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·Spanishad. Sérios No. Prasna-Upanishad With Sanskrit Text:"Paraphrase with word-forword Literal Translation, English Rendering and Comments BY SWAMI SHARYANANDA Sesond Edition PUBLISHED BY THE-RAMAKRISHNA MATH MYLAPORE, MADRAS 1922 * All Rights Reserved] [Price 12 A1086

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·PRASNA-UPANISHAD 1 INTRODUCTION This Upanishad has derived its name from the six questions it contains. It belongs to the Atharva Veda and is probably of the Pippalada Sakha, Sankara calls.it a Brahmana'and complementary to the Mantra Upanishad of the Mundaka, which also belongs to the same Veda. There are six chapters, in the Upanishad, and each begins, with a question. The first question refers to the origin of the created beings, the second to the constituents of the human personality, the third to the natuče. and origin of Prana, the fourth is about the psychological aspect of the human personality, the filth 'is about Pranava, and the sixth is about the metaphysical.principle in man. Like the Taittiriya Upanishad, it also takes the reader gradually from the gross to the sublle principles of Life, revcaling one by one all the folds of Måtter that enwrap the Atman. Moreover, in this Upanishad alone we find a clear mention being made of the creation originating from Matter and Energy, 1

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·ओंभद्रं कर्णेभिः शृणुयाम देवाः ।
भद्रं पश्येमाक्षभिर्यजत्राः।
स्थिरैरंगैस्तुष्टुवा सस्तनूभिः।
व्यशेम देवहितं यदायुः॥
Om देवाः O Gods : कर्णेभिः with our ears भद्रं :
'auspicious :शृणुयाम: may (we) hear; यजत्राः 0 worship-'.
ful ones, अतिभिः with our eyes भद्रं auspicious पश्येम
may we see. देवहितं allotted by gods यत् what , आयुः
life स्थिरैः strong अतः with limbs तनूभिः with the body
'तुष्टुवासः (we) who pray व्यशेम may (we),live.
Om! With our ears that is auspicious may
we hear; O Gods ! With-our eyes: may we see.
what is auspicious, O ye. - worshipful : ones !
May we'who sing praises (to ye), enjoy the life
allotted to us by the gods with strong limbs
, and body.
स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूपा
विश्वदेवाः । स्वस्ति नस्ताक्ष्यों दरिष्टनेमिः स्वस्ति नों
बृहस्पतिर्दधातु ॥
॥ ॐ शान्तिः शान्तिः शान्तिः ।
+
।

·4
PRASNA-UPANISHAD
वृद्धश्रवाः the far-famed इन्द्रः Indra नः to us स्वस्ति
welfare (
Trg may grant); RET:
the
great sustainers
विश्वदेवाः the Viswaderas नः स्वस्ति । (दधतु); अरिष्टनेमिः
194: one of chariot of unchecked wheels (Sun) 7:
Fafe (Tata) ; qayfa: Brihaspati (the lord of speech)
नः स्वस्ति दधातु ॥
May the far-famed Indra grant' us welfare ;
may the great sustainers, the Visvadevas grant
us welfare; may the Sun of the chariot of
unchecked Ýheels grant us welfare; may the
lord of speech grant us welfare,
Os Peace
Peace 11
Peace 111
[Nołc. These two Peace Invocalions are mantrams
that originally occur in the Rigveda Samhita (I. Ixxxix.
8, 6), and are peculiar to the Upanishads of the
Atharvaveda.]

·PRASNA UPANISHAD ॥ प्रथमः प्रश्नः ॥ FIRST. QUESTION ओं नमः परमात्मने । हरिः ओं॥ सुकेशा. च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणीच गार्यः कौशल्यश्चाश्वलायनो भार्गवों वैदर्भिः कवन्धी कात्याय: नस्ते हैते ब्रह्मपरा ब्रह्मनिष्टाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्व वक्ष्यतीति ते हसमित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥१॥ भारद्वाज: Son of Bharadwaja सुकेशा Sukesas, च and शैव्यः son of Sibi सत्यकाम: Satyakama, च and गायः of 'the Garga Gotra grate the grandson of Surya, 2981977: the son of 'Asivala, ITE: Kousalya वैदर्भिः of Vidarbha भार्गव: Bhargava (i.e., born of the :: Vrigu Gotra), कात्यायन: the sonof Katya (one whose greatgrandfather, is still living) gainett Kabandhin à they & so the story goes,. ब्रह्मपरा:.devoted to Brahman : ब्रह्मनिष्ठाः 'stead-fast in Brahman परं' the Supreme. ब्रह्म Brahman अन्वेषमाणाः seeking (आसन् were); ते ·6 PRASNA-UPANISHAD: they ga: this person E this person ह वै surely तत् à surely aa that all arata will tell इति thus (निश्चित्य having thought) समित्पाणयः with sacrificial fuel in hand #Tard the renerable पिप्पलादं Pippalada उपसभा: approached. Om, Adoration to the Supreme Atman, Hari Om ! Súkesas--the, son of Bharadwaja, Satyakama--the son of Sibi, the grand-son of Surya of the Garga Gotra, Kousalya--the son of Aswala, Bhargava of Vidarbha, Rabandhinthe son of Katya-all these were devoted to Brahman and stead-fast in Brahman and were in search of the supreme Brahman. With sacrificial fuel in hand they. 'approached the venerable Pippalada, thinking that he would tell them all that. [All these were devoled to Brahmani.By Brahman here the Saguna Brahman is meant. Or, Brahman. means here the Vedas. Stcad-fast in Brahman.--.c., well established in the practices of devotion to the Saguna Brahman or Hiranyagarbha. TVith sacrificial fuel in hand. According to the code of etiquette. it is held that रिकहस्तो न पश्येत् तु राजानं भिषजं गुरुमा one should not visit a King, a Physician and the Guru with empty hand', i.e., one ·FIRST QUESTION should take some kind of presents to be offered to them. It was also customary with the pupils in ancient times to get for their teachers, the fuel for sacrifices, hence we find here a reference to it.]. तान्हं स ऋषिरुवाच भय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सर संवत्स्यथ यथाकामं प्रश्नान्पृच्छत. यदि विज्ञास्यामः सर्व ह वो वक्ष्याम इतिः॥ २॥ A: that eft: Rishi (the seer of the Vedas), are them उवाच said'तपसा in penance, ब्रह्मचर्येण with abstinence; श्रद्धया with faith भूयः again 'संवत्सरं a year:संवत्स्यथ Tive, (wat after that) Fun according to the desite para questions gaga may ask, fe if. Fagrala:, (sve) know a: to you x, assuredly mall : shall, tel: Di Thé-Rishi said to them: Live agáin a more in-penance, abstinence" and faith; then you may ask questions according to your desire ; if I know them, assuredly I shall tell all to you.. [Note. The Sruti here clearly indicates by means of the story that unless the mind of the pupil is thoroughly trained and restrained by the practice. of Tapas abstinence and faith, it is not possible to comprehend the subtle - truths of Life. - The practice of Tapas and Brahmacharya will restrain the mind and the a year ·8 PRASNA-UPANISHAD Sir, इमाः . senses from wantonness and dissipation, and Shraddha, faith, will make the self receptive to the holy teachings of the Guru.] अथ कवन्धी कात्यायन उपेत्य पप्रच्छ भगवन्कुतो ह वा इमाः प्रजाः प्रजायन्त इति ॥३॥ अथ afterwards कात्यायनः कबन्धी Kabandhin, the young son of Katya; surt having approached (Pippalada) पप्रच्छ asked: भगवन् these (visible) प्रजाः creatures कुतः whence ह वै as they say प्रजायन्ते are born ? Then Katyayana Kabandhin having approached (Pippalada) asked (him), Venerable Sir, whence are these creatures born ?' तस्मै स होवाच-अजाकामो वै प्रजापतिः सं तपोटतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते रयिंञ्च माणञ्चेति, एतौ मे बहुधा प्रजाः करिष्यत इति ॥ ४ ॥ #: he (Pippalada) a to him are said, a: that प्रजापतिः Creator प्रजाकामः (सन्) being desirous of creatures तप: penance (meditation) श्रतप्यत performed सः he तपः meditation तस्वा having performed एतौ these two मे my प्रजा: creatures बहुधा variously करिष्यतः' will do (produce) इति thus (निश्चित्य having determined): रयिं food (Matler) प्राणं Prana (Energy) च and ori pair उत्पादयते created.

·9 - FIRST QUESTION To him he replied ; «The Creator desirous of creatures performed penance. Having performed the penance He created the pair, Matter and Energy, thinking that they together would variously produce creatures for Him.' (Creator-Hiranyagarbha. dfatter and Energy. According to Sankaracharya for of the text means food, inc., Moon, and Prana means Fire, 1. c., eater. Sankara's interpretation is based upon the old Vedic notion that all foods are produced by the subtle influence of the Moon whence proceeds the liquid principle (TE) of the earth, and the Sun which gives the earth its fire-principle (ast) is the consumer of the former. As it is physically true, so also physiologically; for life is sustained and multiplied by food and respiration, 1. e., sri and Prvi Though such explanation seems to be apparently natural when read with the next Sruti, yet it would, not commend itself in these days of Science unless we impute errors to the observations of the Vedas. Hence we have translated to by Matter, and shut by Energy. Hiranyagarbha, the cosmic mind, first created out of himself the double principles of Matter and Energy which produce the varieties of the universe. This interpretation is perfectly in accord with the discoveries of the modern Science, and more convincing when read with the subsequent Brahmanas in the same light.]

