Prashna Upanishad
Chapter 1
1.1
ओं 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
oṃ sukeśā ca bhāradvājaḥ śaibyaśca satyakāmaḥ sauryāyaṇī ca gārgyaḥ kausalyaścāśvalāyano bhārgavo vaidarbhiḥ kabandhī kātyāyanaste haite brahmaparā brahmaniṣṭhāḥ paraṃ brahmānveṣamāṇā eṣa ha vai tatsarvaṃ vakṣyatīti te ha samitpāṇayo bhagavantaṃ pippalādamupasannāḥ
Sukesa, son of Bharadvaja, and Satyakama, son of Sibi, and Gargya, a son of the son of the sun, and Kausalya, son of Asvala, and Bhargava of Vidarbha, and Kabandhi, son of Katya, — all these intent on Brahman and centred in Brahman, seeking the highest Brahman, approached the revered Pippalada, samit (sacrificial fuel) in hand, thinking that he would explain all to them.
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1.2
तं ह स ऋषिरुवच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान्पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्ष्याम इति
taṃ ha sa ṛṣiruvaca bhūya eva tapasā brahmacaryeṇa śraddhayā saṃvatsaraṃ saṃvatsyatha yathākāmaṃ praśnānpṛcchata yadi vijñāsyāmaḥ sarvaṃ ha vo vakṣyāma iti
That seer said to them; as yet, live another year in tapas, Brahmacharya and faith; then ask us questions as you please and if we know, we shall, indeed, explain all to you.
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1.3
अथ कबन्धी कात्यायन उपेत्य पप्रच्छ ।
भगवन् कुते ह वा इमाः प्रजाः प्रजायन्त इति
atha kabandhī kātyāyana upetya papraccha | bhagavan kute ha vā imāḥ prajāḥ prajāyanta iti
Then Kabandhi, having approached Katyayana asked: worthy master, whence are these creatures born?
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1.4
तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्राणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति
tasmai sa hovāca prajākāmo vai prajāpatiḥ sa tapo'tapyata sa tapastaptvā sa mithunamutpādayate | rayiṃ ca prāṇaṃ cetyetau me bahudhā prajāḥ kariṣyata iti
To him he said: ‘The lord of creatures, wishing for creatures, thought; and having thought out his thought created a pair—food and eater—thinking they would produce creatures for him variously.’
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1.5
आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत्सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः
ādityo ha vai prāṇo rayireva candramā rayirvā etatsarvaṃ yanmūrtaṃ cāmūrtaṃ ca tasmānmūrtireva rayiḥ
The sun is life, indeed, and the moon, the food; all this having form and formless is food; so form is certainly food.
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1.6
अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान्प्राणान्रश्मिषु सन्निधत्ते । यद्दक्षिणां यत्प्रतीचीं यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत्सर्वं प्रकाशयति तेन सर्वान्प्राणान्रश्मिषु सन्निधत्ते ।
athāditya udayanyatprācīṃ diśaṃ praviśati tena prācyānprāṇānraśmiṣu sannidhatte yaddakṣiṇāṃ yatpratīcīṃ yadudīcīṃ yadadho yadūrdhvaṃ yadantarā diśo yatsarvaṃ prakāśayati tena sarvānprāṇānraśmiṣu sannidhatte
Now the sun rising enters the east. By that, he bathes, in his rays, all prana in the east. When he lights up the south, the west, the north, the nadir, the zenith, the inter-space and all, by that, he bathes in his rays, all prana.
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1.7
स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते । तदेतदृचाभ्युक्तम्
sa eṣa vaiśvānaro viśvarūpaḥ prāṇo'gnirudayate | tadetadṛcābhyuktam
This is he, the totality of all living beings, assuming every form, life and fire, (who) rises (every day). This is told by the Rik.
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1.8
विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् ।
सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः
viśvarūpaṃ hariṇaṃ jātavedasaṃ parāyaṇaṃ jyotirekaṃ tapantam | sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyeṣa sūryaḥ
Having all forms, shining, omniscient, the highest stay, sole-light, heat-giver, having a thousand rays, existing in a hundred forms, life of all creation, this sun rises.
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1.9
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
saṃvatsaro vai prajāpatistasyāyane dakṣiṇaṃ cottaraṃ ca | tadye ha vai tadiṣṭāpūrte kṛtamityupāsate | te cāndramasameva lokamabhijayante | ta eva punarāvartante tasmādeta ṛṣayaḥ prajākāmā dakṣiṇaṃ pratipadyante | eṣa ha vai rayiryaḥ pitṛyāṇaḥ
The year is the lord of the creation; of it, two paths, the southern and the northern. Those who follow the path ofkarmaalone, by the performance of sacrificial and pious acts, win only the world of the moon; they certainly return again; therefore, these sages desirous of offspring take the southern route. This is the food reached by the way of the manes.
