Ipannishad Series Nok.” ‘Prasna-Upanishad With Sanskrit, ‘Text, -Paraphrase, with word-for- eword, ‘Literal | Mrfaton, Biglish’ Rendering : "aad ‘Comments . “BY _ “SWAMI SHARVANANDA Baitio’ - on: a rubtasmED By THE “RAMAKRISHNA MATH : MYLAPORE, MADRAS : oo a 1922 ; * All Rights Reserved\ - [Peis 12 AnnasPRASNA-UPANISHAD ' 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 Upa- nishad, 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 natuie.and origin of Prana, the fourth is about, the psychological- aspect of the human personality, the fifth:is about Pranava, and the sixth * is about, the metaphysical . principle i in man. Like the | Taittiriya Upanishad, it also takes the reader gradually " from the’ gross to the subtle principles of Lite, reveal “ing one by one all the folds of Matter, that enwrap the Atman. . Moreover, in this Upanishad alone we find a - Clear-mention being made of . the creation coriginanng from ee and Energy, a-ahing wipie ga aay aa a acta eT A vauspicions - quar. may (we) hea’ s ‘asiat: 0 worship” “fal ones, aiff: “with our eyes, ae auspiciouis aT, may we see, | 2afta allotted by gods FA what . 1g: - Jife- RAY: strc aig: with’ limbs aye: with ‘the body “agar ¢) who pray sairer may (9), live. a, “0m! 1 With our gars ‘what is’ ‘auspicious imay . we hear; O Gods’ 1 With-our,eyés: ‘may we see, avhat. 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" rai body. 2 afta, a wa Tea: Tae | ‘ar war — 1 Rafe: rear Rea aha RY aeeahteg ti Als arta: enPacaPasyPRASNA-UPANISHAD wewat: the farfamed §Fx: Indra #1: to us watts welfare (g8tq may grant); gat: the great sustainers Freagar: the Viswadevas =: eafet' (qua) ; arent: aret: one of chariot of unchecked wheels (Sun) © @: aaa (gat) ; aeeala: Bribaspati (the lord of speech) © ar eis garg ul ' , 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 Wheels grant us welfare; may the lord of speech grant us welfare. 4 Oms Peace } Peace \1 Peace 111 [Notc.—These two Peace Invocations are mantrams that originally occur in the Rigveda Samhita (I. bouxix. 8,6), and are peculiar to the Upanishads of the~ Atharvaveda.]PRASNA. UPANISHAD RRR eR FIRST. . QUESTION Si amma? aR! at. NGS ae Fea aT adataott: aed: Strersarererant aida daft: ward waa rea Bere mah: ag RESTA TT 4 aad aerdtit Fe ‘ae wat “feverqaTTeT 1 2 1 IRIS: Son of Bharadwaj ‘gqear Subesas, q and isa: son of Sibi aereta: Satyakama, @ and syed: cof ‘the Garga Gotre dratratt the grandson of Surya, “anegeaa: the son of ‘Aswala, daca: Kousalya Sait: of Vidarbha ania: Bhargava (ie, borh of the “Vrigu Gots ‘a), raraa? the son df Katya (one whose great- grandfather, is still living) aaeett Kabandhin & they ¢ so ‘the _ story BOCS,. TAT: . devoted to Brahman - mare: “stead-fast * in Brahtfan gg’ the Supreme TR Brahman weg: “seeking (sag were); &6 PRASNA-UPANISHAD ¢ they qa: this person g & surely ag that ad all aaa will tell gf thus (Fite having thought) aitreararer: with sacrificial fuel in hand waard the venerable foyer Pippalada sqaet: approached. ‘Ora, Adoration to the Supreme Atman. HariOm! .») . Stikesas—the. son of Bharadwaja, Satya- ‘kama—the son of Sibi, the grand-son of Surya of the Garga .Gotra, Kousalya—the son of Aswala, Bhargava of Vidarbha, Kabandhin— . the 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 devoied to Brahman—By Brahman here the Saguna Brahman is meant. Or, Brahman, means here the Vedas. ° Steadfast in Brahman.—i.e. well established in the practices of devotion fo the- Saguna Brahman or Hiranyagarbha, With sacrificial fuel in hand.—According to the code of etiquette it is held that Reear a gta g urd Pract geez, ‘one should not visit a King, a Physician and the Guru with empty hard’, ie, one_-FIRST QUESTION T ‘should’ fake, some : ind. of presents to: bé offered to them. It was also customary with the pupils in ancient times to get for their‘teachers, the fuel for sacrifices, hence wwe find here @ réfefence, to it]. ae a sates ‘ea aa aes stam aeyet deer rt wee V Ay fiarerm: & wie a eter eH “sg; that wef: \Rishi (the ‘seer of the Vedas). arg tem ware said’ avan in’ penance, mardi with abstinence,’ raat wilh faith” at again darat a year’: -SaRGTT ‘Tive, - (ware after that) quia according ‘to ‘the desite near ‘questioris eg may ask, agit. Raver, (we) know -q: to- YOU &, same Be: call - ae: shall. ‘tell: * : . ~ The- Rishi said | fo them: éLive again’ year, 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 cteaily indicales eh means of the story that unless the mind of the. pupil i is. thorough- ly. trained ahd ‘restraitied by ‘thé: practice. of -Tapas abstinence ‘and faith, it is not.possible to comprehend.” ‘the .subtle- truths of Life.” -The practice ‘of ‘Tapas _ rand? Brahmacharya will “festfain’ the mind and- the ~3 PRASNA-UPANISHAD senses from wantonness and dissipation, and Shraddha, faith, will make the self receptive to the holy teachings of the Guru.] aa eee Tea Bier Te wag © AT SAT aT: TTT AT BM gra afterwards @raraa: wardt Kabandhin, the young son of Katya, siq having approached (Pippa- Jada) qasgy asked: waaay Sir, gat: these (visible) Tt: creatures Het! whence € & as they say sTeiteed are born ? Then Katyayana Kabandhin having ap- proached (Pippalada) asked. (him), ‘Venerable oe pyente are these creatures born?’ a da—orent 7 ok: Sieede a qatar a farmers tia sraie, eat a TET TT: TTT eT eH a: he (Pippatada) #@ to him garg said, @: that samqfa: Creator seera: (aa) being desirous of creatures aq: penance (meditation) sata performed ‘a: he aq: meditation gear having performed gar! these two % my syor; creatures gui variously afteera:’ ” will do (produce) gfe thus (fifraer having determined) . fi food (Matter) srat Prana (Energy) = and P—— pair SeqTe7aa created.FIRST QUESTION 9 To him he replied: ‘The Creator desirous of creatures perforined penance. Having per- formed the penance He created the pair, Matter - and.Energy, thinking that they together would variously produce creatures for Him.’ [Creator—Hiranyagarbha. | Malter and Energy.—According to Sankaracharya af of the teXf means food, ic, Moon, and Prana means Fire, i.¢,, 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 (374) is the consumer of the former. As it is physically true, so also physiologically; for life is sustained and multiplied by food and respiration, #.¢., Wa and Ata 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 1% by Matter, and stat 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, agd more convincing when read with the subsequent Brahma- ‘nas in the same light.) -10 - PRASNA-UPANISHAD anat & 3 sett we Tear chat cay aa eRe Te a, ARPA UPR sufg@: the Sun, ¢ % surely 3a: Energy wezat the Moon @@ verily xf: Matter ‘at or aq what Wt ; swith form (gross) 4 what @ and_ spy formless (subtle) Taq these Wa all % verily 7: Matter wea’ - therefore a: form ym indeed wt Matter. i The Sun is Energy, and Matter‘.indeed is _ the Moon ; or, Matter verily are all these-— what is with - form. and what is formless j 80 - form is Matter. 