REIKI AND THE VEDIC VAISHNAVA TRADITION

The ancient Vedic scriptures (about 5000 years old) contain great amount of
information on all material and spiritual subjects, reiki (in Sanskrit
"prana") being one of them. In fact, to gather all the available facts would
be practically a lifetime job. I will therefore limit myself to the most
important sources: Bhagavad-gita, Upanisads, Vedanta-sutra and its commentary,
Srimad Bhagavatam (Bhagavata Purana).

Reiki - Prana: spiritual or material?

Prana is a Sanskrit word for "life air" or "life force". In Chinese it is

known as cchi, in Japanese ki. It is present all over the universe both in
macrocosm (space) and microcosm (bodies of living beings). Its proper flow in
our bodies assures their healthy state.

Bhagavad-gita (BG) 7.4 states:

bhumir apo 'nalo vayuh

kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha

bhumih--earth; apah--water; analah--fire; vayuh--air; kham--ether;

manah--mind; buddhih--intelligence; eva--certainly; ca--and; ahankarah--false
ego; iti--thus; iyam--all these; me--My; bhinna--separated;
prakrtih--energies; astadha--eightfold.

Earth, water, fire, air, ether, mind, intelligence and false ego--all together
these eight constitute My separated material energies.

The first five elements - earth (solid substances), water (liquids), fire,
air, ether - are gross material. Three other - mind, intelligence, false ego -
are subtle material. Prana is a form of air (also known as vayu, vata, anila
etc.). It is not "spiritual" in a sense of being of the same nature as jivatma
(soul) which is above these eight elements (BG 7.5):

apareyam itas tv anyam

prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat

apara--inferior; iyam--this; itah--besides this; tu--but; anyam--another;

prakrtim--energy; viddhi--just try to understand; me--My; param--superior;
jiva-bhutam--comprising the living entities; maha-baho--O mighty-armed one;
yaya--by whom; idam--this; dharyate--is utilized or exploited; jagat--the
material world.

Besides these, O mighty-armed Arjuna, there is another, superior energy of

Mine, which comprises the living entities who are exploiting the resources of
this material, inferior nature.
Prashna Upanisad: ten pranas in the body

Ten pranas ("life airs") - Prana, Apana, Samana, Udana, Vyana, Naga, Krkara,
Kurma, Devadatta, Dhananjaya (for definitions see below the commentary to SB
3.6.9) and their actions are mentioned by spiritual masters (acaryas) in their
commentaries to Bhagavad-gita 4.27. The life airs circulate in the 72.000
nadis of the human body. There is much information about this in the Prasna
Upanisad (translations by Ekanath Das):

3.6
In the heart verily is the Jivatma (soul). Here arise 101 nadis (subtle pranic
channels). Each of them has 100 sub-nadis. Each sub-nadi has 72.000 branch
nadis. The Vyana moves in them.

3.7
But by one of these 101 nadis the up-going Udana leads by virtue of good deeds
to the worlds of the good, by sin to worlds of the sinful, by both to worlds
of the men indeed.

3.8
(The cosmic correspondences are): the sun is the reservoir of the cosmic light
or Prana. He rises helping the microcosmic Prana to see objects. The goddess
who presides over the Earth (Bhumi) is the cosmic Apana and she helps man by
attracting the downwards the apana of the person. The space which is between
the Earth and the Sun (antariksa) is the cosmic Samana, (and it helps the
Samana inside man). The atmosphere or Vayu is cosmic Vyana (and helps the
Vyana inside man).

Vedanta-sutra: origin and function of prana

What follows are the paraphrases (by Suhotra Swami) of the Vedanta-sutras (Vs)
with their corresponding commentary verses in the Bhagavata Purana (Srimad
Bhagavatam, SB):

As the elements beginning with ether are manifest by the Supreme Lord, so too
is the vital prana (life force).
(Vs 2.4.1) SB 2.10.15

As was shown before, 'prana' is a name of the Supreme Lord as well as the name
of the life force he creates. In the sruti-sastra, the original prana is
addressed in the plural (pranah). This indicates the variegated manifestations
of the one original Supreme Lord.
(Vs 2.4.2) SB 2.10.36