·10 PRASNA-UPANISHAD आदित्यो ह वै प्राणो रयिरेवं चन्द्रमा रयिर्वा एतत् सर्वं यन्मत चामत च, तस्मान्मतिरेव रयिः ॥५॥ आदित्यः the Sun, ह वै surely प्राण: Energy चन्द्रमा the iloon एव verily रयिः Matter वा or यत् what मूर्तः । : with form (gross) t what and formless (subtle) एतत् these सर्व all वै verily रयिः Matter तस्मात् therefore at: form ga indeed If Natter. The Sun is Energy, and Matter' indeed is the Moon; or, Matter verily are all these what is with form, and what is formless, so form is Matter. [The Sun is Energy.-The Sun being the greatest centre of force and energy, it has always been conceived in India as the main-spring of life and activity, and is identified here with the Prana, the cosmic energy "Matter indeed is the Moon.The Moon being devoid of all heat and light, is identified with the inert matter ; moreover as the Moon shines by the light of the Sun, so Matter too expresses itself through force or energy. Probably there is another reason for this identification. The word met means food, and according to the Vedic mythology the nectar of the Moon is the food of the gods, and in earth all vegetables are produced through its influence; so the ·1 FIRST QUESTION'. 11 Moon is food or that but the crudeness of the-simile. has been cleared in the next sentence. Matter jerily - are all these, etc.-Here the Sruti synthetically expresses the view of modern Science that.whatever exists in this universe, object with form or without form, gross or subtle, atomic or compound, is matter. Nay more, it even asserts that प्राण is रयि, energy also is matier, the difference between the two is not radical, but is, in conception only, according to the different states ol manifestation, : So form is Mattein.-But according to the ordinary conception of matter, it is inert and gross and occupies space, i. e., has form.] अथादित्य उदयन् यत् प्राची दिशं प्रविशति तेन पाच्यान्माणान रश्मिषु सन्निधत्ते । यद्दक्षिणां यत्पतीची यदुदीची . यदधो यदर्ध्वं यदन्तरा दिशो - यत्सर्व पकाशयति तेन सर्वान प्राणान्रश्मिपु सन्निधो ॥६॥ अथ. now श्रादित्यः the Sun उदयन्- having risen यत् which (when) arif the eastern fast quarter' siame enters, तेन by that प्राध्यान् eastern प्राणान् Pranas रश्मिषु in the rays सन्निधत्ते holds यत् which दक्षिणां southern यत् which प्रतीची ivestern यत् which उदीची northern यत् which अध:::" nadir; यत् which अर्व : zenith, यत् which yract intermediate fet: quarters 90 wbich ·PRASNA-UPANISHAD • 12 (when) (stra else) et all sorryla illumines da by that सर्वान् all प्राणान् Pranas रश्मिषु in the rays Her holds. Now, when the Sun having risen enters the East, by that, he holds the eastern Pranas in his rays. When he illumines the South, the West, the North, the Zenith, the Nadir, the Intermediate quarters, and all, by that, he holds all the Pranas in his rays. [Notc.---The Sruti asserts here that wherever there is the manifestation of life and energy, it is due to the quickening influence of the Sun.) स एष वैश्वानरो विश्वरूपः प्राणोग्निरुदयते । तदेतदृचाभ्युक्तम् ॥ ७॥ स: He एपः this'प्राण: Prana विश्वरूपः of universal . form वैश्वानरः of universal life अग्निः fire उदयत rises. तद् that एवद् this ऋचा by the Rik अम्युक्तं described. Thus rises he, the Prana, of universal life and universal form, the fire. It has been described by the following Rik. [Thus rises he, etc.-Thě Sruti asserts that the sun and the fire are both manifestations of the same Prana (energy) which is universal and all-pervading.

·FIRST QUESTION 13 Rik. À particular kind of hymn whose collections constitute the Rik Veda.] विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेक तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजाना- मदयत्येष सूर्यः ॥ ८॥ विश्वरूपं of universal form हरिणं full of rays जातवेदसं omniscient परायनं the basis of all (life) एकं one ज्योतिः effulgent तपन्त he who gives heat (तम् सूर्य the 'sun सुधियः विज्ञातवन्त: the, seers know). सहस्ररश्मिः' of thousand rays शतधा in hundred ways प्रजानां of the creatures प्राण: hfe एषः this सूर्यः the sun उदयति rises. (The wise know him who is) of universal orm, full of rays, omniscient, the basis of all (life), the one effulgent and (great) giver of heat. There rises the Sun of thousand rays who is manifold in existence and the life of all Creatures. वर्तमान: existing [Note.-The spiritualisation of Prana as 'shown here is most significant in the Vedanta Metaphysics.] संवत्सरो वै प्रजापतिः तस्यायने दक्षिणञ्चोत्तर' च। तो ह वै तदिष्टापूः कृतमित्युपासते । ते चान्द्रमसमेव ·14 “ PRASNA-UPANISHAD लोकमभिजयन्ते । त एव पुनरावर्तन्ते । तस्मादेत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यन्ते । एष ह रयिर्यः पितृयाणः ॥९॥ वै verily ३ प्रजापतिः Prajapati (Lord of the creatures) a verily संवत्सरः the whole year; तस्य his दक्षिणं च the. South उत्तरं च and the north अयने two paths (वर्तेते exist) तत् therefore À who gà verily (or, as it is well-knowri) तत् that इष्टापूर्ते (इष्टं-पूर्त) the performance of Vaidic sacrifices and doing such philanthropic works as digging a well or a tank for the public or establishing an alms-house, etc.n कृतं work worth doing, or of permanent value, -ते they · चान्द्रमसं the lunar 'लोक world अभिजयन्ते conquer (attain); ते they- एव पुनरावर्तन्ते return again. तस्मात् therefore एते these ऋषयः the Rishis प्रजाकामाः desirous of progeny दक्षिण the southern. प्रतिपद्यन्ते go एपः this ह वै indeed रविः matter यः which पितृयाण: the path of-the, manes... The year is verily Prajapati and two are his paths, the southern and the northern ; now those who perform the Ishtapoorta (sacrifices and charitable-works)-(thinking them).as works of supreme value, attain the world of the:Moon and afterwards return (there) again. Therefore those Rishis who desire offspring go by the ·FIRST. QUESTION -15 Southern (Path). - Matter. verily, is this path of thể manes (The year is verily Prajapatim Here: year means Time, Time : indeed is Prajapati;: the Lord of creation, as everything is within the control of time. Moreover, psychologically, the..conception of time forms the basis of that, of creation, inasmuch as creation is the phenomenon of causation (i.e., of cause and effect). We cannot conceive of a cause changing into an effect ivithout the necessary concep: . tion of moments which alone gives us the idea of - antecedence, and sequence. Sri Krishna also says in the Gita. Of measurers I'am Time." · Two are his patlis, etc.-As- the year has two parts according to the two-solstices, só two paths are laid out by the Prajapati (Time) for the departed souls.in accordance with the Law of Causation--Karma and its due effect. Vide.our note on 'Ishavasya-Upañishad 17, and CE, Gita:VIII:24, 25 Ishtapoorta अमिहोनं तपः सत्यं भूतानां चानुपालनम् । आतिथ्यं वैश्वदेवश्च इष्टमित्यभिधीयते ॥ « The daily sacrifice of AgriNotra,: penance, truthfulness, maintenance of animals, feeding of the guests and feeding the birds"-and-beasts-all these are called Ishta."

·ܝ ܀ 16. PRASNA-UPANISHAD चापीकूपतडागादिदेवतायतनानि च । अन्नप्रदानमारामः पूर्तमित्यभिधीयते ॥ " Sinking wills •or excavation of tanks • for the public, building temples, giving food to the hungry,' laying out public gardens--all these are called Poorta."""} Matter verily is this path of the manes, Since those alone who are attached to the inaterial life go to the Chandra loka by this' path of manes' and return again and again into this world, it is called matter in contradistinction to the other path spoken of in the next Brahmana, which leads to the spiritual illuminátion and non-birth. Moreover this Pitri-yana: is the material conception of Life-a gross -dream, as it were, of the soul, hence it is matter.) अयोचरण तपसा ब्रह्मचर्येण श्रद्धया विद्ययात्मा- नमन्विष्यादित्यमभिजयन्ते । एतदै प्राणानामायतनमेत- दमृतमभयमेतत् परायणमेतस्मान पुनरावर्त्तन्त इत्येष निरोधस्तदेप श्लोकः ॥ १० ॥ अथ again तपसा by austerity ब्रह्मचर्येण by abstinence, staar by faith, faernt, by knowledge, श्रात्मानं the Atman (Self). अन्विष्य having sought उत्तरेण by the North (Path) श्रादित्यं the Sun अभिजयन्ते attain. एतत् this (Sun) वै verily प्राणानाम् of all the Pranas (forces) आयतनम् abode (source) एतत् this अमृतम् immortal (imperishable), अभयं free from danger; एतत् this ·17 FIRST QUESTION परायन supreme resort; एतस्मात् , from this पुनः agains न आवर्तन्ते do not return.' इति thus - एषः this (the Northern Path) : the end (lit. restriction). on the same 89: this palu: perse. But those who have sought the Atman by austerity, abstinence, faith and knowledge, attain the Aditya by the Northern Path. This is the source of all the forces, this is the immortal and free from danger,--this is the supreme resort From : there they do not return; (for) it is the end." There is the follow: ing sloka on it :- Attain the AdityamAccording to other: "Upanishads and the Brahima Sutras, such a soul goes along the Devayana (Path of gods) to the world of the Aditya and froin there goes on to the 'Brahmaloka, the world of Brahma, and at the end of the cycle merges into Brahman with Bräbrina. This is knoiyn as the path of Krama mukti (gradual liberation). *This is the immortal etc.-As the achiever of this path has no more to undergo births and deaths of the human life in this world. It is the end...Sankaracharya explains falar, of the text as blocked'den this . Northern Path is ; blocked for the ignorant and persons devoid of the necessary qualities.] 30 . % ·18 PRASNA-UPANISHAD पञ्चपादं पितरं द्वादशाकृति दिव आहुः परे अर्धे पुरीषिणम् । अथेमे अन्य उ परे विचक्षणं समचक्र षडर आहुरर्पितमिति ॥ ११ ॥ पञ्चपादं with five feet द्वादशाकृति with twelve forms पितरं father दिवः of the sky परे above अर्धे half पुरीषि- णम् excreting (giving rains) थाहुः (the sages) say अथ again परे अन्ये others इमे these (the sages) विचक्षणं the seer (the sun) सप्तचक्रे of seven wheels षडरे on six. spoked (chariot) अर्पितं placed (इति thus) पाहु: say. Some (sages) say that he is , the father with five feet and twelve forms, giving rains from the upper half of heaven; others again say that the seer is placed on (a chariot) of - seven wheels and six spokes. [He is the father--The sun is called the father of all, since all life proceeds from and is sustained by him. The sun is identified with the year or Time as he is the maker or measurer of Time. With five fccfi.e., with the five seasons, including the Hemanta in the Winter. Twelve forms-iner, the twelve months. The seer-i.e., the sun who sees and knows all, since he is immanent in all in the form of energy. Seven wheels-i.e., the seven rays or colours known as the seven horses of the Sun.