7 4 7 [The Sun is Energy—The Sun being ‘the greatest. centre of force and.energy, it has always been con: ceived in India as the main-spring of life‘and activity, and is identified here with the Prana, the cosmic “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 éxpressés itself through* ~ force or energy. Probably there is another reason for this identification. The word- t&% means food, and according to the Vedic mythology the nectar-of the Moon is the food of the gods, and in eartlr all ‘vege- tables are produced through its influence; so the, ~ FIRST QUESTION '. it Moon is’ food” or ee but the’ erudeness* of the simile has: beer dlgared i in the next setftence. © ~ Matter verily are all these, etc,—Here the Sruti synthetically expresses: the view “of modern Science that whatever exists in’ {his universe, object with form or, without form, gross or subtle, atomic or Compound, ‘is matter. Nay more, it even asserts, that sr is Ti, energy also is matier,. the diferente between the two _ is not radteal, bit is “in conception only, according to- att the’ different states ot: manifestation, al So Jorn is Matte’. ~~ But according to the ordinary conception of matter, .it is inertand oe and occu pies ‘space, é.@, has form J : SRS Bea, a, art fat afate & aa aeemii ting aiaad | efit Tenet ae. aA west AEA Rat. eat rare, dr ety ering afaert ig ne er now ‘Ra: ike Sun aT having risen 7] which, ‘(when) sieif the eastern fat quarter’ saat enters, aa. “by that STsaTy eastern STTTy Pranas uftag in“ the .rayé 2 afra® -holds oa, which gat southern * 7. which sae ivestern ae which “sate northern WA -which wa:~ nadir, aq ‘which sie! zenith, 7a which srazt intermediate fu. quarters’ %q, which.48 ” PRASNA-UPANISHAD (when) (aaq else) 4% all sareraf® illumines aq by that watg all svarg Pranas vag in the rays was 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 quatters, and all,. by that, he holds all the Pranas in his rays. = © * [Note.—-The Sruti asserts here that whorever there ‘is the manifestation of life and enzrgy, it is due to the quickening influence of the Sun.] - @owy fad fete: sized | ATETTAHT 8 @ He qu: this‘sta: Prank feaeq: “of universal . form Sarat: of universal life ai&: fire qe rises. ‘aq that aq this sat by the, Rik age described. Thus rises he, the’ Praia, of universal life and universal form, the fire. It has been o cribed by the followmg Rik, [Thus rises he, et-—Thé Sruti asserts that the sun and the fire are both manifestations of the same Prana enérgy) which is universal and all-pervading,FIRST QUESTION . 18 Rik.—A particular “tind of hymn whose eplienions constitute the Rik Veda.] Reret ail otaiad ent catfits TTT | BERRA TAM TIATT! TT ASTI EAST TH WE frast a universal form afta fall of rays aratrget omniscient THAT the basis of all (life) {3% one waitfa: eflulgent wtFF he who gives heat (AEF the ‘sun gfia: fraraaea: the seers know). agertar of thousand rays awit in ‘hundred ways TWaTt: existing srarat of the creatures ary: hfe &a: this @: the sun_ ( rises. iT (The: wise know him who is) of universal, ‘orm, full of rays, omniscient, the basis’ of all yife), the one effulgent and (great) giver of “jheat.” There rises the Sun of thojsand rays , ho is manifold in existence and the life 7 all ’ Icreatures, 7 - [Wote—The -spiitualisation of Prana as ‘shown -here is most’ significant in the Vedanta Metaphysics.] _ dae Lara cearat eRreestee’ a ACT ater gaieqTad 13 argaaieLt : 7 PRASNAC UPANISHAD - Sma | aw quate { Teta UT: TTRIAT. Ect afarera 1. 0y t 3 afrh: Rea 8 seater: Prajapati ‘Lord | ot the creatures) & verily garaz: the whole year; ae his at 3 the. south gat and the north st4% two paths (aaa exist) 77 therefore & who ¢ verily (or, as it-is well-knowri) aa thaf ger (ge—~a8) 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., @@ work worth doing,.or of permanent Valie, -2 they geqaa the’ Iunar * tte world sifrsrat conquer (attain); @ they. ga vérily gawardea return again. . dem therefore G2 these Eva: the Rishis TsHiHT: desirous of progeny afr ~ the southern. sffwae% go’ qu: this ¢ 3 indeed ef: “matter a: which frgare: the path ¢ of rs manes..- The year is verily Prajapati_ and two are hig 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) agaih. Therefore those Rishis who desire offspring go by thefirst. QUESTION: : BS Souther (Path) - verily. is this _path of the mapes. « Mo gene a ‘Time - indeed is - “ Prajapatiy the Lord. of: “creation, ‘as everything’, is within the'confrol of time! - Moreover, psychiologically, ‘the: .concéption of time ‘ “forms the’ basis of that ,of ‘creation, “inasmuch as creation: is “the -pheriontenon, ‘of, causation" (i.e., Of cause “aiid effect).. "We cannot coticeive- of a cause - changing into.an ‘effect ‘without the: necessaty concep: . . Pwo ¢ are 2 is paths, fess. the. yea hae ‘two parts aéeording to the two -solstices, Fe) two paths: are laid out by the, Prajapati: (Time) for the departed ‘souls’j ‘in accordance ‘with the.- Law of’ Causatién—Karma and ~ ifs due effect. “Vide, our note on ‘Ishiavasya-Upahishad- 11, and Cf; Gita. vill. ‘24, 25. - a ; - siapoarta sre Feige Sars - Safe Aeataes, qeftrareta « The: ‘daily saci ice of Agnihotra;: pehaice, struthe: fulness, maintenance, of animals, feeding of the guests and feeding thé birds’: “and: beasts=~All these’ are called .. Ishta.” : ;"46° + “BRASNA-UPANISHAD’ “Sinking wells .or excavation of tatiks -for the public, building temples, giving food to the ‘hungry, ' laying out public gardéns—all these are called Poorta,”” Matter verily is this path of the manes;—Since those alone who are attached to the material 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 Bralkimana, which leads to the spiritual illumina- tion 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.]_ . THT TA ATTIT sTeAT Praattent- anbacnfreatimad | wa? arenatarraraa TEMA HTT Tear ray, fraass TST 20 HH : 3 again WAT by- austerity mardi by. abstinence, . stgat by faith, faa by knowledge, arent the Atman (Self). afasz liaving sought wey by the: North Path) arfet the Sun Sikaare attain, eae this (Sun) & verily staTatrg of all the Pranas (forces) ’ wrqaay abode (soutce) Tax this ayaa immortal (imperishable), sat free from danger ; > {aa thisFIRST: ‘question Ww ' qard supreme r resort 5 eae from this qa again . a maara do not return, ° gf& thus 47: ‘this (the : Northern Path) “Prtaz-the.end Qt.” _siictoa). me “pn thie same gas this waite, verse," , “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 -dangér, —this is the sapreme resort. -.From - theré they do” not ” return, (for) iti is the gad. ” There i is Ld tollow:, ing -sloka ‘on it: : [Attain the Adityi=-According to to other “Upanishads and the Brahma Sutras, such a soul goes along the . Devayana (Path of gods) to the world of the Aditya and from, there:goes on to the ” ‘Brahmatoka, the world of “ Brahma, and af the-end of the cycle : aneiges" “into - Brahman’ with’ Bralitna. “This is known “as the Path . 7 Krama mate (gradual liberation). “This is the inimortal eles—~As the’ Achiever ¢ of this ath hasino more to’ underga births and. deaths of ttie human’ life § in this } world. i ‘ 3 » Ht is ite’ indbs-Sankarachasya explains “fir of” the text as , flocked” 2, .this- Northern Path is : blocked for the ignorant . .anid Persons devoid ° of the Pere =418 PRASNA-UPANISHAD wang frat gemaft fea og: Kove Rifioy | rT eR al aa wet orgettatirta 122 tl : qaraté with five feet gtantelt with twelve forms frat father fFa: of the sky Wabove wT half Rife. wa excreting (giving rains) "rg: (the sages) say wy again 9% 4 others GB these (the sages) Fraga the seer (the sun) aaa of seven wheels Tét on six. spoked (chariot) @i¥¢ placed (gf% thus) emg: 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 fie feel—ie., with the five seasons, includ- ing the Hemanta in the Winter. Twelve forms—i.e., the twelve months. . The seer—i, the sun who sees and knows all, since he is immanent in all in the form of energy. Seven wheels—i.