The Chandogya Upanishad Sixth Prapathaka: Third Khanda: Verses 2 - 4
Seyam devataiksata, hantaham imas tisro devata anena jivena tmana nupravisya nama-rupe vyakaravaniti
That Being/God, (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings/gods, (fire, water, earth) with this living self, and let me then reveal (develop) names and forms.
May I enter into these three elements that I have created—fire, water and earth—and through them, may I become further manifold, by means of the triplication of these.
Tasam trivrtam trivrtam ekaikam karavaniti, seyam devatema tisro devata anenaiva jivera’tmanra’nupravisya nama-rupe vyakarot. Tasam trivrtam trivrtam ekaikam akarot.
Then that Being/God having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings/gods (devata) with this living self only, and revealed names and forms.
Tasam trivrtam trivrtam ekaikam akarot, yatha tu khalu saumya, imas tisro devatas trivrt trivrt ekaika bhavati, tan me vijanihiti.
He made each of these tripartite; and how these three beings/gods become each of them tripartite, that learn from me now, my friend!
6.3.1: ‘Of the aforesaid beings there are only three
origins: those born from eggs, born from living beings,
and born from sprouts. 6.3.2: ‘That deity willed, ‘Well,
let me, entering into these three deities through this
living self (Jivatman), differentiate name and form.
6.3.3: “Of these, let me make each one triplicated”,
willing thus, this deity entered into these three deities
through this living self and differentiated names and
forms. 6.3.4: ‘It made each one of them threefold. But,
dear boy, how each of these three deities becomes
threefold (outside the body), know that from me
6.4.1: ‘In fire, the red color is the color of fire; that
which is white belongs to water and that which is black
belongs to food (earth). Thus vanishes (the idea of) the
quality of fire from fire; for all modification is but name
based upon words, only the three forms are real. 6.4.2:
‘In the sun, the red color is the color of fire, that which
is white belongs to water and that which is black
belongs to earth. Thus vanishes (the idea of) the
quality of the sun from the sun; for all modification is
but name based upon words, only the three forms are
real. 6.4.3: ‘In the moon, the red color is the color of
fire, that which is white belongs to water and that which
is black belongs to earth. Thus vanishes (the idea of)
the quality of the moon from the moon; for all
modification is but name based upon words, only the
three forms are real. 6.4.4: ‘In lightning, the red color is
the color of fire, that which is white belongs to water
and that which is black belongs to earth. Thus vanishes
(the idea of) the quality of lightning from lightning; for
all modification is but name based upon words, only
the three forms are real. 6.4.5: ‘It was indeed on
knowing this (triplication) that the ancient great
householders and great Vedic scholars said, ‘There is,
at present, nothing that anyone would point out to us
as unheard, unthought or unknown"; for from these
they understood everything.
’ 6.1.4: ‘Dear boy, just as through a single
clod of clay all that is made of clay would become
known, for all modifications is but name based upon
words and the clay alone is real; 6.1.5: Dear boy, just
as through a single ingot of gold, all that is made of
gold would become known, for all modification is but
name based upon words and the gold alone is real;
6.1.6: Dear boy, just as through a single nail-parer all
that is made of iron would become known, for all
modification is but name based upon words and the
iron alone is real—such, dear boy, is that teaching.’
6.1.7: ‘Surely, my revered teachers did not know it, for
if they had known, why should they not have told it to
me? However, revered father, teach it to me’. ‘Be it so,
dear boy’, said (the father).
Brihadaranyaka Upanishad
1.4.7: This (universe) was then undifferentiated. It differentiated only into name and form—it was called such and such, and was of such and such form. So to this day it is differentiated only into name and form—it is called such and such, and is of such and such form. This Self has entered into these bodies up to the tip of the nails—as a razor may be put in its case, or as fire, which sustains the world, may be in its source. People do not see It, for (viewed in Its aspects) It is incomplete. When It does the function of living. It is called the vital force; when It speaks, the organ of speech; when It sees, the eye; when It hears, the ear; and when It thinks, the mind. These are merely Its names according to functions. He who meditates upon each of this totality of aspects does not know, for It is incomplete, (being divided) from this totality by possessing a single characteristic. The Self alone is to be meditated upon, for all these are unified in It. Of all these, this Self should be realized, for one knows all these through It, just as one may get (an animal) through its foot-prints. He who knows It as such obtains fame and association (with his relatives).
1.6.1: This (universe) indeed consists of three things: name, form and action. Of those names, speech (sound in general) is the Uktha (source), for all names spring from it. It is their Saman (common feature), for it is common to all names. It is their Brahman (self), for it sustains all names. 1.6.2: Now of forms the eye (anything visible) is the Uktha (source), for all forms spring from it. It is their Saman (common feature), for it is common to all forms. It is their Brahman (self), for it sustains all forms. 1.6.3: And of actions the body (activity) is the Uktha (source), for all actions spring from it. It is their Saman (common feature), for it is common to all actions. It is their Brahman (self), for it sustains all actions. These three together are one—this body, and the body, although one, is these three. This immortal entity is covered by truth (the five elements): The vital force is the immortal entity, and name and form and truth; (so) this vital force is covered by them.