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Prashna Upanishad

The Prashna Upanishad is a 1st-millennium BCE Hindu text. Above: a manuscript page in Sanskrit,
Devanagari script.
The Prashnopanishad (Sanskrit: , ) is an ancient Sanskrit text, embedded
inside Atharva Veda, ascribed to Pippalada sakha of Vedic scholars. It is
a Mukhya (primary) Upanishad, and is listed as number 4 in the Muktika canon of
108 Upanishads of Hinduism.
The Prashna Upanishad contains six Prashna (questions), and each is a chapter
with a discussion of answers. The chapters end with the
phrase, prasnaprativakanam, which literally means, "thus ends the answer to the
question". In some manuscripts discovered in India, the Upanishad is divided into
three Adhyayas (chapters) with a total of six Kandikas (?, short sections).
The first three questions are profound metaphysical questions but, states Eduard
Roer, do not contain any defined, philosophical answers, are mostly embellished
mythology and symbolism. The fourth section, in contrast, contains substantial
philosophy. The last two sections discuss the
symbol Om and Moksha concept. Roer as well as Weber suggest that the last
two Prashnas may be spurious, later age insertion into the original Upanishad.
Prashna Upanishad is notable for its structure and sociological insights into the
education process in ancient India. The Upanishad is also known as the
Prashnopanishad (Sanskrit: , ). In some historic Indian literature and
commentaries, it is also called Shat Prasna Upanishad.
Etymology
Prashna () literally means, in modern usage, "question, query, inquiry". In ancient
and medieval era Indian texts, the word had two additional context-dependent
meanings: "task, lesson" and "short section or paragraph", with former common
in Vedic recitations. In Prashna Upanishad, all these contextual roots are
relevant. The text consists of questions with lessons, and the sections of the
Upanishad are also called prashna.

Chronology
The Prashna Upanishad was probably composed in the second half of 1st
millennium BCE, likely after other Atharva Veda texts such as the Mundaka
Upanishad, but the precise chronology of Prasna Upanishad is unclear and
contested. The Mundaka Upanishad, for example, writes Patrick Olivelle, is
rather later era ancient Upanishad and is, in all probability, post-Buddhist. The
chronology of Prasna Upanishad, and other ancient India texts, is difficult to
resolve because all opinions rest on scanty evidence, an analysis of archaism,
style and repetitions across texts, driven by assumptions about likely evolution of
ideas, and on presumptions about which philosophy might have influenced which
other Indian philosophies.
Olivelle states Prashna Upanishad "cannot be much older than the beginning of
the common era". Mahony suggests an earlier date, placing Prashna along with
Maitri and Mandukya Upanishads, as texts that probably emerged about early
fourth century BCE. Phillips dates Prashna Upanishad as having been composed
after Brihadaranyaka, Chandogya, Isha, Taittiriya and Aitareya, Kena Katha and
Mundaka, but before Mandukya, Svetasvatara and Maitri
Upanishads. Ranade posits a view similar to Phillips, with slightly different
ordering, placing Prashna chronological composition in the fifth group of ancient
Upanishads but after Svetasvatara Upanishad.

Structure
The Prashna Upanishad consists of six questions and their answers. Except the
first and the last Prashna, all other sections ask multiple questions. The pupils
credited with the six questions are respectively Kabandhin Katyayana, Bhargava
Vaidarbhi, Kausalya Asvalayana, Sauryayanin Gargya, Saibya Satyakama and
Sukesan Bharadvaja. Sage Pippalada is credited with giving the answers.
The questions are not randomly arranged, but have an embedded structure.
They begin with macrocosmic questions and then proceed to increasing details
of microcosmic, thus covering both universals and particulars.
Contents
Ethics before education in ancient schools
The opening verses of Prashna Upanishad describe students who arrive at a
school seeking knowledge about Brahman (Ultimte Reality, Universal Soul). They
ask sage Pippalada to explain this knowledge. He does not start providing
answers for their education, but demands that they live with him ethically first, as
follows,
To them then the Rishi (sage) said:
Dwell with me a year, with Tapas, with Brahmacharya,
with Sraddha (faith),
Then ask what questions you will,
If we know, we will tell you all.
--Prashna Upanishad,
1.2
This preface is significant, states Johnston, as it reflects the Vedic era belief that
a student's nature and mind must first show a commitment, aspiration and moral
purity before knowledge is shared. Secondly, the method of first question by the
student and then answer is significant, according to Johnston, as it reflects an
interactive style where the student has worked out the question for himself before
he is provided an answer, in contrast to a lecture style where the teacher
provides the questions and answers regardless of whether the student
understands either. The three ethical precepts emphasized in this verse of
Prashna Upanishad are Tapas (austerity, perseverance,
fervour), Brahmacharya (chastity, self-discipline) and Sraddha (faith, purity,
calmness of mind).
The second interesting part of the answer is the implicit admission by the teacher
with "if we know", that he may not know the answer, and thus acknowledging a
sense of skepticism and humility into the process of learning.

