Aruna Prasna And Its Applications (1) 2j335t

ARUNA PRASNA (YAJURARANYAKA) AND ITS APPLICATIONS PROF Dr C L P rabhakar [email protected], President , WAVES ,Bangalore Chapter ,Director VedaadhyayanaKendra ‘VARUNAYA ARUNAYA VRATA HOMAH (Vows and sacrificial rites are for Varuna and Aruna)

I INTRODUCTION For suryopasana we have many mantras, tantras and many stotras. Among them ,aruna prasna the section on Aruna is very popular, important and highly practiced specially during the Maghamasa and specially on rathasaptami day when Lord sun gallops turning his chariot to north to gain more heat and energy to help the world with food and sap. This text says that during the rainy season the sun provides the sources enough to subsist for one year for the world (samvatsarinam karma phalam varshabhirdadhatagum sah). The sky will be like one in sorrow although there is no real sorrow (aduhkho dukhs cakshuriva). In Yajurveda, the Taittiriya Aranyaka is a very important text where the first section of the text deals with the portion called ArunaPrasna. There five more prasnas which are also important to describe Agni and related rites for a vanaprastha. The Sukla Yajurveda has Bhrihadaranyaka. Rigveda has AitereyaAranyaka. Aranyakas are continuation of Brahmanas and are known as Philosophical literatures of Veda before the Upanishads.Aranyakas bear the characteristics of the Brahmanas in style and approach.. Taittiriya Aranyaka says ‘Aranye adhiyiran’ meaning those works are to studied and practiced in the forest where the spirit of renunciation and retirement persist. The word ‘Ranya’ means joyous and pleasure- filled. The absence of it is, known as’ aranya’ where the approach, aims and goals are different than those in the

busy worldly state. Yoga is a part of curriculum of the Aranyaka which keeps living a lively event. The knowledge sought at this level is different. This is useful to substantiate the suggestion yogante tanutyajam instructed by kalidasa while suggesting the planning of our few scores of years of life. II ARUNAPRASANA PROPER Arunaprasana is in prose dealing with the solar system, the seasons, the deities, the creation, and the various Fires and the deities Rudras, vasus etc., besides letting us know more details regarding the seers and their findings, the creation of quarters and their overlords etc. It mainly deals with the details of the ritual called’ Arunaketuka Agni cayana ‘a special ritual in worship of Surya who is the Agni himself. Aruna and Ketuka are the seers who performed this rite at first as the text itself testifies. In the morning, Sun is known with the name Savitr and in the night he is called the Hutasana, the Agni. Agni was so pleased with the Seers (rushis) both ancient and later. (Agnih purvebhir rushibhih idyah uta nutanaih…R V). The name Hutasanah to Agni meaning what is offered he accepts and gives happiness to the worshipper in various forms. People, in general, desire for rest, relaxation and consummation and freedom from grief and fear. Hustasana Agni becoming a svishtakut agni attends to these expectations of the worshippers, the yajamana and his people. The prayer as we see in the Arunaprasan is prajayai pasunam …’ Also pushpavan prajavan pasuman bhavati Agni accepts only those offered in the vedi and after the utterance disowning the same thus agna ya idam na mama’

‘Aruna’ and ‘Ketuka’ are the forms of Surya that took the name qualifying himself as Arunaketuka Agni Sa sarira madhunuta tasyanmamsagumsaca ..tato aruna ketako ..rushayo abhavan . Although there are seven and more names to Agni as savitra Agni, Naciketa Agni, Vaisvasruja Agni etc., yet he has liking for the name Arunaketuka Agni’. However, it is said ‘All Agnis ‘are the same and yield common rewards to the Upasaka not much distinguished each other. But they are all emanated as forms of Aditya only. It is all the aditya vaibhava undoubtedly. Adityah savrvohyagnih pruthivyam,. Each Agni has a specific yield to provide the needy bhakta which the arunaprasna attests. The phalasruti part which frequently occurs here and there in the text testifies the same. Agni is discussed in this section elaborately as a beneficiary to mankind immensely. Agnivayu and surya are imminent forces to help life on earth and hence they are congruently described to the advantage of understanding of the seeker. There is the prayer for the ‘Apah’ at the outset (‘apamapamaarvah) of the Arunaprasna. A good deal of knowledge is contributed by this Aranyaka on the generative powers of the Waters. Water is in the Surya and waters go to Surya and so aditya and pruthivi and the prajah on the land exist congruently.Aruna prasana vouchsafes the importance of water repeatedly. It is study by itself. The term apah(limited water) and the salila(large reservoir of it, say a ocean) are significantly employed in the text. The mantra referring to Surya ‘ Hagum sa sucishat.. nrushadvara..rutam bruhat’

