings, Prithivi (Earth) is the Rasa (Essence)
(Earth forms the physical bodies of the beings; Earth dissolves the physical bodies of the beings after death)

2. Of the Prithivi (Earth), Apah (Water) is the Rasa (Essence)
(Water is contained inside the Earth; Water holds the nutrients)

3. Of the Apah (Water), Oshadhi (Vegetation) is the Rasa (Essence)
(Vegetation forms the nutrients inside the water)

4. Of the Oshadhi (Vegetation), Purusha (Human Beings) is the Rasa (Essence)
(Human beings have minds formed from the essences of the nutrients)

5. Of the Purusha (Human Beings), Vak (Speech) is the Rasa (Essence)
(Speech connects the minds of the Human Beings and as mantra transcends it)

6. Of the Vak (Speech), Rik is the Rasa (Essence)
(Rik is speech in subtle form as mantra; Rik transcends the human mind)

7. Of the Rik, Sama is the Rasa (Essence)
(Sama is Rik with the music and melody of prana)

8. Of the Sama, Udgitha is the Rasa (Essence)
(Udgitha is Om, the Parabrahman; Rik and Sama emerge from Om and dissolve in Om)


The upanishad tells about the characteristics of Om:
- Udgitha (Om) is the essence of all essences

- Rik is the Vak (Speech), Sama is the Prana, and the couple is joined together in Om

- Om is Anugya Aksharam (syllable of approval or assent)


The upanishad speaks about three vidyas connected with Om which one should realize deep within:
From Om three vidyas proceed:

1. With Om one causes to listen (Shravayati)
(Here listening is not merely through ears but through Prana and still deeper)

2. With Om one recites (Shamsati)
(Here reciting is not merely through mouth but through Prana and still deeper)

3. With Om one sings aloud (Udgayati)
(Here singing is not merely through voice but through Prana and still deeper)

Thus listening, reciting and singing aloud with understanding, one's mind gradually merges in Om

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One should meditate upon the Mukhya Prana as Udgitha - from Chandogya Upanishad 1.2:


Hermitage in Forest - Summary: One should meditate upon the Mukhya Prana as Udgitha; The Mukhya Prana is pure and untainted

The upanishad points out to an essence within ourselves which is pure and untainted; that is the Mukhya Prana; one should meditate upon it to merge in Om
Once in a fight between Devas and Asuras, both of whom are descendants of Prajapati, the Devas resorted to the sacrificial rites of Udgitha to defeat the Asuras
(Devas and Asuras have the same origin; The Devas are the good forces within us and the Asuras are the evil forces within us)

1. The Devas meditated on the Prana of Nashika (Nose) as Udgitha; The Asuras pierced it with evil; Therefore one Smells both Surabhi (Good smell) and Durgandhi (Bad smell)

2. The Devas meditated on the Prana of Vacha (Speech) as Udgitha; The Asuras pierced it with evil; Therefore one Speaks both Satyam (Truth) and Anritam (Untruth)

3. The Devas meditated on the Prana of Cakshu (Eye) as Udgitha; The Asuras pierced it with evil; Therefore one Sees both Darshaniya (Good sight) and Adarshaniya (Bad sight)

4. The Devas meditated on the Prana of Shrotra (Ear) as Udgitha; The Asuras pierced it with evil; Therefore one Hears both Shravaniya (Good to listen) and Ashravaniya (Bad to listen)

5. The Devas meditated on the Prana of Mana (Mind) as Udgitha; The Asuras pierced it with evil; Therefore one Thinks both Shankalpaniya (Good thoughts) and Ashankalpaniya (Bad thoughts)

6. The Devas meditated on the Mukhya Prana (Principal Prana) as Udgitha; The Asuras tried to clash with it but were destroyed, like a lump of clay gets destroyed when it strikes against a hard rock; With this Prana one discerns neither Surabhi (Good smell) neither Durgandhi (Bad smell); This is free from sins; It maintains the other pranas with whatever one eats and drinks
(So there is an essence within us which is pure and untainted)

The upanishad speaks about the necessity of the knowledge of the Mukhya Prana while singing the Udgitha:
- He who knows about this (Mukhya) Prana and meditates on the Udgitha as Om indeed becomes the Singer

Thus meditation on Om is done through the Mukhya Prana

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One should meditate upon the Sun as Udgitha - from Chandogya Upanishad 1.3:


