Prashna Upanishad
श्री प्रश्नोपनिषद् • Atharvaveda
Prashna Upanishad
Structures around six questions asked by six disciples to Sage Pippalada concerning the cosmos, life, and the Self.
ॐ भद्रं कर्णेभिः शृणुयाम देवाः। भद्रं पश्येमाक्षभिर्यजत्राः। स्थिरैरङ्गैस्तुष्टुवांसस्तनूभिः। व्यशेम देवहितं यदायुः॥ ॐ शान्तिः शान्तिः शान्तिः॥
Om bhadraṃ karṇebhiḥ śṛṇuyāma devāḥ | bhadraṃ paśyemākṣabhiryajatrāḥ || sthirairaṅgaistuṣṭuvāṃsastanūbhiḥ | vyaśema devahitaṃ yadāyuḥ || Om śāntiḥ śāntiḥ śāntiḥ ||
O Gods, may we hear with our ears what is auspicious. May we see with our eyes what is auspicious. With strong limbs and bodies, may we sing your praises and enjoy the life span granted by the Gods. Om Peace! Peace! Peace!
सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः कौसल्याश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वं वक्ष्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥ १ ॥
sukēśā ca bhāradvājaḥ śaibyaśca satyakāmaḥ sauryāyaṇī ca gārgyaḥ kausalyaścāśvalāyanō bhārgavō vaidarbhiḥ kabandhī kātyāyanastē haitē brahmaparā brahmaniṣṭhāḥ paraṁ brahmānvēṣamāṇā ēṣa ha vai tatsarvaṁ vakṣyatīti tē ha samitpāṇayō bhagavantaṁ pippalādamupasannāḥ || 1 ||
Sukesha, son of Bharadvaja, Satyakama, son of Shibi, Sauryayani, born of Garga, Kausalya, son of Ashvala, Bhargava of Vidarbha, and Kabandhi, son of Katya—all these, devoted to Brahman and established in Brahman, seeking the supreme Brahman, approached the revered Pippalada with sacrificial fuel in hand, thinking that he would explain all to them.
तान्ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान्पृच्छत यदि विज्ञास्यामः सर्वं वो वक्ष्याम इति ॥ २ ॥
tānha sa ṛṣiruvāca bhūya ēva tapasā brahmacaryēṇa śraddhayā saṁvatsaraṁ saṁvatsyatha yathākāmaṁ praśnānpṛcchata yadi vijñāsyāmaḥ sarvaṁ vō vakṣyāma iti || 2 ||
The sage said to them: Live here for another year in penance, celibacy, and faith. Then ask whatever questions you wish. If I know the answers, I will share everything with you.
अथ कबन्धी कात्यायन उपेत्य पप्रच्छ । भगवन्कुतो ह वा इमाः प्रजाः प्रजायन्त इति ॥ ३ ॥
atha kabandhī kātyāyana upētya papracchya | bhagavankutō ha vā imāḥ prajāḥ prajāyanta iti || 3 ||
Then Kabandhi, the son of Katya, approached him and asked: Venerable sir, from what source do all these creatures take birth?
तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयेते । रयिं च प्राणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ॥ ४ ॥
tasmai sa hōvāca prajākāmō vai prajāpatiḥ sa tapō'tapyata sa tapastaptvā sa mithunamutpādayatē | rayiṁ ca prāṇaṁ cētyētau mē bahudhā prajāḥ kariṣyata iti || 4 ||
To him he said: The Lord of creation (Prajapati), desiring offspring, performed penance. Having performed penance, he created a pair—Rayi (matter) and Prana (energy/spirit)—thinking that these two would produce creatures for him in manifold ways.
आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत्सर्वं यन्मूर्तं चामूर्तं च तस्मात्मुर्तिरेव रयिः ॥ ५ ॥
ādityō ha vai prāṇō rayirēva candramā rayirvā ētatsarvaṁ yanmūrtaṁ cāmūrtaṁ ca tasmātmurtirēva rayiḥ || 5 ||
The sun indeed is Prana (energy), and the moon is Rayi (matter). All that is gross (formed) and subtle (formless) is Rayi. Therefore, gross matter is indeed Rayi.
अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान्प्राणान् रश्मिषु संनिधत्ते । यद्दक्षिणां यत्प्रतीचीं यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत्सर्वं प्रकाशयति तेन सर्वान्प्राणान् रश्मिषु संनिधत्ते ॥ ६ ॥
athāditya udayanyatprācīm diśam praviśati tēna prācyānprāṇān raśmiṣu saṁnidhattē | yaddakṣiṇām yatpratīcīm yadudīcīm yadadhō yadūrdhvam yadantarā diśō yatsarvam prakāśayati tēna sarvānprāṇān raśmiṣu saṁnidhattē || 6 ||
Now, the sun, rising, enters the eastern quarter; thereby he bathes the life of the east in his rays. When he illuminates the southern, the western, the northern, the lower, the upper, the intermediate quarters, and all that is, he bathes all living beings in his rays.
स एष वैश्वानरो विश्वरूपः प्राणोऽग्निरुदयते । तदेतदृचाभ्युक्तम् ॥ ७ ॥
sa ēṣa vaiśvānarō viśvarūpaḥ prāṇō'gnirudayatē | tadētadṛcābhyuktam || 7 ||
He is the universal soul, the visual form of all, the life-force, and the fire that rises. This has been described by the following Rigvedic verse.
विरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ८ ॥
viśvarūpaṃ hariṇaṃ jātavēdasaṃ parāyaṇaṃ jyōtirēkaṃ tapantam | sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyēṣa sūryah || 8 ||
Having all forms, golden, all-knowing, the ultimate refuge, the single light, heating—the sun rises, possessing thousands of rays, existing in a hundred ways, as the life of all creatures.
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 ॥ ९ ॥
saṁvatsarō vai prajāpatistasyāyanē dakṣiṇaṁ cōttaraṁ ca | tadyē ha vai tadiṣṭāpūrtē kṛtamityupāsatē tē cāndramasamēva lōkamabhijayantē | ta ēva punarāvartantē tasmādēta ṛṣayaḥ prajākāmā dakṣiṇaṁ pratipadyantē | ēṣa ha vai rayiryaḥ pitṛyāṇaḥ || 9 ||
The year indeed is the Lord of creation (Prajapati), and of it, there are two paths—the southern (Dakshinayana) and the northern (Uttarayana). Those who perform sacrifices and social service as their goal win only the world of the moon. They indeed return. Therefore, those sages who desire offspring take the southern path. This path of matter (Rayi) is the path of the fathers (Pitriyana).
अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्ययात्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै प्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्त इत्येष निरोधस्तदेष श्लोकः ॥ १० ॥
athōttarēṇa tapasā brahmacaryēṇa śraddhayā vidyayātmānamanviṣyādityamabhijayantē | ētadvai prāṇānāmāyatanamētadamṛtamabhayamētat parāyaṇamētasmānna punarāvartanta ityēṣa nirōdhastadēṣa ślōkaḥ || 10 ||
But those who seek the Self through penance, celibacy, faith, and knowledge, win the sun by the northern path. This is the source of all life-forces, the immortal, the fearless, and the supreme goal. From there they do not return, for this is the end of rebirth. On this, there is the following verse.
पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम् । अथेमे अन्य उ परे विचक्षणं सप्तचक्रे षडर आहुरर्पितमिति ॥ ११ ॥
pañcapādaṁ pitaraṁ dvādaśākṛtiṁ diva āhuḥ parē ardhē purīṣiṇam | athaimē anya u parē vicakṣaṇaṁ saptacakrē ṣaḍara āhurarpitamiti || 11 ||
Some call the sun the father with five feet (seasons) and twelve shapes (months), who dwells in the higher half of heaven, rich in water. Others say he is the wise one placed on a chariot of seven wheels and six spokes.
मासो वै प्रजापतिस्तस्य कृष्णपक्ष एव रयिः शुक्लः प्राणस्तस्मादेत ऋषयः शुक्ल इष्टं कुर्वन्त्यन्तर इतरस्मिन् ॥ १२ ॥
māsō vai prajāpatistasya kṛṣṇapakṣa ēva rayiḥ śuklaḥ prāṇastasmādēta ṛṣayaḥ śukla iṣṭaṁ kurvantyantara itarasmin || 12 ||
The month indeed is Prajapati; its dark half is Rayi (matter), and its bright half is Prana (life-force). Therefore, the wise perform sacrifices in the bright half, and others in the dark half.
अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते प्रस्कन्दन्ति । ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते ॥ १३ ॥
ahōrātrō vai prajāpatistasya-aharēva prāṇō rātrirēva rayiḥ prāṇaṁ vā ētē praskandanti | yē divā ratyā saṁyujyantē brahmacaryamēva tadyadrātrau ratyā saṁyujyantē || 13 ||
Day and night indeed are Prajapati; of these, day is Prana and night is Rayi. Those who join in physical love by day waste their life-force; it is celibacy indeed to join in love only at night.
अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति ॥ १४ ॥
annaṁ vai prajāpatistatō ha vai tadrētastasmādimāḥ prajāḥ prajāyanta iti || 14 ||
Food indeed is Food/seed (semen), and from that semen all these creatures are born. (Or Food indeed is Prajapati; from it is semen, and from it creatures take birth).
तद्ये ह वै तत्प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयंते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम् ॥ १५ ॥
tadyē ha vai tatprajāpativrataṁ caranti tē mithunamutpādayantē | tēṣāmēvaiṣa brahmalōkō yēṣāṁ tapō brahmacaryaṁ yēṣu satyaṁ pratiṣṭhitam || 15 ||
Those who practice this rule of Prajapati (householder's duty) produce offspring. But theirs alone is the pure world of Brahman, in whom penance, celibacy, and truth are established.
तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न माया चेति ॥ १६ ॥
tēṣāmasau virajō brahmalōkō na yēṣu jihmamanṛtaṁ na māyā cēti || 16 ||
For them is that pure world of Brahman, in whom there is no crookedness, no falsehood, and no deceit.
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन्कत्येव देवाः प्रजां विधारयन्ते कतर एतत्प्रकाशयन्ते कः पुनरेषां वरिष्ठ इति ॥ १ ॥
atha hainaraṁ bhārgavō vaidarbhiḥ papracchya | bhagavankatyēva dēvāḥ prajāṁ vidhārayantē katara ētatprakāśayantē kaḥ punarēṣāṁ variṣṭha iti || 1 ||
Then Bhargava of Vidarbha asked him: Venerable sir, how many deities support the body? Which of them manifest their power? And who among them is the greatest?
तस्मै स होवाच आकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्टभ्य विधारयामः ॥ २ ॥
tasmai sa hōvāca ākāśō ha vā ēṣō dēvō vāyuragnirāpaḥ pṛthivī vāṅmanaścakṣuḥ śrōtraṁ ca | tē prakāśyābhivadanti vayamētadbāṇamavaṣṭabhya vidhārayāmaḥ || 2 ||
To him he said: Space indeed is that deity, and Vayu (wind), Agni (fire), Apas (water), Prithivi (earth), speech, mind, eye, and ear. They, manifesting their power, boasted: We hold this body together and support it.
तान् वरिष्ठः प्राण उवाच मा मोहमापद्यथा अहमेवैतत् पञ्चधात्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति तेऽश्रद्दधाना बभूवुः ॥ ३ ॥
tān variṣṭhaḥ prāṇa uvāca mā mōhamāpadyathā ahamēvaitat pañcadhātmānaṁ pravibhajyaitadbāṇamavaṣṭabhya vidhārayāmīti tē'śraddadhānā babhūvuḥ || 3 ||
Prana, the greatest among them, said to them: Do not be deluded. I alone, dividing myself fivefold, support this body and hold it together. But they remained skeptical.
सोऽभिमानादूर्ध्वमुत्क्रमत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रातिष्ठन्ते । तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव प्रातिष्ठन्त एवं वाङ्मनश्चक्षुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति ॥ ४ ॥
sō'bhimānādūrdhvamutkrāmata iva tasminnutkrāmatyatḥētarē sarva ēvōtkrāmantē tasmiṁśca pratiṣṭhamānē sarva ēva prātiṣṭhantē | tadyathā makṣikā madhukararājānamutkrāmantaṁ sarva ēvōtkrāmantē tasmiṁśca pratiṣṭhamānē sarva ēva prātiṣṭhanta ēvaṁ vāṅmanaścakṣuḥ śrōtraṁ ca tē prītāḥ prāṇaṁ stunvanti || 4 ||
Out of pride, Prana seemed to ascend from the body. As he ascended, all the others (senses) also ascended; and as he settled down, they all settled down. Just as bees fly up after their queen bee when she flies up, and settle down when she settles down, so did speech, mind, eye, and ear. Being delighted, they praised Prana.
एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवान् एष वायुः । एष पृथिवी रयिर्देवः सदसच्चामृतं च यत् ॥ ५ ॥
ēṣō'gnistapatyēṣa sūrya ēṣa parjanyō maghavān ēṣa vāyuḥ | ēṣa pṛthivī rayirdēvaḥ sadasaccāmṛtaṁ ca yat || 5 ||
This (Prana) burns as fire, he is the sun, he is rain, he is Indra, he is Vayu. He is the earth, matter, the manifest and the unmanifest, and that which is immortal.
अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् । ऋचो यजूंषि सामानि यज्ञः क्षत्रं ब्रह्म च ॥ ६ ॥
arā iva rathanābhau prāṇē sarvaṁ pratiṣṭhitam | ṛcō yajūṁṣi sāmāni yajñaḥ kṣatraṁ brahma ca || 6 ||
Like spokes in the hub of a chariot wheel, everything is established in Prana—the Rigveda, the Yajurveda, the Samaveda, sacrifice, power, and wisdom.
प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्राणैः प्रतितिष्ठसि ॥ ७ ॥
prajāpatiścarasi garbhē tvamēva pratijāyēse | tubhyaṁ prāṇa prajāstvimā baliṁ haranti yaḥ prāṇaiḥ pratitiṣṭhasi || 7 ||
As the Lord of creation (Prajapati), you move in the womb, and you indeed are born again. To you, O Prana, these creatures bring offerings, you who dwell in the body with the senses.
देवानामसि वह्नितमः पित्ॄणां प्रथमा स्वधा । ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥ ८ ॥
dēvānāmasi vahnitamaḥ pitṝṇāṁ prathamā svadhā | ṛṣīṇāṁ caritaṁ satyamatharvāṅgirasāmasi || 8 ||
You are the chief carrier of offerings to the gods, the first offering (Swadha) to the fathers, and the true practice of the sages Atharvan and Angiras.
इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता । त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥ ९ ॥
indrastvaṁ prāṇa tējasā rudrō'si perirakṣitā | tvamantarikṣē carasi sūryastvaṁ jyōtiṣāṁ patiḥ || 9 ||
You are Indra, O Prana, by your valor; you are Rudra, the protector. You move in the sky, you are the sun, the lord of lights.
यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः । आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ॥ १० ॥
yadā tvamabhivarṣasyathēmāḥ prāṇa tē prajāḥ | ānandarūpāstiṣṭhanti kāmāyānnaṁ bhaviṣyatīti || 10 ||
When you pour down rain, then these creatures of yours, O Prana, are filled with joy, thinking there will be food according to their desire.
व्रात्यस्त्वं प्राणैकऋषिरत्ता विश्वस्य सत्पतिः । वयमद्यस्य दातारः पिता त्वं मातरिश्वनः ॥ ११ ॥
vrātyastvaṁ prāṇāikaṛṣirattā viśvasya satpatiḥ | vayamadyasya dātāraḥ pitā tvaṁ mātariśvanaḥ || 11 ||
You are pure by nature, O Prana, the sole fire (Ekarshi), the consumer of all, and the good lord of the universe. We are the givers of food to be consumed by you; you are the father of the cosmic wind (Matarishva).
या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि । या च मनसि संतता शिवां तां कुरु मोत्क्रमीः ॥ १२ ॥
yā tē tanūrvāci pratiṣṭhitā yā śrōtrē yā ca cakṣuṣi | yā ca manasi saṁtatā śivām tāṁ kuru mōtkramīḥ || 12 ||
Whatever form of yours is established in speech, in the ear, in the eye, and is constant in the mind—make that auspicious for us; do not depart!
प्राणस्येदं वशे सर्वं त्रिदिवे यत्प्रतिष्ठितम् । मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥ १३ ॥
prāṇasyēdaṁ vaśē sarvaṁ tridivē yatpratiṣṭhitam | mātēva putrān rakṣasva śrīśca prajñāṁ ca vidhēhi na iti || 13 ||
All this is under the control of Prana, whatever is established in the three heavens. Protect us as a mother protects her children, and grant us prosperity and wisdom.
अथ हैनं कौसल्याश्चाश्वलायनो पप्रच्छ । भगवन्कुत एष प्राणो जायते कथमायात्यस्मिञ्छरीरे आत्मानं वा प्रविभज्य कथं प्रातिष्ठते केनोत्क्रमते कथं बाह्यमभिधत्ते कथमध्यात्ममिति ॥ १ ॥
atha hainaraṁ kausalyaścāśvalāyanō papracchya | bhagavankuta ēṣa prāṇō jāyatē kathamāyātyasmiñcharyirē ātmānaṁ vā pravibhajya kathaṁ prātiṣṭhatē kēnōtkramatē kathaṁ bāhyamabhidhattē kathamadhyātmamiti || 1 ||
Then Kausalya, the son of Ashvala, asked him: Venerable sir, from where is this Prana born? How does he enter this body? How does he, dividing himself, remain in the body? How does he depart? How does he support the external universe, and how the internal organs?