¢., the seven rays or colours known as the seven horses of the Sun.- . . : “ ~ FIRST QUESTION = 19- - Six spokes—the six Gndian) seasons, ne * Notei~-The drift. “of” the text “is that- itis the 2 Sun, the Prana, who makes the ‘time’and marks it out into Ihe yeat. which again has Sev eral sub-divisions and phases, and thus’ he is the controller and father of ‘all. This stoka occurs in the Rig Veda—t, 164, 12.) ; wat 3 sara iteT sorte ag eit: gas TRAST RUT: TS ae SARA ee Ate ie “ara: the month % verily sai: Prajapati (lord of creatures) Wl its BUT: the dark forlnight 7 only ti: matier we! the -bright ~(fortnight) ares Prana, _ awe therefore GH these waa: the Rishis TF in the right (fortnighy a sacrifices gita ‘pésform + wat others ES@P in ‘he. other. d. by ‘in the dark fart.» night). ; : ‘The month is ‘verity “Peajapati, Its | dark fortnight is Matter, ‘and its bright ore, is the Prana. “Therefore some Rishis perform’their sacrifices in the bright fortnight ; others i in the other half. ae : [Nole.—The same play ‘of Tight” atid datknoss— af Matler, and energy—of ‘activity’ and inactivity. which is manifest in infinite Time: in the form of © steation and diseolution (Srishti and Pralaya), ‘igQu PRASNA-UPANISHAD noticeable also in the period of a year in two sols- tices and also in a month in the form of two fort- nights, and in a day in the form of day and night] weet F camera sit wht zea | mrt ay Ut renee Ea St fear Tet aySTrT TOTTI TART THT SASTT 1 28 srgiata: Day and Night 2 surely ssf: Prajapati-" ae its we: day TT indeed sry: Prana (Energy) wf&: night Ga verily Tt: matter, & who fat by day TE in sexual intercourse Aysaest combine wet Prana at assuredly Ga they steargita dissipate. WH in night qf when Tat in sexual intercourse Hyyaes are united a that ernst control ¥4 indeed, L 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.] apt 2 smraftead) ¢ 2 aaeteniar sr TTT ST ee“ARSE. . QUESTION . 7 ; a : vera food x verily : sora: Prajapali wat trot’ ‘that “vag that dat, ‘the seed (semtii) (ate “is ptoduced) 5 3. + area from “it ear: these iran : eteattires marae : are born: :. : , . Food is Verily the Prajapati From, ‘that - is. " produced ‘the seed, .and from | that: again” call -these creatures are born. Bo 7 * [Noie.—This. Brabmatia’ directly gives’ the. “answer fo the’ frst question but hitherto “the Scuti dealt ‘only: with . the fundamental - principles . of création. The gestion ‘was .! whence are these cteaturés born,” “and ‘in’ answer to ‘the question, the -feacher first said . (Br. 4). that ‘Matter and Energy ‘aré’ the two fundamental principles’ ‘Gf creation. Next (Br. 5 to 8) » the various ‘exprestions i and ‘functions: in. general, “of . Energy’ and Matter, in: ‘maintaining the. creation -are* _ desctibed, .'Then (Br. 9, and 10) he spoke of, the two ~ paths, the thaterial and the spiritual, by. which’ a" ‘seul . "_ can travel ‘after death; according io his karma and knowledge. Next (Br. 11° to 18) he: digressed , in “giving ‘the descriptions ¢ of minor sub-divisions of time, such as. seasons; ‘months‘and.- -days,, and- poitited out : there that/all these divi ions, like Time itself,. are . “but the working - of -the ‘same, “Matter “and Energy, : ares through: them they" control the life: ~ And then j in the présent Bratimana -he . fromm the seed’ the pa pel wes ey that - Tt may. appear. strange , why the teacher Shouid’ apparel depart so paet from. . thé -Point. before22 PRASNA-UPANISHAD * _ directly giving the answer which after all was @ statement of a simple biogenetic fact’perbaps well- known to the questioner himself. But there is a deeper significance in it. In making so many preliminary statements with regard to Prana and Rayj (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 teachet 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 fime, from Cycle to Cycle,—ihat is all,—but has no real origin, nile In the Brahmanas, 9th,_12th, 13th and the 14th the word Prajapati is used with a peculiar signifi- cance, 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 ot Time such as year, month and day, as they consist of the dual eapressions of Matter and Energy. In the 14th Brahmana, the sperm is called Prajapati since it is the source of the individua}:FIRST.QU uEsTION 28 poisical life, as ‘Hira agarbha is ‘that of “the collect at thus * thost ag that sara rule of Brajapati sea observe; a they frat a pair serge _produce - Fat of those am3, penance ‘aR abstinengs, Bg in- : + slablished, ae their 47: vei a: this art the’ heaven of Brahma’. an “‘Theréiore’ those’ 10 “observe. the- rule of: Prajapati,, produc a pair. For them verily is the _Brahmaloka;’ who» « have " penance ‘and abstinence’ ‘and-in whom truth abides. Eke rule’ of Prajapati~ie., Rilitagemanam, ind : also as spoken of in Br. 18° toe . “tne ‘Braliialokd-=Hre “oily: the’. Chandraloka i is theint, and Hot the’ stipreme | héavén of Brahina, :. ‘Householders who” simply. observe.-,¢ the: rule’ of Prajapati,’= get the, fruit in this. world in'the shape-“uC 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.) , * Famit fet asta ay Frere arar SfF uh 2g 3g in whom fret deceit, wat falsehood, 7 not, ara guile and a not, aet their wat that fre: pure Haare: the world of Brahma. That pure world of Brahma belongs, to ‘them, only in whom rests not deceit, falsehood, or guile. . [Pure world of Bralma—ic., the supreme | heavei spoken of i in the Br, 10.] End of the First Question.feats sate aT SECOND. QUESTION aa fai amat Sefh: oe | WHTTAT 7: mat fat BAT: eCrorRTTT mt ata afg ee * aa then Safk: ania: the Bhargava of. Vidarbha gthim wey asked wnag Sir, et how many TF verily Qat: gods sat creatures frarara support, maintain. ‘Sat how many Yt this manifest, ~ &: who'ga: ‘again ut of these afte: 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—ie., powers, organs or the senses. Manifest it—i.e., expresstheir power] - “Wa a darreeht ¢ ar gy Sat aac qa tear: atts & nerenfiaata arnaeeeT Fare: Wau26 - +. + PRASNA-UPANISHAD a he » (Pippalads) we to him ‘gare said, gai that Qa: god Wee: the sky, 4tY: -air, 1A fire,” ST: - water, Tat earth, avg, speech (organ of speech)’ Ha: mind, 8: eye, wet ear T and, & they: sae having manifested (their power) sftraqa vaunt at ‘we Tag this aral body (it. -petishable) TAB*T having held to-. _ gether Rrareart: Support, , To him he replied: The ether is that: od the air, fire, water, earth, speéch, wind, eye arid ear. These having manifested~ theit power, vaunt and say, ‘We (each of 8) holding this body, support it.’ arate: aT Say | AT areerterncai qeaTTed SR StaRTTa ET rarest RATATAT THB HU oe afte: the sipreeha (chief) sty: Prana (vital ener) . ATG gaTa said Ave self-delusion At do not . Hrs fall into (commit); eq 1 Tt verily Tae thus AAT myself Feat in five parts wfasqT having divided Gat this @rat_ body sawea holding frarean® support. . a they (the other gods) SATA: incredulous . =a became.: The chief Prana then declared, . ‘Do not be deluded. I alone, dividing ‘myself into. five.SECOND QUESTION aT parts, hold this body and support it’ But they were incredulous. we? . [I