Who is invoked by both sides in the battle, the warriors close by, and those far distant, entreated differently even by two men mounted in the selfsame chariot: he, Men, is the Lord!
Rig Veda II, 12, 8
Next it (the vital breath) obtained eatable food for itself by chanting. For whatever food is eaten, is eaten by the vital breath alone, and it (the vital breath) rests on that (the food).
Yajur Veda, Brihadaranyaka Upanishad I, III-The Prana: Its Glories and Redeeming Power, 17
The gods said to the vital breath: Verily, just this much is all the food there is and you have secured it for yourself by chanting. Now give us, please, a share of this food. Then sit around facing me. So be it. They sat down around the vital breath. That is why whatever food one eats through the vital breath satisfies the organs. So do his relatives sit around facing him who knows this; he becomes the supporter of his kinsmen, the greatest among them and their leader, a good eater of food and their lord.
Yajur Veda, Brihadaranyaka Upanishad I, III-The Prana: Its Glories and Redeeming Power, 18
Whoever, among his kinsmen, the greatest among them and their leader, a good eater of food and their lord. Whoever, among his kinsmen, desires to be a rival of the man who has this knowledge is not able to support his dependents. But, on the other hand, he who follows him (the knower of the vital breath) and who, following him, desires to support his dependents is certainly able to do so.
Yajur Veda, Brihadaranyaka Upanishad I, III-The Prana: Its Glories and Redeeming Power, 18 (CONT)
It is called ayasa angirasa, for it is the essence (rasa) of the limbs (anga). Yes, the prana is the essence of the limbs. From whichever limb the vital breath departs, that limb withers right there; therefore it is verily the essence of the limbs.
Yajur Veda, Brihadaranyaka Upanishad I, III-The Prana: Its Glories and Redeeming Power, 19