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1.10
अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्ययात्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै प्राणानामायतनमेतदमृतमभयमेतत् । परायणमेतस्मान्न पुनरावर्तन्त इत्येष निरोधस्तदेष श्लोकः ।
athottareṇa tapasā brahmacaryeṇa śraddhayā vidyayātmānamanviṣyādityamabhijayante etadvai prāṇānāmāyatanametadamṛtamabhayametat | parāyaṇametasmānna punarāvartanta ityeṣa nirodhastadeṣa ślokaḥ
Now, by the northern route, by tapas, Brahmacharya, faith and knowledge seeking after the atman, they gain the sun. This is the stay of all lives, this is immortal, this is fearless, the highest goal; they do not return from thence. This is the obstacle. About that, is this (following) verse.
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1.11
पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम् ।
अथेमे अन्य उ परे विचक्षणं सप्तचक्रे षडर आहुरर्पितमिति
pañcapādaṃ pitaraṃ dvādaśākṛtiṃ diva āhuḥ pare ardhe purīṣiṇam | atheme anya u pare vicakṣaṇaṃ saptacakre ṣaḍara āhurarpitamiti
Having five feet, the father of all, having twelve forms, they say he is seated in a place higher than Dyuloka, full of water. These others say that the world is lodged in him, all knowing, ever moving with seven wheels and six spokes.
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1.12
मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्राणस्तस्मादेत ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन्
māso vai prajāpatistasya kṛṣṇapakṣa eva rayiḥ śuklaḥ prāṇastasmādeta ṛṣayaḥ śukla iṣṭaṃ kurvantītara itarasmin
The month is the lord of creation; its dark half is, indeed, the food; the light half, the prana (eater). Therefore, the seers perform sacrifices in the light half; the others, in the other, i. e. , the dark half.
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1.13
अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते प्रस्कन्दन्ति । ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते
ahorātro vai prajāpatistasyāhareva prāṇo rātrireva rayiḥ prāṇaṃ vā ete praskandanti | ye divā ratyā saṃyujyante brahmacaryameva tadyadrātrau ratyā saṃyujyante
The day and night is, indeed, the lord of creation. Of that, the day is the prana and the night, indeed, is the food. Those who combine with Rati (sexual intercourse) by day, spillprana. That they combine with Ratiby night is Brahmacharyamindeed.
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1.14
अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति
annaṃ vai prajāpatistato ha vai tadretastasmādimāḥ prajāḥ prajāyanta iti
Food indeed, is the lord of creation; from that, indeed is the semen virile; from that are all these creatures produced.
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1.15
तद्ये ह वै तत्प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम्
tadye ha vai tatprajāpativrataṃ caranti te mithunamutpādayante | teṣāmevaiṣa brahmaloko yeṣāṃ tapo brahmacaryaṃ yeṣu satyaṃ pratiṣṭitam
Thus, those who follow the vow of the lord of creation produce couples. To them alone, is this Brahmaloka, in whomtapas, brahmacharyamand truth abide.
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1.16
तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न माया चेति
teṣāmasau virajo brahmaloko na yeṣu jihmamanṛtaṃ na māyā ceti
To them, is that Brahmalokadevoid of taint; in them there is no deceit, falsehood or dissimulation.
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Chapter 2
2.1
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन्कत्येव देवाः प्रचां विधारयन्ते कतर एतत्प्रकाशयन्ते कः पुनरेषां वरिष्ठ इति
atha hainaṃ bhārgavo vaidarbhiḥ papraccha | bhagavankatyeva devāḥ pracāṃ vidhārayante katara etatprakāśayante kaḥ punareṣāṃ variṣṭha iti
Next Bhargava of Vidarbha questioned him ‘Oh Bhagavan! How many Devas support the creature? Which of them enlighten that? Who again is of all of them, the greatest.’
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2.2
तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्टभ्य विधारयामः
tasmai sa hovācākāśo ha vā eṣa devo vāyuragnirāpaḥ pṛthivī vāṅmanaścakṣuḥ śrotraṃ ca | te prakāśyābhivadanti vayametadbāṇamavaṣṭabhya vidhārayāmaḥ
To him he said, “This Deva is the akasa, wind, fire water, earth, speech, mind, eye and ear. They revealing their glory say, ‘we hold together and support this body.’
