V Subrahmanian, Tuesday, May 12, 2015 1:01 pm

The Pra?nopani?at – Part 7

Part 7

Mantra 3.9

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

???? fire ? verily ??? is ????? ud?na ??????? therefore ???????????? fire-extinguished ????????? rebirth ?????????? senses ???? in the mind ??????????? absorbed

Fire, verily, is ud?na; therefore he whose fire has been extinguished goes out for rebirth, with the senses absorbed in the mind.

That well-known general tejas, light, of the cosmos, in the individual body, blesses the ud?na-air with its own light. Therefore the individual is of the nature of light/heat.  When the inner ud?na propels the exiting, utkr?nti, of the j?va from the body at the time of death, the worldly person becomes devoid of this natural light/heat of his, then he is to be known to have exhausted his life, ?yu?, ready to die and depart. He takes up a different body for living out another life. He is then endowed with the sense/motor organs such as speech that go along with him to enter the appropriate gross body that is destined for him for the next birth.

Mantra 3.10

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

??? that ?????? thought ??? with that ?? this ??????? pr??a ????? enters ?????? pr??a ????? along with the light/heat ?????? endowed ?? along ?????? j?v?tman  ????????????? appropriate resolve ???? that loka ???? leads

Whatever one’s thinking, with that one enters into pr??a. Pr??a joined with fire, together with the soul, leads to whatever world has been fashioned by thought.

At the time of death, the j?va is endowed with that particular thought-propensity that is dictated by his v?san? that has been predominantly nurtured over the several lives.  That is when the moment to depart from this body arrives.  He is then joined by all the sense/motor organs, mind and the pr??a. When all the sense/motor organs have ceased to be active at that time, he is ‘alive’ with just the pr??a, the life force. Those relatives around him then say ‘he is breathing and alive’.

That pr??a then endowed with the tejas that is ud?na, a particular mode of the main pr??a, along with the j?va, the lord, the bhokt? (enjoyer/experiener), leads the j?va to the particular abode, loka, life-form, that has been long contemplated upon by the j?va.  The idea is that the j?va is led by the ud?na to the destined loka.

Mantra 3.11

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

??  he ??????????? the knower ?????? pr??a  ??? knows ? not  ? indeed ???? his ????? offspring ????? lost ????? immortal ???? becomes ??? that ?? is ?????? verse

The wise man who thus knows pr??a does not lose his offspring and becomes immortal. As to this there is the following verse.

Whoever acquires the knowledge of pr??a as stated in the foregoing along with its origin gets to enjoy certain fruits both in this life and in the other world. The fruit accruing in this life is that his offspring, both immediate such as son and that of the next generation such as grandson, will not be lost. Upon his own death he becomes one with pr??a and becomes immortal.  To explicate this, the next mantra says:

Mantra 3.12

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

?????????? origin ????? entry ?????? place  ???????? all-pervading nature ? and ?? also ?????? five-fold ????????? individual body ? and  ?? also ???????? of pr??a ??????? having known ?????? immortality ??????? experiences ??????? having known ?????? immortality ??????? experiences ??? thus

He who knows the origin of pr??a, its entry, its place, its fivefold distribution, its internal aspect and also its external, obtains immortality; yea, he obtains immortality.

The origin of the supreme Self that is pr??a and its entry into this body which is an effect of the mental resolve and its position in the body in the various places such as the anus and genital organs, as also its status of the Lord in respect of the five-fold manifestation such as pr??a and ap?na, so also its existence in the cosmos, external (outside the body), in the form of the ?ditya (sun), etc. and existence inside the individual body in the form of the eye, etc.  All this is the object of knowledge of such a one who, as a result of such knowledge, experiences pr??a that is immortal. The repetition in the mantra of this last part is to indicate the end of this (third) discourse consisting of the question and the reply.