The plurality of the word pranah cannot be applied to the life force, because
pranah is identified with 'asat.' As was shown before, asat is the state of
nonmanifestation after the annihilation of the cosmos. Asat is also a name of
the Supreme Lord. Hence pranah cannot refer to material variety. The variety
indicated is transcendental.
(Vs 2.4.3) SB 2.10.43,44

Speech exists before the cosmic manifestation. Hence prana as the name of the
Supreme Lord is a word of that transcendental speech, not the mundane speech
of the created world.
(Vs 2.4.4) SB 6.16.51
It might be falsely argued that if the prana or life force accompanies the
soul at the time of death, this prana must have no origin, just as the soul
has no origin. But this standpoint is false. Prana is created, as the elements
of the universe are created.
(Vs 2.4.8) SB 2.10.15

It might be falsely argued on the basis of certain sastric statements that the
prana or life force is the material element air (or the vibration of air, the
activities of air or a condition of air). But in fact prana is created
separately from that element; the scriptures likewise describe their functions
separately. It is thus a special kind of air.
(Vs 2.4.9) SB 2.10.15-17

It may be falsely argued that the vital prana is itself the individual spirit
soul. It is really an instrument associated with the soul for as long as the
soul is in material existence.
(Vs 2.4.10) SB 11.3.39

The vital prana, being neutral and pervading the whole body, has no particular
function like the senses. It is the soul's primary agent for governing the
senses.
(Vs 2.4.11) SB 4.16.13

Just as the mind is said to have multiple functions, so the prana has five
functions.
(Vs 2.4.12) SB 4.29.6,7

It might be falsely argued that the vital prana is all-pervading. Being the
agent of the atomic soul, the vital prana is really atomic; thus it leaves the
body along with the soul at the time of death.
(Vs 2.4.13) SB 4.28.24

The secondary pranas activate the physical senses under the shelter of the
vital prana, which is moved by the Supersoul. The pranas do not move
themselves, nor are they moved by the devas, nor are they even moved by the
individual spirit soul alone.
(Vs 2.4.14) SB 7.2.45, 5.20.28

The Brhad-aranyaka Upanisad declares the individual soul to also be a ruler of

the pranas by his enjoyment of them, for instance during sleep. The demigods
are also rulers of the pranas because they define the activities of the
senses. All this is under the supervision of the Supreme Lord.
(Vs 2.4.15) SB 3.26.71, 6.4.25

The Supersoul is the eternal controller of the individual spirit souls and the
demigods.
(Vs 2.4.16) SB 5.11.13-14

The vital prana is not a sense organ, though the subordinate pranas may be
taken as such because they move through the apertures of the sensory gates.
(Vs 2.4.17) SB 4.28.56-58

In the vedic description of creation, the vital prana is distinguished from

the senses. Therefore it is not a sense itself.
(Vs 2.4.18) SB 3.26.54

By the movement of the vital prana, the living entity maintains his conception
of the body as the self. Only when the movement of the life air is arrested is
the bodily identification submerged in ignorance. Thus is the prana
distinguished from the senses, for even if the movements of all the senses are
arrested, the bodily identification remains.
(Vs 2.4.19) SB 4.29.71

Srimad Bhagavatam, the commentary on Vedanta-sutra: more on pranas

Below are some of the Srimad Bhagavatam verses in full, with English
transliteration and word-by-word and verse translation:

taijasat tu vikurvanad
indriyani dasa bhavan
jnana-saktih kriya-saktir
buddhih pranas ca taijasau
srotram tvag-ghrana-drg jihva
vag-dor-medhranghri-payavah

taijasat--by the passionate egoism; tu--but; vikurvanat--transformation of;

indriyani--the senses; dasa--ten; abhavan--generated; jnana-saktih--the five
senses for acquiring knowledge; kriya-saktih--the five senses of activities;
buddhih--intelligence; pranah--the living energy; ca--also; taijasau--all
products of the mode of passion; srotram--the sense for hearing; tvak--the
sense for touching; ghrana--the sense for smelling; drk--the sense for seeing;
jihvah--the sense for tasting; vak--the sense for speaking; doh--the sense for
handling; medhra--the genitals; anghri--the legs; payavah--the sense for
evacuating.