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2.3
तान्वरिष्ठः प्राण उवाच । मा मोहमापद्यथाऽहमेवैतत्पञ्चधात्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति तेऽश्रद्दधाना बभूवुः
tānvariṣṭhaḥ prāṇa uvāca | mā mohamāpadyathā'hamevaitatpañcadhātmānaṃ pravibhajyaitadbāṇamavaṣṭabhya vidhārayāmīti te'śraddadhānā babhūvuḥ
Prana, the greatest, said to them, ‘Do not cherish this foolish vanity. I alone, having divided myself five-fold, hold this body together and support it.’ They did not believe.
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2.4
सो'भिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्त एवं वाङ्मनष्चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति
so'bhimānādūrdhvamutkrāmata iva tasminnutkrāmatyathetare sarva evotkrāmante tasmiṃśca pratiṣṭhamāne sarva eva pratiṣṭhante | tadyathā makṣikā madhukararājānamutkrāmantaṃ sarva evotkramante tasmiṃśca pratiṣṭhamāne sarva eva pratiṣṭhanta evaṃ vāṅmanaṣcakṣuḥ śrotraṃ ca te prītāḥ prāṇaṃ stunvanti
He from indignation seemed to ascend from the body, and when he ascended, all the others immediately ascended too; and when he was quiet they were quiet too, just as bees fly up when their king flies up and settle down when he settles down; so, mind, speech, eye, ear and the rest being pleased, praise Prana.
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2.5
एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवानेष वायुरेष पृथिवी रयिर्देवः सदसच्चामृतं च यत्
eṣo'gnistapatyeṣa sūrya eṣa parjanyo maghavāneṣa vāyureṣa pṛthivī rayirdevaḥ sadasaccāmṛtaṃ ca yat
As fire, this burns; this, sun; this, cloud; this, Indra; this, wind; this, earth; moon, Deva and what has form, what is formless and what is immortal nectar.
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2.6
अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् ।
ऋचो यजूंषि सामानि यज्ञः क्षत्रं ब्रह्म च
arā iva rathanābhau prāṇe sarvaṃ pratiṣṭhitam | ṛco yajūṃṣi sāmāni yajñaḥ kṣatraṃ brahma ca
As spokes in the nave of a wheel, so all is centred in Prana. Riks, Yajur, Samams, sacrifices, Kshatriyas and Brahmins.
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2.7
प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्रणैः प्रतितिष्ठसि
prajāpatiścarasi garbhe tvameva pratijāyase | tubhyaṃ prāṇa prajāstvimā baliṃ haranti yaḥ praṇaiḥ pratitiṣṭhasi
As lord of creatures, you move in the womb and yourself are afterwards born. These creatures bring offerings, Oh Prana, to you who are sitting with the pranas.
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2.8
देवानामसि वह्नितमः पितृणां प्रथमा स्वधा ।
ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि
devānāmasi vahnitamaḥ pitṛṇāṃ prathamā svadhā | ṛṣīṇāṃ caritaṃ satyamatharvāṅgirasāmasi
You are the best carrier to the celestials, the first oblation to the manes. You are the true active principle of the senses (pranas) which form the sap of the body.
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2.9
इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता ।
त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः
indrastvaṃ prāṇa tejasā rudro'si parirakṣitā | tvamantarikṣe carasi sūryastvaṃ jyotiṣāṃ patiḥ
Oh Prana, you are Indra, you are Rudra by valour; you are the protector; you move in the sky and you are the Sun, the lord of all luminaries.
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2.10
यदा त्वमभिवर्षस्यथेमाःप्राण ते प्रजाः ।
आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति
yadā tvamabhivarṣasyathemāḥprāṇa te prajāḥ | ānandarūpāstiṣṭhanti kāmāyānnaṃ bhaviṣyatīti
When you rain, all round; then Oh Prana, these, your creatures, sit delighted thinking there will be food at their desire.
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2.11
व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः ।
वयमाद्यस्य दातारः पिता त्वं मातरिश्वनः
vrātyastvaṃ prāṇaikarṣarattā viśvasya satpatiḥ | vayamādyasya dātāraḥ pitā tvaṃ mātariśvanaḥ
Oh Prana, you are unpurified, you are the fire called Ekarshi, eater, lord of all the existing universe; we are the givers of oblations, Oh Matarisvan! you are our father.
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2.12
या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।
या च मनसि सन्तता शिवां तां कुरू मोत्क्रमीः
yā te tanūrvāci pratiṣṭhitā yā śrotre yā ca cakṣuṣi | yā ca manasi santatā śivāṃ tāṃ kurū motkramīḥ
What form of yours is lodged in speech, what in the ear, what in the eye, and what in the mind continuous, make that propitious air do not ascend from the body.