·N "FIRST QUESTION *19- Sit spokeswathe six (Indian) scaşons. Note: The drift. of the text is that it is the Sun,- the Prana, who makes the time and marks it out into lhe year, which again has several sub-divisions and phases, and thus he is the controller and father of all. This sloka occurs in the Rig Vedam. I, 104, 12.] मासो वै प्रजापतिस्तस्य कृष्णपक्ष एवं रविः शुक्ला पाणस्तस्मादेत पयः शुक्ल इष्ट कर्वन्तीतर इतरस्मिन 11.89-11 Hre: the month & verily wetula: Prajapati (lord of Creatures) me its up: the dark fortnight ve only Sta: matter : thc bright (fortnight) Art: Prana, w therefore gat (hese 249: the Rishis in the bright (fortnight) sacrifices era performi; wat others pain in túc. other. (i..., in the dark fortnight). The month is verily Prajapati. Its dark fortnight is Matter,' and its bright one, is the Prana. "Therefore some Rishis performitlicir sacrifices in the bright fortnight ; others in the other hall. [Note. The same play of light and darknessof Matter and energy of activity and inactivity.com which is manifest in infinite Time in the form of creation and dissolution (Srishli and Pralaya), is - ·20 PRASNA-UPANISHAD noticeable also in the period of a year in two solstices and also in a month in the form of two fortnights, and in a day in the form of day and night.] अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः । पाणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते ॥ १३ ॥ अहोरानः Day and Night वै surely प्रजापतिः Prajapati. तस्य its अहः day एव indeed प्राणः Prana (Energy) रात्रि: night एव verily रयिः matter. ये who दिवा by day रस्था in sexual intercourse संयुज्यन्ते combine प्राणं Prana वा assuredly एते they प्रस्कन्दन्ति dissipate. रात्री in night यत् when रत्या in sexual intercourse संयुज्यन्ते are united तत् that ब्रह्मचर्य control एच indeed. Day and Night are Prajapati ; its day is Prana (Energy) and night is matter. (So) those who unite in love by day, dissipate their Prana, but control indeed is that when they unite in love by night. [ But control indeed, etc. We have translated the word Brahmacharyam of the text as 'control'-for it apparently means here 'discipline ' and self-control in sexual indulgence and not continence' which the word usually means.] अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः मजायन्त इति ॥ १४ ॥ ।

·21 FIRST QUESTION "food verily starela: Prajapati na: from that care that th: 'the seed (semer) (orad is produced); तसाद from that इमा: these प्रजा : creatures प्रजायन्ते are born: . :: Food is verily the Prajapati. From that is produced the seed, and from that again all these creatures are born. [Note.--This Brahmana' directly gives the, answer - to the first question ; but hitherto the Sruti dealt önly : with the fundamental principles of creation. * The question was." wheace are these creatures born," ' and 'in' answer to the question, the teacher first said. (Br. 4.) that Matter and Energy, are the two fundamental principles of creation. Next (Br. 5to 8) the various expressions and functions in general, of Energy and Matter, in maintaining the creation are: described. Then (Br. 9, and 10) he spoke of the two paths, the material and the spiritual, by which'a soul, can travel after death, according to his karma and knowledge. "Next (Br. 11' to 13) he: digressed in giving the descriptions of minor sub-divisions.of time, such as seasons; months and days, and pointed out there that all these divisions, like Time itself, are but the working of the same, Matter and Energy, and through them they control the life: - And then in the present Brahmana he gives the direct reply that "from the seed the creatures are born. It may appear strange , why the teacher should apparently depart so 'much from the point. before - $ ·22 PRASNA-UPANISHAD directly giving the answer which after all was a statement of a simple biogenetic fact perhaps wellknown to the questioner himself. But there is a deeper significance in it. In making so many preliminary statements with regard to Prana and Rayi (Energy and Matter) before mentioning the Biologi. cal origin of life, the teacher had two things in view, First, by stating the fact that Matter and Energy are the principal sources of the Creation, the teacher pointed out that the bioplasmic origin of life is but a secondary expression of the same Matter and Energy. Secondly, by mentioning the eschatology even before his answer to the question on the origin of life, he hinted that there could be no first origin of life, nor of any creature for the matter of that, in the true sense of the term, Life is beginningless and so are the creatures. The life-principle, the soul, has to undergo bodily expressions from time to time, from Cycle to Cycle--that is all, but has no real origin. In the Brahmanas, 9th, 12th, 13th and the 14th the word Prajapati is used with a peculiar signifi- Primarily the word means Brahma or Hiranyagarbha whose another expression is Time (as explained in the note on the 9th Brahmana) and, then it is used rather loosely for the minor divi- 'sions of Time such as year, month and day, as they consist of the dual expressions of Matter and Energy. In the 14th Brahmana, the sperm is called Prajapati since it is the source of the individua) cance.

·FIRST. QUESTION 23 physical life, as Hiranyagarbha is that of - the collec. tive]: तधे ह वै तत्मजापतिव्रतं चरन्ति ते मिथुनामुत्पादयन्ते । तेषामेष ब्रह्मलोकों येषां तपो ब्रह्मचर्य येषुः सत्यं प्रतिष्ठितम् ॥ १५ ॥ ta thus those and that orgfaaa rule of Prajapati चरन्ति observe; ते they मिथुनं a pair सत्पादयन्ति produce . at of those 7793, penance and abstinence, og in, whom : सत्यं truth, प्रतिष्ठित-established, तेषाम् their एव: verily. 99: this tanta: the heaven of Brahma. Therefore' those who observe the rule of: Prajapati, produce a pair. For them verily isthie Brahmaloka;, 'who have penance 'and abstinence and in whom truth abides. [The rule of:Prajapatii.e., Ritukalagamanam, and also as spoken of in Bri:13. Produce a pair-i.e., son and daughter. The Brahimaloka-Here only the Chandraloka meánt, and not the supreme heaven of Brahma. Abstinencemai.e., Brahmacharyam as spoken of in Br.:18., Note: The Brahmana tells us that those ignorant householders who simply observe-, the rule of Prajapati, get the fruit in this world in the shape- ·PRASNA UPANISHAD of sons and daughters, but those who have in addition, penance, discipline' and truthfulness" and have performed Ishta-poorta, go, to the "Heaven of Moon' hereafter.]. तेषामसौ विरजो ब्रह्मलोको नः येषु जिह्ममन्तं न माया चेति ॥ १६ ॥ येषु in whom जिह्म deceit, अनृतं falsehood, न not, माया guile च and न not, तेषां their असौ that विरज, pure arata: the world of Brahma. That pure world of Brahma belongs to them only in whom rests not deceit, falsehood; or guile. [Pure world of Brahma-i.e., the supreme heaven spoken of in the Br. 10.] End of the First Question.

·.
-
॥ द्वितीयः प्रश्नः ||
SECOND. QUESTION
अथ हैनं भार्गवो चैदर्भिः पमच्छ। भगवनकत्येव
देवाः प्रजां विधारयन्ते कतर- एतत्मकाशयन्ते का
पुनरेषां वरिष्ठ इति ॥ १॥
भथ then वैदर्भिः मार्गव: the Bhargava of. Vidarbha
एनं him पप्रच्छ asked भगवन् Sir, कति how many एवं
verily dar: gods unii creatures frontare support,
maintain. कतरे how many एतत् this प्रकाशयन्ते
manifest. स: who'पुनः again एषां of these वरिष्ठ: the
greatest.
Next, the Bhargava of Vidarbha asked him:
" Holy, Sir, how many are the Gods who
support the creatures? How many (of them)
manifest it? And who again is the greatest
of them ?"
[The gods-i.e., powers, organs or the senses.
Manifest itmi.e., express their power.] ,
• तस्मै स होवाचाकाशो ह वा एष देवो वायुरनिरापः
पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति
वयमेतद्वाणमवष्टभ्य विधारयामः ॥२॥

·> - 26 PRASNA-UPANISHAD सः he (Pippalada) तस्मै to him उवाच said, एष that देवः god आकाशः the sky, वायुः. air, अभिः fire; आप: water, gigroft earth, are speech (organ of speech) 79:- mind, 8: eye, sisi ear and à they, 187727 having manifested (their power) अभिवदन्ति vaunt वयं we एतत् this arm body (lit. perishable) 499x having held together विधारयाम: support. To him he replied: The ether is that' god, the air, fire, water, earth, speech, mind, eye and ear. These having manifested their power, vaunt and vaunt and say, 'We (each of us), holding this body, support it.' तान्वरिष्ठः प्राण उवाच । मा मोहमापद्यथाहौवे- तत्पञ्चधात्मानं प्रविभज्यैतद्वाणमवष्ठभ्य विधारयामीति तेदश्रद्दधाना वभूवुः ।।.३ ॥ ang: the supreme (chief) gru: Prana (vital.energy) .तान् उवाच said मोहं self-delusion मा do not आपंधथ fall into (commit); अहम् । एव verily एतत् thus श्रात्मानं myself पञ्चधा in five parts प्रविभज्य having divided एतत् this वाणं body अवष्ठभ्य holding विधारयामि support. . ते they (the other gods) TSEHAT: incredulous, FT became. The chief Prana then declared, 'Do not be deluded. I alone, dividing myself into. five ·2T R SECOND QUESTION parts, hold this body and support it.' But they were incredulous. [I alone dividing myself, etc.--Here it refers to the five kinds of vital breath or energy, viz., Prand, Apana, Samana, Udana and Vyana that are supposed to -function in maintaining the body. But the powers which the sensory and motor organs manifest by their functioning, are only expressions of the one vilal energy that pervades the whole body, and which again is a part of the universal energy. There is only one Prana that acts through the body and nature. This truth has been allegorically described here as well as in the subsequent_Brahmanas.] सोभिमानार्ध्वमुक्तमत इव तस्मिन्ननामत्यथेतरे सर्व , एवोत्जामन्ते तस्मिश्च प्रतिष्ठमाने सर्व एव प्रातिष्ठन्ते । तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं सर्वा एवोत्क्रा- मन्ते तस्मिश्च प्रतिष्ठमाने सर्वा एव प्रातिष्ठन्त एवं वामनश्चक्षुःश्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति ॥ ४ ॥ सः he (Prana) अभिमानात् from indignation ऊर्ध्व upward उत्क्रमते was going out इव as if; तसिन् in his (Chief Prana's) उत्क्रामति having gone out, अथ thereupon इतरे others.सर्वे एव all प्राणा: Pranas (senses and organs) उरझामन्ते got out तसिन in his (Chief Prana's) च and प्रतिष्ठमाने being established सर्वे एव all also मातिष्ठन्ते established. तत् यया as मधुकरराजानं the ·were 28 PRASNA-UPANISHAD king of the bees (queen-bee) उरझामन्तं in going out सर्वाः all एव verily मषिकाः bees सस्क्रामन्ते go out तस्तिन् in his (the King's) gagnra being established gat:ga all प्रातिष्ठन्ते are established ; एवं thus वाक् speech, मनः mind 99: eyes and ears and dat did). .they stat: being pleased fri the Prana Eyrafrat praised. ' -> He from indignation appeared to go out upwards (from the body); thereupon as he was about to go out, all others seemed to go out and he being established, all others established. Just as bees go out when their queen goes out, and settle down when she settles down, so did the speech, mind, eye, ears (etc.). Being satisfied they praised the Prana. [Note. It should be noted here that mind also is included among the dependants of Prana; i.e., even the mental activities are but the expressions of the same energy that functions through the body and the senses.] एपोटग्निस्तपत्येष सूर्य एप पर्जन्योमघवानेष वायुरेष पृथिवी रयिर्देवः सदसच्चामृतं च यत् ॥५॥ 89: this (Prana) alg: fire (at being) agê burns ; 'एषः this सूर्यः sun; एषः this पर्जन्यः cloud (एषः this) मघवान् Indra एषः this वायु: wind ; एपः this देवः bright 1