By further transformation of the mode of passion, the sense organs like the
ear, skin, nose, eyes, tongue, mouth, hands, genitals, legs, and the outlet
for evacuating, together with intelligence and living energy, are all
generated. (SB 2.5.31)

antah sarira akasat

purusasya vicestatah
ojah saho balam jajne
tatah prano mahan asuh

antah sarire--within the body; akasat--from the sky; purusasya--of Maha-Visnu;

vicestatah--while so trying, or willing; ojah--the energy of the senses;
sahah--mental force; balam--bodily strength; jajne--generated;
tatah--thereafter; pranah--the living force; mahan asuh--the fountainhead of
everyone's life.

From the sky situated within the transcendental body of the manifesting
Maha-Visnu, sense energy, mental force and bodily strength are all generated,
as well as the sum total of the fountainhead of the total living force. (SB
2.10.15)

sa vai visva-srjam garbho

deva-karmatma-saktiman
vibabhajatmanatmanam
ekadha dasadha tridha

sah--that; vai--certainly; visva-srjam--of the gigantic virat form;

garbhah--total energy; deva--living energy; karma--activity of life;
atma--self; saktiman--full with potencies; vibabhaja--divided; atmana--by
Himself; atmanam--Himself; ekadha--in oneness; dasadha--in ten; tridha--and in
three.

The total energy of the mahat-tattva, in the form of the gigantic virat-rupa,
divided Himself by Himself into the consciousness of the living entities, the
life of activity, and self-identification, which are subdivided into one, ten
and three respectively. (SB 3.6.7)

sadhyatmah sadhidaivas ca
sadhibhuta iti tridha-
virat prano dasa-vidha
ekadha hrdayena ca

sa-adhyatmah--the body and mind with all the senses; sa-adhidaivah--and the
controlling demigods of the senses; ca--and; sa-adhibhutah--the present
objectives; iti--thus; tridha--three; virat--gigantic; pranah--moving force;
dasa-vidhah--ten kinds; ekadha--one only; hrdayena--living energy; ca--also.

The gigantic universal form is represented by three, ten and one in the sense
that He is the body and the mind and the senses, He is the dynamic force for
all movements by ten kinds of life energy, and He is the one heart where life
energy is generated. (SB 3.6.9)

PURPORT

In Bhagavad-gita (7.4-5) it is stated that the eight elements earth,

water, fire, air, sky, mind, intelligence and false ego are all products of
the Lord's inferior energy, whereas the living entities, who are seen to
utilize the inferior energy, originally belong to the superior energy, the
internal potency of the Lord. The eight inferior energies work grossly and
subtly, whereas the superior energy works as the central generating force.
This is experienced in the human body. The gross elements, namely, earth,
etc., form the external gross body and are like a coat, whereas the subtle
mind and false ego act like the inner clothing of the body.

The movements of the body are first generated from the heart, and all the
activities of the body are made possible by the senses, powered by the ten
kinds of air within the body. The ten kinds of air are described as follows:
The main air passing through the nose in breathing is called prana. The air
which passes through the rectum as evacuated bodily air is called apana. The
air which adjusts the foodstuff within the stomach and which sometimes sounds
as belching is called samana. The air which passes through the throat and the
stoppage of which constitutes suffocation is called the udana air. Aid the
total air which circulates throughout the entire body is called the vyana air.
Subtler than these five airs, there are others also. That which facilitates
the opening of the eyes, mouth, etc., is called naga air. The air which
increases appetite is called krkara air. The air which helps contraction is
called kurma air. The air which helps relaxation by opening the mouth wide (in
yawning) is called devadatta air, and the air which helps sustenance is called
dhananjaya air.

All these airs are generated from the center of the heart, which is one
only. This central energy is superior energy of the Lord, who is seated within
the heart with the soul of the body, who acts under the guidance of the Lord.
This is explained in Bhagavad-gita (15.15) as follows:
 sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta-krd veda-vid eva caham

The complete central force is generated from the heart by the Lord, who
is seated there and who helps the conditioned soul in remembering and
forgetting. The conditioned state is due to the soul's forgetfulness of his
relationship of subordination to the Lord. One who wants to continue to forget
the Lord is helped by the Lord to forget Him birth after birth, but one who
remembers Him, by dint of association with a devotee of the Lord, is helped to
remember Him more and more. Thus the conditioned soul can ultimately go back
home, back to Godhead.

