V Subrahmanian, Sunday, June 14, 2015 10:56 am

The Pra?nopani?at – Part 8

Mantra 4.2

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

????? to him ? he Pippal?da ? indeed ???? said ??? just as ??????? O G?rgya ?????? rays ??????? of the sun ????? ?????? set ?????? all ???????? in this ?????????? luminous orb ????????? gather ??? they ???? ???? again and again ????? rise ????????? go forth ??? so too ? indeed ?? verily ??? that ????? all ??? in the supreme ???? god ???? in the mind ??????? gather ??? therefore ????? then ?? this ?????? man ? ?????? does not hear ? ?????? does not see ? ??????? does not smell ? ????? does not taste ? ??????? does not touch ? ??????? does not speak ? ?????? does not take ? ???????? enjoys not ? ??????? emits not ? ?????? moves not ??????? he sleeps ??? thus ??????? people say

2     To him Pippal?da replied: O G?rgya, as the rays of the sun, when it sets, are gathered in that luminous orb and again go forth when it rises, even so, verily, all these—the objects and the senses—become one in the superior god, the mind. Therefore at that time a man hears not, sees not, smells not, tastes not, touches not, speaks not, grasps not, enjoys not, emits not and does not move about. He sleeps—that is what people say.

When Saury?ya?? the disciple posed the question, ?c?rya Pippal?da replied: ‘Listen, O G?rya, the reply to your question. Upon setting, the rays recede back to the luminous orb of the Sun, their source, thereby becoming unidentifiable, having attained oneness with the Sun. And whenever the Sun rises the rays too rise and scatter throughout the space. Analogous to this is the becoming one with the luminous mind, the superior god, of the sense and other organs during sleep. The mind is called the ‘superior god’ since the sense and other organs derive their power to function only from the mind. They become indistinguishable from the mind. When again the embodied j?va intends to wake up (from sleep) these organs emerge from the luminous mind and scatter into the observed world with a view to grasp the worldly objects. This is because during the sleep mode these organs do not grasp their respective objects. They have retired from their respective activity. This is detailed: when in sleep the sense organs are free of their respective activity and merge their identities with the mind. The ear, etc. employed in the knowing of sound, etc., do not function. The j?va, does not engage in any activity such as hearing, seeing, smelling, tasting, touching, and conversing. Nor is there the activity of reproduction, emitting and moving. Observing this, the people of the world say: he is asleep.

Mantra 4.3

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

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

??????????? the pr??a-fires ?? alone ???????? in this ???? body-city ??????? awake ?????????? the g?rhapatya fire ? indeed ?? verily ??? this ????? ap?na ?????? vy?na ?????????????? the anv?h?rya pacana ??? that ???????????? resembles g?rhapatya ???????? taken ????????? taken from ??????? ?havan?ya ?????? the pr??a

  1. 3. The pr??a fires remain awake in this city. Ap?na is the G?rhapatya Fire and vy?na, the Anv?h?ryapachana Fire. And pr??a is the ?havan?ya Fire, so called from being taken—since it is taken from the G?rhapatya Fire.

In the previous mantra it was said that the sense organs that are active during the waking state, become latent in the deep sleep state. In that state it is the pr??a that remains awake. The mantra compares the pr??a with all its five modifications to five fires. The similarity with fire is stated: The ‘ap??a’ air is the ‘g?rhapatya’ fire. How? During the agnihotra ritual the ‘?havan?ya’ fire is extracted from the ‘g?rhapatya’ fire. Since it is extracted, pra?iyate, from the g?rhapatya, the source, it, the latter, is called pra?ayana. Similarly, from the sleeping person’s ap?na is extracted the pr??a that moves through the mouth and nostrils, thereby making up the similarity with the ?havan?ya being extracted from the g?rhapatya. The pr??a is comparable to the ?havan?ya. The vy?na, however, because of emerging from the heart through the right hole and being connected to the southern quarter, is called dak????gni, also known as anv?h?rya pachana.