·<
SECOND QUESTION
29
one पृथिवी the earth, रयिः (matter) सत् . what is असर
what is not and immortal and get what.";
He burns as fire ; he is the sun-; he is the
cloud ; "he is "Indra; he is the wind. This
bright, one is (verily) earth, matter, whát is, and
: what is not and also what is immortal.,
[Hc birrns as fire, etc.-.-Sri Sankaracharya explains,
the first half of the Brabmana as follows:,"
He burns as fire, shines as the sun, rains as the
cloud and rules the subjects and kills the demons, as
Indra,
What is-i.e, the gross,
visible objects.
: What is notmi.é., the subtle, imperceptible causal
matter. It is called asat because it is non-existent to
the senses.
What is isúınortal.-i.e., which is the basis of the
relative immortality of gods. ,:.
Noie. Here Prana'is spoken of as the ruling forces
of Nature, nay, Nature Herself.]
अरा इव रंयनाभौ प्राणे सर्व प्रतिष्ठितम् ।
ऋचों यजा पि. सामाति यज्ञः क्षत्रं "ब्रह्म च
11:11
varnt in the nåve of a wheel #t: spokes
as प्राणे in Frana सर्व all प्रतिष्ठित. are established. ऋचः
ܝ ܐ

·30 PRASNA-UPANISHAD The Riks (Veda) are for Yajus (Veda) Frita Samas. (Veda) T: Sacrifice pi Kshatriyas Brahmanas and (aferent stafeci are established in that). As spokes in the nave of the wheel,all are fixed in Prana,Riks, Yajus, Samás, sacrifice, Kshatriyas and Brahmanas. [All are fixed in Prana, etc. Here the Vedas are mentioned as fixed in Prana inasmuch as their recitation depends upon Prana, or, -it -may mean that they have their original manifestation in Hiranya. garbha, the universal mind' or. Prana. Prana is identified with the universal life-force.] प्रजापतिश्चरसि गर्भ त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्विमा वलि हरन्ति यः पाण: '. प्रतितिष्ठसि ॥ ७॥ स्वम् thou एव verily प्रजापतिः lord of creatures.(सन् being) गर्भ in the womb चरसि dwellest प्रतिजायसे art re-born. STUT O Prana EAT: these fat:. creatures a again तुभ्यं to thee बलिं offerings हरान्त bring, यः that ra thou strit: with the Pranas (i.6., senses) lastet. dwellest. Verily as Prajapati thou wanderest in the womb'andart born again. To thee, O Prana, these creatures carry their offerings as thou dwellest with the senses, (in the body)." Tu 4 i ·SECOND QUESTION 81 [Note: --Prana is - Prajapati, the universal life ; as a finite principle of life he enters into the womb and is re-born in the form of a child, - this is the play of life of Prana... To thee these creatures carry, etc.--The senses gather the perceptions of their respective, objects not for any selfish gain, but for fostering the Life, tbe Prana in the body.] देवानामसि वन्हितमः पितृणां प्रथमा स्वधा। ऋषीणां चरितं सत्यमथर्वाहिरसामसि ॥८॥ la thou), cami for gods aranh: the best carrier, fagi for the manes sta#1 first ETETT offering (lit. that, which gives satisfaction), paligcense Atharva Angiras ऋषीणां of the Rishi सत्यं true चरितं effort, work, असि ert, Thou art the best carrier for gods and the first offering to the manes. Thou art the true effort of the Atharva: Angiras Rishis. [The best carrier for gods. It is believed that the god of fire, Agni, carries to gods the oblation offered into the fire, and so he has got the name Vanbi (carrier). Agni is but another. expression of Prana which is immanent in" all, even in the gods. So who can be a better --carrier of offerings than Prana ? Athrva, Angiras Rishis.--Sankaracharya takes it as the senses. 5.]

·82 PRASNA-UPANISHAD इन्द्रस्त्वं प्राण तेजसा रुद्रोसिपरिरक्षिता त्वमन्तरिक्षे चरसि सूर्यस्त्वंज्योतिषां पतिः ॥ ९ ॥ प्राण O Prana त्वं thou इन्द्रः Indra तेजसा by prowess रुद्र: Rudra भसि art परिरक्षिता the protector स्वं .thou सूर्यः the sun अन्तरिक्ष in the sky चरसि movest त्वं thou sallaqi of lights oriat: lord. . O Prana, thou art Indra, and Rudra by prowess and (also art Thou) the Protector. Thou movest in the sky 'as the sun. Thou art the lord of lights.. . [Indra-Here it may mean Brahma the Creator.: Rudra--The Destroyer. The-Protector-ie.Vishnu. Thon art the lord of lights-i.e., all lights shine due to thee.]'. यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः । आनन्दरूपास्तिष्ठन्ति कामायानं: भविष्यतीति ॥१०॥ प्राण 0:Prana त्वं thou यदा when अभिवर्षसि rainest अथ then ते thy इमाः these प्रजा: creatures कामाय to the satisfaction of their desire ai food facara will be इति thus आनन्दरूपा: delightful. तिष्ठन्ति remain (become). . ३ ·. SECOND QUESTION 33 O Prana, when thou pourest down rain, these creatures of thine are delighted, hoping that there will be food according to their desire, व्रात्यस्वं प्राणकऋषिरत्ता विश्वस्य सत्पतिः। TTHETFT Cart: frat a hafragt: 118811 प्राण O Prana त्वं thou व्रात्यः a Vratya एकषिः the Fire nained Ekarishi, to being WEIT eater (enjoyer) (तथा likewise) विश्वस्थ of the universe सत्पतिः the good lord (or the lord of existence) (असि thou art). वयं we (तव thy) श्राधस्य of the edible दातारः givers. स्वं thou मातरिश्वनः of the wind पिता father (or-मातरिश्व O Matariswan त्वं thou न: ours foar father). Thou art a Vratya, o Prana, and the Ekarishi fire that enjoys (the offerings). Thou art the universal lord of existence. We are the givers of thy food. Thou art, o Wind, our father. [Thou art & VratyamA person is called Vralya for whom the samskaras and the sacramental rites have not been performed, i.e., one who is ceremonially unclean, Prana being the first born there was none to perform the sasaskaras for him. Prana is called Vratya to indicate his inherent pure nature which requires no Sacramental Purification, and also the fact that he is the first bom, the original source of 3 ·34 PRASNA-UPANISHAD the differentiated life. In Sanskrit rhetoric such expressions are called stafa i.e., praise in the language of blemishes.] या ते तनर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुपि । या च मनसि सन्तता शिवां तां कुरु मोत्क्रमीः ॥१२॥ ते thy या which तनू : body वाचि in speech प्रतिष्ठिता is established ar which stat in the ear and T which चक्षुषि in the eyes (प्रतिष्ठिता is established); या which u also मनसि in the mind सन्तता pervades, तां that शिवां propitious कुरु do मा do not उत्क्रमी: go away. Make propitious that body of thine which exists in speech, in the ear, in the eye, and also what pervades the mind ; do not go away. [That body of thine--i.B., that expression of thine. It will be explained further by the Sruti itself in III-5. । Vide also the note on JI-3.] प्राणस्येदं वशे सर्व त्रिदिवे यत्प्रतिष्ठितम् । मातेव पुत्राबक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति .

·SECOND QUESTION
38
त्रिदिवे in the three worlds यत् whatever प्रतिष्ठित
exists इदै this सर्व all प्रायस of Prana वशे :under the
control (adat is). Árat mother gaire the sons in like
(Hit ourselves) or protect; a: our sft: affluence
sari. intelligence artit give.
Whatever exists in the three worlds, 'is all
under the control of Prana. (O Prana) protect
us as a mother (protects) her sons ; give us
affluence and inteligence.
[Whatever-exists, et comme Sankaracharya has taken the
first - line to mean -as "All objects of this world
are within the control of. Prana and also those
objects of enjoyment that are in thic third heaven of
gods.")
The crid of the Sccond Question.

·4 ॥ तृतीयः प्रश्नः॥ THIRD QUESTION अथ हैनं कौसल्यश्चाश्वलायन: पप्रच्छ । भगवन्कुत एष प्राणो जायते कथमायात्यस्मिञ्छरीर आत्मानं वा पविभज्य कथं मातिष्ठते. केनोत्क्रमते कथं बाह्यमभिधचे कथमध्यात्ममिति ॥१॥ श्रथ then श्राश्वलायनः कौसल्यः' Aswalayana Kousalya एनं him (Pippalada) पप्रच्छ asked, भगवन् Sir, एप this प्राण: Prana कुतः whence जायते is born ? कथं has असिन् in this शरीरे body श्रायाति comes ? कथं how आत्मानं himself प्रविभज्य having divided प्रातिष्ठते exists? केन by what means उत्क्रमते goes out ? कथं how बाह्य the outside (world) अभिधत्ते holds, कथं how (ar also) अध्यात्म, the internal इति thus (the question). Then Aswalayana Kousalya asked him : “Sir, whence is this Prana born? How does he come into this body, and how does he exist (there) having divided himself (into-five parts)? By, what means does he go out? How does he hold the outside (world), and how the internal ?" [The Internal-ine, the body, the senses and the ' mind.]