This process of transcendental help by the Lord is described in

Bhagavad-gita (10.10) as follows:

tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te

The buddhi-yoga process of self-realization with intelligence

transcendental to the mind (devotional service) can alone elevate one from the
conditioned state of material entanglement in the cosmic construction. The
conditioned state of the living entity is like that of a person who is within
the depths of a huge mechanical arrangement. The mental speculators can reach
the point of buddhi-yoga after many, many lifetimes of speculation, but the
intelligent person who begins from the platform of intelligence above the mind
makes rapid progress in self-realization. Because the buddhi-yoga process
entails no fear of deterioration or retrogression at any time, it is the
guaranteed path to self-realization, as confirmed in Bhagavad-gita (2.40). The
mental speculators cannot understand that the two birds (Svetasvatara
Upanisad) sitting in one tree are the soul and the Supersoul. The individual
soul eats the fruit of the tree, while the other bird does not eat the fruit
but only observes the activities of the eating bird. Without attachment, the
witnessing bird helps the fruit-eating bird perform fruitful activities. One
who cannot understand this difference between the soul and the Supersoul, or
God and the living entities, is certainly still in the entanglement of the
cosmic machinery and thus must still await the time when he will be free from
bondage.

calanam vyuhanam praptir

netrtvam dravya-sabdayoh
sarvendriyanam atmatvam
vayoh karmabhilaksanam

calanam--moving; vyuhanam--mixing; praptih--allowing approach;

netrtvam--carrying; dravya-sabdayoh--particles of substances and sound;
sarva-indriyanam--of all the senses; atmatvam--providing for the proper
functioning; vayoh--of air; karma--by actions; abhilaksanam--the distinct
characteristics.

The action of the air is exhibited in movements, mixing, allowing approach to

the objects of sound and other sense perceptions, and providing for the proper
functioning of all other senses. (SB 3.26.37)
 nirabhidyatasya prathamam
mukham vani tato 'bhavat
vanya vahnir atho nase
pranoto ghrana etayoh

nirabhidyata--appeared; asya--of Him; prathamam--first of all; mukham--a

mouth; vani--the organ of speech; tatah--then; abhavat--came forth;
vanya--with the organ of speech; vahnih--the god of fire; athah--then;
nase--the two nostrils; prana-the vital air; utah--joined; ghranah--the
olfactory sense; etayoh--in them.

First of all a mouth appeared in Him, and then came forth the organ of speech,
and with it the god of fire, the deity who presides over that organ. Then a
pair of nostrils appeared, and in them appeared the olfactory sense, as well
as prana, the vital air. (SB 3.26.54)

ghranad vayur abhidyetam

aksini caksur etayoh
tasmat suryo nyabhidyetam
karnau srotram tato disah

ghranat--from the olfactory sense; vayuh--the wind-god; abhidyetam--appeared;

aksini--the two eyes; caksuh--the sense of sight; etayoh--in them;
tasmat--from that; suryah--the sun-god; nyabhidyetam--appeared; karnau--the
two ears; srotram--the auditory sense; tatah--from that; disah--the deities
presiding over the directions.

In the wake of the olfactory sense came the wind-god, who presides over that
sense. Thereafter a pair of eyes appeared in the universal form, and in them
the sense of sight. In the wake of this sense came the sun-god, who presides
over it. Next there appeared in Him a pair of ears, and in them the auditory
sense and in its wake the Dig-devatas, or the deities who preside over the
directions. (SB 3.26.55)

panca-sirsahina guptam
pratiharena sarvatah
anvesamanam rsabham
apraudham kama-rupinim

panca--five; sirsa--heads; ahina--by a snake; guptam--protected;

pratiharena--by a bodyguard; sarvatah--all around; anvesamanam--one who is
searching after; rsabham--a husband; apraudham--not very old;
kama-rupinim--very attractive to fulfill lusty desires.