alone dividing myself, eéc—Here it refers to the five kinds of vital breath or energy, viz, Prana, 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 vital 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 asin the subsequent Brahmanas.] SiefiraTgtaame FF TRTRTTATAT Te - attend aferset aftgert aa ox aTfeare | Tea ART AIR CATT GAT CATT we are shut dar wr niger ot ARATTUL ATT FT Maw aot PAT AY Ut @: he (Prana) sfiraraa from indignation Set upward SesHa was going-out ga as if; ay in his (Chief Prana’s) sesraft having gone out, 3 thereupon gat others.aa a all sat: Pranas (senses and organs) geetert got out Ff in his’ (Chief Prana's) 3 and sfwentt being established af gq all. also siffue% Stablished, AL TU as ABSA the28 PRASNA-UPANISHAD ‘king of the bees (queen-bee) seetard in going out wat: all ta verily af¥et: bees TeaTAa go out ART in ‘his (the King’s) sfagatt being established qat:ga all srfawe® are established; Ui thus @tG speech, wa: ‘mind age eyes WH ears Fand (wHI did). & they . Stat: being pleased stat the Prana eqrafta praised, '-; He from indignation appeared to go out up- wards (from the body)‘; thereupon as he ‘was about to go out, all others seemed to go out and he being established, all others ~were 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; é.¢,, even the mental activities are but the expressions of the same energy that functions through the body and the senses, ] wieiearaly qe oy qsettrraTay arate: aot eda: agataat FT «Ul: WU: this (Prana) wf: fire (@% being) aT burns ;' ; ‘ga: this qi sun; ET this wird cloud (qa: this) weary Indra Ea: this Ig? wind ; ¥9: this fa: brightSECOND QUESTION nos hel afte ‘the earth, eA (taatter) aa. “what is ase: hat i is not CF and" ‘see immortal ‘and ae what. ye ‘He burns as “fire; the i is the sun; “hei ds the’ “cloud she*is ¢ Indra; ; he 48 the wind: . This bright.dne is (verily) ‘earth, matter, what is. ‘anid cwhat i is not and also what is, immortal. . a ~. [He Bitrns as fire, eté.—Sri ‘Sankaracharya explains, . te first half‘of the ‘Brahmana as follows = . “He burns as fire, shinég as: the: sun,- rains as ‘the ) cloud and rules the subjects and, Hille f hog jdemtoa as “India” wet ye “oe ee * What i isi e., the TOSS, visible objects ac < What is not—~i:e., the ‘subtle, iraperceptible -éausal ‘matter, _ Itis called asat because i it is _Naneesistent: to 7 tlie senses, - : so What is iianortal. mie, ‘which i is the, ‘asi of the. “relative immariality of gods, |: : * - Nole—Hiere Prana’ is spoken of as the ruling forces vot Nature, nay, Nature Herself] “ ose en 7 a aeatts RE wre m4 wea ; aati in ‘the nave “of. a- -phel WU: spokes za ‘as st in Prana @ all: shaft. are established.” sir:80 PRASNA-UPANISHAD ‘The Riks (Veda) aa Yajus (Veda) ereinit Sainas. (Veda) 4: Sacrifice e% Kshatriyas | mét Brahmanas @ and (fara siafit are established in that). : ‘As spokes in the nave of the wheel, ‘all -are: fixed in Prana,—Riks, Yajus, Samis, -Factifice, Kshatriyas and Brahmanas. -[All are fited in Prana, etc—Here the Vedas +2 care mentioned as fixed in Prana inasmuch as theit reci- tation depends upon Praha, or, it ‘may mean that. they have their ‘original manifestation in Hiranya- garbha, the universal mind’ or. Prana. Prana <2 nis identified with the universal life-force.]- of srorafrretes oy eat afaoTrTs | art stor onfteter ats ‘aha at oats Saf REF 9 UL aaa thou ¥@ verily AwMTR: lord of creatures. fer being) TH in the womb eB dwellest m&araa- -art re-born. ST] O Prana gat: these WT. cteatures g. again aed to thee afer offerings ere bring, a that e@ thou sta: with the Pranas ty Senses) wfeiet dwellest. : Verily as Prajapati thou “wanderest- “in ” the ‘womb and art born again. To thee, O Prana, these creatures carry their ‘Offerings as -thou , dwellest with the senses, (i in the body). «SECOND QUESTION" , sl” . {Note.-Prana ‘ig! 5 | Prajapati, Ahe’ - -aniversal, life ; as a finite principle of life -he entéis’ into the! womb anid is re-borni in the form ofa 2 child, ~this is the play of life—of Prana. + : To thee these creatures carry, ‘deteThe senses gather thé- perceptions” of their respective. objects not for any selfish gain, ~ for ‘festering’ the’ Life, the Prana in the body] : Saari abe Pigott sera AT | Cantat aici wererilieeeafe ne a a thou). Sarat for. gods aPgaa: the best carrier, ‘Frau! for the Taanes SeRaT first erat offering (Ii. that , ‘which gives satisfaction), saralfrenay Atharva Angiras Saciatt of the Rishi” wef tre wits effort, work, ale att oo. C ’ Thou art’ the “best carrier for dt and the first offering to the- manes.. Thou art the “true-effort of the’ Atharva- Angiras Rishis, (The. best cartier for gods —it * is believed: that the “god of. fire, Aghi, carries to gods the oblation offered into the’ fire,-and so.he has got. the name Vanhi ’ (Carrier). Agni is. but another. _espression of, Prana which is’ imfanent in. all, even in the ‘gods. ‘So Who can be a better. carrier “of. -offerings than Piaiia? - . ’ Athrva, Angiras “igh, —Sankaiacharys takes it as the’ senses.)Be . ee ; waged oro aera adi2 aaah ART TR qieteat fiat afar 1 Sat sara O Prana ef thou geq: Indra §aat ‘by prowess ee: adel wit art qtzfyat_ the protector ew -thou a the sun gah? in the sky qqi@_movest a. thow “eatfact of lights ef: lord. " O Prana, thou art Indra, and = by prowess and ‘(also art Thou) the Protector. Thou movest’in the ‘sky as the sun. Se art the lord of lights...-° + : : [Indra—Here it may mean Brahoia the Creator. ; Rydra—The Destroyer. - The-Protector—ive; Vishnu. t- * Thon art the lord of bightprit ., all- lights shine dug to thee.]~ ; war araftadenion 9 mt a al \ eee — STATA aRRerR, ne Ue toll sq 0! Prana wd. thou ‘iat when “aaa rainest ag then, @ thy | Rat these sre: créatures srerrer to the satisfaction of their desire stat food -afyeaty will, be gf& -thus RUPTET: delight. rafter remain, (become),SECOND QUESTION $3 O Prana, when thou pourest down rain, these creatures of thine are delighted, hoping that there will be food according to their desire, are oeteatiee Pere ae | araraca grave: frat df aaa tee sO Prana t thou Ala: a Vratya Teale: the Fire nafhed Ekarishi, @{ being Wet eater - (enjoyer) (wat likewise) fever of the universe eet: the gond lord (or the lord of existence) {ev& thou arty. a we (aa thyy stra of the edible ara: givers. @ thou Htaftwa: of the wind frat father (or—ardita O Matariswan & thou 4: ours ftar father), ts 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. ‘ [Thow art a Vratya—A person is called Vratya for whom the samskeras and the sacramental rites have not been performed, i.¢, Gne who is ceremonially unclean, Prana being the first born there was none to perform the samskaras for him. Prana is called ‘Yratya to indicate his inherent pure nature which requires no Sacramental Purification, and also the fact that he is the first bom, the orisinal source of 884 PRASNA-UPANISHAD the differentiated life. In Sanskrit rhetoric such expressions are called tageqfY i.c,, praise in the lingu- age of blemishes.] at & agate afttiar at at a saat | ma mate wea fa at ge te HH a thy at which aq: body af in speech sfafear is established 4 which 2% in the ear & and at which @9ft in the eyes (wffeat is established) ; at which @ also Haf& in the mind @-eat pervades, at that firat propitious 8 do ar do not seat: 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. ° . 