·-THIRD THIRD QUESTION 37 तस्मै स होवाचातिप्रश्नान्पृच्छसि ब्रह्मिष्ठोसीति aparatae aetfo 11211 F: her to him (Kousalya) sary said-fia thou) amma more difficult questions resten askest (wa: therefore) afge: supremely devoted to "Brahman miet (thou) art, arhit therefore w i à to thee fallo shall tell. To him he said: « Thou art asking more difficult questions.' Thou art the greatest devotee of Brahman, so shall I tell it to thee. आत्मन एप प्राणो जायते । यथैषा पुरुपे च्छायै- तस्मितदाततं मनोकृतेनायात्यस्मिञ्छरीरे ॥३॥ एपः this प्राणः Prana श्रारमनः from the Atman जायते is born. यथा as पुरुपे on man छाया shadow (तथा so) gaat this (Prana) galare on this (the Atman) gradi is spread out, Palgaar by the act of the mind that in this rate body'xiqua comes. Of the Atman is born this Prana. Like the shadow on a man, it is spread out on That. It comes into , the body by the acts of the mind. [Of the Alman is börn, et-Here is a clear indication that the energy whose play is the whole creation, both internal and external, is born of the 5 + ty ·38 PRASNA UPANISHAD Atman, and covers the Being just as a shadow spreads over a body, i.e., it has, no separate existence apart from the Atman and shrouds the real nature of the latter under its varied display, yet it is as nonessential as a shadow. This is called Maya. By the acts of the mind- i.e., according to the volitional efforts and desires of the mind. It will be explained by the Sruti itself later on.] यथा सम्राडेवाधिकृतान्विनियुङ्क्ते । एतान्यामानेता- न्यामानधितिष्ठस्वत्येवमेवैष प्राणइतरान्माणान्पृथक्पृथगेव सन्निधत्ते ॥ ४ ॥ यथा as सम्राट् The emperor एव verily अधिकृतान् officials एतान् these प्रामान् villages एतान् ग्रामान् these villages fage do you reside in and rule ta thus विनियुके orders, एवं so एव verily एपः this (The Chief Prana) इतरान् other प्राणान् :Pranas पृथक् पृथक् separately एव indeed सनिधते engages. As an emperor orders his officials, saying 'Do you reside in and rule these villages and those', so does this (the chief Prana), engage the other Pranas differently in their different functions). पानं चक्षुः श्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते मध्ये तु समानः । एषह्येतद्भुतमन्नं समं नयति तस्मादेताः सप्ताचिषो भवन्ति ॥ ६ ॥ पायूपस्थेट ·n THIRD QUESTION 38 पायूपस्थे (पायु स्पस्थ) in the organs of excretion and generation trai the- Apana garai along with month and nose - चतुःश्रोत्रे in the eye and the ear स्वयं himself stry: Praga aga exists. 'मध्ये in the middle ( and #TAT: Samana (lit.' that, which equali. ses); fe as gą: this (Samana) qat this gai eäten (lit. offered) food at cqually afà carries (distributes): तस्मात् from that (Prana) एता:. these सप्तार्चिपः the seven-flames alea, become. The Apana is in the organs of excretion and generation ; in the eye and the ear as well as in the mouth and the nose, dwells himself the Prana ; and in the middle is Samana, as it distributes the offered food equally to all parts. From it originate the seven flames. (Distributes the offered food, elc. i.e., -gets the food assimilated equally into the system by digestion. The seven flames - 1.c., the seven organs of perception--two eyes, two ears, two nostrils and-the mouth.]. हृदि ह्येष आत्मा । अत्रैतदेकशतं. नाडीनां तासां शतं शतमेकैकस्यां द्वासप्ततिा सप्ततिः प्रनिशाखानाडी- सहस्राणि भवन्त्यासु-व्यानश्चरति ॥ ६ ॥ एप: this आरमो the Atman -हृदि in the heart (वसति dwells) अन here नाडीनां of the nerves एतत् this एकशतं ·40 PRASNA-UPANISHAD hundred and one. Tent of those generant of each one शसं शतं hundred प्रसिशाखानाडी सहस्त्राणि in each thousand branch nerves द्वासप्ततिः द्वासप्तति: seventy-two . भवन्ति are. आसु in these व्यान: vyana चरति moves. In the heart dwells the Atman. There are (in the heart) a hundred and hundred and one nerves, in each of them there are a hundred, and each of these branch nerves again has seventy-two thousand nerves. In all these the Vyana moves. [Note. According to the Brahmana, Vyana is the energy that works through the nervous system, and perhaps through arteries and veins also, for the blood circulation. Sometimes pret is translated as artery. But it is not quite correct to do so, as, to the ancients the difference between artery and nerve was not known, and we find them often confusing the functions of the two as of one and the same Nadi.] ten sana: qoûnt que els palā पापेन पापमुभाभ्यामेव मनुष्यलोकम् ।। ७ ॥ · अथ and उदानः the Udana एकया by one (of them) Feat: upwards greta by virluous deeds gri ate the virtuous world are carries moet by sinful acts पापं the sinful world (नयति leads); उभाभ्यां by both ga verily EGUTE the human world.

·THIRD QUESTION
And then, through one of them the Udana
carries (the soul) to the virtuous world by
virtuous deeds, to the sinful. world by the
sinſul acts, and by both to the world of men.
(NotcrmAccording to this Brahmana, it is the
Udana energy that carries the soul after death to the
different worlds according as the good or bad
karma donc in this world. Evidently then thc Udana
is that subtle aspect of Prana which not only
pervades the whole system and sustains it but also
controls the Lingasharira, (the subtic body) in which
the soul resides after leaving the physical.
Through one of t110123-3.C., through the Sushunina
nadi.
Virtuous world.l., heavens of gods.
Sinful world--i.Co, the nether worlds and such
mean biifbs as of animals, insects and plants.
By bollsmi.l., when both sin and virtuc arc in
balanced state.]
आदित्यो ह वै बाह्यः प्राण उदयत्येप धेनं चाक्षुपं
पाणयनुगृहानः । पृथिव्यां या देवता सैंपा पुरुपस्या-
पानमवष्टभ्यान्तरा यदाकाशः. स समानो वायुयानः
116 11
san: the sun verily art: the cxternal ra:
Prana, हि because एप: it एनं this चापं in the eye प्राणं

·.42 PRASNA-UPANISHAD : Prana अनुगृहानः having graced उदयति rises. पृथिव्यां of.. the earth at which agar the god (the energy) at that एषा this पुरुषस्य .of man ' अपानं Apana अवष्टभ्य having controlled (HÉ कुर्वती वर्तते exists : thus favouring); Frater in the interspace (between heaven: and earth) यत् which श्राकाशः the ether स: that समानः Samana, ary: the air serat: Vyana. The sun is verily the external Prana, - for he rises having graced the Prana in the eye. The god which is in the earth controls the: Apana of man. The ether which is in the interspace is the Samana ; and the air is Vyana. [Having graced the Prana in, the rays of the sun makes the eye see, The God which is in the earth. Could it mean the Force of Gravity or even a vague indication of it ?] जो ह वा उदानस्तस्मादुपशान्ततेजाः । पुनर्भव- मिन्द्रियैर्मनसि संपद्यमानः ॥९॥ तेजः the fire ह वै. verily उदानः the Udana तस्मात् therefore serat: those whose fire bias extinguishshed मनसि in the mind संम्पद्यमानैः absorbed .इन्द्रियैः with the senses gastä rebirth (afaqura aitain). The Fire is verilġ the Udana, for they in whom the fire has extinguished, go for rebirth with their senses absorbed in the mind:- być-The t 1 ·THIRD QUESTION 43 [The fire...c., the fire element in which are included both the concepts of heat and light. The fire has extinguished-when the animal-hcat is gone. Go for rebirth, elameben, die.] यच्चित्तस्तेनप प्राणमायाति प्राणस्तेजसा युक्तः । सहात्मना यथासंकल्पितं लोक नयति ॥ १०॥ ga: this (man) (#ta at the time of death) 'यश्चित्त: whatever his thought (भवति becomes) तेन with that (thoughl) strut the chief) Prana gran comes frit: the Prana datent with the Fire (Udana) -युक्तः (सन् ) being united प्रारमना the Atman सह with यथासंकल्पितं as desired लोक world नयति leads on. Whatever his thought at the dying moment), with that he comes to the Prana; the Prana united with the Firc icads on with the Atman unto the desired world. [He comes to the Prana, etc. According to the Vedanta, the Atman in man is encased by fire sheaths, viz., (1) Annamaya Kosia (Physical šlicath), (2) Prananaya Koshra (shealh of vital energy,) (3) Manomaya Kosha (mental sheath), (4) Vijnanamaya Kosha (sheath of intellcct), and (5) Anandamaya Kosha (sheath of primal ncscience.) These five again go to make the three bodies of man: the ·PRASNA-UPANISHAD 1 1 first forms the gross body (Sthula Sharira), the second, third and fourth constitute the subtle body (Linga.' Sharira) and the fifth forms the causal body (Kāräna Sharira). When physically alive, the soul is in all these three bodies, the bodies being situated one within the other, the causal, the subtle and the gross: In death, the soul still remaining within the causal and subtle bodies separates away from the physical, and it is the subtle that forms the vehicle of the soul in its transmigration. Hence the Sruti tells here that after death the Jivatman comes to Prana, i.e., in the Pranamayı Kosha of the subtle - body' with the mood of mind in which it was at the dying moment; and then moves on for a befitting reincarnation: The Atmaiz-The Jivatman.). य एवं विद्वान्प्राणं वेद । न हास्य मजा हीयतेप्मृतो भवति तदेप श्लोकः ॥ ११ ॥ यः who विद्वान् the learned (the wise) एवं as such प्राणं Prana aç knows, et his sis progeny. at never हीयते perishes,. (सः) अमृत:. immortal भवति .becomes 3; me thusiga: this 271*: 'Sloka (Stanża) : The progeny of the learned; who knows the Prana as such, never perishes ; "he becomes - immortal. ''Here is the Sloka (about it) : [As such-.e., as described before. , :

·- HIRD QUESTION His progeny never perishes-j.E., there never comes a break in his lineage. This might be taken as an Arthavadama mere eulogy of the Science of Prana.] उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा । अध्यात्म चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञाया- मृतमश्नुत इति ॥ १२ ॥ (प्राज्ञः the wise) प्राणस्य of the Prana उत्पत्ति origin, आयति incoming, स्थानं the place विभुत्वं all-pervasiveness [व एव and also पञ्चधा fivefold (distribution); च एव moreover अध्यात्म internal expression विज्ञाय having known gå immortality wyà attains. (The wise) attains the immortal having known the origin of the Prana, its advent, place, all-pervasiveness, its fivefold distribution, and its internal aspect--yea, (he) attains, the immortal. [Attains the immortalit may mean here the attainment of the Hiranyagarbha state or some powers. Its origin and advent-see III 3. Its place-see III 5, 6. All-pervasiveness-- See II 5.-13. Fivefold distribution, etc.---see II 3. * The End of the Third Question.

·॥ चतुथः प्रश्नः ॥ FOURTH QUESTION अथ हैन सौर्यायणी गार्यः पप्रच्छ । भगवन्नेव- स्मिन्परुषे कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वमान्पश्यति कस्यैतत्सुखं भवति कस्मिन्न सर्वे संप्रतिष्ठिता भवन्तीति ॥ १॥ अंथ then गायः of Garga golra सौर्यायणी the grandson of Surya एनं him (Pippalada) पप्रच्छ asked भगवन् Sir, एतसिन् in this पुरुपे man कानि what स्वपन्ति sleep%3B अस्मिन् in him कानि what जाग्रति are awake एप: of these कतरः which देवः god (sense) स्वमान् dreams पश्यति see ? कस्य whose एतत् this सुखं happiness- भवति becomes- कसिन् on which सर्वे all संप्रतिष्ठिता: established भवन्ति are? Then Gargya Souryayanin - asked him. : " Sir, what are they that sleep in man? and svhat again are awake-in him? Of these which god sees dreams? whose is the happiness ? on what again are all established ?" [Note...The questioner 'vants to know what parts of man,sleep in sleep, and what are awake in the ·47 FOURTH QUESTION - awakened state. In sleep again what in man' dream the dream, and what enjoy the calm repose of the dreamless sleep.) तस्मै स. होवाच । यथा गाय मरीचयोटकस्यास्त गच्छतः सर्वा. एतस्मिस्तेजोमण्डल एकीभवन्ति । ताः पुनः पुनरुदयतः प्रचरन्त्येव ह वै तत्सर्वे परे देवे मनस्येकीभवति । तेन तह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति न. रसयते न स्पृशते नाभिवदवे नादचे नानन्दयते न विसृजतेनेयायते स्वपितीत्याचक्षते ॥ २॥ सो he (Pippalada):तस्मै to him उवाच said:-गाय 0 Gargya यथा as अस्संगच्छतः the setting अर्कस्य of the sun: सर्वाः all मरीचयः rays एतस्मिन् in this तेजोमण्डले circle of light (solar orb) एकीभवन्ति become united :पुनः again उदयतः the rising (अर्कस्य : of the sun) ता: those (rays). पुनः again प्रचन्ति go out (radiate).एवं so verily तत् that सर्व all (senses) परे higher. देवे in God मनसि in mind एकीभवति become united.: तेन thus तर्हि then एषः this पुरुषः man (being) नो शृणोति hears .not, न पश्यति sees. not, न जिघ्रति smells. not, न रसयते tastes not, न स्पृशते feels not, न अभिवदते speaks not, न प्रादत्ते takes not, न आनन्दयते enjoys not, न चिसृजते evacuates. not, न इयायते mores not, (तदा then) स्वपिति sleeps इति thus प्राचंपतें says (जन: man):