The woman was protected on all sides by a five-hooded snake. She was very
beautiful and young, and she appeared very anxious to find a suitable husband.
(SB 4.25.21)

PURPORT

The vital force of a living entity includes the five kinds of air working
within the body, which are known as prana, apana, vyana, samana and udana. The
vital force is compared to a serpent because a serpent can live by simply
drinking air. The vital force carried by the air is described as the
pratihara, or the bodyguard. Without the vital force one cannot live for a
moment. Indeed, all the senses are working under the protection of the vital
force.

The woman, who represents intelligence, was searching after a husband.

This indicates that intelligence cannot act without consciousness. A beautiful
woman is useless unless protected by the proper husband. Intelligence must
always be very fresh; therefore the word apraudham ("very young") is used
here. Material enjoyment means utilizing the intelligence for the sake of
rupa, rasa, gandha, sabda and sparsa, or form, taste, smell, sound and touch.

sakhaya indriya-gana
jnanam karma ca yat-krtam
sakhyas tad-vrttayah pranah
panca-vrttir yathoragah

sakhayah--the male friends; indriya-ganah--the senses; jnanam--knowledge;

karma--activity; ca--also; yat-krtam--done by the senses; sakhyah--female
friends; tat--of the senses; vrttayah--engagements; pranah--life air;
panca-vrttih--having five processes; yatha--like; uragah--the serpent.

The five working senses and the five senses that acquire knowledge are all
male friends of Puranjani. The living entity is assisted by these senses in
acquiring knowledge and engaging in activity. The engagements of the senses
are known as girl friends, and the serpent, which was described as having five
heads, is the life air acting within the five circulatory processes. (SB
4.29.6)

deho rathas tv indriyasvah

samvatsara-rayo 'gatih
dvi-karma-cakras tri-guna-
dhvajah pancasu-bandhurah

mano-rasmir buddhi-suto
hrn-nido dvandva-kubarah
pancendriyartha-praksepah
sapta-dhatu-varuthakah

akutir vikramo bahyo

mrga-trsnam pradhavati
ekadasendriya-camuh
panca-suna-vinoda-krt

dehah--body; rathah--chariot; tu--but; indriya--the knowledge-acquiring

senses; asvah--the horses; samvatsara--total years; rayah--duration of life;
agatih--without advancing; dvi--two; karma--activities; cakrah--wheels;
tri--three; guna--modes of nature; dhvajah--flags; panca--five; asu--life
airs; bandhurah--bondage; manah--the mind; rasmih--rope; buddhi--intelligence;
sutah--chariot driver; hrt--heart; nidah--sitting place; dvandva--duality;
kubarah--the posts for the harness; panca--five; indriya-artha--sense objects;
praksepah--weapons; sapta--seven; dhatu--elements; varuthakah--coverings;
akutih--attempts of the five working senses; vikramah--prowess or processes;
bahyah--external; mrga-trsnam--false aspiration; pradhavati--runs after;
ekadasa--eleven; indriya--senses; camuh--soldiers; panca--five; suna--envy;
vinoda--pleasure; krt--doing.

Narada Muni continued: What I referred to as the chariot was in actuality the
body. The senses are the horses that pull that chariot. As time passes, year
after year, these horses run without obstruction, but in fact they make no
progress. Pious and impious activities are the two wheels of the chariot. The
three modes of material nature are the chariot's flags. The five types of life
air constitute the living entity's bondage, and the mind is considered to be
the rope. Intelligence is the chariot driver. The heart is the sitting place
in the chariot, and the dualities of life, such as pleasure and pain, are the
knotting place. The seven elements are the coverings of the chariot, and the
working senses are the five external processes. The eleven senses are the
soldiers. Being engrossed in sense enjoyment, the living entity, seated on the
chariot, hankers after fulfillment of his false desires and runs after sense
enjoyment life after life. (SB 4.29.18-20)

supti-murcchopatapesu
pranayana-vighatatah
nehate 'ham iti jnanam
mrtyu-prajvarayor api

supti--in deep sleep; murccha--fainting; upatapesu--or in great shock;

prana-ayana--of the movement of the life air; vighatatah--from prevention;
na--not; ihate--thinks of; aham--I; iti--thus; jnanam--knowledge; mrtyu--while
dying; prajvarayoh--or during high fever; api--also.

