Upanishads · Varāha 5.63
॥
Devanāgarī
पुटद्वयं समाकृष्य वायुः स्फुरति सत्वरम् । सोमसूर्याग्निसंबधाज्जानीयादमृताय वै
Transliteration (IAST)
puṭadvayaṃ samākṛṣya vāyuḥ sphurati satvaram | somasūryāgnisaṃbadhājjānīyādamṛtāya vai
Word-by-word
SanskritIASTMeaning
पुट-द्वयं समाकृष्यpuṭa-dvayaṃ samākṛṣyahaving drawn together both passages
वायुः स्फुरति स-त्वरम्vāyuḥ sphurati sa-tvaramthe wind at once springs up
सोम-सूर्य-अग्नि-संबन्धात्soma-sūrya-agni-saṃbandhātfrom the union of moon, sun, and fire
जानीयात् अमृताय वैjānīyāt amṛtāya vailet him know — [it leads] to nectar
Translation
"Having drawn together both passages, the wind at once springs up; from the union of moon, sun, and fire let him know — [it leads] to nectar."
Version
b0e973421b20 · published Aug 12, 2026, 5:00:00 AM UTC
Available inRUENPage between verses with
Three principles are named: soma (moon), surya (sun), agni (fire), corresponding to the three passages: ida, pingala, and sushumna. This construction is fundamental in yogic books and connects to the most ancient Vedic division into three fires, discussed when reading the Pranagnihotra. Worth noting how consistently the old was carried over into the new.
The Vedic rite knew three fires and offered sacrifice at them; yoga carried the three fires inward and offers its sacrifice with breath. This transition is not a rejection of the rite, but its transposition; and in the Pranagnihotra itself it is stated directly. The Vaishnava side treats such transpositions with caution, and it is worth saying exactly what kind.
It accepts them as interpretation, but not as replacement: the inward sacrifice does not cancel the outward, just as an inward Ganga does not cancel the Ganga; discussed when reading the twenty-fifth verse. Its ground is simple: if everything is carried inward, nothing remains that a person does not by himself alone; and its whole faith consists in the chief thing being done with another and for another. Hence its rite has remained outward: real food is offered, a real lamp is lit, a real image is bowed to.
And its argument is this: love requires an object outside itself, and everything it does, it does with the hands.