Purush Prajapati - Book Summary

Here's a comprehensive summary of the Jain text "Purush Prajapati" by Vasudevsharan Agarwal, based on the provided pages:

The central thesis of "Purush Prajapati" by Vasudevsharan Agarwal is that man (Purush) is the closest creation of the Creator (Prajapati) and a true reflection of the divine essence. The text draws heavily from Vedic scriptures, particularly the Shatapatha Brahmana and Taittiriya Brahmana, to establish this profound connection.

Key Arguments and Concepts:

Man as the Image of Prajapati: The author begins by quoting Sage Vedvyas, who states that there is nothing greater than man. This is supported by Vedic pronouncements like "Purush Prajapati nedistham" (Man is closest to Prajapati). Man is seen as the true image, the exact replica, of Prajapati. If one wishes to understand Prajapati, they can find its entire blueprint within man. In fact, the text suggests that man is Prajapati ("Purushah Prajapatih").
The "Three and a Half Cubits" of Existence: The text refers to the human body as being "three and a half cubits" (saade teen haath) in size, likening it to a lake with a lotus of the heart. This human Prajapati blossoms and is animated by the light of the universal Maha-Prajapati, much like a lotus blooms with the sun's rays. Man's life is sustained by his connection to Prajapati, and the strength of Prajapati is the binding force in man's heart.
The Cosmic "Thousand" and "Forest": The universal Prajapati, pervading and supporting the entire cosmos, is referred to as "Sahasra" (Thousand) in Vedic language. This Sahasra-Prajapati is also called "Vana" (Forest). Each universe is like an Ashvattha tree within this infinite Vana. The creative energy that emanates from the center of this Vana and moves towards creation eventually reaches man, with each preceding center being a reflection of the one before it. Thus, the Sahasra-Prajapati fully manifests in man.
Prajapati's Creative Process - The Dance of Opposites: The creation process originates from the infinite, unmanifest form of Sahasra-Prajapati. Through the interaction or "knotting" (granthi-bandhan) of unimaginable forces, creation begins. Any power or velocity requires a "force-knot." For the unmanifest to become manifest, it needs this binding. Prajapati, in its pure "essence" (rasa) form, is infinite. For creation to occur, a finite aspect ("mita-bhava") must arise. If the "essence" flowing from Prajapati's center expands outward indefinitely, no creation is possible. It must expand towards the periphery and then return towards the center, where the clash of opposing forces (dvividha-viruddha bhava) generates "spandan" (vibration or pulsation). This spandan is called "Chhanda" (meter or rhythm) in Vedic terminology, and Chhanda is Prajapati.
The Sun as a Manifestation of Prajapati: The sun is also considered a point in this tradition of centers. The text posits a primordial state of darkness and unknowability. From the interaction of "essence" and "force," luminous suns emerged. Scientifically, this is akin to a uniform distribution of energy in a calm ocean, which later develops waves and centers of light. The sun is a reflection of the Sahasra-Prajapati and a manifestation of the cosmic "thousand."
The Human Body: A Temple of Prana and Consciousness: The sun's energy nourishes the nascent Aditya (sun) through "payas" (milk), which the Brahmanas define as "Prana" (life force). This cosmic "pranic pulsation" sustains the sun, which is the representative of all causal lineages. Man's visible sun is a specific center within this lineage. The divine essence, the unmanifest and infinite power, from which the sun emerged, is also the source of man.
The "Vamana" in the Heart: The divine presence within man, located at the center of the heart, is referred to as the "Vamana" (dwarf) or the intermediate "Prana" (Vyan Prana). This Vamana is the central life-giving force that balances the upward and downward movements of Prana and Apana. Despite the constant pressure from cosmic and terrestrial forces, this Vamana-form of Vishnu remains undefeatable. If this central force were absent, the overwhelming push of Prana and Apana would cause disintegration. The Upanishads state that life is not sustained by Prana or Apana alone, but by this "other" (itar), the Vyan Prana. All deities worship this central Vamana, whose strength balances the forces of other gods. This Vamana, spreading its rays, takes on the Virat or Vaishnava form, embodying the supreme protective essence within all beings.
Nishtha (Steadfastness) vs. Bhavukta (Emotionality): The text distinguishes between steadfastness (Nishtha) and emotionality (Bhavukta). A steadfast human remains centered and firm in their core, while an emotional person is swayed by thoughts and actions. True faith (Shraddha) is rooted in the unwavering intellect (Dhishana) that is steadfast like a mountain. The author laments that modern Indian humanity, though religious, has become overly emotional, losing its ancient steadfastness. This emotionality leads to a wavering will and an inability to act decisively. True devotion is not mere emotionalism but steadfastness in one's core self.
Man's Potential and the "Mahamanav": The ideal human is not weak or helpless but rather the "Mahamanav" or "Superman," who embodies the richness of the universe and the natural elevation of the soul. The distinction between a natural human and a Mahamanav is like that between a man and a superman. Those who remain steadfast in their core, like Krishna, Vyasa, Bhishma, and Vidura in the Mahabharata, serve as inspirations. Even righteous figures like Yudhishthira and Arjuna falter due to emotionality, whereas those like Duryodhana and Karna are lost in negativity. The true challenge lies in understanding how righteous individuals can sometimes deviate from their path due to emotional turmoil.
The Cosmic Blueprint in Man: The text reiterates that man is a reflection of the Sahasra-Prajapati, and understanding man requires understanding the cosmic form. There is no aspect of the universe's process, from creation's beginning to its end, that is not mirrored in man. The core of the universal "Shodashi Prajapati" is the "Manu-Prajapati" or "Atma-Bija" (seed of the soul) residing in man's center.
The Tri-Purusha and Shodashi Prajapati: Prajapati itself is composed of three "Purushas": Avyaya (Immutable), Akshara (Imperishable), and Kshara (Perishable). Avyaya is the foundation, Akshara the cause, and Kshara the material. From these, mind, prana, and body are formed. The "Chatushpaath" (four-footed) nature of Prajapati, the Omkara, and man is also mentioned. These four correspond to the manifested world (Kshara), the maker (Akshara), the witness (Avyaya), and the transcendent (Paratpar).
The Five Cosmic "Eggs" (Panch-Anda Vidya): Drawing from the Shatapatha Brahmana, the text explains the five stages of cosmic evolution, likened to five "eggs."
1. Astvanda: The primal conception of creation, related to the supreme consciousness (Paramatma).
2. Hiranyamayanda: The emergence of the manifest form from the unmanifest.
3. Poshayanda: Growth and nourishment, related to the Earth.
4. Yasho'anda: The stage of maturity and fullness, related to the glorious Earth.
5. Reto'anda: The stage of decay and seed formation, leading to reproduction. These five stages, reflecting "Asti" (being), "Jayate" (birth), "Vardhate" (growth), "Viparinamete" (transformation), and "Apakshiyete" (decay), are universally applicable from the smallest seed to the grandest cosmic phenomena.
The Unity of Vedic and Modern Science: The author concludes by suggesting that despite differences in terminology and definition, there is a fundamental similarity between Vedic science and modern science in their interpretation of core principles. The Panch-Anda Vidya, for instance, mirrors the scientific understanding of birth, growth, and decay. The concept of a single origin giving rise to multiple centers (tri-kendra) is a fundamental principle in both. While Vedic science is vast and complex, its underlying laws are simple. The key to understanding the universe and man lies in integrating knowledge and science.

In essence, "Purush Prajapati" is a profound exploration of the human being's divine potential and cosmic interconnectedness, drawing upon ancient Vedic wisdom to assert man's paramount position in the grand scheme of creation.