V Subrahmanian, Monday, March 9, 2015 8:15 pm

The Pra?nopani?at – Part 5

Part 5

The other organs continue their praise of Pr??a whom they have acknowledged to be the superior power:

Mantra 2.9

???????????? ????? ????? ????????? ?????????? ?
????????????? ???? ??????????? ????????? ???? ? ? ?

??????? Indra ???? thou art ????? O  Pr??a ????? by power ?????? Rudra ??? you are ?????????? the protector ????? you are ?????????? in the sky ???? moveth ?????? sun ???? you are ????????? of lights ????lord

Indra thou art, O Pr??a and Rudra, too, in prowess. Thou art the Protector. Thou movest in the sky; thou art the sun, the lord of lights.

Further, O Pr??a, you are Indra, the supreme Lord.  You are Rudra, who in all destructive power, engage in the dissolution of the world.  You are also the preserver during the existence of the created universe, in your benign form. In the sky it is you, by the acts of rising and setting, the Sun, the lord of all forms of luminaries. Pr??a, who is praj?pati, is the creator of the beings.  He alone, in the form of Rudra and Vi??u engages in dissolution and preservation of the created universe.  The Upani?ad teaches the Trim?rti (Brahm?, Vi??u and ?iva) oneness.  It is one power that takes the various roles in the cosmic management.  Every function that happens in the cosmos is the manifestation of this one power. 

Mantra 2.10

??? ???????????? ?????? ????? ?? ?????? ?
???????????????????? ?????????? ?????????? ? ?? ?

??? when ????? You ????????? shower rain ?? then ???? these ????? O Pr??a ?? your ?????? creatures ?????????? delighted ????????? they are ????? desire ????? food ???????? will be had ??? thus

When, O Pr??a, thou showerest down rain, these creatures of thine are delighted, thinking there will be as much food as they desire. 

When you pour down becoming rain, O Pr??a, then all creatures attain food and live, expressing their dependence on food.  Alternatively the mantra could mean: when O Pr??a at the very sight of you pouring down rain, the creatures are delighted with the thought that they will have enough food to eat and thereby become nourished. This is quite natural for living beings.  

Mantra 2.11

????????????? ???????????????? ???????? ??????? ?
?????????? ?????? ???? ???? ???????? ?? ? ?? ?

???????? ‘vr?tya’ ???? you are ????? O Pr??a ??????? ‘Ekar?i’ ????? devourer ???????? of the world ??????? existing Lord ???? we ??????? the first one ?????? givers ???? father ???? you are ???????? M?tari?va ?? our

Thou art vr?tya, O Pr??a and the Eka??i Fire that devours the offering in oblation. Thou art the Supreme Lord of all. We are the givers of the food that you consume, O M?tari?va! Thou art our father. 

Also, O Pr??a, since you are the prathamaja, first-born, there is no ‘parent’ to you who could purify you by ‘samsk?ra-s’, you are unpurified.  [The word ‘vr?tya’ is used to the one who has not undergone any religious purificatory acts called samsk?ras.] In other words, having no explicit samsk?ra performed on you, you are naturally pure. You are a fire, agni called  ‘Eka??i’, that is popular among the ‘?tharv?-s’, who devour all the sacrificial offerings. You are the existing Lord of the entire creation. Or the word ‘satpati?’ could mean ‘an exalted lord’.  We are the ones that offer you, the First One, that which is fit to be consumed. You are the father, O M?tari?va.  Or, you are the father of M?tari?va, who is v?yu, air. Therefore, it is certain that you are the father of the entire creation.      

Mantra 2.12

?? ?? ????????? ??????????? ?? ???????? ?? ? ??????? ?
?? ? ???? ????? ????? ??? ???? ?????????? ? ?? ? 

?? That ?? your ???? form ???? in speech ??????????? abides ?? that ???????? in hearing ?? that ? too ??????? in the eye ?? that ? also ???? in the mind ????? forever ????? auspicious  ??? that ???? make ?? never ????????? forsake

That form of thine which abides in speech, which abides in the ear, which abides in the eye and which pervades the mind, make propitious. Go not away!

O Pr??a, that form of yours that residing in the speech-organ performing the function of speech, which presides over the organ of hearing, in the eye, and in pervading the mind, make that form auspicious.  Do not ever take the destructive form of deserting these organs and mind. The prayer addressed to Pr??a is to remain in the body without forsaking it and thereby enabling the speech, etc. organs to carry out their functions, signifying auspiciousness. If the Pr??a leaves the body, signifying destruction, the organs fail, resulting in death of the body.  