तस्मै स होवाच अतिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमी ॥ २ ॥
tasmai sa hōvāca atipraśnān pṛcchasi brahmiṣṭhō'sīti tasmāttē'haṁ bravīmī || 2 ||
To him he said: You ask questions that are very deep; because you are most devoted to Brahman, I will answer you.
आत्मन एष प्राणो जायते । यथैषा पुरुषे छायैतस्मिन्नेतदाततं मनोकृतेनायात्यस्मिञ्छरीरे ॥ ३ ॥
ātmana ēṣa prāṇō jāyatē | yathaiṣā puruṣē chāyaitasminnētadātataṁ manōkṛtēnāyātyasmiñcharīrē || 3 ||
This Prana is born of the Self. As a shadow is cast by a person, so is this Prana spread over the Self. He enters the body by the acts of the mind (will).
यथा सम्राडेवाधिकृतान् विनियुङ्क्ते । एतान् ग्रामान् एतान् ग्रामानधितिष्ठस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक् पृथगेव संनिधत्ते ॥ ४ ॥
yathā samrāḍēvādhikṛtān viniyuṅktē | ētān grāmān ētān grāmānadhitiṣṭhasvētyēvamēvaiṣa prāṇa itarān prāṇān pṛthak pṛthagēva saṁnidhattē || 4 ||
As an emperor commands his officers, saying: Rule over these villages and those villages; so does this chief Prana appoint the other life-forces to their respective places.
पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ॥ ५ ॥
pāyūpasthē'pānaṁ cakṣuḥśrōtrē mukhanāsikābhyāṁ prāṇaḥ svayaṁ prātiṣṭhatē madhyē tu samānaḥ | ēṣa hyētaddhutamannaṁ samaṁ nayati tasmādētāḥ saptārciṣō bhavanti || 5 ||
The Apana resides in the organs of excretion and generation; the Prana himself dwells in the eyes, ears, mouth, and nose; while in the middle is the Samana. It is he who distributes equally the food that is offered. From this arise the seven flames (senses).
हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनां तासां शतं शतं एकैकस्यां द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि भवन्त्यसु व्यानश्चरति ॥ ६ ॥
hṛdi hyēṣa ātmā | atraitadēkaśataṁ nāḍīnāṁ tāsāṁ śataṁ śataṁ ēkaikasyāṁ dvāsaptatirdvāsaptatiḥ pratiśākhānāḍīsahasrāṇi bhavantyasu vyānaścarati || 6 ||
The Self dwells in the heart. Here there are one hundred and one chief nerves. Each of these has a hundred branches, and each branch has seventy-two thousand sub-branches. In these, the Vyana moves.
अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन पापमुभाभ्यामेव मनुष्यलोकम् ॥ ७ ॥
athaikayōrdhva udānaḥ puṇyēna puṇyaṁ lōkaṁ nayati pāpēna pāpamubhābhyāmēva manuṣyalōkam || 7 ||
And by one of these (the Sushumna), the Udana, ascending, leads to the virtuous world by virtuous deeds, to the sinful world by sinful deeds, and to the world of men by both.
आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्यापानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥ ८ ॥
ādityō ha vai bāhyaḥ prāṇō udayatyēṣa hyēnaṁ cākṣuṣaṁ prāṇamanugṛhṇānaḥ | pṛthivyāṁ yā dēvatā saiṣā puruṣasyāpānamavaṣṭabhyāntarā yadākāśaḥ sa samānō vāyurvyānaḥ || 8 ||
The sun indeed rises as the external Prana, showing favor to the Prana in the eye. The deity that is in the earth supports the Apana of man. The space that is between is the Samana, and the air that is all-pervading is the Vyana.
तेजो ह वै उदानस्तस्मादुपशान्ततेजाः । पुनर्भवमिन्द्रियैर्मनसि सम्पद्यमानैः ॥ ९ ॥
tējō ha vai udānastasmādupaśāntatējāḥ | punarbhavamindriyāirmānasi sampadyamānaiḥ || 9 ||
Heat indeed is the Udana. Therefore, those in whom the bodily heat is extinguished go to rebirth, with their senses merged in the mind.