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2.13
प्राणस्येदं वशे सर्वं त्रिदिवे यत्प्रतिष्ठितम् ।
मातेव पुत्रान्रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति
prāṇasyedaṃ vaśe sarvaṃ tridive yatpratiṣṭhitam | māteva putrānrakṣasva śrīśca prajñāṃ ca vidhehi na iti
All this is within the control of Prana, as also what is in the third heaven. Protect us like a mother. Give us affluence and knowledge.
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Chapter 3
3.1
अथ हैनं कौसल्यश्चाश्वलायनः पप्रच्छ । भगवन्कुत एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बह्यमभिधते कथमध्यात्ममिति
atha hainaṃ kausalyaścāśvalāyanaḥ papraccha | bhagavankuta eṣa prāṇo jāyate kathamāyātyasmiñśarīra ātmānaṃ vā pravibhajya kathaṃ pratiṣṭhate kenotkramate kathaṃ bahyamabhidhate kathamadhyātmamiti
Then, Kausalya, son of Āsvala questioned him. ‘O Bhagavan! whence is this Prana born? How does he come into this body? How does he stay dividing himself? By what does he ascend from the body? How does he support all external and how all within the body?
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3.2
तस्मै स होवाचातिप्रष्चान्पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि
tasmai sa hovācātipraṣcānpṛcchasi brahmiṣṭho'sīti tasmātte'haṃ bravīmi
To him he replied, ‘you ask questions about transcending things. I will answer thee, because you are a greater knower of Brahman.’
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3.3
आत्मन एष प्राणो जायते । यथैषा पुरुषे छायैतस्मिन्नेतदाततं मनोकृतेनायात्यस्मिञ्शरीरे
ātmana eṣa prāṇo jāyate | yathaiṣā puruṣe chāyaitasminnetadātataṃ manokṛtenāyātyasmiñśarīre
This Prana is born of the atman. As this shadow in the man, so is this in the atman. By the act of the mind, this comes into this body.
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3.4
यथा सम्रादेवाधिकृतान्विनियुङ्क्ते । एतन्ग्रामानोतान्प्रामानधितिष्टस्वेत्येवमेवैष प्राण इतरान्प्राणान्पृथक्पृथगेव सन्निधत्ते
yathā samrādevādhikṛtānviniyuṅkte | etangrāmānotānprāmānadhitiṣṭasvetyevamevaiṣa prāṇa itarānprāṇānpṛthakpṛthageva sannidhatte
As the sovereign alone commands the officers, (under him) ‘stay in these villages and those,’ so this Prana posts other pranas separately (at their respective posts).
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3.5
पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्टते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ।
pāyūpasthepānaṃ cakṣuḥśrotre mukhanāsikābhyāṃ prāṇaḥ svayaṃ prātiṣṭate madhye tu samānaḥ eṣa hyetaddhutamannaṃ samaṃ nayati tasmādetāḥ saptārciṣo bhavanti
The apana stays in the two lower apertures. Prana stays in the eye, ear, speech and nose. In the middle is samana. He distributes the food supplied equally; so, these seven flames arise.
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3.6
हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनं तासां शतं शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिःप्रतिशाखानाडीसहस्राणि भवन्त्यासु व्यानश्चरति
hṛdi hyeṣa ātmā | atraitadekaśataṃ nāḍīnaṃ tāsāṃ śataṃ śatamekaikasyā dvāsaptatirdvāsaptatiḥpratiśākhānāḍīsahasrāṇi bhavantyāsu vyānaścarati
This atman is in the heart. Here, there are a hundred and one nerves. Every one of these has a hundred branches; again, every one of these has seventy-two thousand sub-branches. In these, vyana moves.
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3.7
अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन पापमुभाभ्यामेव मनुष्यलोकम्
athaikayordhva udānaḥ puṇyena puṇyaṃ lokaṃ nayati pāpena pāpamubhābhyāmeva manuṣyalokam
Now by one nerve, udana ascending, conducts to virtuous worlds by virtue, to sinful worlds by sin and to the world of men by virtue and sin combined.
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3.8
आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्यअपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः
ādityo ha vai bāhyaḥ prāṇa udayatyeṣa hyenaṃ cākṣuṣaṃ prāṇamanugṛhṇānaḥ | pṛthivyāṃ yā devatā saiṣā puruṣasyaapānamavaṣṭabhyāntarā yadākāśaḥ sa samāno vāyurvyānaḥ
The sun, indeed, is the external prana. He rises favouring the prana in the eye. So the goddess of the earth attracts the apana downwards. The akasa between is samana. The wind is vyana.
