Practical Path

SR No.: 006703
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: ZZZ Unknown
Publication Year: 1917
Total Pages: 268
Language: English
Classification: Book_English
File Size: 11 MB

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THE PRACTICAL PATH.
in their scriptures (if taken literally) under the sacred' names of go-medha and purusha-medha respectively.
the natural attributes of pure spirit which come into manifestation by the curbing of desires and tapas (austerity,) The ásrava of matter, consequent on the performance of the acts of self-sacrifice, gives rise to shubbha (auspicious) bandha; and it is the division of this offering' into different kinds of auspicious kurma-prakritis which is described as the share of gods. The purport of the three mantras of the 162nd sukta of the Rig Veda is now not difficult to perceive; they refer to the control (destruction, hence killing, i.e. sacrifice) of the desiring manas (mind), symbolised by a horse (ashwa), which, in the ordinary course of things, must be preceded by the eradication of sexual lust (also symbolised by a he-goat.) It would be seen that this sacrifice' is directly connected with the gods' and the immediate cause of their strength,' while the killing of living beings to appease a distant deity or deities has neither science nor reason to support its cause.
Passing on to a consideration of the other gods,' we find the twin Asvins to be symbolical of the two vital currents of prána, known as the Ila and Pingala, respectively. They are described as travelling about, because of the nature of prâna which is constantly in motion. They are also known as physicians since breath' removes and carries away the impurities of the system, and also because of the claim that most of the diseases of the human body can be cured by the regulation of prina, the vital energy of life, which is intimately associated with breath. Another personification of prâna is Vayu, the handsomest of the gods ; but at times he also seems to represent the functions of touch and smell, since he is also known as Sparsana (he who touches) and Gandhavaha (the carrier of odours.) The Maruts (wind gods) whose number is variously estimated at twenty-seven, forty-nine and even one-hundred and eighty, must also be the different aspects of the activities of prâna, though it is not easy to trace them out individually. They are, however, of a minor rank among the gods, and do not seem to play any very important part in life, the important ones being 33, which number comprises eleven Rudras, eight Vasus, twelve Adityas, Indra and Prajapati.
The Rudras represent those functions of life the cessation of which signifies death. They are called Rudras (from rud to weep)
VI.