PRASNA UPANISHAD(Upanishad .3)
Sacred Chants - Prashna Upanishad (Shantipath)
https://youtu.be/LmBpntU0Hl4
प्रश्नोपनिषत्
ॐ भद्रं कर्णेभिः शृणुयाम देवा
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥
स्वस्ति न इन्द्रो वृद्धश्रवाः
स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
स्वस्ति नो बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
Sacred Chants - Prashna Upanishad (Pratham Prashna)
https://youtu.be/EFv_sUuzBYY
प्रथमः प्रश्नः ।
ॐ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः
कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते
ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वं
वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥ १.१॥
तान्ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया
संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि
विज्ञास्यामः सर्वं ह वो वक्ष्याम इति ॥ १.२॥
अथ कबन्धी कात्यायन उपेत्य पप्रच्छ ।
भगवन् कुते ह वा इमाः प्रजाः प्रजायन्त इति ॥ १.३॥
तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत
स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्राणं
चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ॥ १.४॥
आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत्
सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः ॥ १.५॥
अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान् प्राणान्
रश्मिषु सन्निधत्ते । यद्दक्षिणां यत् प्रतीचीं यदुदीचीं यदधो
यदूर्ध्वं यदन्तरा दिशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान्
रश्मिषु सन्निधत्ते ॥ १.६॥
स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते ।
तदेतदृचाऽभ्युक्तम् ॥ १.७॥
विश्वरूपं हरिणं जातवेदसं
परायणं ज्योतिरेकं तपन्तम् ।
सहस्ररश्मिः शतधा वर्तमानः
प्राणः प्रजानामुदयत्येष सूर्यः ॥ १.८॥
संवत्सरो वै प्रजापतिस्तस्यायने दक्षिणं चोत्तरं च ।
तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव
लोकमभिजयन्ते । त एव पुनरावर्तन्ते तस्मादेत ऋषयः
प्रजाकामा दक्षिणं प्रतिपद्यन्ते । एष ह वै रयिर्यः
पितृयाणः ॥ १.९॥
अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया
विद्ययाऽऽत्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै
प्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्त
इत्येष निरोधस्तदेष श्लोकः ॥ १.१०॥
पञ्चपादं पितरं द्वादशाकृतिं
दिव आहुः परे अर्धे पुरीषिणम् ।
अथेमे अन्य उ परे विचक्षणं
सप्तचक्रे षडर आहुरर्पितमिति ॥ १.११॥
मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्रणस्तस्मादेत
ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन् ॥ १.१२॥
अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते
प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ
रत्या संयुज्यन्ते ॥ १.१३॥
अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः
प्रजायन्त इति ॥ १.१४॥
तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते ।
तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं
प्रतिष्ठितम् ॥ १.१५॥
तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न
माया चेति ॥ १.१६॥
इति प्रश्नोपनिषदि प्रथमः प्रश्नः ॥
Sacred Chants - Prashna Upanishad (Dviteeya Prashna)
https://youtu.be/y7Kqh8OCOO0
द्वितीयः प्रश्नः ।
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन् कत्येव
देवाः प्रजां विधारयन्ते कतर एतत् प्रकाशयन्ते कः
पुनरेषां वरिष्ठ इति ॥ २.१॥
तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः
पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति
वयमेतद्बाणमवष्टभ्य विधारयामः ॥ २.२॥
तान् वरिष्ठः प्राण उवाच । मा मोहमापद्यथ अहमेवैतत्
पञ्चधाऽऽत्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति
तेऽश्रद्दधाना बभूवुः ॥ २.३॥
सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व
एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । तद्यथा
मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते तस्मिंष्च
प्रतिष्ठमाने सर्व एव प्रातिष्टन्त एवं वाङ्मनष्चक्षुः श्रोत्रं
च ते प्रीताः प्राणं स्तुन्वन्ति ॥ २.४॥
एषोऽग्निस्तपत्येष सूर्य
एष पर्जन्यो मघवानेष वायुः
एष पृथिवी रयिर्देवः
सदसच्चामृतं च यत् ॥ २.५॥
अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् ।
ऋचो यजूꣳषि सामानि यज्ञः क्षत्रं ब्रह्म च ॥ २.६॥
प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे ।
तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति
यः प्राणैः प्रतितिष्ठसि ॥ २.७॥
देवानामसि वह्नितमः पितॄणां प्रथमा स्वधा ।
ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥ २.८॥
इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता ।
त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥ २.९॥
यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः ।
आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ॥ २.१०॥
व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः ।
वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ॥ २.११॥
या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।
या च मनसि सन्तता शिवां तां कुरु मोत्क्रमीः ॥ २.१२॥
प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् ।
मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥ २.१३॥
इति प्रश्नोपनिषदि द्वितीयः प्रश्नः ॥
Sacred Chants - Prashna Upanishad (Triteeya Prashna)
https://youtu.be/g1EEjR8rBJY
तृतीयः प्रश्नः
अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ । भगवन् कुत
एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वा
प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बाह्यमभिधत्ते
कथमध्यात्ममिति ॥ ३.१॥
तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीति
तस्मात्तेऽहं ब्रवीमि ॥ ३.२॥
आत्मन एष प्राणो जायते । यथैषा पुरुषे
छायैतस्मिन्नेतदाततं
मनोकृतेनायात्यस्मिञ्शरीरे ॥ ३.३॥
यथा सम्रादेवाधिकृतान् विनियुङ्क्ते । एतन् ग्रामानोतान्
ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक्
पृथगेव सन्निधत्ते ॥ ३.४॥
पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं
प्रातिष्ठते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति
तस्मादेताः सप्तार्चिषो भवन्ति ॥ ३.५॥
हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनां तासां शतं
शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि
भवन्त्यासु व्यानश्चरति ॥ ३.६॥
अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन
पापमुभाभ्यामेव मनुष्यलोकम् ॥ ३.७॥
आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं
प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्य
अपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥ ३.८॥
तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । पुनर्भवमिन्द्रियैर्मनसि
सम्पद्यमानैः ॥ ३.९॥
यच्चित्तस्तेनैष प्राणमायाति । प्राणस्तेजसा युक्तः सहात्मना
तथासङ्कल्पितं लोकं नयति ॥ ३.१०॥
य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो
भवति तदेषः श्लोकः ॥ ३.११॥
उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा ।
अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते
विज्ञायामृतमश्नुत इति ॥ ३.१२॥
इति प्रश्नोपनिषदि तृतीयः प्रश्नः ॥
Sacred Chants - Prashna Upanishad (Chaturtha Prashna)
https://youtu.be/xY-dNXh6hc0
चतुर्थः प्रश्नः ।
अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन् पुरुषे
कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यति
कस्यैतत् सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति ॥ ४.१॥
तस्मै स होवाच यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा
एतस्मिंस्तेजोमण्डल एकीभवन्ति ताः पुनः पुनरुदयतः प्रचरन्त्येवं
ह वै तत् सर्वं परे देवे मनस्येकीभवति तेन तर्ह्येष पुरुषो न
शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते
नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥ ४.२॥
प्राणाग्नय एवैतस्मिन् पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानो
व्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयः
प्राणः ॥ ४.३॥
यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह
वाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्म
गमयति ॥ ४.४॥
अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं
दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति
देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं
चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च
सच्चासच्च सर्वं पश्यति सर्वः पश्यति ॥ ४.५॥
स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्न
पश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति ॥ ४.६॥
स यथा सोभ्य वयांसि वसोवृक्षं सम्प्रतिष्ठन्ते । एवं
ह वै तत् सर्वं पर आत्मनि सम्प्रतिष्ठते ॥ ४.७॥
पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च
वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं
च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च
रसयितव्यं च त्वक्च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ
चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जयितव्यं च
यादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं
चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च
विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥ ४.८॥
एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता
विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि सम्प्रतिष्ठते ॥ ४.९॥
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरमलोहितं
शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति ।
तदेष श्लोकः ॥ ४.१०॥
विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि सम्प्रतिष्ठन्ति यत्र
तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥ ४.११॥
इति प्रश्नोपनिषदि चतुर्थः प्रश्नः ॥
Sacred Chants - Prashna Upanishad (Pancham Prashna)
https://youtu.be/LFLteC8Orr4
पञ्चमः प्रश्नः ।
अथ हैनं शैब्यः सत्यकामः पप्रच्छ । स यो ह वै
तद्भगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । कतमं वाव
स तेन लोकं जयतीति । तस्मै स होवाच ॥ ५.१॥
एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः ।
तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति ॥ ५.२॥
स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव
जगत्यामभिसम्पद्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र
तपसा ब्रह्मचर्येण श्रद्धया सम्पन्नो महिमानमनुभवति ॥ ५.३॥
अथ यदि द्विमात्रेण मनसि सम्पद्यते सोऽन्तरिक्षं
यजुर्भिरुन्नीयते सोमलोकम् । स सोमलोके विभुतिमनुभूय
पुनरावर्तते ॥ ५.४॥
यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभि-
ध्यायीत स तेजसि सूर्ये सम्पन्नः । यथा पादोदरस्त्वचा विनिर्मुच्यत
एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकं
स एतस्माज्जीवघनात् परात्परं पुरिशयं पुरुषमीक्षते । तदेतौ
श्लोकौ भवतः ॥ ५.५॥
तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता
अन्योन्यसक्ताः अनविप्रयुक्ताः ।
क्रियासु बाह्याभ्यन्तरमध्यमासु
सम्यक् प्रयुक्तासु न कम्पते ज्ञः ॥ ५.६॥
ऋग्भिरेतं यजुर्भिरन्तरिक्षं
सामभिर्यत् तत् कवयो वेदयन्ते ।
तमोङ्कारेणैवायतनेनान्वेति विद्वान्
यत्तच्छान्तमजरममृतमभयं परं चेति ॥ ५.७॥
इति प्रश्नोपनिषदि पञ्चमः प्रश्नः ॥
Sacred Chants - Prashna Upanishad (Shashtha Prashna)
https://youtu.be/_5bzpk0e4IE
षष्ठः प्रश्नः ।
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवन् हिरण्यनाभः
कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । षोडशकलं
भारद्वाज पुरुषं वेत्थ । तमहं कुमारमब्रुवं नाहमिमं वेद ।
यद्यहमिममवेदिषं कथं ते नावक्ष्यमिति । समूलो वा एष
परिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् । स
तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष
इति ॥ ६.१॥
तस्मै स होवाचेहैवान्तःशरीरे सोम्य स पुरुषो
यस्मिन्नताः षोडशकलाः प्रभवन्तीति ॥ ६.२॥
स ईक्षाचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि
कस्मिन्वा प्रतिष्ठिते प्रतिष्ठास्यामीति ॥ ६.३॥
स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं
मनः । अन्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च
॥ ६.४॥
स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं
गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य
परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति
भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो
भवति तदेष श्लोकः ॥ ६.५॥
अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः ।
तं वेद्यं पुरुषं वेद यथ मा वो मृत्युः परिव्यथा इति ॥ ६.६॥
तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद । नातः
परमस्तीति ॥ ६.७॥
ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं
तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ६.८॥
इति प्रश्नोपनिषदि षष्ठः प्रश्नः ॥
ॐ भद्रं कर्णेभिः शृणुयाम देवा
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥
स्वस्ति न इन्द्रो वृद्धश्रवाः
स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
स्वस्ति नो बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः ॥
PRASNA UPANISHAD by F. Max Müller FULL AUDIOBOOK |
https://esamskriti.com/Prasnopanishad-TNS-Complete.pdf
PRASHNA UPANISHAD IN SIMPLE ENGLISH PART ONE QUESTIONS 1, 2, AND, 3
https://youtu.be/1Hdpq-K6w-w
:02 / 20:58
PRASHNA UPANISHAD IN SIMPLE HINDI PART ONE INTRODUCTION AND QUESTIONS 1, 2, AND, 3
https://youtu.be/3aAcpVFfmxM
PRASHNA UPANISHAD IN SIMPLE ENGLISH PART TWO QUESTIONS 4, 5, AND 6
https://youtu.be/Wq_UFfCaTjk
PRASHNA UPANISHAD IN SIMPLE HINDI PART TWO QUESTIONS 4, 5, AND 6
https://youtu.be/KgR68QHEkX4
please see
for text in roman letters and english translation
for in hindi please see(commentary)
Essence of the Prasnopanishad
by Swami Sivananda
Om.
O gods! may we, with our ears, hear, what is auspicious; O ye, fit to
be worshipped! may we, with our eyes, see what is auspicious. May we
enjoy the life allotted to us by the gods, offering our praise with our
bodies strong of limb. May Indra, the powerful, the ancient of fame,
vouchsafe us prosperity. May He, the nourisher and the possessor of all
wealth, give us what is well for us. May the Lord of swift motion be
propitious to us, and may the protector of the great ones protect us,
too.
Om Peace! Peace!! Peace!!!
Introduction
1. Six seekers of Brahman go to a sage called Pippalada and put him six questions. These questions and answers form the substance of this Upanishad.
2. Prana or the life principle, and Rayi or matter, were first created by the Lord.
3. Prana acts on Rayi. Various forms are manifested.
4. It is the intermingling of these two that gives rise to the world of diverse forms.
5. The one is active, positive and is the male principle; the other is passive, negative and is the female principle.
6. Prana belongs to the conscious side of creation, while Rayi or matter belongs to the form side of creation.
7. Matter is the universal form. Prana is life or consumer.
8. The body is upheld by the Prana or life principle.
9. Prajapati was desirous of offspring. From this desire a pair sprang forth, viz., matter or the universal form and Prana, life, or consumer.
10. As life and matter, Prajapati is, gradually, the sun and the moon, the year in its two halves, day and night.
11. Prana, Aditya (sun), day, Amurta (formless), life, spirit, northern path, invisibility, belong to the life side.
12. Rayi, the moon, the night, Murta (with form), matter, southern path, visibility, belong to the matter side.
13. The second question refers to the Devas who support man and enlighten the senses and the constituents of the body.
14. The third question refers to the nature and origin the Prana.
15. The fourth question refers to sleep and dream.
16. The fifth question refers to Prana and OM.
17. The sixth question refers to the Purusha of sixteen Kalas or parts.
18. Sukesa, Satyakama, Gargya, Kausalya, Bhargava, Kabandhi, all these devoted to Brahman and centered in Brahman, seeking the highest Brahman, approached the revered Pippalada with offering (Samit) in their hands, thinking that he would explain all to them.
19. Knowledge of Brahman can be acquired by men who have observed celibacy, performed Tapas and lived with the preceptor.