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3.9
तेजो ह वा उदानस्तस्मादुपशान्ततेजाः ।
पुनर्भवमिन्द्रियैर्मनसि सम्पध्यमानैः
tejo ha vā udānastasmādupaśāntatejāḥ | punarbhavamindriyairmanasi sampadhyamānaiḥ
The external fire tejas verily is udana. Therefore the fire being extinguished, one again enters another body with the senses clinging to the mind.
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3.10
यच्चित्तस्तेनैष प्राणमायाति प्राणस्तेजसा युक्तः ।
सहात्मना यथासंकल्पितं लोकं नयति
yaccittastenaiṣa prāṇamāyāti prāṇastejasā yuktaḥ | sahātmanā yathāsaṃkalpitaṃ lokaṃ nayati
Of what thought, by that he attains prana, the prana combined with udana along with the atman, conducts to the world thought of.
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3.11
य एवं विद्वान्प्राणं वेद । न हास्य प्रजा हीयतेऽमृतो भवति तदेष श्लोकः
ya evaṃ vidvānprāṇaṃ veda | na hāsya prajā hīyate'mṛto bhavati tadeṣa ślokaḥ
The learned man who knows Prana thus—of his offspring there is break and he becomes immortal; there is the following verse.
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3.12
उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा ।
अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति
utpattimāyatiṃ sthānaṃ vibhutvaṃ caiva pañcadhā | adhyātmaṃ caiva prāṇasya vijñāyāmṛtamaśnute vijñāyāmṛtamaśnuta iti
Knowing the birth, the coming, the staying, and the five-fold sovereignty of Prana and its stay in the body, one attains immortality; one attains immortality.
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Chapter 4
4.1
अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन्पुरुषे कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान्पश्यति कस्यैतत्सुखं भवति कस्मिन्नु सर्वे संप्रतिष्ठिता भवन्तीति
atha hainaṃ sauryāyaṇi gārgyaḥ papraccha | bhagavannetasminpuruṣe kāni svapanti kānyasmiñjāgrati katara eṣa devaḥ svapnānpaśyati kasyaitatsukhaṃ bhavati kasminnu sarve saṃpratiṣṭitā bhavantīti
Next Sauryayani Gargya questioned him ‘Oh Bhagavan! What in the man sleep? What wake in him? Which is the Deva who sees dreams? Whose is this bliss? In which of them again are all of them fixed?’
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4.2
तस्मै स हो वच । यथ 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
tasmai sa ho vaca | yatha gārgya marīcayo'rkasyāstaṃ gacchataḥ sarvā etasmiṃstejomaṇḍala ekībhavanti | tāḥ punaḥ punarudayataḥ pracarantyevaṃ ha vai tat sarvaṃ pare deve manasyekībhavati | tena tarhyeṣa puruṣo na śṛṇoti na paśyati na jighrati na rasayate na spṛśate nābhivadate nādatte nānandayate na visṛjate neyāyate svapitītyācakṣate
To him, he said: ‘Just as, O Gargya, the rays of the setting sun all become one in this orb of light and go out again when he rises again, so all of these become one in the highest Deva, i. e. , the mind; then, therefore, the man hears not, sees not, smells not, tastes not, feels not, speaks not, takes not, delights not, abandons not, moves not; they say ‘he sleeps.’
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4.3
प्राणाग्रय एवैतस्मिन्पुरे जाग्रति । गार्हपत्यो ह वा एषो३पानो व्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात्प्रणीयते प्रणयनादाहवनीयः प्राणः
prāṇāgraya evaitasminpure jāgrati | gārhapatyo ha vā eṣo'pāno vyāno'nvāhāryapacano yadgārhapatyātpraṇīyate praṇayanādāhavanīyaḥ prāṇaḥ
The fires of prana alone wake in this city. This apana is the garhapatya fire. Vyana is the anvaharyopachana fire. The prana is the ahavaniya-fire, as it is taken from the garhapatya fire.
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4.4
यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमान इष्टफलमेवोदानः स एनं यजमानमहरहर्ब्रह्म गमयति
yaducchvāsaniḥśvāsāvetāvāhutī samaṃ nayatīti sa samānaḥ | mano ha vāva yajamāna iṣṭaphalamevodānaḥ sa enaṃ yajamānamaharaharbrahma gamayati
(The priest) is he, samana, since he distributes equally the oblations which are inspiration and expiration. The mind is the sacrificer; the udana is the fruit of sacrifice; he leads the sacrificer every day to Brahman.