Hermitage in Forest - Summary: One should meditate upon the Sun as Udgitha; Mukhya Prana is same as the Sun like Swara and Pratiswara

The upanishad points out how the Sun is like (cosmic) Prana and how its meditation complements the meditation on the Mukhya Prana
- When the Sun rises, he gives heat and sings aloud (Udgayati) for the sake of all creatures; When he rises, he dispels darkness and fear
(The Sun is like a universal Prana which supports all creatures by its heat; The Sun not only dispels the outer darkness but our inner darkness and fear)

The upanishad speaks about how the Sun complements the Mukhya Prana:
- The Sun is same as (Mukhya) Prana; Both are warm; The Mukhya Prana is like the Swara; The Sun is like the Pratyaswara
(There is an interaction that happens between the Mukhya Prana and the Prana of the Sun; The Mukhya Prana is like the Swara and the Sun is like the reflecting Pratyaswara; One who can perceive this during meditation can gradually get a sense of the cosmic Prana through the Sun)

Thus meditation on Om is done through the Mukhya Prana and the Sun

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One should meditate upon the Vyana as Udgitha - from Chandogya Upanishad 1.3:


Hermitage in Forest - Summary: One should meditate upon the Vyana as Udgitha; Vyana is the junction of Prana and Apana where speech takes place

The upanishad points out that the Rik, Sama, Mukhya Prana and actions takes place in the junction between breathing out and breathing in; Thus if one can abide in that junction during meditation one can get hold of the subtle essence within us
- Which one breathes out is Prana. Which one breathes in is Apana. The junction of Prana and Apana is Vyana. Speech takes place in the junction when one neither breathes out nor breathes in
(Here speech specially points to mantras which takes us beyond the mind)

- Speech is Rik. Rik again is Saman; Saman again is Udgitha (Om). All these takes place in the junction when one neither breathes out nor breathes in.
(Rik is mantra; Sama is mantra with music; they are chanted meditating on Om)

- Action require strength. These actions takes place in the junction when one neither breathes out nor breathes in.
(Strength comes from the Atman)

Thus meditation on Om is done through Vyana

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One should meditate upon the Aksharas of Udgitha - from Chandogya Upanishad 1.3:


Hermitage in Forest - Summary: One should meditate upon the Aksharas (Syllables) of Udgitha; The Aksharas themselves point to spiritual realization

The Aksharas of Udgitha are "Ut", "Gi" and "Tha"
- Prana indeed is "Ut", because through Prana one rises (Uttisthati)
(Through meditation on Prana the kundalini shakti awakens)

- Vak (Speech) is "Gi", because through Vak as words (Gira) one calls
(Through Vak one utters the mantra and calls on God; and gradually merges with God Consciousness)

- Anna (Food) is "Tha", because upon Anna everything is established (Sthitam)
(Anna acts as a connection between all beings; All beings depend upon Food for subsistence; Food gives the strength to carry on the spiritual practices)

One's spiritual consciousness rises (Ut) by calling on God (Gi) subsisting together in the world (Tha)

Now similar metaphors are given for Ut-Gi-Tha:
- Dyau (Heaven) is "Ut", Antariksha (Sky) is "Gi" and Prithivi (Earth) is "Tha"
- Aditya (Sun) is "Ut", Vayu (Air) is "Gi" and Agni (Fire) is "Tha"
- Samaveda is "Ut", Yajurveda is "Gi" and Rigveda is "Tha"


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One should enter the Swara to become Immortal - from Chandogya Upanishad 1.4:


Hermitage in Forest - Summary: One should enter the Swara (Om) to become Immortal; Swara is Amritam (bestower of Immortality) and Abhayam (bestower of Fearlessness)

- The gods being afraid of death entered the three Vidyas (Vedas); They covered themselves with the Chandas (Meters of Vedas)
(Initially the gods chanted the Vedic mantras without experiencing the deeper essence of Immortality hidden in them)

- Just as a fish sees through water, Death observed the gods through (the Chandas of) Rik, Saman and Yajus
(The fish of Death saw the gods through the waters of the Chandas; the gods were still within the influence of Death within the waters of the samsara)

- The gods knowing this rose from (the waters of) the Chandas to the (sky of) Swara (Om); Entering the Swara they became Immortal and Fearless
(The gods then rose from the waters of the Samsara to the sky of the Swara, i.e. the gods realized the immortal essence of Om; Thus they escaped the influence of the fish of Death and became Immortal)