20. Then Pippalada said to the aspirant: Stay here for one year with austerity, celibacy and faith. Then you may ask questions as you please, and if I know them I will surely explain all to you.
Preparation of The Vessel
21. The subtle truths of Vedanta cannot be grasped by the gross and impure mind. The mind should be rendered pure, subtle and sharp. Then alone will it be fit to practise concentration and meditation and comprehend the subtle truths of the Upanishads.
22. Service to the Guru or preceptor with faith and devotion purifies the mind quickly. This is the most powerful purifying agent.
23. The spiritual teacher knows through his inner vision the mental state of the aspirants, the degree of their evolution, their defects and weaknesses, etc.
24. Tapas and celibacy contribute to the purification of the mind.
25. The teacher actually sees their astral and causal bodies through the inner eye of wisdom.
26. The seer Pippalada found out through his inner vision that there were still impurities in their minds and so he asked them to stay with him for one year practising Tapas, celibacy and faith.
Life and Matter
27. Life has no beginning. The world is not created. It is simply projected by God.
28. Then Katyayana Kabandi approached Pippalada and asked; Venerable master, whence are these creatures born?
29. He replied: Prajapati (the Lord of creatures) was desirous of offspring. He performed penance (thought) and having performed he created a pair-matter (Rayi) and life (Prana), food and eater, thinking that these together would produce creatures for him in many ways.
30. Tapas is penance. Here it means reflection as to how and what are to be created.
31. Prana is energy. Rayi is matter. Prana and Rayi are male and female. Prana and matter are the couple.
32. Prajapati created a couple necessary for creation: the moon that is food and Prana (fire, sun) i.e., the eater.
33. He thought that Agni (sun) and the moon (i.e., the eater and the food) would create various creatures, and so he created the sun and the moon.
34. Through the influence of the moon only the delicious Soma or the Rasa of the earth which nourishes plants and herbs is produced. The Sun is the fire that consumes the Rasa.
35. This life is sustained by food (Annam) and air (Prana).
36. The sun is verily life and the moon the matter; all this having form and without form is found. Therefore form is indeed food.
37. Murtam means with form; gross (solid, liquid and fiery objects).
38. Amurta means without form; subtle, (air, ether).
39. The sun is energy. The moon is matter.
40. All this that has body (form) and that has no body (formless, subtle) is matter. Therefore body (form) indeed is matter.
41. The sun is Prana, the eater, the fire; the moon is the food. The eater and the food are really one. They are aspects of the Lord of creatures.
The Glorious Sun
42. The sun is the centre of energy. It is therefore identical with the Prana.
43. Now, the sun rising goes towards the east. By that he bathes in his rays all Pranas in the east. When he lights up the southern, the western, the northern quarters, the nadir, the zenith, the intermediate quarters, and all, by that takes up into his rays all creatures.
44. The sun bathes all living beings with his light, makes them one with his own self.
45. Wherever there is life, wherever there is energy, it is due to the influence of the sun.
46. The sun is the greatest inexhaustible powerhouse on earth. He supports by his rays all life in all directions.
47. This is the (Vaisvanara) the sum-total of all living beings, assuming all forms, life and fire, who rises every day.
48. The sun illumines the whole world. He is the centre of force and energy. He is the source of life and activity. Therefore he is the Lord of creatures. He is connected with the activities of all men. He is indeed the life of the world.
49. Assuming all forms, resplendent, omniscient, the highest goal, the one light, the heat-giver, with thousand rays, existing in hundred forms, life of all creatures, this sun rises.
50. The year is indeed Prajapati, the Lord of the creation. There are two paths, southern and northern. Those who follow the path of Karma alone, by the performance of sacrificial and pious acts, obtain only the world of the moon and certainly return again.
51. Ishta is the daily performance of Agnihotra, penance, feeding of the guests.
52. Purta is digging of wells, tanks etc. for the Public, building temples, hospitals, chaultries, giving food to the poor and the hungry, laying out public gardens, etc.
53. But those who have sought the Atman by penance, faith, and knowledge, gain by the northern route the sun (Brahma-loka). This is the home of all lives, the immortal, fearless, the highest goal.
54. They go along the path of Devayana, the path of the gods, to the world of the sun and from there go to Brahma-loka. They merge in Brahman at the end of the cycle. This is Krama-Mukti or gradual liberation.
55. Those who have attained Brahmaloka do not return to this world. They do not take rebirth as followers of mere Karma do.
56. Having five feet (the five seasons), the father, having twelve forms (twelve months), the giver of rain, they (sages) say, he is seated in a plane higher than heaven. Others call him all-wise, upon whom, like a chariot (drawn by seven horses), with seven wheels and seven spokes, the whole world is founded.
57. The sun is nothing but the year or time. The sun is the maker or measurer of time.
58. The sun by pervading all beings with his light, makes them one with his own self.
59. The sun is called father, because he is the creator of all, he sustains all life, and all life proceed from him only.
60. The seven rays or colours of the sun are the seven horses of the sun. Half years, seasons, months, half-months, days, nights and Muhurtas are also the seven horses of the sun.
61. The six spokes are the seasons.
62. The month is Prajapati (the Lord of creation), its dark half is indeed the food, its bright half the Prana. Therefore these Rishis perform sacrifices in the bright half, the others in the dark half.
63. The month also is in nature of a pair. One portion, that is the dark half is food, i.e., matter or moon. The other half, i.e., the bright fortnight, is the sun, the earth, the fire or Prana.
64. Night is daily Pralaya.
65. Day and night are Prajapati. The day is the Prana and the night indeed is food. Those who unite in love by day waste their Prana, those who unite in love by night are considered verily as Brahmacharins.
66. Food indeed is Prajapati; from that indeed proceeds semen, from these all creatures are born.
67. Thus therefore those who observed this rule of Prajapati produce a pair. To them alone is this Brahmaloka in whom penance, celibacy and truth abide.
68. That pure Brahmaloka belongs to them only in whom there is no deceit, falsehood or dissimulation.
69. Fraud, crookedness, falsehood and dissimulation taint the heart. They are obstacles in the spiritual path. They should be eradicated by cultivating the opposite, positive virtues, such as honesty, straightforwardness and truth.
Prana: Greater than Senses
70. Then Bhargava, son of Vidarbha questioned Pippalada.: O Bhagavan, how many Devas support the creation? Which of them enlighten that? Who, again, is, amongst them, the greatest?
71. The second question deals with the powers, glory and splendour of Prana. It is the Prana that supports the microcosm and is, thus, the best of all.
72. He replied: Those Devas verily are the ether, wind, fire, water, speech, mind, eye and the ear. They, manifesting their glory, disputed among each other and said, we hold together and support this body.
73. Prana, the greatest, said to them: Be not lost in delusion. Do not entertain this foolish pride. I alone, dividing myself fivefold, support this body and keep it.
74. Breathing and thought are expressions of Prana only. Prana is the most important fundamental principle in the body and Nature. Therefore Prana is called Brahma. The individual Prana is a part of the universal Prana or cosmic energy.
75. They did not believe. The principle Prana, from indignation, seemed to go out of the body, as it were, from above. When the Prana ascended, all the others (senses) immediately ascended, too; and when it remained all others remained, too; just as the bees go out when their queen goes out and return when she returns; so mind, speech, eye, ear, and the rest, being pleased, praised Prana.
Prana: The Prime Mover
76. Thus life, as fire, burns; as the sun it shines; as Parjanya it rains; as Maghavan (Indra) it rules; it is the wind; it is the earth, moon, Deva, what has form, what is formless and what is immortal.