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4.5
अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टंच श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च स्च्चासच्च सर्वं पश्यति सर्वः पस्यति
atraiṣa devaḥ svapne mahimānamanubhavati | yaddṛṣṭaṃ dṛṣṭamanupaśyati śrutaṃ śrutamevārthamanuśṛṇoti deśadigantaraiśca pratyanubhūtaṃ punaḥ punaḥ pratyanubhavati dṛṣṭaṃ cādṛṣṭaṃca śrutaṃ cāśrutaṃ cānubhūtaṃ cānanubhūtaṃ ca sccāsacca sarvaṃ paśyati sarvaḥ pasyati
In this state, this Deva (mind) undergoes a variety of changes, sees again what it has seen, hears again whatever was heard, experiences again what it had experienced in different lands, and directions. What was seen and not seen, heard and not heard, experienced and not experienced, existent and non-existent, it sees; being all, it sees.
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4.6
स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्न पश्यत्यथ तदैतस्मिञ्शरीर एतत्सुखं भवति
sa yadā tejasā'bhibhūto bhavati | atraiṣa devaḥ svapnānna paśyatyatha tadaitasmiñśarīra etatsukhaṃ bhavati
When it is overpowered with light, then this mind sees no dreams; thus then, the bliss arises in this body.
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4.7
स यथा सोभ्य वयांसि वसोवृक्षं संप्रतिष्ठन्ते ।
एवं ह वै तत् सर्वं पर आत्मनि संप्रतिष्ठते
sa yathā sobhya vayāṃsi vasovṛkṣaṃ saṃpratiṣṭhante | evaṃ ha vai tat sarvaṃ para ātmani saṃpratiṣṭhate
Just as, good youth I birds go towards the tree intended for their abode, so, all this goes to the supremeĀtman.
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4.8
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 बोद्धिव्यं चाहङ्कारश्चाहङ्कर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विद्यारयितव्यं च
pṛthivī ca pṛthivīmātrā cāpaścāpomātrā ca tejaśca tejomātrā ca vāyuśca vāyumātrā cākāśaścākāśamātrā ca cakṣuśca draṣṭavyaṃ ca śrotraṃ ca śrotavyaṃ ca ghrāṇaṃ ca ghrātavyaṃ ca rasaśca rasayitavyaṃ ca tvakca sparśayitavyaṃ ca vākca vaktavyaṃ ca hastau cādātavyaṃ copasthaścānandayitavyaṃ ca pāyuśca visarjayitavyaṃ ca yādau ca gantavyaṃ ca manaśca mantavyaṃ ca buddhiśca boddhivyaṃ cāhaṅkāraścāhaṅkartavyaṃ ca cittaṃ ca cetayitavyaṃ ca tejaśca vidyotayitavyaṃ ca prāṇaśca vidyārayitavyaṃ ca
Earth and its subtle form, water and its subtle form, fire and its subtle form, air and its subtle form, akasa and its subtle form, sight and its objects, taste and its objects, touch and its objects, speech and object, hands and what is to be handled, the organ of generation and what is to be enjoyed, the organ of excretion and what must be excreted, the feet and what is to be trodden on by them, mind and what must be thought, the intellect and what must be determined, egotism and its object, Chitta and its object, light and its object, and Prana and what must be supported by it.
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4.9
एष हि द्रष्ट स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि संप्रतिष्ठते ।
eṣa hi draṣṭa spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣaḥ sa parekṣara ātmani saṃpratiṣṭhate
This is the seer, toucher, hearer, smeller, taster, the thinker, the knower, the doer, the intelligent entity, Purusha. He becomes merged in the Supreme, undecayingĀtman.
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4.10
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरम्लोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति तदेष श्लोकः
paramevākṣaraṃ pratipadyate sa yo ha vai tadacchāyamaśarīramlohitaṃ śubhramakṣaraṃ vedayate yastu somya | sa sarvajñaḥ sarvo bhavati tadeṣa ślokaḥ
The supreme, undecaying one, he surely attains. Who knows that, shadowless, bodiless, devoid of attributes, pure and undecaying. Who knows that good-looking youth! becomes omniscient and becomes all. There is this verse.
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4.11
विज्ञानात्मा सह देवैश्च सर्वैः प्राणाभुतानि संप्रतिष्ठन्ति यत्र ।
तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति
vijñānātmā saha devaiśca sarvaiḥ prāṇābhutāni saṃpratiṣṭhanti yatra | tadakṣaraṃ vedayate yastu somya sa sarvajñaḥ sarvamevāviveśeti
Who knows, good-looking youth! the undecaying Ātman in whom the knowing self with all the devas, the Pranas, and the five elements are centred. He, the omniscient, enters, indeed, into all.