Here ends the Third Pra?na

The Fourth Pra?na (Question)

Mantra 4.1

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


?? next ? indeed ??? the ?c?rya  ?????????  Saury?ya??  ???????? of Garga ??????? asked ????? Sir ???????? in this ?????? person ???? which ???????? sleep ???? which ??????? in this body ??????? wakes ??? which ?? this ???? deity ????????? dreams ?????? sees ???? of which ???? this ???? happiness ???? occurs ??????? ??  in whom ????? all ?????????????? established ?????? remain ??? thus

Next Saury?ya??, belonging to the family of Garga, asked: Sir, what are they that sleep in the person and what are they that remain awake in him? Which deity is it that sees dreams? Whose is the happiness? In whom, again, are all these gathered together?

It was the turn of the aspirant named Saury?ya??, belonging to the family of Garga, to pose his question to the eminent ?c?rya Pippal?da. Thus far, in the three question-answer discourses all that pertains to the created world coming under the broad nomenclature of ‘aparavidy?’, lower knowledge, has been covered.  This creation, sams?ra, is characterized by ephemerality, manifestness, and is of the nature of means and ends.  Now, in the remaining three question-answer dialogues, that transcendental Truth called Puru?a, that is beyond the means-and-ends duality, that is devoid of pr??a, not knowable through manas and the senses, ?iva, Auspicious, tranquil, that which is both internal and external and unborn is to be delineated. In effect, the two halves of this six-part Upani?ad are classified into an?tm?, the not-self, and ?tm?, the Self. The an?tm? has a lower level of reality being dependent upon the ?tm? which is independent.

In the second question was denoted the mode of creation as issuing forth from the Ak?ara, Brahman, the Supreme, just as sparks from fire and the dissolution in that very source, the Ak?ara. In order to address the questions: what are these effects that issue forth separating themselves from the Ak?ara? How do they remain separated (during sustenance, sthiti) and finally dissolve into Ak?ara? What indeed is the nature of Ak?ara? Saury?ya?? commences his question with the idea of obtaining answers to these questions.

Respected Sir, in this puru?a, the person endowed with head, legs, etc., which are the instruments (organs) that sleep, that is, take respite from their respective functions? Which are the ones that are awake in him? The waking state, when the sense and motor organs are active, is distinct from the sleep. Who is the divine being of the two – body and mind – perceives dreams? Dream is that phenomenon that is perceived, experienced, by the one who has retired from the waking-experience, internally as though it were the waking. The question seeks to know for certain whether the dream experience is produced by the divine entity related to the effect, k?rya (the body or pr??a) or by someone who is connected to the instruments (kara?a). It is to be noted that the term ‘k?ryakara?a’ in Ved?nta is used to denote the body-organs complex.  The body is the gross body, the effect of the five gross elements.  The ‘organs’ denote the subtle body consisting of the sense/motor organs, the mind and intellect (which too are effects of the five elements, subtle).

When the two states of waking and dream have ended, that bliss which is placid, effortless and  unobstructed obtains.  Who is the one that experiences this blissful state? In that state, retired from the waking and dream, where exactly all the organs, remaining well united, are established? The state, situation, is akin to the juices drawn from the various flowers when deposited by the bees in the hive, become indistinguishable as to their flower-sources.  It is one mass of juice with a mixed fragrance/flavor. It is akin, again, to the various rivers with distinct names and forms merging into the ocean thereby becoming unidentifiable by their erstwhile names and forms.

Objection: It is reasonable to hold that just as in the case of a discarded implement (tool), a scythe for instance, the organs, withdrawing from the activity of the waking and dream, rest in their source during deep sleep as distinct entities.  Such being the case, how indeed is it reasonable for the questioner to even doubt with regard to the organs of the sleeping persons attaining unity with a certain entity during deep sleep?

Reply: The doubt is quite in order. The organs are a group that serve an entity distinct from them and are also subservient, dependent, during the waking. Hence, in the state of deep sleep as well this group of organs should remain subservient, dependent, united in someone.  This is the doubt that forms the source of the question posed by Saury?ya??.  To be more specific, the questioner wants to know the exact identity and nature of that entity in whom, during the everyday sleep and the occasional pralaya, dissolution, the group of body-mind organs rest. Curious to know this the question is worded: ‘In whom all these organs remain established?’

Part 1, Part 6, Part 8

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