77. Prana is the Amrita which is the basis or stay of all Devas.
78. Like spokes in the nave of a wheel, so all is centred in Prana, the verses of the Rigveda, Samaveda, sacrifices, Kshatriyas and the Brahmins.
Prayer to Prana
79. As Prajapati, Lord of creatures, thou (Prana) movest about in the womb; Thou indeed art born afterwards. To thee, O Prana, who dwelleth together with the other Pranas (senses), these creatures offer oblation.
80. Prana moves in the womb. In the womb it causes the quickening of the foetus. It expels the child from the womb, when grown.
81. Prana is born as a child. Prana is both father and mother. It is Prajapati, universal life.
82. The senses carry the impressions of their respective objects for nourishing and sustaining the life in the body. These are the offerings to Prana, the Lord of the senses.
83. Prana is the eater. All is food for Prana.
84. O, Prana, thou art the best carrier to the gods, the first oblation to the forefathers. Thou are the active principle of the senses which are the essence of the body.
85. This life, as fire, burns. Prana burns as fire.
86. Prana is the active principle that supports the senses and the body. The limbs and organs will be emaciated and dried up if there is no Prana. So Prana is the essence or sap of all the senses and the body.
87. O, Prana, thou art Indra, thou art Rudra by prowess, thou art the protector, thou movest in the sky, thou art the sun, the Lord of all lights.
88. When thou showerest down rain, then, O Prana, these creatures of thine sit delighted, hoping there will be food as they desire.
89. O, Prana, thou art a Vratya (eternally pure); thou art the fire Ekarshi, the consumer of everything, the good Lord of the world. We are the givers of oblations, O, Matarisvan, thou art our father.
90. Make propitious that body of thine which abides in speech, in the ear, in the eye and also which pervades the mind; do not go out.
91. All this is within the control of Prana, as also all that is in the third heaven. Protect us like a mother. Give us prosperity and wisdom.
The Mystery of Life
92. Then Kausalya, son of Asvala, questioned Pippalada: O, Bhagavan, where is this Prana born? How does it come into the body? How does it abide after it has divided itself? How does it go out? How does it support what is without, and all within the body?
93. Pippalada replied: You ask questions about transcendental matters. I will explain to thee, because you are a great enquirer of Brahman.
94. This Prana is born of the Atman. As is this shadow in the man, so is this Prana in the Atman. By the action of the mind this enters into the body.
95. The act of the mind is the thought-power willing or wishing. By the act of the mind means, by the good or evil deeds, which are the work of the mind.
Functions of Prana
96. As a king commands his officers, saying to them, Reside in and govern these or those villages, so does this Prana dispose the other Pranas each for their separate work.
97. The Apana dwells in the organs of excretion and generation; the Prana itself abides in the eye, ear, mouth, and nose. In the middle is Samana. It. distributes the food supplied equally and the seven flames proceed from it.
98. Apana dwells in the anus and the generative organs. It does excretion. Prana does the sensory life function. It dwells in the eye, the ears, etc. Samana dwells in the navel. It does the digestive function. Vyana does the circulation of blood. It is all-pervading. Udana helps swallowing of food and drink. It takes the Jiva to Brahman during deep sleep. It takes the Jiva out of the body during death and conducts him to the other world. It abides in the throat.
99. This Atman is in the heart. There are a hundred and one nerve-currents (Nadis). Each of these has a hundred branches; again each of these has seventy-two thousand sub-branches. In these the Vyana moves.
100. Again, through one nerve, the Udana, ascending, leads us upwards to the virtuous worlds by good work, to the sinful world by sin and to the world of men by virtue and sin combined.
101. The sun verily is the external Prana. He rises favouring the Prana in the eyes. The goddess of the earth attracts (controls) the Apana downwards. The Akasa (ether) between the sun and the earth is Samana. The wind is Vyana.
102. The external fire indeed is Udana. Therefore, he whose fire has gone out enters another body with his senses absorbed in the mind.
103. Whatever his thought at the time of death, with that he attains Prana and the Prana, united with Udana, together with the Jivatma, leads on to the world thought of.
104. The learned man who knows thus his offspring does not perish, and he becomes immortal.
105. He who knows the origin, the entry, the seat, the fivefold distribution of Prana and its internal state in the body, obtains immortality, yes, attains immortality.
Dream and Deep Sleep
106. Then Gargya, the grandson of Surya, questioned Pippalada: O Bhagavan, what are they that sleep in man; what again are they that awake in him. Which is the Deva who sees dreams? Whose is this happiness? On what do all these depend?
107. What organs sleep in the body or cease functioning when man is sleeping? What are awake therein, i.e., perform their functions?
108. Pippalada replied: O Gargya, just as the rays of the sun, when setting, become one in that disc of light and come forth again when the sun rises again, so also all these become one in the highest Deva, the mind. Therefore, at that time, one does not hear, see, smell, taste or feel; does not speak, or take, or enjoy, or evacuate, or move. They say, He sleeps.
109. All the organs (or senses) are dormant in the mind during deep sleep. They become one with the mind.
110. The fire of Prana alone is awake in the city (body). The Apana is the Garhapatya fire. The Vyana is the Ahavaniya fire, because it is taken out of the Garhapatya fire.
111. Because the Samana distributes equally the oblations (the respiration), he is the priest (Hotri). The mind is the sacrifice, the Udana is the reward of the sacrifices; he leads the sacrificer everyday, in deep sleep, to Brahman.
112. In this state, this Deva (mind) enjoys in dream his greatness. Whatever has been seen, he sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, experienced and not experienced, real and unreal, he sees; he being all, he sees all.
113. In dream the mind creates a world of its own out of the impressions received in the waking state and enjoys the vision. The mind itself is the perceiver (subject) and the perceived (object). The mind itself assumes the forms of mountains, rivers, trees, flowers etc. then.
114. In dream the mind dives deep sometimes into the impressions of past lives also and revives them.
115. When he is overpowered by light, then that god (mind) sees no dreams, and at that time bliss arises in this body.
116. The causal body is active in deep sleep. The causal body is the organ through which the happiness of deep sleep is enjoyed.
117. The Jiva rests in Brahman, in deep sleep. There is only the thin layer of ignorance between him and the supreme Self. In Samadhi or the superconscious state, this veil of ignorance is rent asunder and the Jiva merges himself in Brahman and attains the highest knowledge. This is the difference between deep sleep and Samadhi.
118. Just as, O beloved one, birds repair to a tree to roost (dwell), so indeed all these rest in the supreme Atman.
119. The earth and the subtle elements, the water and its subtle elements, the fire and its subtle elements, the air and its subtle elements, ether and its subtle elements, the eye and perceivable objects, the ear and what can be heard, the nose and what can be smelt, taste and its objects, the hands and what can be grasped, the feet and what can be walked, the organ of generation and what is to be enjoyed, the organ of excretion and what must be excreted, the mind and what must be thought of, the intellect and what must be determined, egoism and its objects, Chitta and its objects, light and its objects, the Prana and what must be supported by it all rest in the supreme Atman in deep sleep.
The Transcendent Experience
120. Manas or mind is that faculty which cogitates: Should I do this or not. The Buddhi or the intellect is the faculty that determines: I must do this. Egoism or Ahamkara is the self-arrogating principle. It feels: I did this. I enjoyed this. Chitta is the faculty of memory.
121. It is he who sees, feels, heals, smells, tastes, thinks, knows. He is the doer, the intelligent Soul, the Purusha. He dwells in the highest indestructible place.