Mantra 2.13

??????????? ??? ????? ???????? ??????????????? ?
????? ??????????????? ??????? ???????? ? ?????? ? ??? ? ?? ?

???????? of Pr??a ??? this ??? control ????? all ???????? heaven ??? that ???????????? exists ???? ?? as a mother ???????? sons ??????? protect ????? prosperity ? and ???????? wisdom ? also ?????? bestow ? on us ??? thus

All that exists here is under the control of Pr??a and also what exists in heaven. Protect us as a mother her sons; bestow upon us prosperity and wisdom. 

To put it in brief, whatever is in this world is under the control of Pr??a. And all that is for the enjoyment of the celestials in the heavens, is under Pr??a’s protection.  Therefore protect us as a Mother would her sons.  All the glories that are native to the Br?hma?as and K?atriyas rest in your command and hence bestow upon us all prosperity.  Thus, by the praise of Pr??a by the organs such as speech, as the all-pervasive entity, it is established that it (Pr??a) is verily the Praj?pati, the Lord of all creatures and the consumer of all food.


Here ends the Second Question


The Third Question

Mantra 3.1

?? ???? ?????????????????? ??????? ???????? ?? ?????? ????? ??????????????????? ??????? ?? ????????? ??? ??????????? ???????????? ??? ????????????? ?????????????? ? ? ?

??  then ? ??? this Pippal?da ??????? Kausalya ? ????????? who is ??val?yana ??????? asked  ????? Sir ???? whence ??? this ?????? pr?na ????? is born ???? how ????? comes ??????? into this ????? body ??????? oneself  ?? indeed ????????? dividing ??? how ??????????? established ??? by what means ????????? depart ??? how ??????? external ???????? support ???? how ?????????? internal ??? thus

  1. Then Kausalya, the son of ??vala, asked Pippal?da: Sir, whence is this Pr??a born? How does it come into this body? How does it abide in the body after it has divided itself? How does it depart? How does it support the external and how the internal? 

Now it is the turn of Kausalya, the son of ??val?yana, to engage in a dialogue with the ?c?rya Pippal?da. Since it was determined in the previous dialogue that Pr??a, though endowed with great glory, owing to its being an assemblage, must necessarily be an effect of some cause.  Hence with a view to know its cause and other related functions of Pr??a he asked: Venerable Sir, from which source this Pr??a of the nature determined in the foregoing, emerge? Having born, by what method it comes to be present in the body, that is, why indeed it takes the body to be its abode? Upon entering the body, how does Pr??a divide itself manifold and by what manner abides in the body?  Why which specific means does Pr??a depart from the body upon death? How does Pr??a support the external cosmos (adhibh?tam), the divine realm (adhidaivam), and the internal body-mind complex (adhy?tmam)? These are the questions the disciple posed to the Teacher.

One is able to see that the questions posed by each aspirant increasingly getting deeper and closer to the revealing of the truth.

Mantra 3.2

????? ? ???????????????????????? ???????????????? ???????????? ??????? ? ? ?

????? to him ? he ? ???? replied ???????????? difficult questions ??????? you ask  ??????????? ??? devoted to Brahman ??? thus ??????? therefore ?? to you ??? I shall  ??????? instruct

2. To him the teacher replied: You are asking difficult questions; you must be exceedingly devoted to Brahman. Therefore I will answer you. 

The revered ?c?rya replied to the aspirant:  ‘Pr??a is an entity that is extremely difficult to know and therefore worthy of intricate questioning. Further, you inquire about the birth, etc. of Pr??a and hence these are indeed questions beyond normal grasp.  From the kind of questions you pose it is evident that you are a supreme knower of Brahman.’ This is being stated by sage Pippal?da by way of encouragement. What he means is that the aspirant has set his mind on knowing the Supreme Brahman. The preceptor too is greatly enthused by the ardor of the disciple and agrees to quench his thirst.

The aspirant has asked about the exalted entity Pr??a that is taught to be superior to everything else in creation.  In Pr??a is manifest the great power that enlivens every sentient being and fuels the sense and motor organs and even the mind, intellect, etc. in every being.  In short, all activity that is observed in the creation owes its power to Pr??a.

Part 1, Part 4, Part 6

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