How did life begin? - First Prashna

A year later, sage Pippalada is asked the first question, "whence are living beings
created?" Verse 1.4 of Prashna Upanishad states the sage's answer,
that Prajapati did Tapas (heat, meditative penance, austerity) and created two
principles: Riya (matter, feminine) and Prana (spirit, masculine), thinking that
"these together will couple to produce for me creatures in many ways". The sun
is the spirit, matter is the moon, asserts Prashna Upanishad. Sun ascends the
highest, alone in splendor, warms us, is the spirit of all creatures. He is Aditya,
illuminates everything, states the first Prashna, and has two paths - the northern
and the southern. Those who desire offspring follow the guidance of sun's
southern path, while those who seek the Self (Soul) take the northern path, one
of knowledge, brahmacharya, tapas and sraddha.
The first chapter of Prashna Upanishad includes a number of symbolic
mythological assertions. For example, it states that sun is ultimately the giver of
rain and races in sky in the "chariot with seven wheels and six spokes". This
symbolism is also found in more ancient Vedic literature, and the seven wheels
are: half years, seasons, months, half months, days, nights and muhurtas (?, a
Vedic era division of time equaling 48 minutes and one muhurta was asserted to
be 1/30th of a day). The six spoke symbolism refers to the Vedic practice of
describing sun as having six seasons, in contrast to five seasons for earth.
The first section ends with verses 1.15 and 1.16 asserting that ethical living is
necessary to realize the Atman-
Brahman: Satya (truthfulness), Brahmacharya (chastity, celibacy if unmarried,
fidelity if married), Tapas (austerity, meditation, perseverance), no Anrta (?,
falsehood, lying, deception, cheating) no Jihma (, moral crookedness, ethical
obliqueness with an intent to not do the right thing), and no Maya (?,
dissimulation, delusion, guile).

What is a living being? - Second Prashna

The second Prashna starts with three questions, "how many Deva (gods, deities,
powers) uphold a living being? how many manifest their power thus? and who is
the best?".
The question is significant because it explicitly expresses gods to be residing in
each living being and in nature, to support life. This is widely interpreted by
scholars, given the context of answer that follows, to reflect the extant belief that
deities express themselves in human beings and creatures through sensory
organs and capabilities. The second significant aspect of the question is its
structural construct, wherein the teacher is called Bhagavan, reflecting the Vedic
culture of veneration and respect for teachers. The Upanishad thus suggests
multiple contextual meanings of the word Bhagavan. Such use of the
term Bhagavan for teacher is repeated elsewhere, such as in the opening lines
and verse 4.1 of the Prashna Upanishad, as well as in other Upanishads such as
in verse 1.1.3 of the Mundaka Upanishad.
Sage Pippalada opens the answers to the three questions by listing five gross
elements, five senses and five organs of action as expression of deities. In
verses 2.3 and 2.4, the Prashna Upanishad states that Prana (breath, spirit) is
the most essential and powerful of all, because without it all other deities cannot
survive in a creature, they exist only when Prana is present. The deities manifest
their power because of and in honor of Prana. The spirit manifests itself in nature
as well as life, as Agni (fire), as sun, as air, as space, as wind, as that which has
form and as that which does not have form.