When the living entity is in deep sleep, when he faints, when there is some
great shock on account of severe loss, at the time of death, or when the body
temperature is very high, the movement of the life air is arrested. At that
time the living entity loses knowledge of identifying the body with the self.
(SB 4.29.71)

antah-pravisya bhutani
yo bibharty atma-ketubhih
antaryamisvarah saksat
patu no yad-vase sphutam

antah-pravisya--entering within; bhutani--all living entities; yah--who;

bibharti--maintains; atma-ketubhih--by the functions of the inner airs (prana,
apana, etc.); antaryami--the Supersoul within; isvarah--the Supreme person;
saksat--directly; patu--please maintain; nah--us; yat-vase--under whose
control; sphutam--the cosmic manifestation.

[The inhabitants of Sakadvipa worship the Supreme Personality of Godhead in

the form of Vayu in the following words.] O Supreme Person, situated as the
Supersoul within the body, You direct the various actions of the different
airs, such as prana, and thus You maintain all living entities. O Lord, O
Supersoul of everyone, O controller of the cosmic manifestation under whom
everything exists, may You protect us from all dangers. (SB 5.20.28)

yam vai na gobhir manasasubhir va

hrda gira vasu-bhrto vicaksate
atmanam antar-hrdi santam atmanam
caksur yathaivakrtayas tatah param

yam--whom; vai--indeed; na--not; gobhih--by the senses; manasa--by the mind;

asubhih--by the life breath; va--or; hrda--by thoughts; gira--by words;
va--or; asu-bhrtah--the living entities; vicaksate--see or know; atmanam--the
Supersoul; antah-hrdi--within the core of the heart; santam--existing;
atmanam--of the living entities; caksuh--the eyes; yatha--just like;
eva--indeed; akrtayah--the different parts or limbs of the body; tatah--than
them; param--higher.

As the different limbs of the body cannot see the eyes, the living entities
cannot see the Supreme Lord, who is situated as the Supersoul in everyone's
heart. Not by the senses, by the mind, by the life air, by thoughts within the
heart, or by the vibration of words can the living entities ascertain the real
situation of the Supreme Lord. (SB 6.3.16)

dehendriya-prana-mano-dhiyo 'mi
yad-amsa-viddhah pracaranti karmasu
naivanyada lauham ivaprataptam
sthanesu tad drastrapadesam eti

deha--the body; indriya--senses; prana--life airs; manah--mind; dhiyah--and

intelligence; ami--all those; yat-amsa-viddhah--being influenced by rays of
Brahman, or the Supreme Lord; pracaranti--they move; karmasu--in various
activities; na--not; eva--indeed; anyada--at other times; lauham--iron;
iva--like; aprataptam--not heated (by fire); sthanesu--in those circumstances;
tat--that; drastrapadesam--the name of a subject matter; eti--achieves.

As iron has the power to burn when made red-hot in the association of fire, so
the body, senses, living force, mind and intelligence, although merely lumps
of matter, can function in their activities when infused with a particle of
consciousness by the Supreme Personality of Godhead. As iron cannot burn
unless heated by fire, the bodily senses cannot act unless favored by the
Supreme Brahman. (SB 6.16.24)

na srota nanuvaktayam
mukhyo 'py atra mahan asuh
yas tv ihendriyavan atma
sa canyah prana-dehayoh

na--not; srota--the listener; na--not; anuvakta--the speaker; ayam--this;

mukhyah--chief; api--although; atra--in this body; mahan--the great;
asuh--life air; yah--he who; tu--but; iha--in this body;
indriya-van--possessing all the sense organs; atma--the soul; sah--he;
ca--and; anyah--different; prana-dehayoh--from the life air and the material
body.

In the body the most important substance is the life air, but that also is
neither the listener nor the speaker. Beyond even the life air, the soul also
can do nothing, for the Supersoul is actually the director, in cooperation
with the individual soul. The Supersoul conducting the activities of the body
is different from the body and living force. (SB 7.2.45)

tvam vayur agnir avanir viyad ambu matrah

pranendriyani hrdayam cid anugrahas ca
sarvam tvam eva saguno vigunas ca bhuman
nanyat tvad asty api mano-vacasa niruktam

tvam--You (are); vayuh--air; agnih--fire; avanih--earth; viyat--sky;

ambu--water; matrah--the sense objects; prana--the life airs; indriyani--the
senses; hrdayam--the mind; cit--consciousness; anugrahah ca--and false ego or
the demigods; sarvam--everything; tvam--You; eva--only; sa-gunah--material
nature with its three modes; vigunah--the spiritual spark and Supersoul, which
are beyond material nature; ca--and; bhuman--O my great Lord; na--not;
anyat--other; tvat--than You; asti--is; api--although; manah-vacasa--by mind
and words; niruktam--everything manifested.