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One should meditate upon the Rays of the Sun as Udgitha - from Chandogya Upanishad 1.5:


Hermitage in Forest - Summary: One should meditate upon the Rays of the Sun as Udgitha; The Sun is Pranava (Om) and the rays of the Sun are part of the Sun

- The Sun moves along chanting Om
(The Sun is like a cosmic Prana and the recitation of Om takes place continuously within the Prana)

- By meditating on the rays of the Sun, one gets many sons
(One sees the same essence in the whole as well as its different manifestations; the manifestations also appear dear like sons)



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One should meditate upon the Manifold Pranas as Udgitha - from Chandogya Upanishad 1.5:


Hermitage in Forest - Summary: One should meditate upon the Manifold Pranas as Udgitha; The Mukhya Prana is Pranava (Om) and the manifold Pranas are part of the Mukhya Prana

- The Mukhya Prana moves along chanting Om
(The recitation of Om takes place continuously within the Prana)

- By meditating on the manifold Pranas, one gets many sons
(One sees the same essence in the whole as well as its different manifestations; the manifestations also appear dear like sons)



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One should meditate upon the Sun and the Person within the Eye as the same Udgitha - from Chandogya Upanishad 1.6 & 1.7:


Hermitage in Forest - Summary: One should meditate upon the Sun and the Person within the Eye as the same Udgitha; The same Purusha who has risen above all sins and is the lord of the worlds is present both outside and inside

- The Hiranmaya Purusha (Golden Person) present within the Sun is Udgitha; Rik and Saman are His two songs emanating as - Prithivi and Agni (Earth and Fire), Antariksha and Vayu (Sky and Air), Dyau and Aditya (Heaven and Sun), Nakshatra and Chandrama (Star and Moon), White and Dark light within the Sun; The Saman rests upon the Rik
(The same Purusha is present in both external nature as well as within us; The description above relates to external nature; The description below relates to internal nature)

- The Purusha within the Eye is same as the Purusha within the Sun; He has the same form and the same name; Rik and Saman are His two songs emanating as - Vak and Prana (Speech and Prana), Cakshu and Atmaa (Eye and Self), Srotra and Manas (Ear and Mind), White and Dark light within the Eye; The Saman rests upon the Rik
(The above two descriptions point to a seamless connection behind the Sun and the Eye which sees the Sun; Thus the external and the internal world are connected by the effulgence of the same Purusha)



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One should meditate upon the Akasha as Udgitha - from Chandogya Upanishad 1.8 & 1.9:


Hermitage in Forest - Summary: One should meditate upon the Akasha as Udgita; Akasha is endless; All beings arise from Akasha and finally merge in Akasha

The upanishad describes the conversation between Shilaka the son of Shalavat, Caikitayana of the Dalbhya family and Pravahana the son of Jivala; the conversation proceeds around the gati (final resort, the source of origin or the essence) of different entities:

1. What is the gati of Saman? Swara
(Saman consists of different Swaras; since Swaras form the Saman, the Swaras form the substratum of Saman)

2. What is the gati of Swara? Prana
(Prana is the life-force which gives rise to Swara)

3. What is the gati of Prana? Anna
(Subtle essence of Anna or Food creates the mind and enlivens us to feel the Prana)

4. What is the gati of Anna? Apah
(Apah or Water contains the nutrients of Food)

5. What is the gati of Apah? That Loka
(That Loka is Heavenly World which gives rise to rains)

6. What is the gati of that Loka? This Loka
(This Loka is Earthly World; Earthly World and Heavenly World are not mutually exclusive; The subtle essence of yagyas which includes inner yagyas, good karmas etc. supports the Heavenly World)

7. What is the gati of this Loka? Akasha
(Akasha is endless; All beings arise from Akasha and finally merge in Akasha; The Akasha here is Chidakasha or Spiritual Sky)



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One should meditate upon Prana-Aditya-Anna as the respective Devatas of Yagya - from Chandogya Upanishad 1.10 & 1.11:


Hermitage in Forest - Summary: One should meditate upon Prana-Aditya-Anna as the respective Devatas of Yagya; These are the Devatas of Prastava, Udgitha and Pratihara chants respectively of Vedic Yagya

The upanishad describes the conversation between Ushasti and the Prastava, Udgitha and Pratihara priests of Vedic Yagya:

