Aeteray Aranyakarm Pran Mahima

Here is a comprehensive summary in English of the provided Jain text, "Aeteray Aranyakarm Pran Mahima" by Vishnudatt Garg:

This document is an article from the Agarchand Nahta Abhinandan Granth, Part 2, focusing on the Glory of Prana (Life Force) in the Aitareya Aranyaka, authored by Acharya Vishnudatt Garg.

The article begins by explaining that Aranyakas are appendices to Brahmanas, focusing on spiritual and philosophical aspects rather than the rituals themselves. They elaborate on the seeds of knowledge hinted at in the mantras of the Samhitas. The Aitareya Aranyaka, specifically connected to the Rigveda, is presented as a continuation of the Aitareya Brahmana. It is divided into five parts. The first, fourth, and fifth parts are primarily concerned with ritualistic actions, while the second and third parts delve into knowledge and its philosophical implications.

The author notes that the Aitareya Aranyaka covers diverse topics such as the nature and glory of speech and mind, the ethics of study and teaching, the ideal goals of human life, politics, sacrifices, descriptions of deities like the moon, sun, and Varuna, concepts of celestial realms, and the nature of food, seasons, plants, humans, and animals. However, the article highlights that the explanation of Prana, Uth, and Purusha in the first three chapters of the second Prapathaka (section) is particularly significant and praiseworthy.

The central theme is the paramount importance of Prana Vidya (the knowledge of Prana) within the Aranyaka. The peaceful environment of the forest (Aranya) is deemed ideal for its contemplation. The Aranyaka not only presents unique insights into Prana but also quotes Rigvedic mantras to support its long-standing tradition, demonstrating the historical depth of Prana knowledge.

The article emphasizes that Prana is the sustainer of all three worlds (lokas): "With Prana, this world is extended. With Prana, the intermediate world is extended. With Prana, that world is extended." (Aitareya Aranyaka 1.4.3). The superiority of Prana over all other senses is proven through a beautiful narrative where all senses appear useless without Prana.

Prana is described as the universal sustainer. Just as the vast sky is supported by Prana, so are all beings, from the largest animals to the smallest ants, upheld by Prana. Without Prana, the grand cosmic order would cease to exist.

A profound connection is established between the individual soul (Jivatma) and Prana, stating that they are inseparable. Prana is the protector of all senses, acting as their presiding deity. It never ceases its activity and is described as pervading the worlds, covering everything visible. Prana is also identified as the cause of longevity. The Kaushitaki Upanishad also supports this, stating that life exists as long as Prana resides in the body. Therefore, the epithet "Gopa" (protector) is fitting for Prana.

When Prana gained significant societal respect, it became an object of worship. Those who worshipped Prana achieved immortality, while those who neglected it faced destruction. Prana is also referred to as both death and immortality. Its departure leads to the body's death (inactivity), signifying its deathly aspect, while its continued presence keeps the body active and enduring, signifying its immortal aspect.

Prana is considered the creator and father of the space (Antariksha) and the air (Vayu), and thus, both constantly serve Prana. In comparison to the physical body, which is mortal, Prana is the immortal deity, with the body being dependent and Prana being self-dependent. The body grows by being nourished, while this immortal deity (Prana) is eternal.

Due to its extraordinary glory, Prana is also identified with the Sun. Sayana's commentary on "Prano hyasha ya esha tapati" (Aitareya Aranyaka 2.111) states that the radiant sun we see is none other than Prana. There is no distinction between Aditya (Sun) and Prana; the only difference is in their location – one is internal (adhyatma) and the other is external (adhidaiva). The Upanishads also support this, stating that the external Sun is Prana, which sustains the visual sense.

The article concludes that the Sun and Prana are one and the same. The same entity, Prana, resides within the body to drive it and exists externally as the Sun to sustain the visual faculty. Just as Prana, the Sun is also called the "Soul of the world, both moving and unmoving" (Aitareya Aranyaka 2.2.4). The worship of the Sun is the reason for a person living a hundred years.

Prana, being divine, also embodies the form of sages. It is referred to by names like Vishwamitra, Vamadeva, Bharadvaja, and Vasistha, possibly due to its attributes rather than as fixed designations. The article cites an example from the Aranyaka where Prana, identified with "Vajaha" (food/strength), is associated with Bharadvaja, and because it is revered by all gods, it is called Vasistha (the best).

The text mentions that the sage Hiranyadanta recognized the divine nature of Prana and worshipped it as a deity, receiving abundant benefits. Prana is described in various ways: sometimes as seven, sometimes nine, ten, or twelve. The Aranyaka greatly extols Prana, stating that all Rigvedic verses, all Vedas, and all sounds are ultimately Prana. One should understand and worship Prana in these forms.

Just as a beam supports a house, Prana supports the body. The article highlights the significance of Prana's measured extent mentioned in the text: "Pranas are measured thus" (Aitareya Aranyaka 12.4). Sayana explains that the vital airs within the body extend about a span from the heart upwards, and even when emanating from the mouth, they are limited to a span.

From these explanations, it is evident that by understanding the qualities of Prana and worshipping it in its various forms, one can achieve proportionate results.

In the cosmic battle between gods and demons, the gods worshipped Prana as a symbol of prosperity and power, which led to their victory. Conversely, the demons, considering Prana a cause of lack of prosperity, were defeated. When Sage Vishwamitra expressed his doubt, Indra declared, "O Rishi! I am Prana, you are Prana, all moving and non-moving beings are Prana."

The article traces the evolution of the concept of Prana: in Vedic literature, it primarily means breath; in the Aranyakas and Upanishads, it signifies unity; in corporeal sciences, it denotes the senses and orifices of the head, and specifically the organs of speech and taste. Ultimately, it is the life-giver.

Later, the Yoga Shastra became the primary discipline for contemplating Prana, with Pranayama (breath control) holding a significant position among its eight limbs. Pranayama is defined as the specific and regulated restraint of Pranic air. The extraordinary effects of Prana control continue to amaze people.

The author concludes by acknowledging that while theoretical knowledge about Prana can be extensive, practical knowledge is complex and best passed down through a traditional lineage of teachers. Nevertheless, the Aranyaka significantly elaborates on the seeds of thought about Prana found in the Samhitas. Prana is depicted in various forms, such as "Prana is youth with new clothes" and "Prana is Tanunapat," signifying its presence as both the enjoyer and the enjoyed.