·48 PRASNA-UPANISHAD To him he said : " As the rays of the setting sun, O Gargya, become united in the orb of light, and while rising they again go out, so (in sleep) all become one in the superior god, the mind ; hence the man hears not, sees not, smells not, tastes not, feels not, speaks not, enjoys not, evacuates not, moves not, and they say " (he) sleeps." [All become one, etc. i.e., all the senses and organs (both motor and sensory) become dormant in the mind.] प्राणाग्मय एवैतस्मिन्पुरे जाग्रति । गाईपत्यो ह वा एषोल्पानो व्यानोन्विाहायपचनो यद्गार्हपत्यात्मणीयते प्रणयनादाहवनीयः प्राणः ॥ ३॥ एतस्मिन् in this पुरे city (body) प्राणाग्नयः the fires of Prana एव alone जाग्रति remain awake एषः this अपानः Apana वै verily गार्हपत्यः the Garhapatya fire; व्यान: Vyana Harariqaa: "Anvaharyapachana fire. Eta because गार्हपत्यात् from the Garhapatya fire, प्रणयनात् that from which it is taken buita is taken from Sru Prana ga alone legale: the 'Ahavaniya fire. The fires of Prana alone remain awake in this city. This Apana is the Garhapatya fire, the Vyana is the Anvaharyapachana, and the Prana is the Ahavaniya fire since it is taken from the Garhapatya fire.

·-FOURTH QUESTION [Notein sleep although the senses remain dormant, the Pranas ever remain active. But the significance of comparing the Pranas to the fires is not very clear. In Agnihotra sacrifice, there are mainly three kinds of fires used, viz., (1) Anvaharyapachana or Dakshina Agni (2) Garliapatya and (3) Ahavaniya. The first firc is placed on the southern side and is used only for offering oblations to the forefathers. The second, the household fire, is kept constantly burning on an altar and all other fires are taken from it. The third is the fire into which all the oblations to gods are offered. Sankara says that as there are some similarities betwcen the Agnis and Pranas, the analogy is drawn. Vyana works in the nerve on the right side of the heart, so it is compared to the, Dakshina firc; and as the Apana remains active constantly in the lower part of the system and as from it proceeds the Prana in sleep, the Apana is called Garlapatya fire. And like the Ahavaniya fire which is taken from the Garliapatya, Prana proceeds from Apana, so it is compared to the former fire.] यदुच्चासनिःश्वासावतावाहुती समं नयतीति स समानः । मनो ह वाव यजमान इष्टफलमवोदानः स एनं यजमानमहरहब्रह्म गमयति ॥ ४॥ 26 as get these two segrantzarit expiration and inspiration पाहुती two oblations समं equally नयति ·- 50 PRASNA-UPANISHAD. takes ela thus # F#: that Samana (Etat the Hotri priest) #t: the mind & verilý #ra: the sacrificer उदानः the Udana एव indeed इष्टफलं, the fruit of the sacrifice #: he (the Udana) i this are the sacrificer SETE: every day star Brahman magrat takes. As it carries the two oblations of inspiration and expiration equally into the system), 'the Samana is (the Hotri); the mind is verily the sacrificer and the Udana is the fruit of the sacrifice (inasmuch as) it takes the sacrificer. , every day to Brahman. [lt takes....... Brahman-Ordinarily there are three states of human consciousness (1) the awakened state, when the physical world becomes the object of cognisance, (2) the dreamirig state, when-dreams formed out of the impressions of the awakened state, aré perceived and (3) the state of dreamless,' deep slecp* when the content of consciousness is nothing of the senseworld or its impressions, but. a vague feeling of unconditioned being. There is a fourth state of consciousness known as super-conscious state or Samadhi, when the consciousness of the being alone remains in its infinitude without its, limiting adjuncts. The attainment of -this. consciousness means the realisation of Brahman. The consciousness in deep sleep is very similar to this consciousness, with this difference, that the consciousness during deep sleep is vague and in permanent, and in the latter it is distinct, La ·- एष: this: देव: god (mind).अत्र, here खमे in dream : FOURTH QUESTION 1.51 full of light and permanent at least in its effect and impression. Hence the Sruti tells: here that the Udana takes the mind, the sacrificer, every day in deep sleep, lo Brahman, i.c., to a state which is very 'tnear to Brahman.] अत्रैप देवे. स्वमे महिमानमनुभवति । यदृष्ट दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति' दृष्टं चादृष्टं च अत्तं चाश्रुतं चानुभूतं चाननुभूतं च सच्चासच्च सर्व पश्यति सर्वः पश्यति ॥५॥ . महिमान grandeur (power) अनुभवति perceives (enjoys) यत् what दृष्टं दृष्टं whatever scen* अनुपश्यति sees again श्रुतं श्रुतं एवं whatever" heard* अर्थ object अनुशृणोति hears again terrat: in different places and quarters च also प्रत्यनुभूतं . perceived पुनः पुनः again. and again प्रत्यनुभवति is. perceived दृष्टं ' seen" च and अदृष्टं unseen, श्रुतं अश्रुत अनुभूतं अननुभूत 'unperceived a and सत् real असत् unreal सर्व प्रश्यति. sees (वयमपि itself) सर्वः, all . (सन् being) पश्यति sees: Here, in this state; the god enjoys its power in dream,it sees again. whatever has been. seén' before, hears whatever: has been heard:

·52
PRASNA-UPANISHAD
before, enjoys again what have been enjoyed
in different places and quarters. Becoming all,
it sees all that have been seen and unseen,
heard and unneard, perceived and unperceiv.
ed, real and unreal.
[Note. When all the senses lie dormant in- sleep
the mind builds up in dream a world of its own
out of the impressions received in the awakened state
and enjoys the visions. All the different componerit,
parts of a dream are impressions of actual experiences,
obtained, it may be, in different times, but they áre
curiously and fantastically. linked together in sleep:
when the controlling power of both reason and will
is absent, and so we find that we experience things:
in dream that we have never seen or, heard in the
awakened state. But ordinary, dreams can be better
explained physiologically than - by mere psychology,
although there are' dream-phenomeną: that directly:
sprove the existence of Psychic mind and the Linga
Sharira of man,.
Enjoys its power.e. unlike the awakened states
enjoys its single nature untrammelled by the senses.].
स यदा तेजसाभिभूतो. भवति । अत्रैष देवः
स्वमान पश्यत्यथ तदैतस्मिञ्छरीरे एतत्सुखं भवति.
La
-
#: he' (the mind) ter when der with the power
a: overpowered ware becomes a here (in this:

·FOURTH QUESTION condition). 54. this ea: god. (the Jivātman) FÄHTI the dreams न पश्यति,does not see. तदा then एतसिग्न् शरीरे in this body एतत् this सुखं bliss भवति - becomes (is enjoyed). . When it (the mind) is overcome by the power, the god (Jiva) scès not the dream,--then in the body the bliss is enjoyed. [It is overcome by the power,me in the original the word is' tejasa which means light, as well as..power. Sankaracharya explains it as " the light of the sun which is called chilla and is in thc nervos,". but it rather' obscures than explains the term. 'Ordinarily, the mind is conceived as a self-effulgent light lighting up everythingit comes in contact with ; but in deep sleep that self-effulgence of the mind. is over- Powered for the time being by some other power which might .bc of the Naluce outside or of the body, and of a Tamasic kind, Then is the body, clc.c., the blissful calm repose of the deep sleep, which has a ray of that beatific' peace enjoyed in the super-conscious state.] सं यथा सोम्य वांसि वासोवृक्ष संप्रतिष्ठन्ते । एवं ह वै तत्सर्वं पर आत्मनि संपतिष्ठते ॥ ७ ॥ mira. O my young friend (lit, good-looking wan) दयासि the birds यथा as वासोवृh the tree where they . # 2 ·54 PRASNA-UPANISHAD roost सम्प्रतिष्ठन्ते run towards, एवं 50 ह verily तत् that सर्व all these, परे the superior आत्मनि in- the Atman सम्प्रतिष्ठते go (are established). As birds, my young friend, go to the tree to roost, so all those rest in the superior Atman. [All those-i.er, what are delineated in the next Brahmana. Superior Aiman i.e., the Jivatman---the. Atman related to body, etc.) पृथिवीं च पृथिवीमात्रां चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वच स्पर्शयितव्यं च. वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चा नन्दयितव्यं च पायुश्च विसर्जयितव्यं च पादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्य चाहंकारश्चाईकर्तव्यं च चिचंच चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥८॥ great earth gigatalar , the subtle-earth element च also, थाप: water आपोमात्रा the subtle water element तेज: light तेजोमात्रा the light element वायुः, the air, वायुमात्रा the subtle air-element, श्राकाशः - the ether

·FOURTH QUESTION
FREITAPIT the clher element, 98: the eye gej object
of sight, ii the ear, silam the object of hcaring.
strat the smell, Frans the object of smell, th: taste
रसयितव्यं the object of taste, स्वक् the touch स्पर्शयितव्यं
the object of touch, gree speech toi the object of
speech (i.c., what can be spoken) at the two hands
SISTENT what can be taken, 35: thc organ of
generation marginaadi the object of cpjoyment, meg:
the organ of excretion Fagaraaari the obicct of
excretion what the two legs again what can be
walked upon, #a: the mind, racing the object of
thought, gia: the intellcct als the object of
intellection, STT: the ego ya had the object of
egoisin for the memory fafigeri the object of
memory to the light faentafari wilat is to be
lighted up fry: thc Prana (Energy) Faerstütarti
what can be held up, (एते सर्वे भारमान सम्प्रतिधन्ते all
these rest in the Alman.)
Earth and its subtle element, Water and
its subtle element, Light and its subtle ciemont,
Air and its subtle clement, Ether and its
subtle element, the eyes
and what can be seen,
the smell and what can be smcit, the taste
and what can be tasted, the touch and what
can be touched, the organ of speech and what
can be spoken, the hands and what can be

·56 .. PRASNA-UPANISHAD taken, the organ of generation and its object of enjoyment, the organ of excretion and what can be excreted, the feet and what can be walked upon, the mind and what can be thought of, the intellect and what can be comprehended, the ego and the object of egoism, the memory and its object, the light and what can be lighted up, the Prana and what is to be 'sustained all these rest in the superior Atman in deep sleep). [Note. All the gross and subtle eleinents with their respective senses 'of perception, all the organs, both motor and sensory, all intellections, even the egoity rest unmanifested in deep sleep in the Atman. Then the Jiva remains in his Karana sharira, vested in Avidya alone, without the further superimposition of her ramifications or products. In this sense, deep sleep can be said to be nearer to the native glory of the Atman than even the awakened state.] एष हि द्रष्टा स्पष्टा, श्रोता. प्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेक्षरे आत्मनि संप्रतिष्ठते ।।२।। 89: he fe verily set the seer, fyer he who feels tai the hearer Erat he who smells, caferar he who tastes, #rut the thinker, at the perceiver, the knower, at