refers to the seat of Aditya and his rupa metaphorically as swan in the sky.Here the same can be noted from the prefix sat added at the end. For example, sucishat(seated on the seat of Purity) vedisat (seated on the sacred yoni the sacrificial altar)‘antarikshsat’(settled over the mid-region for good) etc., reveal the settled satus of Surya although he is on run incessantly. Kalidasa describes him in nustshell: bhanuh sakrut yukta turanga eva’(sun has his horse harnessed to his chariot whereon he is seated. Later there is the mention these ‘Suryas’ who are eight in number. Aditi and Kasyapa are the parents of the Suryas. There is the description of the mahameru and other mountains. There are seven suryas occupying the seven quarters and the eighth being the kasyapa himself (kasyaposhtamah). Samahamerum na jahati . sa mahamerum gantum mithau caritva gacchet…. The mantras and kalpa which are together found in the text are explainable in the light of a science background. We have the indication of the demarcation to that effect in the text itself thus ’ iti mantrah ‘and’ Kalpo tha urdhvam’, referring to the mantra , the formulas and kalpa the practical rather the performance part of it . Kalpa refers to the applications. The ages of the text in the Indian Tradition are employed for the recitation purpose (parayana). The thirty two ages(kandikas) are uttered for the purpose of making Suryanamaskaras. Infact in Yoga, Suryanamaskara is a feat. The sun god like salutations offered to him (namaskara priyo bhanuh).The tradition has a clue that ‘almkara priyo vishnuh,abhisheka priyo sivah, and namaskara priyo suryah..

This is the search result given by munis to get the quick anugraha of the respective Gods.In other version it is said obtain health and healing from Surya and wealth from Agni while both are the two sides of Aditya(‘Arogyam bhaskarat icchet sriyam hutasanat’.) The formulas for the Aruna homa are found in the text and at a convenient count of the sentences added with the ‘svaha’, the ‘ahutis’ are offered to the Suryabhagavan who in response provide many known and unknown rewards .It is like: all the good luck, safety, freedom from chronic ailments followed by prosperity to the incumbent. It is said that the application is meant to be at the forest. Especially the study of the text is done in the forest a state to live for philosophical upliftment and peace and maintenance of the healthy life at that advanced age .The word Aranya(forest) is symbolic . It can mean those benefic practices that are conducted in a secluded place so that tranquility and better effects of wisdom could be obtained. The goal of life is to rise beyond the material benefits and improve levels of concentration and sustain peace and love in the mind. The best location as veda prescribes is outside the caged atmosphere. Acharya Sankara said: vedo nityam adhiyatam tadutam karmasu anushiyatam… gruhatturnam vinishkramyatam .Aranyakas work up to the expectations of mankind when they actually retire to the world of spiritual practices and influence of the same.. III REWARDS AND AWARDS IN PRACTICALITY This text is believed to yield many rewards and awards. They are hinted directly and indirectly. Some of the applications and the purposes for which these could be employed are hinted in the body of the text itself. The basic result is that the deity Surya would

relieve the upasaka from sins. (papannirghnanti sarvada) at all places(rodasyontardeseshu) .He would get relief to the devotee from the hells located in the respective quarters (disi vishadi narakah tasman nah paripahi). The test tells that in every direction there are hells. The stotra of sun provides progeny, rather for the ‘sat santanaprapti and prosperity for the progeny. It is obtained accordingly. The Lord Sun blesses the couple with health and stout personality added with vigour and strength. Here we find the prayer’ ‘putravatvaya me suta ‘indicating the progeny must continue and the vamsoddharata to proceed.’ The Vedic message is ‘sat santana prapti’(begetting promising children) and relief for the devotee. Also the repetition of the age beginning with the text ‘punar mametvindriyam punarayur purnarbhagah….’(may strength etc come back to me) would be a fruitful application since the anushthana of that mantra brings about the reward of regaining the loss energies and give rise for the birth of thoughtful and promising children. This age repeats twice with different orientation in the text. Yajurveda reiterates here also the injunctions thus: ‘ ’prajaya hi purnah purushah’ prajatantum ma vyavatsesthih’. Man is complete in himself when he begets a child. The formulas found in this Aranyaka are a prop in that direction .There occurs sense of understanding between wedded Man and Woman. Further this Text is a therapy to get healing to the wounds and a tool to outwit temporary, incidental diseases and chronic ailments. There are ages by reciting which amity and friendship between the couples (dampatis) is ensured. Dampatis are the man and woman tied up in a sacred wedlock to make a house and family a shelter for the other ashramas. One can hope for timely remains