122. Just as the image of the sun is reflected in water, so the image of Brahman is reflected in the mind. The reflected image is the Jiva. This is only apparent, but not real.
123. The Jivanmukta enters into the supreme, immortal, undecaying Atman, just as the reflected image of the sun in water enters into the sun.
124. The supreme indestructible Being he surely obtains. Whoever, O beloved one, knows this Being, which is without shadow, without body, without colour, which is pure and indestructible, becomes omniscient and becomes all.
125. Brahman is free from the Gunas and so it is ever pure. It is bodyless and so undecaying.
126. The Jiva was enveloped by ignorance and so he was not omniscient before. He becomes all by the destruction of ignorance, by attaining knowledge.
127. Brahman is eternal, incomprehensible, unborn. It is all bliss in nature, free from all miseries and troubles. It exists without and within all.
128. O beloved one, he who knows the imperishable Atman, in whom rise the knowing self with all the Devas, the Prana and five elements, becomes omniscient, and, indeed, enters into all.
129. Enters into all, i.e., realises he is the Self or Atman in beings and feels that he himself exists in all.
Glory of Meditation on Om
130. Then Satyakama, son of Sibi questioned Pippalada; O Bhagavan, what world does he who, among men, meditates on Om until death, attain by that.
131. Om is the Pratika or substitute for Brahman. It is the symbol of Brahman.
132. Meditation on Om with Bhava (feeling) and its meaning is really meditation on Brahman.
133. Meditation on Om is the keeping up of the continuous flow of the one idea of the supreme Self, like the flow of oil from one vessel to another (Tailadharavat) .
134. The mind should be steady like the flame of a lamp in a windless place.
135. Meditation can be practised only by that aspirant whose senses are turned away from external objects, who has a calm mind, who is endowed with discrimination, self-restraint, purity, faith, endurance and a strong yearning for final emancipation.
136. Pippalada replied: O Satyakama, the syllable Om is indeed the higher and the lower Brahman. Therefore, he who knows it by this means, surely attains either of them.
137. Om primarily signifies Para-Brahman and secondarily denotes Hiranyagarbha.
138. If he meditates on one Matra of it-A, then he, being enlightened by that comes quickly to earth. The Rik-verses lead to the world of men, and having been endowed there with austerity, celibacy and faith, attains greatness.
139. But if he meditates on its second Matra-U only, he becomes one with the mind. He is led up by the Yajus-verses to the sky the world of moon. Having enjoyed greatness there, he returns to earth.
140. But if, again, he meditates on the highest Purusha with this syllable Om of three Matras, he becomes united with the sun. As a snake is freed from its skin, so is he freed from sin. He is led up by the Sama-hymn to the world of Brahma, and from him, full of life, he beholds the Supreme Purusha residing in the heart.
141. The three Matras, when employed separately, are mortal, but when they are connected with one another, they are not wrongly employed. When they are properly employed in all the internal, external and middle functions the knower trembles not. He is not shaken from his Brahmic consciousness. He is ever fixed in his consciousness: I am Brahman.
142. Through the Rik-verses he arrives at this world, through the Yajus-verses at the sky, through the Saman-verses at that which the seers know (Brahmaloka) by means of the letter Om. The wise one reaches these and also that which is quiet, undecaying, deathless fearless and supreme.
The Indwelling Presence
143. Then Sukesa, son of Bharadvaja questioned Pippalada: O Bhagavan, Hiranyanabha, a prince of Kosa, came once to me and asked this question: 'O Bharadvaja, knowest thou the Purusha of sixteen Kalas (parts)?' I said to the youth: 'I do not know him. If I knew why should I not tell thee. He who tells that is not true is dried up, verily, root and all. Therefore I dare not utter untruth.' Having ascended his car, he went away in silence. That I ask you, what is that Purusha?
144. Pippalada replied: O gentle youth, that Purusha in whom these sixteen Kalas are born is even here within the body.
145. One need not go far to seek Him, He is in the lotus of the heart. He is quite close to you, closer than your breath.
146. The Atman is said to dwell in the heart in order to make the aspirant realise that the Atman is his very own self. This will help him to practise concentration, and the Purusha is realised as if within the body, by the process of thinking, reflection and meditation.
147. The Purusha has really no parts. He is indivisible, homogeneous and partless. On account of ignorance, He is seen as one having parts.
148. The Kalas are conditions which are superimposed on the Purusha on account of ignorance. When one attains knowledge, all the conditions drop away. He beholds the one homogeneous, unconditional supreme Purusha alone.
149. Intelligence is not an attribute of the Atman. The Atman is an embodiment of intelligence (Prajnana-Ghana or Vijnana-Ghana), dense mass of intelligence.
150. You will have to eliminate the sixteen Kalas by the practice of the Neti-Neti (not this, not this) doctrine.
151. He (Purusha) reflected, what is that by whose departure I shall depart, and by whose stay I shall stay?
Fundamentals of Sankhya Philosophy
152. According to the Sankhya philosophy, Prakriti or Pradhana is the creator and Purusha is the enjoyer.
153. Prakriti transforms itself into Mahat (intellect), mind, egoism, Tanmatras, elements, etc., for the benefit or enjoyment of the Purusha.
154. He created Prana, from Prana faith, ether, air, fire, water, earth, senses, mind and food; and from food, strength, penance, Mantras, Karma and the world, and in the world, name (i.e., the individual) .
155. Akasa, ether, has the attribute of sound.
156. Air is born of Akasa. It has two attributes, its own, touch, and that of its cause, sound.
157. Fire is born of air. It has three attributes, its own, form, and the two attributes of previous elements, sound and touch.
158. Water is born of fire. It has four attributes its own, taste, and the three attributes of the elements previously named.
159. Earth is born of water. It has four attributes its own, smell, and the attributes of the four previously named.
160. Just as these rivers flowing towards the sea, when they have reached the sea, disappear, their names and forms perish, and are called sea, so also, these sixteen parts of the witness that go towards the Purusha, disappear, their names and forms are destroyed, and all is called the Purusha alone. He becomes without parts and immortal.
161. Know that Purusha who ought to be known, in whom the Kalas are centred like spokes in the nave of a wheel, in order that death may not harm you.
162. Then Pippalada said to them: This much alone I know of this highest Purusha; there is nothing higher than this.
163. They, worshipping him, said: Thou art our father who helps to cross over the ocean, of ignorance. Salutations to the highest Rishis! Salutations to the highest Rishis!
Om Peace! Peace!! Peace!!!
Introduction
1. Six seekers of Brahman go to a sage called Pippalada and put him six questions. These questions and answers form the substance of this Upanishad.
2. Prana or the life principle, and Rayi or matter, were first created by the Lord.
3. Prana acts on Rayi. Various forms are manifested.
4. It is the intermingling of these two that gives rise to the world of diverse forms.
5. The one is active, positive and is the male principle; the other is passive, negative and is the female principle.
6. Prana belongs to the conscious side of creation, while Rayi or matter belongs to the form side of creation.
7. Matter is the universal form. Prana is life or consumer.
8. The body is upheld by the Prana or life principle.
9. Prajapati was desirous of offspring. From this desire a pair sprang forth, viz., matter or the universal form and Prana, life, or consumer.