It may be noticed that the sacrificial fire that a householder maintains and worships takes three forms: g?rhapatya, ?havan?ya and dak?i??gni. The pr??a in the body is also thereby compared to correspond to the three thus: Ap?na is the g?rhapatya, pr??a is the ?havan?ya and vy?na is the dak?i??gni.

Mantra 4.4

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

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

??? that ????????????????? the exhalation and inhalation ??? these two ????? oblations ??? equally ???? distributes ??? thus ? it is ????? the sam?na ??? the mind ? indeed ??? verily ?????? the sacrifice ???????? the desired fruit ?? alone ????? ud?na ? he ??? him ??????? sacrificer ????? every day ?????? to brahman ????? leads

  1. Sam?na is so called because it strikes a balance between the two oblations, namely, the exhalation and the inhalation; it is the priest. The mind, verily, is the sacrificer. Ud?na is the fruit of the sacrifice because it leads the sacrificer every day, in deep sleep, to Brahman.

Taking forward the simile with the agnihotra sacrifice, the mantra teaches that the sam?na-air is the hot?, the priest, who sees that the exhalation and inhalation pair, just as the pair of oblations in the agnihotra, is always kept in balance to maintain the body. For this reason also the sleep of the knower, brahma jñ?n?, is akin to the agnihotra sacrifice. Therefore, the knower ought not to be thought of as a non-performer of rites. The V?jasaneyaka says that all the components of the body of the knower are always engaged in the act of sacrifice, even while asleep. At the time of sleep the outer organs (sense and motor organs) are offered as oblations by the mind into pr??a-fires that are awake. The mind is the sacrificer of the ‘agnihotra’ and as a result of that, the mind, as though, desires to reach heaven, svarga. The purpose behind comparing the mind to the sacrificer is that the mind, like the sacrificer, is the leader who engages the other entities in the sacrifice and performs the rite. And it is the mind that seeks out to reach Brahman (during deep sleep) just as the yajam?na, the sacrificer, seeks to reach heaven through the sacrifice. The ‘i??aphalam’, the fruit desired, is the ud?na v?yu. This is because the attainment of the desired fruit is dependent on the ud?na v?yu. How is this? This is evident from the fact that the ud?na-v?yu leads the mind, the sacrificer, by letting it give up its own action every day (during sleep) to the desired end, the svarga, as though, verily Brahman.   Hence it is held that the ud?na v?yu is akin to the fruit of the sacrifice.

Mantra 4.5

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

???? here ?? he ???? god ??????? in dream ???????? glory ??????? experiences ??? that ?????? seen ??????? ????????? sees again ?????? heard ??????? ?? heard alone ?????? thing ????????? hears again ???????????? in various places and quarters ? too ???????????? experienced ???? ???? again and again ???????????? experiences ?????? seen ? and ??????? not seen ? and ?????? heard ? and ??????? not heard ? and ??????? experienced ? and ???????? not experienced ? and ??? real ? and ???? unreal ? too ????? all ?????? sees ????? himself being all ?????? sees

  1. 5. There, in dreams, that god, the mind, experiences glory. Whatever has been seen he sees again; whatever has been heard he hears again; whatever has been experienced in different countries and quarters, he experiences again and again. Whatever has been seen or not seen, heard or not heard and whatever is perceived and not perceived, whatever is real or not real—he sees it all. He sees all, himself being all.

Thus by saying that the sleep, characterized by the cessation of the activity of the organs such as the ear, of the enlightened person is, up to the waking, essentially the experiencing of the entire fruits of sacrifice, and not a source of evil, as in the case of the ignorant, the Upani?ad is engaging in a eulogy of knowledge. It is so because it is not just in the case of the enlightened man the organs such as the ear sleep and the pr??a-fires keep awake. Having experienced freedom in the waking and dream, the mind attains the sleep state every day. This cyclical triad of states is common to all living beings and hence it is but proper to conclude that it is a mere eulogy of enlightenment.

(Coming soon….Part 9)

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