and seasonal benefits to the land giving rise for the bumper crops of various food grains and edible substances from earth. The text points out the scope of the Earth thus with the utterance ‘sahasra vrudiyam bhumih param vyoma sahasravrut ’. We get to know that the water collected from the different sources when religiously employed provides rewards for prosperity. The ’words mithuna’ and ‘Dampati’ found in the text make aranyaka ennobled. IV THE SOCIAL AND MORAL VALIDATIONS It preaches a moral instruction useful to life thus ‘agnimcchadvam bharatah addressing the native to love activity and agility to make sure the achievements in life a reality. Many more suktis too can be gathered from the text. It talks about the relationship which should be maintained among gurubandhus. And so on. If a classmate of a guru hurts the other he looses eligibility to learn further that guru, Also the commitment of love and friendship between brothers is appreciated. If it were to break it is an offence (yaste vighatuko bhrata.) Further there are many applications (viniyogas) to indicate the concern of the munis for the run of life among the beings. It is chiefly the meditation- excellences and experiences to conclude to the significant conclusions. It highlights the Vedic glory and the means to balance the social order. This is the contribution from the wing of Yajurveda. Sukla Yajurveda also has an Aranyaka by name Bruhadaranya and the mode of it is slightly different although it centres at the philosophy and wisdom. Here the Aranyaka and Upanishad get continuation going by name Brhadaranyakopanishad. Here also we have significant social truths and socialistic ties. VINIYOGA (RELIGIOUS APPLICATIONS)

There excellences of the text and applications are defined and available in the tradition enlisted. It is all to derive grace and fruition from the Surya Bhagavan. The text itself contains clues for the practical applications. It drives to the conclusion that in these days when the quest for knowledge on Solar system, other cosmological details and the concept and details of behaviour of seasons, formation of clouds and rain coming etc, is pursued, the same is well analyzed for a happy understanding. The study would be a veritable ground to find satisfactory answers, scientific as they are for many common queries and natural phenomena. It is advised not to spit, urinate in the water (naapsu nishthivet...). It is reasoned that Agni, the radiant and active energy is in the water and by doing so he would be hurting the Lord and hence the sad effects to the native. Moreover, the practice of the Aruna Homa with the formulas described in the text in any form would be a gain for the upasaka. He would be freed from eye, skin heart and bone etc problems. Yajurveda makes out a formula thus: ‘cakshushpa Agne Cakshurme pahi’ so that the eye of the devotee remains healthy. Aditya is capable to do it since he is described to be child of virtue (adityah punyasya vatsah). Even simple recitation of the ages and a namaskara to the Sun at the end of each age would be a lucrative gain. .The namaskara(saluting) could be simple one or the sashtanga one meaning saluting the Lord with the congruence of the eight angas of our body. In respect of such namaskara the detail is explained thus ‘urasa sirasa drustya manasa vacasa tatha padbyam pkarabhyam karnabhyam pranamo ashtanga ucyate.te same is employable in the context of astanga yoga. CONCLUSION

In Indian Tradition after suryanamaskaras with the anuvakas of this text thirty two of them thus, the utterance of ‘Namo Suryanarayanaya’ is uttered in Chorus. That would be a part of great healing and generative of mystic sound. It adds to an influence to the ear and heart of the upasaka. This fulfills the whole personality of the devotee. That would accrue peace and satisfaction. The text gives a good clue ultimately. A study of this text together with the other five chapters (prasnas) of the Aranyakas would be worthwhile adding to the history of Moral science, cosmology and mythology, religion and philosophy of the world of Veda and Yajurveda in particular. Apart from the later kalpa texts which show out the applications of the Arunaprasna, there is the paddahati and prayoga section and that would provide more applications .It is hinted that any time a worker, a devotee would always be rewarded. We have saura sukta of RV and Gayatri mantra which add to the power of happy living in modern times. The Aranayaka in its first section concludes with a promise ‘tapasvi punyo bhavati’ Any on e who works hard always would get rewarded and meritorious. OM TAT SAT