7 [That body of thine—i.c., that expression of thine. — It will be explained further by the Sruti itself i in TH-5. Vide also the note on JI-3.] med Tat at RS TREAT) ama ware aller ogi a ASE Tt aft . en tae‘SECOND QUESTION. vote 7 85 RA an the: “three “worlds at whatever "wits exists $f this @¢ all STURT of’ Prana eit under the control (ad2 is). Stat mother GAPE the sons FT like (sSrrg otirsélves) TTR, "protects 37 our raft affluence ot. inteligence’ RTE, give. . : ; _ Whatever exists j in the. “three. worlds, ‘is all inder. the’ Control of Prana, . (O Prana} protect, us a8'a mother (protects), her. Sons ; give us affiuence’ and infe}ligence.. a [ Whatever. exists, ete-Sanikarachiaiya has taken’ the fist - line to mean .as “All objects of this world are within the’ control of. Prana and - also those objects of enjoyment that: are in the third: heaven’ ‘of. gods") a The énd' of the Second Question. ~Nailers ser Ht THIRD QUESTION * af SASTATATSTAT! TRS’ | ATIHRT TUT STs TTT RIT aA aT afeiss ah nlagh Sata ae sora amuregtentety te fo, fa then ameaarea: Praem Aswalayana Kou- salya Ut him (Pippalada) wg asked, TAR Sir, Ga” this sta: Prana Gat whence saa is born? SF has . afra in this 7 body wari comes? *Y how sara himself trast having divided smf&git exists’? - &a by what means SesHa goes out? wt how are the outside (world) sftrr® holds, #4 how (at also) _greated the internal 3f& ‘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 outsidé (world), ane how the internal ?” [The “Internal—i.e,, the body, the senses and the mind.)“THIRD QUESTION” 387 at a Haaticarote afentedifi awerde HR “qr he ad to him (Kousalya) vars said—(t thou) afxsart more difficult questions wegha askest (1a therefore) APB: supremely devoted to“ Brahman fe (thou) art, THT therefore ef I 8 to thee maifir shall tell. tf To him he said: “ Thou art asking more difficult questions. Thou’, art the~ greatest devotee of Brahman, so shall I télf it to thee, anna oy ae aya | aera afwdaaad aitgtaraeerede nen - -&: this #7: Prana swe: from the Atman a1az is born, Wat as {8% on man Bre shadow (wut so) gaa this (Prana) Gafery on this (the Atman) wad is spread out, Hatwaet by the act of ‘the mind wheat in this SAR body"winta comes, 7 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 7 the mind, ° : “Lor the Aiman is bien, tte Here § is a clear indica tion that the energy whose play is the whole crea? tion, both ‘internal and external, is born of the38 PRASNA-UPANISHAD Atman, and covers the Being just as a shadow spreadsover a body, z.¢., it has, no separate existence apart from the Atman and shrouds the real nature of Yhe latter under its varied display, yet it isas non- essential as a shadow. This is called Maya. By the acts of the mind~i. according to the volifional efforts and desires of the mind. It will be explained by the’Sruti itself later on.] wae watauga atrad I RaTMIATTAT- arma geraaAa TM. FATT EAT TTT arate ii aa as ug, The emperor 4a verily safirgara off cials Garg these ATATL villages Gary BATT these villages swfufreet do you reside in and rule gf@ thus fafigs orders, Tt so FH verily Tt: this (The Chief Prana) gatvg other IWAT-Pranas THR TAR separately Ga indeed waa 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). wert ae ate warifenttal ar wat afi’ na @ aa) qreagaT at waft aengan aarfast ware ig tlTHIRD QUESTION 3¢ TaTst (Ty are) i in the ¢ organs of excretion and ‘generation wart the- Apana qeanfeanat along’ with " mouth and nose - "7g" oN in the eye and the ear Gt himself “srt: Prana siffee exists, ‘ast in the middle § and aart: Samana (lit, “that, which equali- _ Ses); f& as qu: this (Samana). gaa this gd daten (lit. offered) stat food ai cqually aafe carries (distri- butes). genta frond that (Prana) Gat: these es the seven- flames nate. become, ” The-Apana is in the organs of excretion and generation ; in the eye and the ear as well as in the mouth afid the nose, dwells himself the Prana; andin thé .middle. is Samana, as it distributes the’ offered food equally to all parts.. Froin it originate the Seven flames, [Distributes the offered Sood, ele—-ie.,=gets the food assimilated equally into the system by digestion. ” The seven flames ~ie, the seven organs of per- ception—two eyes, “two ears, tivo™ nostrils and - the mouth,] af ade one | aaa. arta arat ad Whaat araafialaate: fee aeorlit WRRs SaTTATET |g a: this strait: the Atman eh i in the heart (aa * dwells) &2 here atetat of the’ nerves Gq this qaxd40 PRASNA-UPANISHAD hundred and one. arat of those Get of each one ard wé hundred sitarararet agerfit in each thou- sand branch nerves graafa: grata: seventy-two’ aaite are. STG in these tava: Vyana ata moves, In the heart dwells the Atman. There are (in the heart) a 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 ail these the Vyana moves, ‘ [Wote.—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 “ret 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.) “sebeabet earn gota gud sta: wali + TT TTI TAT AGTRRY 4 9 11 - a and Bgrq: the Udana Gara by one (of them) aq: upwards guia by virluous deeds gui ait the virtuous world w?aft carries Wat by sinful acts ‘¢ the sinful world (Tal& leads); euteat by both ‘Ga verily TATA the human world.THIRD QUESTION Al And then, through one of them the Udana carries (the soul) to the virtuous world by virtuous deeds, to the sinful. world by the sinful acts, and by both to the world of men. (Note-—According to this Brahmana, it is the Udana energy that, carries {he soul after death to the different worlds according as the good or bad karma done in‘this world. Evidently then the Udana is*that subtle aspect of Prana which not only pervades the whole system and sustains .il but also controls the Lingashariray (the subtle body) in which the soul resides after leaving the physical. Through one of them—se., through the Sushumma nadi. Virtuous world—i.e., heavens of gods, _ Sinful world—ie,, the nether worlds and such mean births as of animals, insects and plants. By both—i.e., when both sin and virtue are in balanced state] ’ sna € 3 aa: nor weaety at ard armagzett: | gett a gaat Soy geqeTy- TRE TEE. waa aryeale net afm the sun € & verily qe: the external ara: Prana, { because a it oF this “Ted in the eye ata42 PRASNA-UPANISHAD Prana SeTqre: having graced sqaft rises. gtaeat of: - the earth wt which Saat the god (the’ energy) @t~ that yar this gava .of man’ sata Apana waury having controlled (same gat add exists - “this favouring) ; Sat in the interspace (between heaven and earth) 4q which stew: the ether @: that aim: Samana, 4g: the air 84a: Vyana. | The sun is verily the external Prana,—for he rises having graced the Prana in thé -eye. | The god which is in fhe earth controls the: Apana of man. The ether which is in: thei in- terspace is the Samana ; and the air is Vyana. [Having graced the Prana in, the ae—The rays of the sun makes the eye see, : The God which is in the catth—Coula it mean “the Force of Gravity or even a “vague indication of it ral ast ¢ aT STARMAN L re faPaadafa aaa? WU &wt: the fire 8. verily Sarat the Udana ae, . thefefore surat: those whose fire has extinguish- ° shed aftr in the mind WrraAis: absorbed eae : with the senses gaat rebirth: (afirere altairi), = - The Fire is verily the: Udana, ° for-. they - in” whom the fire has extinguished, go for rebirth : with their senses ‘absorbed i in-the @ mind.”THIRD QUESTION 43. {The Firemi.e, the fire element in which are included both the concepts of heat and light. The fire has extinguished—whert the animal- heat is gone. Go for rebirth, ele-—iey, die, afaretis serait sorts gat | werent qardaferd Bis Tale go Q@: this (man) (Wee at the time of death) ‘qftra: whatever his thought (waft becomes) a7 with that (thought) staf the (chief) Prana srrathr comes Wf: the Prana Beet with the Fire (Udana) “gm: (@x) being united waar the Altman GE with aeraaieed as desired BF world wt leads on. Whatever’ his thought (at the dying moment), with that he comes to the Prana ; the Prana united with the Fire leads on with the Atman unto the desiretl world. [He comes io the Prana, cte-—According to the Vedanta, the Atman in man is encased by five sheaths, viz, (1) dunamaya Kosha (Physical Sheath), (2) Pranamaya Kosha (sheath of vital energy,) (3) Manomaya Kosha (mental sheath), (4) Vijnanamaya Kosha (sheath of intellect), and (5) Anandamaya Kosha (sheath of primal nescience.) These five again go to make the three bodies of man: the* Bd PRASNA-UPANISHAD first forms the gross body (Sthula Sharira), the second,” third and fourth constitite the subtle body (Linga- Sharira) ‘and the fifth forms the causal body (Karana © 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_ thé gross:. In death, the soul still remaining within the causal and subtle bodies separates away from the ‘physical, a afid it is the subile that forms the vehicle’ of the soul in its transmigration. Hence the Sruti tells’ here that - after death the Jivatman comes to Prana, ‘ie. in the Pranamaya 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 reiricarnafion; - 7 The Atman—The Jivatinan]._: ; a ag gp Bg | aT ca ech ‘wate aay, sete Ween oe - “at! who faare the Iearned (the ‘wise) Gi as such srt Prana &% knows, Wa his ST progeny. 4 never stat perishes, (a2) sta. “immortal wate becomes ; aT thus: this aati Sloka (Stanza) : so The progeny ‘of the learned, who knows ‘the 7 Prana as such, never perishes ; ‘he becomes -” immortal. ‘Here i is the ‘Sloka (about ity: "Ls sucht as described before, ;‘HIRD QUESTION 45 . His progeny never perishes—i.c., there never comes a break in his lineage. This might be taken as an Arthavada—a mere eulogy of the Science of Prana,] eatnati ent fact da ra | wear Fa more fgrregd fat aamaga fF 11 231 : (avs: the wise) sre of the Prana sett origin, > waft incoming, wrt the place ftryrd all-pervasive- ness @ Yatand also yaHAt fivefold (distribution) ; &e moreover Sarat internal expression Prgta having known 32d iramortality Sze attains. (The wise) attains the immortal having known the origin of the Prana, its advent, place, all-pervasiveness, its fivefold distribu- tion, and its internal aspect,—yea, (he) attains, the immortal. [Atiains the immortal—~it may mean here the attainment of the Hiranyagarbha state or some powers. ~ Its origin and advent—see 11 3, Tis place—see III 5, 6. All-pervasiveness—see Tl 5—13, Fivefold distribution, etc.—see 11 3, “The End of the Third Question,U STa TA FOURTH QUESTION ay ff atatah ava: WIE | aaa Paeqet arr ata arafearat ” HAT ua da aaah aera walt ahaa aa dntatgar wah 2 i aa then 14: of Garga golra @talrat the grand- son of Surya qf him (Pippalada) qey asked wraq Sir, gafirg in this FX man ae what WPA sleep ; safergqin him sift what sme are awake a: of these Gag: which 34: god (sense) SATE dreams qa see? a whose | gaa this gd happiness- waft becomes: sq on which = Seva established waiea are? Then Gargya Souiryayanin - asked: him. : “ Sir, what are they -that sleep in man? and. what again are awake-in hit? Of these which god sees dreams? whose is the happiness’? on what again are all established moe “ [Wote. —The questioner ‘wants to know what parts . of man, sleep in sleep, atid - what are” awake in theFOURTH guesnioN at “a awakened ‘state. In sleep again - ‘what in. man’. dred “the dream, and what enjoy the ‘calm. “repose “of” the " ‘dreamless sleep] - SE Bae TA iG adadtedeact acon wah gifetahees ere at qregta TET ge aaa Te. waeaetaaly | aa ade - cat ae aeaft a Pratt a. teat Gad afraad ee eee FRETS, ai WRU Ht ai he (Pippa adr 46 him sara ‘ida oO Gatgya TH as TENERT the setting weer. of the’ sun. eat: all antag: -rays @aay inthis asitaeEe citcle of * light (solar orb) uate become united ; 4: again 3qaa: the ‘rising (ate “of the sun) t! those (rays) Wt again eT go ont ‘Gadtate) A so & verily TE that a-all (senses) . ccd higher. Bei ‘in God “FAR in, imind wateratr becomie united.” &4 thns af€ then, ge: this gaat man (being) a ap hears not, wate’ Sees. not, a fRER.smells. not, a are tastes . not, = ee feels not, # ‘afaat speaks not, 4 stg? takes not, eNaFGUe edjoys-noh F “fras® evaciates. not, # EaTTT moves not, (ear. then) wits ‘sleeps we thus area says ‘aa: man); °48 PRASNA-UPANISHAD To lim 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 hearts not, sees not, smells not, tastes not, feels not, speaks not, enjoys not, evacuates not, moves not, and they say “ (he) sleeps.” 7 [All become one, cic.—i.c., all the senses 5 and Organs (both motor and sensory) become dormant in the mind.] arrat waahereat sqft 1 wereat ar hen smateeaeriaait aarererrersitaet HOTTATSTTAATAS ATA? |] FA - gaftrg in this $t city (body) start: the-fires of Prana 4 alone SA remain awake Tu: this WaTa: Apana ® verily ada: the Garhapatya fire; satar Vyana * Anvaharyapachana fire. aq because Teta, from the Garhapatya fire, TUTATL that from which itis taken Swta® is taken from sR Prana @@ alone @tzaata: the Ahavaniya fire. The fires of Prana alone. remain awake in this city. This Apana isthe Garhapatya fire, the Vyana is the Anvahatyapachana, and the Prana isthe Ahavaniya fire since it is taken from the Garhapatya fire.-FOURTH QUESTION ag [Note—In 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) Garhapalya and (3) Ahavaniya, The first fire 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 between 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 fire; and as the Apana remains active constautlysin the lower part of the system and as from it proceeds the Prana in sleep, the Apanais called Garitapatya fire. And like the Abavaniya fire which is taken from the Garhapatya, Prana proceeds from Apana, so it is compared to the former fire,] 7 qwegeiiaraiae wt ait @ wae aa eR TST ETE | wet TARE TTT Ne Rs as Gat these two, segraficarat expiration and inspiration arget two oblations at equally aakk-50 °°) PRASNA-UPANISHAD , takes 4 thus @ Gua: that Samana (€tatthe Hotri priest) 44: the mind © verily awta: the sacrifice’ sara: the Udana G4 indeed genef, the fruit’ of’ the’ sacrifice @: he (the Udana) &f this aarti ‘the sacrificer WEE: every day Te Brahman TAR 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 :thé fruit of: the’ sacrifice (inasmuch | as) it takes the sactificer. , every day to Brahman, 7 {lt tase. Brahman—Ordinaily there ate three stafes of human consciousness==(1) the’ :awakened state, when the physical world becomes the object of” cognisance, (2) the dreamirig state, when- dreams form. ed out of the impressions ofthe ‘awakened state, are’ perceived and:(3) the state of dreamless,' deep slécp" when the content of “consciousness is nothing of the” senseworld or its impréssions, but. a vague feeling of. unconditioned being. There