·܀
FOURTH. QUESTION
-57.
thë dóer; factarit the self of knowledge ry: the
person. (with all the qualifying, adjūncts) : he
supreme". immutable, imperishable mana ir: the
Atman saga is established.
It is he who sees; feels; hears, smells; tastés;
thinks, knows; he is the doer, the intelligent
soul, the Purusha. He is established in the
supreme.immutable Atman:
[Note.Here the Bralımâna' refers to the Jivatman
inasmuch as the intelligence of the Jivatiman makes all
perception and intellection possible; the senses and
the mind being only instruments through which it
acts, or better, for whose existence the mind and the
senses function.
Purusha.--He is called Purusha because he is filled
with limiting adjuncts..
He'is established...Súpienie" Atman - The Jivatman
stands to the . Paramatman, according to the Advaita
Vedanta, as a portion of the sky enclosed by the
four, walls of; à room stands to the whole sky, or, as
Sankaja tells here in his comặcritóry; as the myriads.
of 'sun-images ' reflected on different walers stand to
the real isun. The relation and division are only
verbal and apparent, and not real,
- The Dwaitins and Vishishtadwaitins might take this.
Srúti as an authority for:their theory of Dualism, inci
the Jivatroan and Paramalman are two different ,

·58 PRASNA-UPANISHAD entities, the former being dependent upon the latter, But then the subsequent Brahmanas would appear hard to be reconciled to that view. Hence this Brahmana ought to be taken as having Advaitic force.] परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरम- लोहितं शुभ्रमक्षरं वेदयते यस्तु सौम्य । स सर्वज्ञः सवों भवति तदेष श्लोकः ॥१०॥ यः who ह वै assuredly तत् that अच्छायं the shadowless, अशरीर bodiless, अलोहितं colourless (it. not of red colour), शुभम्, pure अक्षरं indestructible वेदयते knows, सः he परं the supreme अक्षरं the indestructible एवं verily प्रतिपद्यते attains. सौम्य my young friend य: तु and who again (एवं विद्वान् has known thus), सः he सर्वज्ञः the omniscient सर्वः the All भवति becomes. तत् about that एप: the following श्लोकः verse भवति is. The Supreme Undecaying One, my young friend, he-verily attains, who knows the indestructible, the.pure, without shadow, colour or body. He becomes all and omniscient. There is the following verse about it. [Without shadow-i.l., unshrouded by Ignorance. {Vithout colour*i ., devoid of all attributes.] .

·FOURTH QUESTION 59 विज्ञानात्मा सह देवश्च सर्वैः । प्राणां भूतानि संप्रतिष्ठन्ति यत्र । तदक्षर वेदयतें यस्तु सोम्य । स सर्वज्ञः सर्वमेवाविवेशेति ॥ ११ ॥ विज्ञानामा the selt.of intellect (Buddhi) सर्वैः all देवैः gods (senses). me with stratPranas, ana, the elements यत्र in which सम्प्रतिष्ठन्ति rest, सौम्य my friend, य: who T again तत् that अक्षरं the imperishable वेदयते. knows- सः he सर्वज्ञः omniscient 'सर्व. all. एव । verily: भाविवेश enters. My young friend, he who knows that Imperishable in Which rest the mind the senses. and the Pránás, verily becomes omniscient and enters into all. -[The senses amid ifie. Pranas~-Sankaracharya' explains'Devas' of the text' as gods like Agni, Indray. etc., who preside over the function of the senses, and Pranas' as the senses. -- Enters into all-ie, realising himself as the. Atman, feels himself as existing in alli] The End of flie Fouili Question ·॥ पञ्चमः प्रश्न: ॥ . FIFTH QUESTION अथ हैनं शैव्यः सत्यकामः पप्रच्छ । स.यो.ह.वै तद्भगवन्मनुष्येषु प्रायणान्तमोंकारमभिध्यायीत । कतम चाव स तेन लोकं जयतीति तस्मै स होवाच ॥ २॥ अथ then शैव्यः सत्यकाम: Satyakama, the son of Sibi 'एनं him (Pippalada) पप्रच्छ asked; भगवन् venerable sir,. मनुष्येषु among men, सः यः he who प्रायणान्तं until death • तत् that ओंकारं the Om अभिध्यायीत having meditated, सः he तेन by that कतमं which लोकं world जयतिः conquers (attains). इति thus तस्मै to him, सः he (Pippalada) sara said. Then Satyakama, the son of Sibi, asked him, Venerable Sir, among men what world does he attain by that, who meditates upon Om. until death ?" To him he replied: एतद्वै सत्यकाम पर चापरं च ब्रह्म यदो कारः तस्माद्विद्वानेतेनैवायतननकतरमन्वेति ॥२॥ ARHIH. O Satyakama, val. this is verilý :Superior अपरं च and inferior. ब्रह्म Brahman यत् what .

·*61 2 - FIFTH QUESTION ओंकारः Om. तस्मात् therefore, - विद्वान् the knower एतेन' by this श्रायतनेन .means एकतरं one of the tro अन्वेति attains. What is om, O Satyakama, is verily the higher and lower Brahman, Therefore the knower attains either of the tivo by this means.. [Higher, and lower Brahman-i.c.; the supremes. unmanifested, absolate Brahman, and the manifested Hiranyagarbha. Om being the all-comprehensive sound-symbol of Brahman, it. represents,the manifested state of Brah-. man by its audible' sound, and the unmanifested' bý its inaudible, unexpressed form, known as the unrar or. कलातीत.] स यग्रेकमात्रमभिध्यायीत तेनैव संवेदितस्तूर्णमेव जगल्याममिसंपद्यते । तमृचों मनुष्यलोकमुपनयन्ते स तंत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमानमनुभवति ॥३॥ सः he यदि if एकमात्रं -the one syllable (ii., A) अमिध्यायीत meditates .upon, "स: he तेन by that एवं alone संवेदितः being enlightened चूर्ण- quickly पुष verily जगत्यां . into this ivorld अभिसम्पद्यते. comes back (is reborn).' *: the Rik (i.c.;- the first matra -A) तं him मनुष्यलोकं the world of man उपनयन्ते take. -स: he तत्र there तपसा with Tapas (austerity) ब्रामचरण . * ·162. PRASNA-UPANISHAD with continence, श्रद्धया with faith सम्पन्न: being •endowed महिमानम् greatness अनुभवति gets. If he meditates upon the one syllable, he comes back to this world very soon (after his death) being enlightened by that. The Riks take him to the world of man, where he attains the greatness in life) being endowed with austerity, continence and faith. - अथ यदि द्विमात्र ण मनसि संपद्यते सोन्तरिक्ष यजुभिरुन्नीयते सोमलोकम् । स सोमलोके विभूतिमनुभूय पुनरावर्तते ॥ ४ ॥ अथ again, यदि if द्विमात्रेण by two syllables (A+U) (अभिध्यायीत meditated तदा then) मनसि in mind सम्पद्यते attains (becomes united). सः he यजुर्मः by the Yajus अन्तरिक्षं in the sky सोमलोकं the world of the moon उन्नीयते is taken up. सः he सोमलोके in that world of the moon विभूति grandeur (objects of enjoyment) अनुभूय having enjoyed 97: again satà returns. ". If, again, one meditates upon the two sylla. bles, one is united with the mind (after death). He is taken to the world of the moon in the sky, and there, in that world of the moon, having enjoyed its grandeur, comes back again (into this world).

·:63 FIFTH QUESTION - TUnited with the mind.xi.e.j remains in his Strkshma Sharira, the mental- body.].. यः पुनरेत त्रिमात्र णौमित्येते नवाक्षरेण परं पुरुष- मभिध्यायीत स तेजसि सयें संपन्नः । यथा पादोदर- स्वचा विनिर्मुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोक से एतस्मान्जीवधनात्परात्पर पुरिशयं पुरुषुमीक्षते तदेतौ श्लोकौ भवतः ॥ ६॥ यः who पुनः again एतं this (Om) निमात्रेण with the three syllables : (A+U+M) ओम् m. इति: thus एतेन . by this अक्षरेण letter परं -the '' 'supreme पुरुष Purusha (Being). अभिध्यायीत meditates -स. he तेजसि, in the light सूर्य in the sun सम्प: becomes united with. यथा as पादोद serpent त्वचा from the .skin slough) विनिर्मुच्यते is freed. एवं like that ह वै verily: स: .he पाप्मना. from sins: विनिर्मुक्त: becomes - free. , स: he. सामभिः by the Sama hymns उन्नीयते is elevated to प्रहालोक the world of Brahma. सः he एतसात् from this "जीवनात् the. Macrocosmic, "Soul (Hiranyagarbha) पर the supreme पुरिशयं existing in the heart; पुरुपं the Purusha ईक्षते beholds.: तत् about that एतौ these श्लोको two verses भवत: are: . Again, he who meditates-upon the supreme 'Purusha by Omas. constituted: of three ·PRASNA-UPANISHAD . 64 syllables, becomes united with the effulgent Sun. He is freed from all sins, even as a snake is freed from its slough: He is taken up to the world of Brahma by the. Sama "Hymns. From that macrocosmic · self he beholds the supreme Purushá residing in the heart. Theſe are the two following yerses about it:, [Becomes united, etc.om.ei, he attains the path of Krama Mukti.] तिम्रो मात्रा मृत्युमत्यः प्रयुक्ता अन्योन्यसक्ता अनुविप्रयुक्ताः। क्रियासु वाखाभ्यन्तरमध्यमासु सम्यक्मयुक्तासु न कम्पत ज्ञः ॥ ६.॥ तिनः the three मानाः Matra (syllables) (एकैकशः separately) प्रयुक्ताः employed. (चेत् if) मृत्युमत्यः are mortal. अन्योन्यसक्ताः'when attached to one another safanymi: not wrongly employed (Hafèt becomes). वाह्याभ्यन्तरमध्यमासु in the external, internal and the middle क्रियासु functions.. सम्यक् properly . प्रयुक्तासु when employed ज्ञ: the knower न कम्पते does not tremble. The Three Matras when employed separately are mortal; but, (when they are). connected ।

·2 FIFTH QUESTION... .65 withi one another, they are not wrongly employed. (When they are) properly employed, in all the internal, external and middle :func- - tions, the knower tremblės inot. (Whéri einployed separately, etc.-- when cacli of the three maftás A UAT;, is taken : separately and meditated upon the conteriplator has to be born again and again in this world as explained. in V:3; 4, When they are connected zvitke prie another; el camino when all the three matras are blended, together in significance and sound, they truly represent the universal Brahman; and when thus meditated ' upon, they beat the proper- fruit as described in the previous Brahmana. Properly. sinployed. -i.c., properly' meditated upon. The internal, external and middle siructions--ie, in deep sleeping, waking and dreaming stales: Trembles 101.8., does not waver from the Atma Consciousness, or from the meditation.] ऋग्भिरतः यजुभिरन्तरिक्ष- सामभिर्यत्तत्कवयो वेदयन्ते ।। तमो कारणवायतनेनान्वेतिकिं तमजरमा "मृतमभयं-परं चतिः ॥ ७ ॥ to faz by the Riks (i.co by, the first saalra)" på, this - (le, the world of mari) :. by: the Yajus..