10. As life and matter, Prajapati is, gradually, the sun and the moon, the year in its two halves, day and night.
11. Prana, Aditya (sun), day, Amurta (formless), life, spirit, northern path, invisibility, belong to the life side.
12. Rayi, the moon, the night, Murta (with form), matter, southern path, visibility, belong to the matter side.
13. The second question refers to the Devas who support man and enlighten the senses and the constituents of the body.
14. The third question refers to the nature and origin the Prana.
15. The fourth question refers to sleep and dream.
16. The fifth question refers to Prana and OM.
17. The sixth question refers to the Purusha of sixteen Kalas or parts.
18. Sukesa, Satyakama, Gargya, Kausalya, Bhargava, Kabandhi, all these devoted to Brahman and centered in Brahman, seeking the highest Brahman, approached the revered Pippalada with offering (Samit) in their hands, thinking that he would explain all to them.
19. Knowledge of Brahman can be acquired by men who have observed celibacy, performed Tapas and lived with the preceptor.
20. Then Pippalada said to the aspirant: Stay here for one year with austerity, celibacy and faith. Then you may ask questions as you please, and if I know them I will surely explain all to you.
Preparation of The Vessel
21. The subtle truths of Vedanta cannot be grasped by the gross and impure mind. The mind should be rendered pure, subtle and sharp. Then alone will it be fit to practise concentration and meditation and comprehend the subtle truths of the Upanishads.
22. Service to the Guru or preceptor with faith and devotion purifies the mind quickly. This is the most powerful purifying agent.
23. The spiritual teacher knows through his inner vision the mental state of the aspirants, the degree of their evolution, their defects and weaknesses, etc.
24. Tapas and celibacy contribute to the purification of the mind.
25. The teacher actually sees their astral and causal bodies through the inner eye of wisdom.
26. The seer Pippalada found out through his inner vision that there were still impurities in their minds and so he asked them to stay with him for one year practising Tapas, celibacy and faith.
Life and Matter
27. Life has no beginning. The world is not created. It is simply projected by God.
28. Then Katyayana Kabandi approached Pippalada and asked; Venerable master, whence are these creatures born?
29. He replied: Prajapati (the Lord of creatures) was desirous of offspring. He performed penance (thought) and having performed he created a pair-matter (Rayi) and life (Prana), food and eater, thinking that these together would produce creatures for him in many ways.
30. Tapas is penance. Here it means reflection as to how and what are to be created.
31. Prana is energy. Rayi is matter. Prana and Rayi are male and female. Prana and matter are the couple.
32. Prajapati created a couple necessary for creation: the moon that is food and Prana (fire, sun) i.e., the eater.
33. He thought that Agni (sun) and the moon (i.e., the eater and the food) would create various creatures, and so he created the sun and the moon.
34. Through the influence of the moon only the delicious Soma or the Rasa of the earth which nourishes plants and herbs is produced. The Sun is the fire that consumes the Rasa.
35. This life is sustained by food (Annam) and air (Prana).
36. The sun is verily life and the moon the matter; all this having form and without form is found. Therefore form is indeed food.
37. Murtam means with form; gross (solid, liquid and fiery objects).
38. Amurta means without form; subtle, (air, ether).
39. The sun is energy. The moon is matter.
40. All this that has body (form) and that has no body (formless, subtle) is matter. Therefore body (form) indeed is matter.
41. The sun is Prana, the eater, the fire; the moon is the food. The eater and the food are really one. They are aspects of the Lord of creatures.
The Glorious Sun
42. The sun is the centre of energy. It is therefore identical with the Prana.
43. Now, the sun rising goes towards the east. By that he bathes in his rays all Pranas in the east. When he lights up the southern, the western, the northern quarters, the nadir, the zenith, the intermediate quarters, and all, by that takes up into his rays all creatures.
44. The sun bathes all living beings with his light, makes them one with his own self.
45. Wherever there is life, wherever there is energy, it is due to the influence of the sun.
46. The sun is the greatest inexhaustible powerhouse on earth. He supports by his rays all life in all directions.
47. This is the (Vaisvanara) the sum-total of all living beings, assuming all forms, life and fire, who rises every day.
48. The sun illumines the whole world. He is the centre of force and energy. He is the source of life and activity. Therefore he is the Lord of creatures. He is connected with the activities of all men. He is indeed the life of the world.
49. Assuming all forms, resplendent, omniscient, the highest goal, the one light, the heat-giver, with thousand rays, existing in hundred forms, life of all creatures, this sun rises.
50. The year is indeed Prajapati, the Lord of the creation. There are two paths, southern and northern. Those who follow the path of Karma alone, by the performance of sacrificial and pious acts, obtain only the world of the moon and certainly return again.
51. Ishta is the daily performance of Agnihotra, penance, feeding of the guests.
52. Purta is digging of wells, tanks etc. for the Public, building temples, hospitals, chaultries, giving food to the poor and the hungry, laying out public gardens, etc.
53. But those who have sought the Atman by penance, faith, and knowledge, gain by the northern route the sun (Brahma-loka). This is the home of all lives, the immortal, fearless, the highest goal.
54. They go along the path of Devayana, the path of the gods, to the world of the sun and from there go to Brahma-loka. They merge in Brahman at the end of the cycle. This is Krama-Mukti or gradual liberation.
55. Those who have attained Brahmaloka do not return to this world. They do not take rebirth as followers of mere Karma do.
56. Having five feet (the five seasons), the father, having twelve forms (twelve months), the giver of rain, they (sages) say, he is seated in a plane higher than heaven. Others call him all-wise, upon whom, like a chariot (drawn by seven horses), with seven wheels and seven spokes, the whole world is founded.
57. The sun is nothing but the year or time. The sun is the maker or measurer of time.
58. The sun by pervading all beings with his light, makes them one with his own self.
59. The sun is called father, because he is the creator of all, he sustains all life, and all life proceed from him only.
60. The seven rays or colours of the sun are the seven horses of the sun. Half years, seasons, months, half-months, days, nights and Muhurtas are also the seven horses of the sun.
61. The six spokes are the seasons.
62. The month is Prajapati (the Lord of creation), its dark half is indeed the food, its bright half the Prana. Therefore these Rishis perform sacrifices in the bright half, the others in the dark half.
63. The month also is in nature of a pair. One portion, that is the dark half is food, i.e., matter or moon. The other half, i.e., the bright fortnight, is the sun, the earth, the fire or Prana.
64. Night is daily Pralaya.
65. Day and night are Prajapati. The day is the Prana and the night indeed is food. Those who unite in love by day waste their Prana, those who unite in love by night are considered verily as Brahmacharins.
66. Food indeed is Prajapati; from that indeed proceeds semen, from these all creatures are born.
67. Thus therefore those who observed this rule of Prajapati produce a pair. To them alone is this Brahmaloka in whom penance, celibacy and truth abide.
68. That pure Brahmaloka belongs to them only in whom there is no deceit, falsehood or dissimulation.
69. Fraud, crookedness, falsehood and dissimulation taint the heart. They are obstacles in the spiritual path. They should be eradicated by cultivating the opposite, positive virtues, such as honesty, straightforwardness and truth.
Prana: Greater than Senses
70. Then Bhargava, son of Vidarbha questioned Pippalada.: O Bhagavan, how many Devas support the creation? Which of them enlighten that? Who, again, is, amongst them, the greatest?
71. The second question deals with the powers, glory and splendour of Prana. It is the Prana that supports the microcosm and is, thus, the best of all.
72. He replied: Those Devas verily are the ether, wind, fire, water, speech, mind, eye and the ear. They, manifesting their glory, disputed among each other and said, we hold together and support this body.