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Chapter 5
5.1
अथ हैनं सैब्यः सत्यकामः पप्रच्छ । स यो ह वै तभ्दगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । कतमं वाव स तेन लोकं जयतीति तस्मै स होवाच
atha hainaṃ saibyaḥ satyakāmaḥ papraccha | sa yo ha vai tabhdagavanmanuṣyeṣu prāyaṇāntamoṅkāramabhidhyāyīta | katamaṃ vāva sa tena lokaṃ jayatīti tasmai sa hovāca
Then, Satyakama, son of Sibi, questioned him: “Oh Bhagavan! what world does he, who among mortals meditates on ‘Om’ till death, win by that?” To him he replied.
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5.2
एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः ।
तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति
etadvai satyakāma paraṃ cāparaṃ ca brahma yadoṅkāraḥ | tasmādvidvānetenaivāyatanenaikataramanveti
The syllable ‘Om’ is verily the higher and lower Brahman. Therefore, the knower, by this means, surely reaches either of them.
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5.3
स यध्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव जगत्याभिसंपध्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमानमनुभवति ।
sa yadhyekamātramabhidhyāyīta sa tenaiva saṃveditastūrṇameva jagatyābhisaṃpadhyate tamṛco manuṣyalokamupanayante sa tatra tapasā brahmacaryeṇa śraddhayā saṃpanno mahimānamanubhavati
If he meditate on one matra (measure) of it, he, by that enlightened, soon comes to earth. The riksconduct him to the world of men. He, there combined with tapas, Brahmacharya and faith, experiences greatness.
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5.4
अथ यदि द्विमात्रेण मनसि संपध्यते सोऽन्तरिक्षं यजुर्भिरुन्नीयते सोमलोकम् । स सोमलोके विभुतिमनुभूय पुनरावर्तते
atha yadi dvimātreṇa manasi saṃpadhyate so'ntarikṣaṃ yajurbhirunnīyate somalokam | sa somaloke vibhutimanubhūya punarāvartate
But if he meditates on its second matra only, he becomes one with mind. He is conducted into intermediate space—the world of the moon—by yajus. Having enjoyed greatness there, he returns again.
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5.5
यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्ये संपन्नः । यथा पादोदरस्त्वचा विनिर्भुच्यत एवं ह वै स पाप्मना विनिर्भुक्तः स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात्परात्परं पुरुशयं पुरुषमीक्षते तदेतौ श्लोकौ भवतः
yaḥ punaretaṃ trimātreṇomityetenaivākṣareṇa paraṃ puruṣamabhidhyāyīta sa tejasi sūrye saṃpannaḥ | yathā pādodarastvacā vinirbhucyata evaṃ ha vai sa pāpmanā vinirbhuktaḥ sa sāmabhirunnīyate brahmalokaṃ sa etasmājjīvaghanātparātparaṃ puruśayaṃ puruṣamīkṣate tadetau ślokau bhavataḥ
But if he meditates on the supreme Purushaby this very letter ‘Om,’ of three matras, he becomes united with the bright sun. Just as the snake puts off its skin, even so he is freed from sin. He is conducted bysamato the world of Brahma. He sees the supreme Purushabeyond this, dense with life and lodged in the heart of all. There are the two following verses.
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5.6
तिस्रो मात्रा मृअत्युमत्यः प्रयुक्ता अन्योन्यसक्ताः अनविप्रयुक्ताः ।
क्रियासु बाह्याभ्यन्तरमध्यमासु सम्यक्प्रयुक्तासु न कम्पते ज्ञः
tisro mātrā mṛatyumatyaḥ prayuktā anyonyasaktāḥ anaviprayuktāḥ | kriyāsu bāhyābhyantaramadhyamāsu samyakprayuktāsu na kampate jñaḥ
When the three matras, each of which leads to death by itself, are joined one to another in close union and used in well-performed actions, external, internal and intermediate, the knower does not shake.
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5.7
ऋग्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत्तत्कवयो वेदयन्ते । तमोङ्कारेणैवायतनेनान्वेति विद्वान्यत्तच्छान्तमजरममृतमभयं परं चेति
ṛgbhiretaṃ yajurbhirantarikṣaṃ sāmabhiryattatkavayo vedayante | tamoṅkāreṇaivāyatanenānveti vidvānyattacchāntamajaramamṛtamabhayaṃ paraṃ ceti
By riksthis world, by yajusthe antarikshaand by samanthat which the seers know (the Brahmaloka); by the very aid of the letter ‘Om,’ the knower reaches these and also that which is quiet, undecaying, deathless, fearless and supreme.