·66 PRASNA-UPANISHAD (s.c., by the second matra) stafari the sky (i.c., the world of the Moon situated in the sky) ait: by the Samas (i.c., by the third anatra along with the first two) यत् what कवयः the wise वेदयन्ते know (तत् that poate the world of Brahma आमोति attains.) यत् what trai peaceful #ste undecaying i immortal war free from all fear që supreme ar that (Brahman) fagrat the sage party by Om spada means sala gets united with. By the Rik hymns this world is attained, by Yajus the sky (the world of the Moon) and by the Samas is attained that which is known to the wise only. What is peaceful, undecaying, immortal, free from all fear, and supreme, the sage also attains by means of this Om. [Note.The sound OM is produced by the combination of the three sounds A,'U, and M. These are the three matras of Om; further there is the Ardha Matra or the inaudible sound which still lingers even when the audible sound dies away and which can be detected only by fine perception and concen. tration. It is held that Om is the sound-symbol of Brahman and so is said to be the first sound produced at the beginning of creation. From the three matras of Om came out the 'feet' of Gayatri, and from the three "fect' came out the three Vedas and the three worlds

·.or
)
1
FIFTH QUESTION
67
vyahritis : From came out at magret
which expanded into the Rig Veda; from Hot
at SALE! which expanded into Yajur, Veda;
and from #, apent of Figaro which ex
panded into saña Veda. : The first is granti
(hymnal), the second is limiteit (devoted - to work);
and the third is TUTTI (devoted to knowledge).
Sò by the meditation upon - the different matras
different eads-are attāſned according to the signifie
cations of the inatras. But when the mind is
concentrated upon the Ärdhämatra, the "Supreme
Brahmán is reálised, This has been indicated by the
latter half of the Brahmana. För furibier information
vide Swaħdi:Vivekananda's 'Bhakti Yoga.)
.
MA
The End of the Fifth Questioni

·|| षष्ठः प्रश्नः ॥ SIXTH QUESTION अथ हैन सुकेशा भारद्वाजः पप्रच्छ । भगवन हिरण्य- नामः कौसल्यो राजपुत्रो मामुपेत्यैते प्रश्नमपृच्छत् । षोडशकलं भारद्वाज पुरुषं वेत्थ तमहं कुमारमब्रुवं नाइमिर्म वेद यहमिममवेदिष कथं ते नावक्ष्यमिति समूलो वा एष परिशुष्यति योनृतमभिवंदति तस्मानाहान्यन्तं वक्तुस तूष्णीं रथमारुह्य प्रवत्राज ।तं त्वा पृच्छामि कासौ पुरुष इति ।। १ ॥ श्रथ next भारद्वाज सुकेशा Sukesha of the Bharadwaja Gotra एनं him (Pippalada) पप्रच्छ asked भगवन् holy sir, कौसल्यः of Kosala हिरण्यनाम: Hiranyanabha राजपुत्रः the prince मां me उपेत्य having approached एतं this प्र# question पप्रच्छ asked, भारद्वाज 0 of Bharadwaja Gotra, पोडशकलं of sixteen parts पुरुष Purusha वेश्य do (you) know? अहं I तं that कुमार prince अब्रुवन् said, अहम् । इमं this न वेद do not know. अहम् । यदि if इमम् this अवेदिषं had known (तkि then) ते to thee कथं why न not शवक्ष्यम् have told ? यः who अनृतं falsehood, पति tells एषः this a verily समूल: with the ·- SIXTH QUESTION 69. whole rool-origeanta is dried up (is destroyed) henne therefore the falschood 77 agli cannot tell. #: he (the prince) - areni silently szi the chariot Fall having ascended samin went away 7. to theca that TEETH I ask at this yet: Purusha $ where, Next, Bharadwaja Sukesha askçd him; " Venerable Sir, Hiranyanabha, the prince of "Kosala, came to me and put me the question, Well Bharadwaja, do you know the Purusha švho is of sixteen parts?'. I rcplied to the Prince, I do not know him ; had I known him, why should I not tell it to thee? He who tells lies, perishics; root and all; so it behoves me not to tell lics.' He got into his chariot and went away. So I ask thee where is thal Purusha ass तस्मै स होवाच । इहैवान्तःशरीरे सोम्य स पुरुषो यस्मिन्नेताः षोडशकला प्रभंवन्तीति ॥ २॥ a lo' him , a: hic sare said, my young Friend #: that..gree the Purusla € licre UIR within this body (वर्तते exists) यस्मिन् in which एताः hese armat: the sixteen parls xifra arisć. :- To him he said: Here, within this body, . my friend, exists that Purusha, from which arise the sixteen parts." .

·70, very PRASNA-UPANISHADI [Note.Here it is stated that the Purusha, the Atman, of which more will be a spoken in the subsequent Brahmanas, is within this body; but the statement should not be taken in too strict a sense;:: As the Atman is generally. perceived first as our own self that animates ,this body, it is spoken of as existent within this •body. . In reality 'He is all, pervading, unrestricted.by.space-limit.] स ईक्षांचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामीति ॥३॥ सः he ईतांचके thought करिमन् उत्क्रान्ते who having , gone out अहम् I (अपि also). उत्क्रान्त out भविष्यामि shall become कस्मिन् प्रतिष्ठिते who being established प्रतिष्ठास्यामि shall be established (in this body).' He reflected... By. whose going out, shall i.go.out, and by whose stay again, shall I stay (in this body). स प्राणमसृजतं प्राणाञ्छुद्धा खं वायुज्योतिरापः पृथिवीन्द्रियं मनः। अन्नमनांद्वीर्य तपो मन्त्राः कर्मलोकाः लोकेषु च नाम च ।। ४ ।। स:-he (the Purusha):प्राणं - the Prana (Hiranyagårbha) esa .created. argia from the Prana saat Faith ether, ary: air, sala: fire, #19: Wafer, great ·SIXTH QUESTION 71 carthi," med tre senses, #9: the mind, food, tite from food eis vigour (strength); ay: penance, ##7: the Vedas," **f the yajnas, per the worlds, along in the worlds again FTA. name.- He created the Prana: from the Prana came out faith, ether, air, fire, water, earth, the senses, the mind, and food. From .food came vigour, penance, the : Vedas, the yajnas, the worlds. In the worlds again was created: the name. :-[Note.--The sixteen articles enumerated here are . the sixteen kalas: or parts belonging to Purusha referred to in the previous Brahinanas. The cosmology is rather loosely described here.. Faille-Shraddha is the word nsed in the text, and it has been explained as Astikya Buddhi, but it may very well be taken for Buddhi ilself. From food, etc. Food produces vigour and strength in inan; which again leads him to do different works, and for the enjoyments of the’rësúlts of those works different worlds were created. Hence in this sense, it has been said that from food came vigour, etc.') स यथेमा नधः स्यन्दमानाः समुद्रायणाः समुद्र प्राप्योस्तं गच्छन्ति भिद्यते तासां नामरूपे समुद्र इत्येवं मोच्यते. । एवमेवास्य- परिद्रष्टुरिमाः पोडशकलाः ·72 PRASNA-UPANISHAD पुरुषायणाः पुरुषं प्राप्यास्तं . गच्छन्ति भिद्यते तासां नामरूपे पुरुष इत्येवं पोच्यते स एषोटकलोमतो भवति तदेष श्लोकः ॥ ५ ॥ सः यथा as समुद्रायणा: flowing towards the ocean, स्यन्दमानाः flowing इमाः these नद्यः rivers - समुद्रं the ocean srca baving reached er 175tra disappear, तासां their नामरूपे the names and forms 'भिद्यते are obliterated, समुद्रः the ocean इति thus एवं alone प्रोच्यते is spoken of ; एवं 50 एव verily अस्य of this परिबष्णुः the seer of all things पुरुपस्य :of the Purusha इमाः these पुरुषायणा: resting in the Purusha, षोडशकला the sixteen kalas you the Purusha aty having reached अस्तं गच्छन्ति disappear. तासां of these नामरूपे the name and form भिद्यते aré destroyed, पुरुषः the Purusha इति thus एवं alone च्यते is spoken of. स: that एष: this (person) अंकल: devoid of' kalas अमृतः immortal भवति becomes तत् about that एषः the following श्लोक: verse भवति is. As - the flowing rivers. that tend towards the sea, having reached it, merge into the ocean, all their names and forms disappear and people speak only-of the ocean, so the sixteen kalas of this seer, the Purusha, resting in Him alone, having reached Him disappear, ·SIXTH QUESTION 73 in Him, their names and forms are destroyed and people speak of the Purusha only. Then He becomes devoid of kalas, and immortal. There is the following verse about it. [Nole.When all the sixteen kalas which are cognised in the ordinary," ignorant state are merged in the Atman in Samadhi by the practice of yoga, then their existence is not perceived in the consciousness and the conscious principle, the Alman, alone remains in its uralloyed glory.] गरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः । तं घेयं पुरुष वेद यथा मा वो मृत्यः परिव्यथा इति Erat in the nave of the chariot HT: spokes व like कता: the Kalas यसिन् in whom प्रतिष्ठिता: zre established thu a worth knowing grace the Purusha aty knor 491 so that y: death *: ye FIT TREGUT: may not hurt. In whom rest thc kalas like spokes ia the mave, know Him, the Purusha, worthy to be known, that death might not hurt ye. (Nole.--The simile given here is very significant, As the spokes only rest (. the naye hut do not form 1 ·PRASNA-UPANISHAD integral parts of the same, so these kalas are not parts of the Purusha in the real sense of the term"; they are mere erections of His Maja Shakti, and as such, are dependent on Him.] वान् होवाचैतावदेवाहमेतत्परं ब्रह्म वेद । नाता परमस्तीति ॥७॥ तान to them (स: he) उवाच said अहं I एतावत् poto this एतत् this परं supreme ब्रह्म the Brahman वेद श्रतः beyond this परं superior न अस्ति there is not. know. To them he said, "Sohar I know of the Supreme Brahman ; there is nothing higher than that." ते तमर्चयन्तस्त्वं हि नः पिता योटस्माकमवियायाः परं पारं तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ८॥ d they (the six questioners) तं .him अर्धयन्तः having worshipped (उवाच said) स्वं हि verily, thou (art) न. our पिता father, यः who अस्माकं us. अविद्यायाः of the · Ignorance Ti the supremie the shore. acrosa तारयसि taken इति thus. नम: Obeisance परममापिम्पः the.highest Rishis

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-SIXTH QUESTION
75
Having worshipped him, they said, “Thon .
art our father. that hast 'taken us across the
other shore of avidya (ignorance).".
Obeisance to the highest. Rishis !
Obeisance to the highest Rishis !
Erld of the Sixth Question
End of the-Prasná Upanishad

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