1. Which is the Devata of Prastava? Prana
All beings rise from Prana and merge in Prana (during creation and dissolution respectively)


2. Which is the Devata of Udgitha? Aditya
All beings sing the praise of Aditya (Sun) when he rises


3. Which is the Devata of Pratihara? Anna
All beings live by taking Anna (Food)


(Prana-Aditya-Anna points to a life-cycle; During meditation one meditates on the individual Prana; Then meditating on Sun connects it to the cosmic Prana; Food is like the prasada or grace of the cosmic Prana (God); The Food or grace of God enlivens the individual Prana; gradually one realizes that individual Prana and cosmic Prana are same)



Udgitha of the Dogs - from Chandogya Upanishad 1.12:


Hermitage in Forest - Summary: The connection between Prana-Aditya-Anna is illustrated in the Udgitha of the dogs

Once Dalbha's son Baka, also called Mitra's son Glava went for Swadhyaya (Study of the Self or Veda). Before him a white dog appeared and other dogs gathered around it. The other dogs requested the white dog to obtain food for them by singing. The white dog told them to come next morning. Dalbhya Baka watched the dogs next morning.
(The white dog may represent the Mukhya Prana and the other dogs the subsidiary Pranas; The subsidiary Pranas get their Anna through the Mukhya Prana; The Mukhya Prana in turn invokes the cosmic Prana for Anna as described below)

Next morning the dogs moved around holding the hands of each other in the manner of singing the Bahispavamana hymn (of Soma yagya); Then they sat down and chanted "Him"
(The "Him" is described below)

Om, let us eat.
Om, let us drink.
Om, Deva, Varuna, Prajapati, Savita may bring Anna here,
Annapate (Lord of Anna) may bring Anna here, may bring Anna here, Om

(Here Pranas are seeking Anna from the cosmic Prana represented by the Sun etc; the cosmic Prana bestows Anna as prasada or grace)



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One should meditate upon the different elements as Stobhas - from Chandogya Upanishad 1.13:


Hermitage in Forest - Summary: One should meditate upon the different elements as Stobhas (of Samans); This makes the speech yield milk and fills one with Anna (Annavan)

1. Loka (World) is Hau-kara
2. Vayu (Air) is Hai-kara
3. Chandrama (Moon) is Atha-kara
4. Atmaa (Self) is Iha-kara
5. Agni (Fire) is Ii-kara
6. Aditya (Sun) is Uu-kara
7. Nihava (Invocation) is E-kara
8. Vishwadevas is Auhoyi-kara
9. Prajapati is Him-kara
10. Prana is Swara
11. Anna (Food) is Ya
12. Virat is Vak
13. The undefinable and variable thirteenth Stobha is Hum


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One should meditate on the Saman as Goodness - from Chandogya Upanishad 2.1:


Hermitage in Forest - Summary: One should meditate on the Saman as Goodness

Saman is goodness. What is sadhu (good), people call as Saman. What is asadhu (not good), people call as Asaman. When someone approaches with good motive, people call as Saman. When someone approaches with bad motive, people call as Asaman.
One who meditates on the Saman as goodness, to him good qualities come.



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One should meditate on the fivefold Saman as Lokas - from Chandogya Upanishad 2.2:


Hermitage in Forest - Summary: One should meditate on the fivefold Saman as Lokas (Worlds)

Among the higher Lokas (Worlds):
1. Prithivi (Earth) is Him-kara
2. Agni (Fire) is Prastava
3. Antariksha (Intermediate Space) is Udgitha
4. Aditya (Sun) is Pratihara
5. Dyau (Heaven) is Nidhana

Among the lower Lokas (Worlds):
1. Dyau (Heaven) is Him-kara
2. Aditya (Sun) is Prastava
3. Antariksha (Intermediate Space) is Udgitha
4. Agni (Fire) is Pratihara
5. Prithivi (Earth) is Nidhana

One who meditates on the fivefold Saman as Lokas, to him the Lokas belong.



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One should meditate on the fivefold Saman as Vrishti - from Chandogya Upanishad 2.3:


Hermitage in Forest - Summary: One should meditate on the fivefold Saman as Vrishti (Rain)

1. Purovat (Preceding Wind) is Him-kara
2. Megha (Cloud) is Prastava
3. Varsha (Shower) is Udgitha
4. Vidyut (Lightning) & Stan (Thunder) is Pratihara
5. Udgrhnati (Cessation) is Nidhana

One who meditates on the fivefold Saman as Vrishti, causes Vrishti (Rain).