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Chapter 6
6.1
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवन्हिरण्यनाभः कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । षोडशकलं भारद्वाज पुरुषं वेत्थ तमहं कुमारम्ब्रुवं नाहमिमं वेद यध्यहमिममवेदिषं कथं ते नावक्ष्यमिति समूलो वा एष परिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् स तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष इति
atha hainaṃ sukeśā bhāradvājaḥ papraccha | bhagavanhiraṇyanābhaḥ kausalyo rājaputro māmupetyaitaṃ praśnamapṛcchata | ṣoḍaśakalaṃ bhāradvāja puruṣaṃ vettha tamahaṃ kumārambruvaṃ nāhamimaṃ veda yadhyahamimamavediṣaṃ kathaṃ te nāvakṣyamiti samūlo vā eṣa pariśuṣyati yo'nṛtamabhivadati tasmānnārhamyanṛtaṃ vaktum sa tūṣṇīṃ rathamāruhya pravavrāja | taṃ tvā pṛcchāmi kvāsau puruṣa iti
Then Sukesa, son of Bharadvaja questioned him “Oh Bhagavan, Hiranyagarbha of Kosala, son of a king, approached me and asked me this question ‘Oh Bharadvaja, knowest thou the Purusha of sixteen kalas (parts)?’ I replied to the lad ‘I know this not, if I knew him, how should I not tell thee? He who utters a falsehood is certainly dried up, root and all; therefore, I dare not utter falsehood.’ He got into the chariot and went away in silence. That I ask you. Where is that Purusha?”
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6.2
तस्मै स होवाच । इहैइवान्तःशरीरे सोभ्य स पुरुषो यस्मिन्नताः षोडशकलाः प्रभवन्तीति
tasmai sa hovāca | ihaiivāntaḥśarīre sobhya sa puruṣo yasminnatāḥ ṣoḍaśakalāḥ prabhavantīti
To him he replied: ‘even here, within the body, good-looking youth! is that Purusha of whom these sixteen kalas are born.
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6.3
स ईक्षाचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मित् वा प्रतिष्ठिते प्रतिष्ठस्यामीति
sa īkṣācakre | kasminnahamutkrānta utkrānto bhaviṣyāmi kasmit vā pratiṣṭite pratiṣṭasyāmīti
He thought, ‘what going out, shall I go out; or, what staying shall I stay?’
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6.4
स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनः अन्नमन्नाद्वीर्यं तपो मन्त्राः कर्मलोका लोकेषु च नाम च
sa prāṇamasṛjata prāṇācchraddhāṃ khaṃ vāyurjyotirāpaḥ pṛthivīndriyaṃ manaḥ annamannādvīryaṃ tapo mantrāḥ karmalokā lokeṣu ca nāma ca
He created Prana; from Prana faith, akasa, air, fire, water, earth, senses, mind and food; and from food, strength, contemplation, mantras, karma and worlds; and in worlds name also.
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6.5
स यथेमा नध्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिध्येते तासां नामरुपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिध्येते चासां नामरुपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति तदेष श्लोकः
sa yathemā nadhyaḥ syandamānāḥ samudrāyaṇāḥ samudraṃ prāpyāstaṃ gacchanti bhidhyete tāsāṃ nāmarupe samudra ityevaṃ procyate | evamevāsya paridraṣṭurimāḥ ṣoḍaśakalāḥ puruṣāyaṇāḥ puruṣaṃ prāpyāstaṃ gacchanti bhidhyete cāsāṃ nāmarupe puruṣa ityevaṃ procyate sa eṣo'kalo'mṛto bhavati tadeṣa ślokaḥ
Just as these rivers flowing towards the sea, their goal, having reached the sea, disappear, their name and form are destroyed and all is called sea; so of him that sees the Purusha around, the sixteen kalas whose goal is the Purusha, having reached Purusha, disappear; their name and form are destroyed and all is called, Purusha alone. He becomes devoid of parts and immortal. There is this verse.
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6.6
अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः । तं वेध्यं पुरुषं वेद यथ मा वो मृत्युः परिव्यथा इति
arā iva rathanābhau kalā yasmin pratiṣṭitāḥ | taṃ vedhyaṃ puruṣaṃ veda yatha mā vo mṛtyuḥ parivyathā iti
Know that knowable Purusha in whom the kalas are centred like spokes in the nave of a wheel. So, death, may not harm you.
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6.9
भद्रं कर्णेभिः शृणुयाम देवा । भद्रं पष्येमाक्षभिर्यजत्राः स्थिरैरङ्गैस्तुष्टुवाँसस्तनूभिः । व्यशेम देवहितं यदायुः
bhadraṃ karṇebhiḥ śṛṇuyāma devā | bhadraṃ paṣyemākṣabhiryajatrāḥ sthirairaṅgaistuṣṭuvāṃsastanūbhiḥ | vyaśema devahitaṃ yadāyuḥ
Om. Oh Gods! may we with our ears, hear what is auspicious; Oh 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.
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