What is the nature of man, and how is it so? - Third Prashna

The third Prashna of the Upanishad asks six questions: (1) Whence is life born?
(2) when born, how does it come into the body? (3) when it has entered the body,
how does it abide? (4) how does it go out of the body? (5) how does life interface
its relation with nature and senses? (6) how does life interface with Self?
Sage Pippalada states that these questions are difficult, and given the student's
past curiosities about Brahman, he explains it as follows,
From the Atman (soul) is born this life.
-- Prashna Upanishad 3.3,
Life enters the body, states the Prashna Upanishad, by the act of mind. It
governs the body by delegating work to other organs, sage Pippalada continues
in verse 3.4, each specialized to do its own work independent of the other
powers, just like a king commands his ministers to govern functions in the
villages in his kingdom. The Upanishad then enumerates a theory of human body
that is found in older Vedic literature, such as the Brihadaranyaka Upanishad
hymn II.1.19. It asserts, for example, that human body has a heart as the
principal organ of soul, from where arise 101 major arteries, each major artery
divides into a hundred times, which in turn subdivide into 72,000 smaller arteries,
giving a total of 727,210,201 small and large arteries, and that these arteries
diffuse air throughout the body. It is this life-breath which interfaces Self to all
organs and life in human body, states the Upanishad.
The third Prashna uses symbolic phrases, relying on more ancient texts. It
states, in verse 3.5 for example, that "seven lights" depend on air circulated by
arteries in order to function, which is a phrase which means "two eyes, two ears,
two nostrils and mouth". Its answers to metaphysical questions are physiological,
rather than philosophical.

What establishes man? - Fourth Prashna

The first three Prashnas of the Upanishad focus on cause and effect of the
transient, empirical, manifested world, remarks Eduard Roer. The fourth through
sixth Prasna of the Upanishad focus on the nature of soul, that which is
unchanging and independent of cause, of proof, and is self-evident.
The fourth Prashna lists five questions: (1) What sleeps in man? (2) What is
awake therein (when he sleeps)? (3) Which Deva (god, deity, organ) in man is it
that sees the dreams? (4) What is it in man that experiences happiness? (5) On
what is all this founded?
The Prashna Upanishad begins the answer with a simile to state the background
of extant theory, before offering its own explanation. Like rays of the sun that
withdraw into the disc as it sets and that disperse ever more as it rises, all gods
(sensory organs) inside man withdraw and become one in the
highest Deva named Manas (mind) when he sleeps. Other people say, asserts
the Upanishad, gods that reside inside man, other than the deity of mind, cease
from work in this state of sleep, and in this state, the essence of a person, his
soul sleeps. The Fourth Prashna of the Upanishad, thereafter presents "five fire"
theory, pointing out that Prana (breath, life-force) does not sleep, that the mind
sacrifices food stored in the body with air provided by breath in order to serve the
mind. Dream, states the Prashna Upanishad, is a form of enjoyment for the mind,
where it reconfigures and experiences again, in new ways, what it has seen
before, either recently or in past, either this life or another birth, whether true or
untrue (Shaccha-Ashaccha, ), whether heard or unheard, whether pleasant or
unpleasant. In dream, mind beholds all.
There is a deep sleep state, states the Upanishad, where impressions end and
the mind too sleeps without impressions, and this is the complete state of mind
relaxation, of body happiness. It is then when everything in a person retires into
Atman-Brahman, including the matter and elements of matter, water and
elements of water, light and elements of light, eye and what is visible, ear and
what is audible, smell and the objects of smell, taste and objects of taste, touch
and objects of touch, speech and objects of speech, sexuality and objects of its
enjoyment, feet and what is moveable, hands and what is seizable, mind and the
objects of mind, thought and objects of thought, reason and objects of reason,
self-consciousness and objects of self-consciousness, insight and objects of
illumination, life-force and object of life-force.
After setting the foundation of its dream theory and deep-sleep theory, the
Prashna Upanishad defines Atman as Purusha (Cosmic Self, Consciousness,
Soil of all beings, Universal principle),
It is he who beholds, touches, hears, smells, tastes, perceives, thinks, reasons,
conceives, acts, whose essence is knowledge, the Self. His foundation and
dwelling is the supreme, indestructible Soul.
-- Prashna Upanishad, 4.9
The Prashna Upanishad answers that happiness and bliss in man is this
established calm state of knowing and dwelling in the Atman, the spiritual state of
truth, beauty and goodness.
What is meditation, and why meditate? - Fifth Prashna
The Prashna Upanishad opens the fifth section with the question: if a human
being sincerely meditated on the symbol "Om" (Aum) until his death, what would
he obtain by it? The section then asserts that one meditates to know "soul, self"
(Atman-Brahman), then metaphorically presents the different levels of meditation,
the levels of knowledge gained, and the consequent effect on the person of such
meditation in this and after life.
The Upanishad asserts that there are three levels of Soul knowledge, the lowest
level being partial from meditating on the first letter of Aum, that is A. This leads
to a quick rebirth, but with ethical strengths and consequently greatness. The
intermediate level of self-knowledge is akin to meditating on two letters of Aum,
that is A and U. The intermediate level of self-knowledge leads the man to gain
ethical behavior and the world of Manas (moon, mind), he first enjoys the
heavenly life and thereafter is reborn to the world of man. The person who
meditates on all aspects of self, that is all three syllables A, U and M, reaches full
self-knowledge, is liberated from all suffering, sin and fears, reaches the world of
Brahman. Such a man "beholds the soul as universal, pervading in all creatures,
and eternal".
The Prashna Upanishad symbolically likens the three states of knowledge to sets
of three: being awake, dream-sleep and deep-sleep; three pronunciations
- tara, mandra and madhyama. (true but high tone, unclear but pleasant-base
tone, perfect middle-tone that is pleasant and true, respectively).