is‘a fourth state of consci- ousness known as super-conscious staté or ‘Samadhi, when the consciousness-of the being alone remains in- its infinitude without its, lintiting adjuncts, ‘The attainment of -this _cohsciousness means the féalisa- tion of Brahman. The consciousness -. in deep’ sleep is very similar to this consciousness, with this ‘difference, that the consciousness during deep ‘sleep i is vague ‘and impermanent, and in the latter it is distinct, .FORTH? GunsTioN' Os BES fall “ot tight and permanent at, leist ‘in: ‘its effect ‘and impression. Hence* the | Sruti tells-here that ‘the “Udana' takes the-mind, the sactificer, every day in ‘deep sleep { Brahmas, fee, to a" ‘State _ is very: “near to ‘Brahman. : 7 aq. 2 aa weamageete seed amgratt at artadagantt, Zatearatea ASR att Tat HeTGUaRT: es TE TT nel wary re eee te at this Ray god foamd) 73, bess et in , dreans atari grandeur (power). aes ‘perceives; 2 (enjoys) wa what €8 gE” ‘whatever -sten” ‘ wgreat sees again: aa ae! ga whatever” Ahgatd’ 44 object aaah hears again artaordts i in different places and quarters also: TAG AT» perceived. ae Gat again. and again awa is. perceived ee “seen ~ “Stand Wee, unseen, ae ae gee aga - -unperceived Sand Ga real Wea unreal af all weal. sees (Saat Heh “ea, all . (er. Peng) watt sees. - “Here, in ‘this date, the god enjoys ‘its power: in dream,—it sees~ again. ‘whatever has ‘been. - séért before, | heats - whatever: hag _been heard:52 PRASNA-UPANISHAD before, enjoys again what have been enjoyed in different places and quarters. Becoming dll, it sees all: that have been” seen and unseen, heard and unheard, perceived and unperceiv- ed, real and unreal. - [Note.—When all the senses lie dormant in. “sleep the mind builds upin dream a world of. its own” out of the impressions received in the awakened state _ and enjoys the visions,- All the different. componesit, parts of a dream are impressions of actual experiences, obtained, it may be, in different times, but . they are curiously and fantastically - linked. together in, sleep, when the controlling power of both reasori and will” is absent, and so we find that iwe experience things" in dfeam that we have never~seen or. heard. -in the. awakened state. But ordinary, d?éams ‘can’ be better | explained physiologically than “by meré psychology, ; although there’ are’ dream-phenomena that * directly. sprove the existence of _ Psyebic m mind and the Linga: Sharia of man, . ~ - : Enjoys its power—i.e.. unlike the awaireaed States enjoys its single nature untrammelléd’ by- ‘the © gensés a aay “aoe watt“) Ste gay, a TTT aaateraett ge mye Nel ia ; * @i he'(the mind) 4@t ties See with - ‘the power . aR overpowered ware, beconits aa “Here (in' this:FOURTH QuEsTiOW. « “7, + BB condition) qu: this 2a: god. {thie Jivatan) STH the dreains 4 arate, does not see, @at then caitey “sr€R in this body wag this we. bliss walt - Becomes fis enjoyed).~ 7 When it. (the’ mind) As overcome e by. -thé power, the god (Jiva) sees not the dream,—then in the body the bliss is enjoyed. : fe 4s tercomé, by thé porwere—In the original “the word is tejasd which means light.as" well as.- power. ‘Sankaracharya explains it as “ ‘the light of the sun, . which is called’ chitia--and’ is in the nerves,"" but “it rather’ obscures than explains, the ferm, ‘Ordinarily, the mind is conceived asa self-effulgent light lighting up everything’ it comés ‘in confact with ; but. in deep sleep that self-effulgence of the mind: is overs powered’ for the” tine being by some ‘other power which. might “be of. the Nature. cater or of the body, and of a Tamasic Kinds > . Then in the body, etc—~i.e., the ‘blisifat calm “repose” _ of ‘the deep steep, which has a ray of that beatific * peace enjoyed in the super-conscious state} > _ drat steg guifte arated dake 1. _ EE Rol TE SateEH Ho as ea. O my young friend tit. good-looking man) ‘gate the birds Fat as arated the -tree where theyBa PRASNA- -SpanisHap roost aaiqera run towards, -Ei/so € verily aa ‘that a all these, 9% the superior wre in. the’ Atmaan aaHfeEe go (are established). As birds, my young friend, go to the: tree: 4 roost, ‘so all those rest in the superior Atman. - [All those—i.c, what are delineated in tie next Brahmana. - Superior Altman i, the Frat ‘trian related to body, ete. geet a gferfierat seer a aa AeA ATT STITT SERTTTTATTATAT a tart at a ale’ a atid. aq srt ataed - Ta wfaet 3 aa elas a. Ta THe wit aaraed- Bre aataet 3 wart fasta: “ana 4 wrt aoa aed a afare alge aréareaiadet 7 feta Gated = a Pratafaaed = sree rarefied acl afret earth uftetarat the subtle”e: th: element ‘also, ata: water srdratat the subtle water” elemiciit, | Seit ight sitar the light, element -arg:., ‘the: ‘air, “agar: the subtle -aizeleinent, arTeRTRT the’ ether,FOURTH QUESTION 58 sarprerarat the cther element, Wg? the eye FEET object of sight, aft the ear, taed the object of hearing. wre the smell, sa%4 the object of smell, Ta: taste eaftact the object of taste, et the touch enifrasd the object of ouch, ans speech awe the object of speech (ie., what can be spoken) Xeat the two hands sigraey what can be taken, 378t: the organ of generation mraeqhraey the object of enjoyment, Ty: the organ of excretion feasiftaey ihe object of excretion Wet the two legs wast what can be walked upon, Wa: the mind, raed the object of thought, gf&: the iniellect atari the object of intellection, TEER! the ego ads the object of egoism Prt the memory Safiasd the object of memory 8a: the light feitafecd what is to be lighted up SRY: the Prana (Energy) . fraveftacdt what can be’ held up, (@& ad sneria ewmturt all these rest in the Atman,) ; Earth and jts subtle element, Water and its subtle element, Light and its subtle clement, Air and its subtle clement, Ether and its subtle element, the eyes and what can be seen, the smell and what can be smelt, 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 orgati of generation ‘and Jts: 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 enperios Atman in deep sleep). " [Note—All the gross and subile elements 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 -shatira, vested in Avidya alone, without the further “supeér- imposition 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,} : wa get est sitar! ara safiar wat atat wat. te Tea | wR ne aebrhaya 14 ; ‘ay: is f& verily zet the seer, S72T- he who ‘feels- ata the hearer wrat he who smells, taRrat he who tastes, ‘Wat the thinker, aTET the perceiver, the kniower, eatFourra. question” “BT, thi do doer, fe, Self of ‘Amnowledge’ Sai the, person. ‘with all! the ‘qualifying, adjuncts) #2, he a supreme oe, eee imper ishable’ ‘arte it in S, knows ; he: “is 5 the doer; the atalliget ‘soul, the *Purusha. ‘He is ‘stablis ed vin ' thie supreinte. immutable Atman:. ~ " [Note —Hete’ ‘thé Brahmina ‘refers to the Jivatman- inasmuch as the intelligence of ' the Jivatinan ‘makes all perception and intellection possible; the-senses and the mind _ being only | instruments through! Which _i acts, ‘ot better, for whose ‘existence the mind and: ihe senses function, : : ‘Pairusha. —He ® ‘called Parisha because hej is ited, with fimiting adjunefs:-*-_- vee He is eitablished, Siepr ne ° Atmani—The Jivatuian stands io the. ‘Pardinatman,” according, to the Advaita Vedanta, as a Portion < “of -the sky “enclosed by. the four, walls of :4 room