न प्राणेन नापानेन
मर्त्यो जीवति कश्चन ।
इतरेण तुजीवन्ति
यस्मिन्नेतावुपाश्रितौ॥ ५
NA PRANEN NA APANEN
MARTYO JIVATI KASCHAN|
ITAREN TU JIVANTI
YASMIN ETO UPASHRITO ||5
NOT BY PRAN NOT BY APAN, THE MORTAL LIVES,BUT BY SOME OTHER,(MORTAL LIVES)
THESE TWO (PRAN AND APAN) LIVE ||5
This Shloka is little different and though it may sound as repetition, it does convey certain meaning and understanding which is different. The PRANA is used by many in India as LIFE. When someone dies we often say that the Prana left the body . The same thing when someone is killed we say that the murderer took away the Prana. So in our customary talk Prana is equal to LIFE which is equal to Jiva or SELF. So one may have thought the the body which has Organs or perception and organs of Action - the DNYANEDRIYAS AND KARMENDRIYAS , are under the control of Life force or Prana. But in this Shloka we are told that PRAN and APAPNA not as important for life as something else is . Hers the the Lord Yama is making us understand the difference in PURUSHA nd the PRAKRUITI, The physical body and the Subtle body and Causal body are part of Nature or Prakruti. The PANCHMAHABHUTA - the 5 great elements and the PANCH PRAN the 5 PRANAS or the LIFE FORCE are also part of the Prakruti and they all including PRANAS depend upon the PURUSHA or the Self for the life . The light shines on this world and then we can see . So if there was no light , we will not be in position to see, even though we have eyes. So the light itself MAKES our eyes to see things but the light itself does not SEE anything . So the SELF is something like that and without the SELF the product of Nature is useless . So we are ALIVE not due to anything else but the SELF .Even so called PRANA are not cause of our LIFE
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