O Supreme Lord, You are actually the air, the earth, fire, sky and water. You
are the objects of sense perception, the life airs, the five senses, the mind,
consciousness and false ego. Indeed, You are everything, subtle and gross. The
material elements and anything expressed, either by the words or by the mind,
are nothing but You. (SB 7.9.48)

vipascitam prana-mano-dhiyatmanam
arthendriyabhasam anidram avranam
chayatapau yatra na grdhra-paksau
tam aksaram kham tri-yugam vrajamahe

vipascitam--unto the omniscient; prana--how the living force is working;

manah--how the mind is working; dhiya--how the intelligence is working;
atmanam--of all living entities; artha--the objects of the senses;
indriya--the senses; abhasam--knowledge; anidram--always awake and free from
ignorance; avranam--without a material body subject to pains and pleasures;
chaya-atapau--the shelter for all who are suffering from ignorance;
yatra--wherein; na--not; grdhra-paksau--partiality toward any living being;
tam--unto Him; aksaram--infallible; kham--all-pervading like the sky;
tri-yugam--appearing with six opulences in three yugas (Satya, Treta and
Dvapara); vrajamahe--I take shelter.

The Supreme Personality of Godhead directly and indirectly knows how

everything, including the living force, mind and intelligence, is working
under His control. He is the illuminator of everything and has no ignorance.
He does not have a material body subject to the reactions of previous
activities, and He is free from the ignorance of partiality and materialistic
education. I therefore take shelter of the lotus feet of the Supreme Lord, who
is eternal, all-pervading and as great as the sky and who appears with six
opulences in three yugas [Satya, Treta and Dvapara]. (SB 8.5.27)

pranad abhud yasya caracaranam

pranah saho balam ojas ca vayuh
anvasma samrajam ivanuga vayam
prasidatam nah sa maha-vibhutih

pranat--from the vital force; abhut--generated; yasya--of whom; cara-

acaranam--of all living entities, moving and nonmoving; pranah--the vital
force; sahah--the basic principle of life; balam--strength; ojah--the vital
force; ca--and; vayuh--the air; anvasma--follow; samrajam--an emperor;
iva--like; anugah--followers; vayam--all of us; prasidam--may be pleased;
nah--upon us; sah--He; maha-vibhutih--the supremely powerful.

All living entities, moving and nonmoving, receive their vital force, their
bodily strength and their very lives from the air. All of us follow the air
for our vital force, exactly as servants follow an emperor. The vital force of
air is generated from the original vital force of the Supreme Personality of
Godhead. May that Supreme Lord be pleased with us. (SB 8.5.37)
 tvam sabda-yonir jagad-adir atma
pranedriya-dravya-gunah svabhavah
kalah kratuh satyam rtam ca dharmas
tvayy aksaram yat tri-vrd-amananti

tvam--Your Lordship; sabda-yonih--the origin and source of Vedic literature;

jagat-adih--the original cause of material creation; atma--the soul;
prana--the living force; indriya--the senses; dravya--the material elements;
gunah--the three qualities; sva-bhavah--material nature; kalah--eternal time;
kratuh--sacrifice; satyam--truth; rtam--truthfulness; ca--and; dharmah--two
different types of religion; tvayi--unto you; aksaram--the original syllable,
omkara; yat--that which; tri-vrt--consisting of the letters a, u and m;
amananti--they say.

O Lord, you are the original source of Vedic literature. You are the original
cause of material creation, the life force, the senses, the five elements, the
three modes and the mahat-tattva. You are eternal time, determination and the
two religious systems called truth [satya] and truthfulness [rta]. You are the
shelter of the syllable om, which consists of three letters a-u-m. (SB 8.7.25)

BG and SB verses & purports by A.C. Bhaktivedanta Swami Prabhupada:

(c) 1987 Bhaktivendanta Book Trust