stdnds. tothe whole hy; or, as Sankafa’ tells here‘in his, commieritary; as the myriads” of ‘stin-images ° reflected . on different waters stand to the real “sun,- The relation. and division, ‘aré ® nly, verbal and apparent, and not: real. ., The Dwaifin and Vishishtaavwaitins: ‘night take this: ‘sat as an authority’ for'théir theory of Dualism;, hey ‘the. Jivatman and Paratiatmah: ate ‘two’ different .58 PRASNA-UPANISHAD entities, the former being dependent upon the Jaiter, * 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.] , relate sftoe a ae 8 aearTART Bit qaaat seat weg aes | eCEee a alg: eat walt Tay AT II Zo ul a who Z 3 assuredly 7a that BBM the. shadow- less, SANIT bodiless, HAST colourless (i, not of red Tle BAT pure AI indestructible Fqaz knows, @ he Wt the supreme W9t the indestructible = verily sfvaa attains, @iea my young friend a: g and who again (ga fagrq has known thus), @: he wag: the omniscient w4: the All wal becomes, TT about that {4: the following Tate: verse wale is, The Supreme Undecaying One, my young friend, he verily attains, who knows the indes- tructible, the_pure, without shadow, colour or body. He becomes all and omniscient. There is the following verse about it. ‘ « [Without shadow—isey unshrouded by Ignorance. Without colour't, devoid of all attributes] < .“FOURTH. QUESTION; BP a aly eHeRBA- UE 0, geet ‘the self. of intellect (Buddiit) a: all ar "gba (serises) @e with svat: Pranas, EMR, the elements 42° in which amare rest, Bea my friend; a who § again Wa that sat the imperishable gat. knows~ @: be wig” raniscient 7 all. Coo erly: afer enters. . , : My: young friend, hé who kows ‘that iat perishable i in’ Which rest the ‘mind,.the senses. and :the -Prands, verily peomes omniscient -and- -enters into all.” , : [The senses “pid “ihe, Praitias—Sanikar anja’ ex plainis’' Devas’ of the text” as. gods’ like’ “Agni, Indra, ‘etc. who preside over the function | of the: ee and .* Prahas’ as the’ senses, - Enters into alien realising’ himse feels bine as existing i in -all] - The End of ie Feist ducW) TAT TT Hh FIFTH QUESTION wate fea: aerate wes | a aed Tarrgedg sonatas 4 | ant ag aia as caf wal a aera i au 974 then Req: aerate: Satyakama, the son of Sibi : ‘Gt him (Pippalada) T= asked; WAT venerable sir,” awgeig among men, @: a he who Waqred until death’ * aa that ster the Om areata having meditated, “a: he &_by that wad which WH world await: conquers (attains), gf thus at to tim. a ‘he (Pippalada) sara said. A Then Satyakaina, the son of Sibi, asked hini, 7 “Venerable Sir, among men what world” does he attain by that, who meditates upon “Ost : until death ?" To him he replied: © . aad wera a ae ose wate aengaat RATATAT TATA HRW aaa, O Satyakamia, rt this & verily. ce a. 7 ssuperior ara a and inferior. ra. Brabman a what“FIR Qusgrion” ~ *6L .stiete: Om. ware therefore, Rear th. knower aa “by, this Tae means Ta one of the’ two eat _ attains, te What is On; O° ‘Satyakama, ‘is verily “the. ‘higher ‘and ‘ower Brahman, Therefore.’ the’ ’ knower attains either of the two" by this means. : [Higher, anid “Tower Brahman—ic.; the supreme;. “unmanifested, absolate Babin, and the. noes Hiranyagarbha. : Om being the aikcémprehénsive sound:-syribol of Brahman, it. represents,the manifested state'of Brah-- man by its audible'sound, and the- unmanifested’ by ‘its inaudible, unexpressed form, known: 12s the nara or. - erate] ot apie aaa. aaa: } areata’: Laat Hyeralaarers a. AT RET, Jen seat raat ‘ A i W let - bes af if tent “thé » ‘one -sjltabig ‘tian ay oferta meditatés iipon, “a: he 34 by'that ga . alone “atta: ” being - “enlightened at quickly my . verily seat . into “this. world “afta? comes: : “back (is reborn), ’ ‘ie the Rik (G2;- the first maira - ~ [NoteThe, sixteen articles enumerated” here are. ‘the ‘sixteen ‘Ialas’ or parts ‘Belongiig to Piyush referied to in the-‘previous Brahinanas,: The cosmo. logy is rather loosely described here, ,- Te : Faith—Shyaddia is the word nsed inthe text and: it has -beeri-explained ‘as-Astikva Buddhi, but it may Very Well be fakes for Buddhi itsetf. Te From food, ete—-Fodd produces vigour aind-strengtl in inan; which again leads “him to. do different . works, and for. ‘the enjoyihents f the'résiits “of those ‘works Gifterent worlds were creat Sd. Herice in. this* sense, thas been said that “from food came ‘vigcur,.- ele]. = | SARA Te. ease aug! wag: AUARE TSP aT AGT atal ates. ea ees BO ee aaa i. Waa. g12 , PRASNA-UPANISHAD GOTTA TET TATE azeha fread ore arrest qe gad TRAY aw CRS yat wafa age sete 1 Hl @ amas aggtaat: flowing towards the ocean, waequiat: flowing gat: these Ae rivers - 8az the ocean sTeq having reached wet asgiet disappeaf,. arat their atTst the names and forms “free are obliterated, @yz: the ocean #fe thus & alone stea® is spoken of; Gi.so GH verily Bet of this Qftqg: the seer of all things geqe7 .of the Purusha War: these FSAI; resting in the Purusha, eae: the sixteen kalas ge¢ the Puruslta sTet having reached sea msgita disappear. arat of these TST the name and form fra@@ aré destroyed, gea: the Purusha wf thus gH alone Baa is- spoken of. @ “that Wa: this (person) sae: “devoid of kalas waa: immortal waf& becomes at about that q: the’ following waive: verse Hat 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 -. 78 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. {NoteWhen all the sixteen kalas which are eognised 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 conscious- ness and ithe conscious principle, the Atman. alone remains in its unalloyed glory.] aay ge ADA war aay eR | 4 9a es SE Tar aT aT ge aAeaT sft 7 nen wart in the nave of the chariot stat: spokes like wat the Kalas afer in whom sfifrat: we establehed @ thet Sa worth Knowing gat the Parusha 33 know 'tso that ey death a: ye RY TRI may not burt. > In whom ‘test the kalas like 4 in th ; $ pokes in the nave,kuow Him, the Purusha, worthy to be known, that death might not hurt ye. ' {Wole—The simile given her’ is v igri t. ni h ery significant, As the spokes only fest cn the nave hut do ok form See ‘74 PRASNA-UPANISHAD integral parts of the same, so these kalas are not, parts ofthe Purusha in .the real: sense of the termi; they’ are mere erections of His Mayas Shakti, and-as such, are dependent on Him.) . . a Qardaratareinett wa 31 wit ara He iy arg to them (s. he) | sara ‘aiid: we gare ap. to this Ga% this qé supreme -Met the Brahman a know. a: beyond this We superior & weit there is not. : To them he said, So “far 1 know of: the Supreme Brahman ; ane is. Pere ae os that.” ; a andaracd ® a ar emirsahteins at Oe aaeife | a were a Torah: neu @ they (the six questioner) @-h “hie wea: “having worshipped (sata said) &4 12 verily ‘ttiow (art) = our fie father, a: who ARATE us. safyerat:- of the - Ignorance & the supreme: qe ‘the shore-/across arafe taken gf thus. var: Obeisance vtermurevr: “the. highest Rishis-SIRTH QuasrioN Ogg i Having: ‘worshipped hin, they - said, “Thon - art olir father. ‘that hast, ‘taken’ us across: the ~ othe shore of err (ignorance)”. bsisance to the highest. Rishis 1. " Obeisance” ‘te’ the. highest Rishis 1 - Bud of the Sisth Question “End of the. Prasnat Upanishadot ls ee ag wana no Ratemagaiaerghe | aman gafed Tare wit a eg area a oT fexazan: le a wala arecmerticfega ft 1 ate aie fedare N a oo, oth anPar ant aii: ney. ' ‘Thompson & Co., Printers, Madras