What is immortal in man? - Sixth Prashna

The sixth Prashna in the Upanishad opens with a story of a prince visiting one of
the student and asking, "where is the person with sixteen parts?" The student
confesses he does not know, with the ethical precept, "answering with untruth,
when one does not know the answer, is wrong". The student asks sage
Pippalada the same question. The sage answers, states the Upanishad, that he
and every human being has sixteen parts.
This answer is significant because more ancient texts of the Vedic era, such as
the Samhitas, refer to Prajapati, the Lord of Creation, as Sodasin (Sanskrit) -
which literally means, the one with sixteen parts. Man, implies the sixth Prashna
of the Upanishad, is created in Prajapati's image and innately lord of creation.
The section states, soul is immortal. Self-knowledge, the knowledge of Brahman,
is the highest knowledge, state the closing verses of the Prashna Upanishad.

Reception
Several Indian scholars reviewed and published their commentaries (bhasya) on
Prashna Upanishad, including Adi Shankara and Madhvacharya. Both of them
link the teachings in Prashna Upanishad to those in Mundaka Upanishad,
another Upanishad that is embedded inside the Atharva Veda.
The theosophist Johnston has compared quotes from Prashna Upanishad with
those in Gospel of Matthew, in his examples of how there are parallels and
similarities in Hindu and Christian theology.
I.B. Horner quotes from Prashna Upanishad examples of how the teachings in
Hindu Upanishads and early Buddhist Dhamma texts are similar.
Halder includes Prasna Upanishad among the numerous ancient texts of India
that is loaded with symbolism.
Mlecko highlights Prashna Upanishad, among other Vedic literature, in his review
of education system and the revered role of teachers (Guru) in Vedic era of
Hinduism.