73. Prana, the greatest, said to them: Be not lost in delusion. Do not entertain this foolish pride. I alone, dividing myself fivefold, support this body and keep it.
74. Breathing and thought are expressions of Prana only. Prana is the most important fundamental principle in the body and Nature. Therefore Prana is called Brahma. The individual Prana is a part of the universal Prana or cosmic energy.
75. They did not believe. The principle Prana, from indignation, seemed to go out of the body, as it were, from above. When the Prana ascended, all the others (senses) immediately ascended, too; and when it remained all others remained, too; just as the bees go out when their queen goes out and return when she returns; so mind, speech, eye, ear, and the rest, being pleased, praised Prana.
Prana: The Prime Mover
76. Thus life, as fire, burns; as the sun it shines; as Parjanya it rains; as Maghavan (Indra) it rules; it is the wind; it is the earth, moon, Deva, what has form, what is formless and what is immortal.
77. Prana is the Amrita which is the basis or stay of all Devas.
78. Like spokes in the nave of a wheel, so all is centred in Prana, the verses of the Rigveda, Samaveda, sacrifices, Kshatriyas and the Brahmins.
Prayer to Prana
79. As Prajapati, Lord of creatures, thou (Prana) movest about in the womb; Thou indeed art born afterwards. To thee, O Prana, who dwelleth together with the other Pranas (senses), these creatures offer oblation.
80. Prana moves in the womb. In the womb it causes the quickening of the foetus. It expels the child from the womb, when grown.
81. Prana is born as a child. Prana is both father and mother. It is Prajapati, universal life.
82. The senses carry the impressions of their respective objects for nourishing and sustaining the life in the body. These are the offerings to Prana, the Lord of the senses.
83. Prana is the eater. All is food for Prana.
84. O, Prana, thou art the best carrier to the gods, the first oblation to the forefathers. Thou are the active principle of the senses which are the essence of the body.
85. This life, as fire, burns. Prana burns as fire.
86. Prana is the active principle that supports the senses and the body. The limbs and organs will be emaciated and dried up if there is no Prana. So Prana is the essence or sap of all the senses and the body.
87. O, Prana, thou art Indra, thou art Rudra by prowess, thou art the protector, thou movest in the sky, thou art the sun, the Lord of all lights.
88. When thou showerest down rain, then, O Prana, these creatures of thine sit delighted, hoping there will be food as they desire.
89. O, Prana, thou art a Vratya (eternally pure); thou art the fire Ekarshi, the consumer of everything, the good Lord of the world. We are the givers of oblations, O, Matarisvan, thou art our father.
90. Make propitious that body of thine which abides in speech, in the ear, in the eye and also which pervades the mind; do not go out.
91. All this is within the control of Prana, as also all that is in the third heaven. Protect us like a mother. Give us prosperity and wisdom.
The Mystery of Life
92. Then Kausalya, son of Asvala, questioned Pippalada: O, Bhagavan, where is this Prana born? How does it come into the body? How does it abide after it has divided itself? How does it go out? How does it support what is without, and all within the body?
93. Pippalada replied: You ask questions about transcendental matters. I will explain to thee, because you are a great enquirer of Brahman.
94. This Prana is born of the Atman. As is this shadow in the man, so is this Prana in the Atman. By the action of the mind this enters into the body.
95. The act of the mind is the thought-power willing or wishing. By the act of the mind means, by the good or evil deeds, which are the work of the mind.
Functions of Prana
96. As a king commands his officers, saying to them, Reside in and govern these or those villages, so does this Prana dispose the other Pranas each for their separate work.
97. The Apana dwells in the organs of excretion and generation; the Prana itself abides in the eye, ear, mouth, and nose. In the middle is Samana. It. distributes the food supplied equally and the seven flames proceed from it.
98. Apana dwells in the anus and the generative organs. It does excretion. Prana does the sensory life function. It dwells in the eye, the ears, etc. Samana dwells in the navel. It does the digestive function. Vyana does the circulation of blood. It is all-pervading. Udana helps swallowing of food and drink. It takes the Jiva to Brahman during deep sleep. It takes the Jiva out of the body during death and conducts him to the other world. It abides in the throat.
99. This Atman is in the heart. There are a hundred and one nerve-currents (Nadis). Each of these has a hundred branches; again each of these has seventy-two thousand sub-branches. In these the Vyana moves.
100. Again, through one nerve, the Udana, ascending, leads us upwards to the virtuous worlds by good work, to the sinful world by sin and to the world of men by virtue and sin combined.
101. The sun verily is the external Prana. He rises favouring the Prana in the eyes. The goddess of the earth attracts (controls) the Apana downwards. The Akasa (ether) between the sun and the earth is Samana. The wind is Vyana.
102. The external fire indeed is Udana. Therefore, he whose fire has gone out enters another body with his senses absorbed in the mind.
103. Whatever his thought at the time of death, with that he attains Prana and the Prana, united with Udana, together with the Jivatma, leads on to the world thought of.
104. The learned man who knows thus his offspring does not perish, and he becomes immortal.
105. He who knows the origin, the entry, the seat, the fivefold distribution of Prana and its internal state in the body, obtains immortality, yes, attains immortality.
Dream and Deep Sleep
106. Then Gargya, the grandson of Surya, questioned Pippalada: O Bhagavan, what are they that sleep in man; what again are they that awake in him. Which is the Deva who sees dreams? Whose is this happiness? On what do all these depend?
107. What organs sleep in the body or cease functioning when man is sleeping? What are awake therein, i.e., perform their functions?
108. Pippalada replied: O Gargya, just as the rays of the sun, when setting, become one in that disc of light and come forth again when the sun rises again, so also all these become one in the highest Deva, the mind. Therefore, at that time, one does not hear, see, smell, taste or feel; does not speak, or take, or enjoy, or evacuate, or move. They say, He sleeps.
109. All the organs (or senses) are dormant in the mind during deep sleep. They become one with the mind.
110. The fire of Prana alone is awake in the city (body). The Apana is the Garhapatya fire. The Vyana is the Ahavaniya fire, because it is taken out of the Garhapatya fire.
111. Because the Samana distributes equally the oblations (the respiration), he is the priest (Hotri). The mind is the sacrifice, the Udana is the reward of the sacrifices; he leads the sacrificer everyday, in deep sleep, to Brahman.
112. In this state, this Deva (mind) enjoys in dream his greatness. Whatever has been seen, he sees again; what has been heard, he hears again; what has been enjoyed in different countries and quarters, he enjoys again; what has been seen and not seen, heard and not heard, experienced and not experienced, real and unreal, he sees; he being all, he sees all.
113. In dream the mind creates a world of its own out of the impressions received in the waking state and enjoys the vision. The mind itself is the perceiver (subject) and the perceived (object). The mind itself assumes the forms of mountains, rivers, trees, flowers etc. then.
114. In dream the mind dives deep sometimes into the impressions of past lives also and revives them.
115. When he is overpowered by light, then that god (mind) sees no dreams, and at that time bliss arises in this body.
116. The causal body is active in deep sleep. The causal body is the organ through which the happiness of deep sleep is enjoyed.
117. The Jiva rests in Brahman, in deep sleep. There is only the thin layer of ignorance between him and the supreme Self. In Samadhi or the superconscious state, this veil of ignorance is rent asunder and the Jiva merges himself in Brahman and attains the highest knowledge. This is the difference between deep sleep and Samadhi.