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One should meditate on the fivefold Saman as Apah - from Chandogya Upanishad 2.4:


Hermitage in Forest - Summary: One should meditate on the fivefold Saman as Apah (Water)

1. Megha Samplavat (Cloud Gathering) is Him-kara
2. Varsha (Rain) is Prastava
3. Pracyah Syandanta ([Waters] Flowing East) is Udgitha
4. Praticyah Syandanta ([Waters] Flowing West) is Pratihara
5. Samudra (Ocean) is Nidhana

One who meditates on the fivefold Saman in all Apah, does not drown and becomes Asuman (Rich in Water).



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One should meditate on the fivefold Saman as Ritus - from Chandogya Upanishad 2.5:


Hermitage in Forest - Summary: One should meditate on the fivefold Saman as Ritus (Seasons)

1. Vasanta (Spring) is Him-kara
2. Grishma (Summer) is Prastava
3. Varsha (Rainy Season) is Udgitha
4. Sharat (Autumn) is Pratihara
5. Hemanta (Winter) is Nidhana

One who meditates on the fivefold Saman in the Ritus, him the Ritus serve and he becomes Rituman (Rich in Seasons).



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One should meditate on the fivefold Saman as Pashus - from Chandogya Upanishad 2.6:


Hermitage in Forest - Summary: One should meditate on the fivefold Saman as Pashus (Animals)

1. Aja (Goat) is Him-kara
2. Avaya (Sheep) is Prastava
3. Go (Cow) is Udgitha
4. Ashwa (Horse) is Pratihara
5. Purusha (Man) is Nidhana

One who meditates on the fivefold Saman in Pashus, to him the Pashus belong and he becomes Pashuman (Rich in Animals).



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One should meditate on the fivefold Saman as Pranas - from Chandogya Upanishad 2.7:


Hermitage in Forest - Summary: One should meditate on the fivefold Saman as Pranas (Senses)

1. Prana (Breath) is Him-kara
2. Vak (Speech) is Prastava
3. Cakshu (Eye) is Udgitha
4. Shrotra (Ear) is Pratihara
5. Manas (Mind) is Nidhana

One who meditates on the fivefold Saman in the progressively higher senses, his life becomes progressively better and he wins over progressively better Lokas (Worlds).



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One should meditate on the sevenfold Saman as Vak - from Chandogya Upanishad 2.8:


Hermitage in Forest - Summary: One should meditate on the sevenfold Saman as Vak (Speech)

1. Whatever is Hum in speech, that is Him-kara
2. Whatever is Pra in speech, that is Prastava
3. Whatever is Aa in speech, that is Aadi
4. Whatever is Ut in speech, that is Udgitha
5. Whatever is Prati in speech, that is Pratihara
6. Whatever is Upa in speech, that is Upadrava
7. Whatever is Ni in speech, that is Nidhana

One who meditates on the sevenfold Saman as speech, for him speech yields milk and he becomes Annavan (Rich in Food).



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One should meditate on the sevenfold Saman as Aditya - from Chandogya Upanishad 2.9:


Hermitage in Forest - Summary: One should meditate on the sevenfold Saman as Aditya (Sun)

He is always the same, so he is Saman. He is same to all and everyone thinks he faces me.
1. Pura Udayaat (Form before Rising) is Him-kara; Animals are dependent on this form; Therefore they utter Him (before Sunrise)
2. Prathama Udite (First Risen Form) is Prastava; Men are dependent on this form; Therefore they are Prastuti Kaama (Desirous of Praise)
3. Sangava Vela (Time of Collection of Rays) is Aadi; Birds are dependent on this form; Therefore they hold themselves Anarambana (Unsupported) in the Antariksha (Sky)
4. Samprati Madhyadine (Just at Midday) is Udgitha; Devas are dependent on this form; Therefore they are the best offsprings of Prajapati
5. Madhyadinat Urdhvam (After Midday) & Aparahnam Prak (Before [Late] Afternoon) is Pratihara; Garbhaah (Foetuses) are dependent on this form; Therefore they are held (in womb) and do not fall down
6. Aparahnaat Urdhvam (Past Afternoon) & Astamayat Prak (Before Sunset) is Upadrava; Aaranya (Forest Animals) are dependent on this form; Therefore seeing men they run away to the forest in a hiding place
7. Prathama Astamite (Just after Sunset) is Nidhana; Pitarah (Fathers or Manes) are dependent on this form; So people lay them aside