References
1. ^ a b c d Max Muller, The Upanishads, Part 2, Prasna Upanishad, Oxford University Press, pages xlii-xliii
2. ^ a b c Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages
378-390
3. ^ a b c d e Eduard Roer, Prashna Upanishad Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of
Bengal, pages 119-141
4. ^ Eduard Roer, Prashna Upanishad Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal,
pages 138 with footnote 1
5. ^ a b c d e f Charles Johnston, The Mukhya Upanishads: Books of Hidden Wisdom, (1920-1931), The Mukhya
Upanishads, Kshetra Books, ISBN 978-1495946530 (Reprinted in 2014), Archive of Prashna Upanishad,
pages 46-51, 115-118
6. ^ a b prazna Monier Williams Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon
7. ^ a b c Stephen Phillips (2009), Yoga, Karma, and Rebirth: A Brief History and Philosophy, Columbia
University Press, ISBN 978-0231144858, Chapter 1
8. ^ P Olivelle, 'Contributions to the Semantic History of Samnyasa' (Journal of the American Oriental Society,
Vol. 101, No. 3, 1981, pp. 265-274)
9. ^ Patrick Olivelle (1996), The Early Upanishads: Annotated Text & Translation, Oxford University
Press, ISBN 978-0195124354, Introduction Chapter
10. ^ P Olivelle (1998), The Early Upanishads, Oxford University Press, ISBN 978-0195124354, page 13
11. ^ WK Mahony (1987), Upanishads, in Jones, Lindsay, MacMillan Encyclopedia of Religion (2005),
MacMillan, ISBN 978-0028659978, page 9483
12. ^ RD Ranade, A Constructive Survey of Upanishadic Philosophy, Chapter 1, pages 13-18
13. ^ a b c The Prasnopanishad with Sri Shankara's Commentary SS Sastri (Translator), pages 103-105
14. ^ a b Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, page 378
15. ^ CP Bhatta (2009), Holistic Personality Development through Education: Ancient Indian Cultural
Experiences, Journal of Human Values, Vol. 15, No. 1, pages 49-59
16. ^ a b MR Murty, Indian Philosophy: An Introduction, Broadview Press, Queens University, ISBN 978-
1554810352, pages 39-40
17. ^ Ronald Vale (2013), The value of asking questions, Mol. Biol. Cell, Vol. 24, No. 6, pages 680-682
18. ^ For meaning of the Sanskrit words in Upanishads, see also: zraddha Monier Williams Sanskrit English
Dictionary, Cologne Sanskrit Digital Lexicon
19. ^ RK Mishra (2000), Before the Beginning and After the End, ISBN 978-8171675012, Chapter 2
20. ^ Max Muller, The Upanishads, Part 2, Prasna Upanishad, Verse 1.4, Oxford University Press, page 272
21. ^ Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 378-
379
22. ^ Max Muller, The Upanishads, Part 2, Prasna Upanishad, Verse 1.4, Oxford University Press, verses 6, 9,
10 on pages 272-273
23. ^ a b Max Muller, The Upanishads, Part 2, Prasna Upanishad, Verse 1.4, Oxford University Press, verses 6,
9, 10 on page 273
24. ^ Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 380-
381
25. ^ anRta Sanskrit-English Dictionary, Cologne University, Germany
26. ^ jihma Sanskrit-English Dictionary, Cologne University, Germany
27. ^ Max Muller, The Upanishads, Part 2, Prasna Upanishad, Verse 1.15 and 1.16, Oxford University Press,
pages 273-274
28. ^ The Prasnopanishad with Sri Shankara's Commentary SS Sastri (Translator), verses 15 and 16 at pages
115-116
29. ^ a b Max Muller, The Upanishads, Part 2, Prasna Upanishad, Second Question Verse 2.1, Oxford University
Press, page 274
30. ^ a b Eduard Roer, Prashna Upanishad Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal,
page 127
31. ^ Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 381
32. ^ The Prasnopanishad with Sri Shankara's Commentary SS Sastri (Translator), pages 118-119
33. ^ Prashna Upanishad 2.1 Wikisource, Quote: " ? ? ? "
34. ^ R Prasad (2011), Know the Upanishads, ISBN 978-9381384756, page 90
35. ^ Max Muller, The Upanishads, Part 2, Prasna Upanishad, Second Question Verse 2.1, Oxford University
Press, pages 274-275
36. ^ The Prasnopanishad with Sri Shankara's Commentary SS Sastri (Translator), pages 118-125
