V Subrahmanian, Friday, February 12, 2016 12:51 pm

The Pra?nopani?at – Part 16

Part 16

How did the Puru?a create?

Mantra 6.4

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

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

?? He ??????? pr??a ????? created ???????? from pr??a  ???????? ?raddha ?? ether ????? air ??????? fire ??? water ?????? earth ????????? organs ??? mind  ?????? food ??????? from food ?????? virility ??? austerity ???????? mantras ???? action ????? the worlds ?????? in the worlds ? also  ??? name  ? too.

4     He created pr??a; from pr??a faith, space, air, fire, water, earth, the organs, mind, food; from food virility, austerity, the Vedic hymns, sacrifice, the worlds; and in the worlds He created names. 

The Puru?a, after due deliberation, first created the Hira?yagarbha, the cosmic entity that is the conglomeration of all the sense/motor organs of all beings. This is called the ‘sama??i’ (the ‘vya??i’ being the individual). This is also the ‘inner-self’, as distinguished from the physical body, the external self. It is also called the ‘s?k?ma ?ar?ram’, the subtle body.  Then, the Puru?a created ‘?raddh?’, faith, that is the important requirement for the human beings to engage in the scriptural rites that will beget them all material benefits and also, by extension, even the spiritual goal of liberation. The Bhagavad G?t? verse ???????? ?????? ???????? ??????? ?????????? ???? ??????????????? ?????????????????????3.10?? [In the days of yore, having created the beings together with the sacrifices, Praj?pati said: ‘By this you multiply. Let this be your yielder of coveted objects of desire.’] is about this.  Then the Puru?a created the five elements that form the basis for the creation of the infrastructure that is required for the j?va-s’ experiencing / reaping the fruits of their karma. The life of all j?va-s is tagged to the action they have performed before.  The fruit of action will come back to them in the form of experiences, both joyful and otherwise. This can be had only in the presence of objects of the senses.  The sense objects themselves are of these groups: ?abda (sound), spar?a (touch), r?pa (form), rasa (taste) and gandha (smell).  The j?va-s have the means, instruments, the sense and motor organs, to experience these. The five elements are ether, air, fire, water and earth. These five are of the attribute of sound (for ether), sound and touch (for air), sound, touch and form (for fire), sound, touch, form and taste (for water) and sound, touch form, taste and smell (for earth). It should be noted that each of the elements has its own unique attribute (that is shown in italics above) and the other attributes are acquired from the earlier element by each element. The five elements are called ‘pañca mah? bh?t?ni’, the five great and subtle elements.  This is because they are of the unmanifest nature and are extremely subtle.  The ‘grossification’ of these takes place only later in order to produce the objects of the world. The sense organs and motor organs are also products of the five subtle elements. The mind, the inner instrument, of the faculty of resolving and doubting, too is the product of the five subtle elements.

Having created the sense organs and mind, and the bodies, the Puru?a, to sustain them, created food, of the nature of grains such as paddy and barley. The strength, power, required for engaging in all action, that results from the consumption of food, is also a product of the Puru?a alone.  Then, for the sake of those strong ones and those who have indulged in the admixture of castes, the Puru?a created the tapas, austerity, as the means for purification.  And those who have made themselves pure by tapas are provided with the mantras that are the means to perform karma. These mantras are of the form of the Rk, Yajus, S?man and Atharva veda. Having created these, the Puru?a created the karma such as agnihotra. Then He created the worlds, loka-s, as the fruit of actions performed. The specific names such as Devadatta, Yajñadatta, for the inhabitants of those loka-s were also created.

Thus these parts, kal?-s, sixteen in number, are created in relation to the seed that is the defect called avidy?, etc. Is this creation real? No. It is akin to the perceiving of two moons, mosquitoes, bees, etc. owing to an ocular disease called ‘timira’ or blurred vision.  The creation is also like the objects created by an individual while dreaming.  All these objects eventually resolve into that very Puru?a, giving up their names and forms. The Upani?ad is conveying the idea that the creation by Puru?a, the sentient being, is not any absolute, real, creation, but an imagination. The purport is that there is a non-dual conscious being, verily Consciousness, at the base of all manifoldness. While the Non-dual ‘Puru?a’ is the absolute Existent Reality, the manifest, experienced, objective, inert, world is a superimposition on that Truth.

How does this resolving into the Puru?a happen? This is being said:

Mantra 6.5

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

? he ??? just as ??? these ????? rivers ??????????? flowing ??????????? bound for the ocean ??????? ocean ??????? having attained  ????? ???????? disappear  ???????? separate  ????? their ??????? names and forms ??????? ‘ocean’ ???  ??? thus ????????? are called ???? thus ?? alone  ???? his ??????????? of the knower ???? these ???? sixteen ???? parts ?????????? bound to attain the Supreme ?????? Puru?a ??????? having attained  ????? ???????? disappear ???????? separate ? as well ???? of these ??????? names and forms ?????? ‘Puru?a’ ??? ??? thus ????????? called ?? he ??? this  ???? free of parts ????? immortal ???? becomes ??? that ??? this ?????? mantra

5.  As these flowing rivers, bound for the ocean, disappear into the ocean after having reached it, their names and forms being destroyed and are called simply the ocean, even so, these sixteen parts of the seer, whose goal is the Puru?a, disappear into the Puru?a after having reached Him, their names and forms being destroyed and are called simply the Puru?a. He becomes free of parts and immortal. On this there is the following verse.

The resolution of all effects into the Supreme Cause, the Puru?a, is taught by taking up an analogy:  The flowing rivers attain to the ocean that is their source, origin, and give up their individual identities of name and form such as ‘Ga?g?’ and ‘Yamun?’, into the ocean, becoming one with it and are called by the common name ‘ocean’ of the nature of water, since that is what they are really.  In the same manner the effects, the sixteen kal?-s, of the Puru?a of the foregoing description, and who is the All-observer and author thereof, just as the sun is said to be the author of its illumination, attain to the Puru?a, their very source and self, and become one with Him. Thereupon the name and form of these sixteen parts such as the pr??a no longer exist as their identification marks. While the name-form is lost, that essence which remains undestroyed is called ‘Puru?a’ by the knowers of Brahman. This is because the essence of the kal?-s, pr??a, etc. is nothing but their cause, the Puru?a, the Pure Consciousness.  The Ch?ndogya Upani?ad teaches that all effects that are only transformations, vik?ra, are mere words, names, and the truth, essence, in them is their material cause, up?d?na k?ra?am.

He who realizes this method of the resolution of the kal?-s as taught by the Guru, by that knowledge, realization, goes beyond death that is none other than the ignorance-desire-action triad that engendered these parts. In other words, it is the wrong identification with these parts as oneself due to ignorance does one remain in sams?ra characterized by repeated birth and death. The realization that one is ever free of these parts makes him ‘a-kala’, one free from the kal?-s, parts. As long as one considered oneself as endowed with parts, the resultant death was inescapable, unavoidable. Once the realization of one’s true nature of Pure Consciousness, free of any material parts, arises, freedom from death ensues. He is immortal.  Not that he ‘becomes’ immortal; he realizes that he is ever immortal.

Summing up the above, the next mantra says:

Mantra 6.6

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

???? ?? like spokes ?????? in the nave of the chariot ???? parts ??????? in which ???????????? rest ?? that ?????? worthy of knowing ?????? Puru?a ??? knows ??? thus ?? do not ?? you ??????? death ????????? torment ??? thus

6. Know Him, the Puru?a, who alone is to be known and in whom the parts rest firm, like the spokes in the nave of a wheel, that death may not affect you. 

(Coming soon…Part 17)

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