The shankhAyaNa AraNyaka enjoins meditation on prANa as follows:
Sa esha samvatsarasamAnashcha chaturmayashcha – shrotramayashcha chandomayo manomayo vAgmaya AtmA+
[This is the prANa that is the support of the human body (Atma), which is similar to the year, having fourfold form – the form of the ear (shrotramaya) the form of the Vedas (chandomaya), the form of the mind (manomaya), the form of speech (vAgmaya).]+
Now, what should one meditate on? Is it mere prANa? No. It is prANa-sharIraka-paramAtma who is meditated on.
Who is this paramAtma who is meditated as prANa? Refer to the prayers of brahmA to kR^ishNa in the padma purANa+
[brahmA: shruti praises you as the independent supreme self, the ruler of all, of the form of eye (chakshurmaya), ear (shrotramaya), Vedas (chandomaya), mind (manomaya) & speech (vaNgmaya) in the form of prANa. Lotus Eyed One! You are the object of all the Upanishads]+
Thought of sharing this as it is such a beautiful UpabrahmaNa to the AraNyaka.
brahmA adds one more - chakshurmaya - but that is just slight upAsaNa bheda.//
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Here is an interesting little shloka from the Mausala Parva.
While describing how the pANDavAs felt when they heard news that bhagavAn had departed for his abode, vyAsa uses the following wording:
nidhanaM vAsudevasya samudrasyeva shoShaNam vIrA na shraddadhus tasya vinAshaM shAr~NgadhanvanaH
[The loss of vAsudeva was like the drying up of the very ocean. Those valorous ones could not believe that (news), which was the loss of the bearer of the shAr~Nga.]+
Superficially, it seems to imply that the pANDavAs could not believe the death of bhagavAn, who is immortal, had occurred.
But this is a mistranslation. For the pANDavAs were j~nAnIs and well knew about bhagavAn’s true nature.+
Here is the shloka from Udyoga Parva. Karna visualizes the war as bhakti yoga with kriShNa as the object of sacrifice. He summarizes the role of duhshAsana here+
Superficial meaning: When you see the son of Pandu (bhIma) with the blood of duhshAsana roaring in anger and making sounds of victory at the same time, then will the day of the extraction of Soma commence (in this sacrifice of war).+
Despite the fact that duhshAsana was possibly more evil minded than Duryodhana, it is a funny fact that he stands for the tattva of the Vedas from a metaphysical aspect according to Karna in Udyoga Parva+
"duhshAsana" - the command or instruction that is difficult to understand or follow - represents the Vedas. Him torturing Draupadi is like the jIva subject to sorrow due to chasing after the alpa-phalans of the Vedas (traiguNya viShaya veda...gIta 2.45)+
bhIma tearing open his chest for blood - bhIma is meditation on Brahman. The Vedas are aparavidyA and by meditation which is paravidyA, they are "torn open" to reveal the nectar of auspicious attributes which is signified by duhshAsana's blood+
The reason why this pAsuram is so enlightening is because it explains why worship of other gods independently is mentioned by Krishna as "avidhi pUrvakaM", in the light of sharIrAtma bhAva. Consider this+
The body is different from the self. A person who does not know this, does various actions to sustain the body. He gains some pleasure through enjoyment of sense objects through the body, but eventually it turns to sorrow, as they are perishable.+
Even these material enjoyments which last for a short time are only enjoyed by the self, but the person does not know it, as he has no knowledge of the self+
Hanuman makes it clear what upAya he follows in his conversation with bhIma in the MB. bhIma asks him, "Considering you are strong enough to defeat rAvaNa by yourself, why didn't you do so while scouting Lanka for Sita?"
mayA tu nihate tasminrAvaNe lokakaNTake . kIrtirnashyedrAghavasya tata etadupekShitam
[f I had eliminated rAvaNa who is a great obstruction for the worlds, then that fame of “being accessible to all” possessed by rAghava would have disappeared. Hence I spared rAvaNa.]+
"kIrti" means soushIlya or the quality of being accessible to all. If Hanuman had killed rAvaNa by himself, the world would think sIta was not significant enough for bhagavAn to come and kill rAvaNa, that he merely sent a servant to do the task+
"You are won back by me, after conquering the enemy in the battle-field, my dear lady! That which is to be done through human effort, has been accomplished by me."+
The enemy is the wicked mind (rAvaNa). samsAra is the battlefield. Note that Rama says, "that which is to be done by human endeavor (pauruShAt), has been done by me+