37. ^ a b Max Muller, The Upanishads, Part 2, Prasna Upanishad, Third Question, Oxford University Press, page
276
38. ^ a b Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 383
39. ^ a b Eduard Roer, Prashna Upanishad - Third Prasna Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic
Society of Bengal, page 130
40. ^ a b Max Muller, The Upanishads, Part 2, Prasna Upanishad, Second Question Verse 2.1, Oxford University
Press, pages 276-278 with footnotes
41. ^ Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 383-
385
42. ^ a b Eduard Roer, Prashna Upanishad - Fourth Prasna Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic
Society of Bengal, page 133 with footnote 1
43. ^ a b Max Muller, The Upanishads, Part 2, Prasna Upanishad, Fourth Question, Oxford University Press,
pages 278-279
 44. ^ a b Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 385-
386
45. ^ Garhapatya fire, Dakshinagni fire, Ahavanniya fire, Sabhyagni fire and Avasatyagni fire; see pages 133-
134 with footnotes in Roer, Prashna Upanishad - Fourth Prasna Bibliotheca Indica, Vol. XV, No. 41 and 50,
Asiatic Society of Bengal
46. ^ a b c Eduard Roer, Prashna Upanishad - Fourth Prasna Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic
Society of Bengal, pages 133-135
47. ^ a b c The Prasnopanishad with Sri Shankara's Commentary SS Sastri (Translator), pages 135-147
48. ^ Max Muller, The Upanishads, Part 2, Prasna Upanishad, Fourth Question, Oxford University Press, pages
280-281
49. ^ Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 387
50. ^ The Prasnopanishad with Sri Shankara's Commentary SS Sastri (Translator), pages 148-149
51. ^ Charles Johnston, The Mukhya Upanishads: Books of Hidden Wisdom, (1920-1931), The Mukhya
Upanishads, Kshetra Books, ISBN 978-1495946530 (Reprinted in 2014), Archive of Prashna Upanishad,
page 116, Theosophy Quarterly
52. ^ a b c d e Max Muller, The Upanishads, Part 2, Prasna Upanishad, Fifth Question, Oxford University Press,
pages 281-283
53. ^ a b Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages 387-
389
54. ^ Charles Johnston, The Mukhya Upanishads: Books of Hidden Wisdom, (1920-1931), The Mukhya
Upanishads, Kshetra Books, ISBN 978-1495946530 (Reprinted in 2014), Archive of Prashna Upanishad,
pages 117-118, Theosophy Quarterly
55. ^ Eduard Roer, Prashna Upanishad Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal,
pages 137-139
56. ^ Max Muller, The Upanishads, Part 2, Prasna Upanishad, Sixth Question, Oxford University Press, pages
283-284
57. ^ a b c Robert Hume, Prasna Upanishad, Thirteen Principal Upanishads, Oxford University Press, pages
388-390 with footnotes
58. ^ SoDazin Monier Williams Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon
59. ^ a b Eduard Roer, Prashna Upanishad Bibliotheca Indica, Vol. XV, No. 41 and 50, Asiatic Society of Bengal,
pages 140-141
60. ^ C Johnston, The Kingdom of Heaven and the Upanishads, The Open Court, Vol. XIX, No. 12, pages 705-
716
61. ^ IB Horner, Early Buddhist Dhamma, Artibus Asiae, Vol. 11, No. 1/2 (1948), pages 115-123
62. ^ AK Haldar (1950), Symbolism in Indian Art and Religion, The Journal of Aesthetics and Art Criticism Vol.
9, No. 2, pages 124-127
63. ^ Joel D. Mlecko (1982), The Guru in Hindu Tradition, Numen, Vol. 29, Fasc. 1, pages 33-61

Bibliography

 Prashnopanishat (Kannada translation) : by

Sri Adidevananda publisher Ramakrishna Mission, Mysore.

External links
 Prasna Upanishad Max Muller (Translator), Oxford University Press
  Prasna Upanishad Robert Hume (Translator), Oxford University Press
 Prasnopnishad with Adi Shankara Commentary SS Sastri (Translator)
 Multiple translations (Johnston, Nikhil?nanda, Gambhirananda)
 Prashna Upanishad Sanskrit PDF
 Sri Aurobindo on Prashna Upanishad
 The Prashna Upanishad with Shankara's Commentary Translated by S.
Sitarama Sastri, online ebook
Recitation

 Prashna Upanishad Chanting by Pt. Ganesh Vidyalankar

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