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One should meditate on the Gayatra Saman woven in the Prana - from Chandogya Upanishad 2.11:


Hermitage in Forest - Summary: One should meditate on the Gayatra Saman woven in the Prana (Senses)

1. Manah (Mind) is Him-kara
2. Vak (Speech) is Prastava
3. Cakshu (Eye) is Udgitha
4. Shrotra (Ear) is Pratihara
5. Prana is Nidhana

One who knows the Gayatra Saman woven in the Prana becomes Prani (full of Prana) and lives long with great fame, offsprings and cattles.



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One should meditate on the Rathantara Saman woven in Agni - from Chandogya Upanishad 2.12:


Hermitage in Forest - Summary: One should meditate on the Rathantara Saman woven in Agni (Fire)

1. Abhimanthati (Rubbing) is Him-kara
2. Dhuma (Smoke) is Prastava
3. Jwalati (Blazing of Fire) is Udgitha
4. Angara (Ember) is Pratihara
5. Upashamyati (Extinction) is Nidhana

One who knows the Rathantara Saman woven in Agni becomes Brahma Varcasi (Radiant with Wisdom) has a long life and lives with glory and prosperity.



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One should meditate on the Vamadevya Saman woven in Mithuna - from Chandogya Upanishad 2.13:


Hermitage in Forest - Summary: One should meditate on the Vamadevya Saman woven in Mithuna (Pair)

1. Upamantrayate (Summoning) is Him-kara
2. Jnyapayate (Instructing) is Prastava
3. Striya Saha Shete (Part of Mithuna) is Udgitha
4. Prati Striya Saha Shete (Part of Mithuna) is Pratihara
5. Kalam Gacchati (Passage of Time) is Nidhana

One who knows the Vamadevya Saman woven in Mithuna becomes Mithuni (One of Pair) and procreates, and has a long and prosperous life.



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One should meditate on the Brihat Saman woven in Aditya - from Chandogya Upanishad 2.14:


Hermitage in Forest - Summary: One should meditate on the Brihat Saman woven in Aditya (Sun)

1. Udyan (Rising Sun) is Him-kara
2. Udita (Risen Sun) is Prastava
3. Madhyandina (Midday Sun) is Udgitha
4. Aparahna (Afternoon Sun) is Pratihara
5. Astam (Setting Sun) is Nidhana

One who knows the Brihat Saman woven in Aditya becomes Tejaswi (Refulgent) and lives a glorious and prosperous life.



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Different aspects of Sadhana:
  1. General Concepts
  2. Sri Vidya
  3. Gospel of Sri Ramakrishna
  4. Spiritual Realization and Nature
  5. Meditations from Chandogya Upanishad


Bharatavarsha - The Land of Gods and Sages:

1. Stotras:
Initial: Ganesha - Hanuman - Gurudeva - Gayatri
Tridevas: Brahma - (Vishnu - Narasimha - Rama - Krishna) - Shiva
Tridevis: Saraswati - (Lakshmi - Tulasi - Bhoomi) - Parvati
Others: Murugan - Surya - Ganga - Yamuna - Narmada - Others
Final: Vedas - Brahman

2. Pilgrimages: Pilgrimages

3. Festivals: Festivals

4. Scriptures: Scriptures

5. Saints: Ramakrishna - Vivekananda - Ramana - Saints

6. Sadhana: Sadhana

7. Sanskrit: Sanskrit

8. Nature: Nature

Green Corner: >>



Om, May there be Peace in Heaven,
May there be Peace in the Sky,
May there be Peace in the Earth,
May there be Peace in the Water,
May there be Peace in the Plants,
May there be Peace in the Trees,
May there be Peace in the Gods in the various Worlds,
May there be Peace in Brahman,
May there be Peace in All,
May there be Peace Indeed within Peace,
Giving Me the Peace which Grows within Me,
Om, Peace, Peace, Peace.

(Shanti Mantra of Upanishad)

Preserve Nature,
And Nature will preserve Us,
Simplify Life,
And make the Nature thrive,
Plant Trees,
And make our planet Green.

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Green Message: The Evergreen Messages of Spirituality, Sanskrit and Nature

Last updated on Nov-2017

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