118. Just as, O beloved one, birds repair to a tree to roost (dwell), so indeed all these rest in the supreme Atman.
119. The earth and the subtle elements, the water and its subtle elements, the fire and its subtle elements, the air and its subtle elements, ether and its subtle elements, the eye and perceivable objects, the ear and what can be heard, the nose and what can be smelt, taste and its objects, the hands and what can be grasped, the feet and what can be walked, the organ of generation and what is to be enjoyed, the organ of excretion and what must be excreted, the mind and what must be thought of, the intellect and what must be determined, egoism and its objects, Chitta and its objects, light and its objects, the Prana and what must be supported by it all rest in the supreme Atman in deep sleep.
The Transcendent Experience
120. Manas or mind is that faculty which cogitates: Should I do this or not. The Buddhi or the intellect is the faculty that determines: I must do this. Egoism or Ahamkara is the self-arrogating principle. It feels: I did this. I enjoyed this. Chitta is the faculty of memory.
121. It is he who sees, feels, heals, smells, tastes, thinks, knows. He is the doer, the intelligent Soul, the Purusha. He dwells in the highest indestructible place.
122. Just as the image of the sun is reflected in water, so the image of Brahman is reflected in the mind. The reflected image is the Jiva. This is only apparent, but not real.
123. The Jivanmukta enters into the supreme, immortal, undecaying Atman, just as the reflected image of the sun in water enters into the sun.
124. The supreme indestructible Being he surely obtains. Whoever, O beloved one, knows this Being, which is without shadow, without body, without colour, which is pure and indestructible, becomes omniscient and becomes all.
125. Brahman is free from the Gunas and so it is ever pure. It is bodyless and so undecaying.
126. The Jiva was enveloped by ignorance and so he was not omniscient before. He becomes all by the destruction of ignorance, by attaining knowledge.
127. Brahman is eternal, incomprehensible, unborn. It is all bliss in nature, free from all miseries and troubles. It exists without and within all.
128. O beloved one, he who knows the imperishable Atman, in whom rise the knowing self with all the Devas, the Prana and five elements, becomes omniscient, and, indeed, enters into all.
129. Enters into all, i.e., realises he is the Self or Atman in beings and feels that he himself exists in all.
Glory of Meditation on Om
130. Then Satyakama, son of Sibi questioned Pippalada; O Bhagavan, what world does he who, among men, meditates on Om until death, attain by that.
131. Om is the Pratika or substitute for Brahman. It is the symbol of Brahman.
132. Meditation on Om with Bhava (feeling) and its meaning is really meditation on Brahman.
133. Meditation on Om is the keeping up of the continuous flow of the one idea of the supreme Self, like the flow of oil from one vessel to another (Tailadharavat) .
134. The mind should be steady like the flame of a lamp in a windless place.
135. Meditation can be practised only by that aspirant whose senses are turned away from external objects, who has a calm mind, who is endowed with discrimination, self-restraint, purity, faith, endurance and a strong yearning for final emancipation.
136. Pippalada replied: O Satyakama, the syllable Om is indeed the higher and the lower Brahman. Therefore, he who knows it by this means, surely attains either of them.
137. Om primarily signifies Para-Brahman and secondarily denotes Hiranyagarbha.
138. If he meditates on one Matra of it-A, then he, being enlightened by that comes quickly to earth. The Rik-verses lead to the world of men, and having been endowed there with austerity, celibacy and faith, attains greatness.
139. But if he meditates on its second Matra-U only, he becomes one with the mind. He is led up by the Yajus-verses to the sky the world of moon. Having enjoyed greatness there, he returns to earth.
140. But if, again, he meditates on the highest Purusha with this syllable Om of three Matras, he becomes united with the sun. As a snake is freed from its skin, so is he freed from sin. He is led up by the Sama-hymn to the world of Brahma, and from him, full of life, he beholds the Supreme Purusha residing in the heart.
141. The three Matras, when employed separately, are mortal, but when they are connected with one another, they are not wrongly employed. When they are properly employed in all the internal, external and middle functions the knower trembles not. He is not shaken from his Brahmic consciousness. He is ever fixed in his consciousness: I am Brahman.
142. Through the Rik-verses he arrives at this world, through the Yajus-verses at the sky, through the Saman-verses at that which the seers know (Brahmaloka) by means of the letter Om. The wise one reaches these and also that which is quiet, undecaying, deathless fearless and supreme.
The Indwelling Presence
143. Then Sukesa, son of Bharadvaja questioned Pippalada: O Bhagavan, Hiranyanabha, a prince of Kosa, came once to me and asked this question: 'O Bharadvaja, knowest thou the Purusha of sixteen Kalas (parts)?' I said to the youth: 'I do not know him. If I knew why should I not tell thee. He who tells that is not true is dried up, verily, root and all. Therefore I dare not utter untruth.' Having ascended his car, he went away in silence. That I ask you, what is that Purusha?
144. Pippalada replied: O gentle youth, that Purusha in whom these sixteen Kalas are born is even here within the body.
145. One need not go far to seek Him, He is in the lotus of the heart. He is quite close to you, closer than your breath.
146. The Atman is said to dwell in the heart in order to make the aspirant realise that the Atman is his very own self. This will help him to practise concentration, and the Purusha is realised as if within the body, by the process of thinking, reflection and meditation.
147. The Purusha has really no parts. He is indivisible, homogeneous and partless. On account of ignorance, He is seen as one having parts.
148. The Kalas are conditions which are superimposed on the Purusha on account of ignorance. When one attains knowledge, all the conditions drop away. He beholds the one homogeneous, unconditional supreme Purusha alone.
149. Intelligence is not an attribute of the Atman. The Atman is an embodiment of intelligence (Prajnana-Ghana or Vijnana-Ghana), dense mass of intelligence.
150. You will have to eliminate the sixteen Kalas by the practice of the Neti-Neti (not this, not this) doctrine.
151. He (Purusha) reflected, what is that by whose departure I shall depart, and by whose stay I shall stay?
Fundamentals of Sankhya Philosophy
152. According to the Sankhya philosophy, Prakriti or Pradhana is the creator and Purusha is the enjoyer.
153. Prakriti transforms itself into Mahat (intellect), mind, egoism, Tanmatras, elements, etc., for the benefit or enjoyment of the Purusha.
154. He created Prana, from Prana faith, ether, air, fire, water, earth, senses, mind and food; and from food, strength, penance, Mantras, Karma and the world, and in the world, name (i.e., the individual) .
155. Akasa, ether, has the attribute of sound.
156. Air is born of Akasa. It has two attributes, its own, touch, and that of its cause, sound.
157. Fire is born of air. It has three attributes, its own, form, and the two attributes of previous elements, sound and touch.
158. Water is born of fire. It has four attributes its own, taste, and the three attributes of the elements previously named.
159. Earth is born of water. It has four attributes its own, smell, and the attributes of the four previously named.
160. Just as these rivers flowing towards the sea, when they have reached the sea, disappear, their names and forms perish, and are called sea, so also, these sixteen parts of the witness that go towards the Purusha, disappear, their names and forms are destroyed, and all is called the Purusha alone. He becomes without parts and immortal.
161. Know that Purusha who ought to be known, in whom the Kalas are centred like spokes in the nave of a wheel, in order that death may not harm you.
162. Then Pippalada said to them: This much alone I know of this highest Purusha; there is nothing higher than this.
163. They, worshipping him, said: Thou art our father who helps to cross over the ocean, of ignorance. Salutations to the highest Rishis! Salutations to the highest Rishis!
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