यच्चित्तस्तेनैष प्राणमायाति प्राणस्तेजसा युक्तः । सहात्मना यथासंकल्पितं लोकं नयति ॥ १० ॥
yaccittastēnaiṣa prāṇamāyāti prāṇastējasā yuktaḥ | sahātmanā yathāsaṅkalpitaṁ lōkaṁ nayati || 10 ||
Whatever is one's thought at the moment of death, with that he enters into Prana. Prana, united with heat (Udana) and together with the Self, leads him to the world of his thoughts.
य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो भवति तदेष श्लोकः ॥ ११ ॥
ya ēvaṁ vidvān prāṇaṁ vēda na hāsya prajā hīyatē'mṛtō bhavati tadēṣa ślōkaḥ || 11 ||
The wise man who knows Prana thus—his lineage never perishes, and he becomes immortal. On this, there is the following verse.
उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा । अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति ॥ १२ ॥
utpattimāyatiṁ sthānaṁ vibhutvaṁ caiva pañcadhā | adhyātmaṁ caiva prāṇस्य vijñāyāmṛtamaśnutē vijñāyāmṛtamaśnuta iti || 12 ||
Knowing the origin of Prana, his entry into the body, his locations, his fivefold division, and his relation to the Self, one attains immortality. Yes, one attains immortality.
अथ हैनं सौर्यायणी च गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन् पुरुषे कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान्पश्यति कस्यैतत्सुखं भवति कस्मिन्नु सर्वे संप्रतिष्ठिता भवन्तीति ॥ १ ॥
atha hainaraṁ sauryāyaṇī ca gārgyaḥ papracchya | bhagavannētasmin puruṣē kāni svapanti kānyasmiñjāgrati katara ēṣa dēvō svapnānpaśyati kasyaitatsukhaṁ bhavati kasminnu sarvē saṁpratiṣṭhitā bhavanti iti || 1 ||
Then Sauryayani, born of Garga, asked him: Venerable sir, in this person, which organs sleep? Which remain awake? Which deity is it that sees dreams? Who experiences happiness? And in whom are all these established?
तस्मै स होवाच । यथा गार्ग्य मरीचयोऽर्कस्यास्तं गच्छतः सर्वा एतस्मिंस्तेजोमण्डल एकीभवन्ति । ताः पुनः पुनः उदयतः प्रचरन्त्येवं ह वै तत्सर्वं परे देवे मनस्येकीभवति । तस्मादेष पुरुषो न शृणोति न पश्यति न जिघ्रति न रसयते न स्पृशते न वदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते ॥ २ ॥
tasmai sa hōvāca | yathā gārgya marīcayō'rkasyāstaṁ gacchataḥ sarvā ētasmiṁstējōmaṇḍala ēkībhavanti | tāḥ punaḥ punarudayataḥ pracarantyēvaṁ ha vai tatsarvaṁ parē dēvē manasyēkībhavati | tasmādēṣa puruṣō na śṛṇōti na paśyati na jighrati na rasayatē na spṛśatē na vadatē nādattē nānandayatē na visarjayatē nēyāyatē svapitītyācakṣatē || 2 ||
To him he said: O Gargya, just as the rays of the sun, when it sets, all become gathered in that orb of light, and go out again when it rises; even so, all the senses become gathered in the mind, the highest deity. Therefore, then, the person does not hear, see, smell, taste, touch, speak, grasp, enjoy, excrete, or move. They say: He sleeps.
प्राणान्नय एवैतस्मिन् पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद् गार्हपत्यात्प्रणीयते प्रनयनादाहवनीयः प्राणः ॥ ३ ॥
prāṇāgnaya ēvaitasmin purē jāgrati | gārhapatyō ha vā ēṣō'pānō vyānō'nvāhāryapacanō yad gārhapatyātpraṇīyatē pranayanādāhavanīyaḥ prāṇaḥ || 3 ||
The fires of Prana alone remain awake in this city (body) during sleep. The Apana is the Garhapatya fire, the Vyana is the Anvaharyapacana (Dakshina) fire, and the Prana is the Ahavaniya fire, because it is taken from the Garhapatya fire.
यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमान इष्टफलमेवोदानः स एनं यजमानमहरहर्ब्रह्म गमयति ॥ ४ ॥
yaducchvāsaniḥśvāsāvētāvāhutī samaṁ nayatīti sa samānaḥ | manō ha vāva yajamāna iṣṭaphalāmēvōdānaḥ sa ēnaṁ yajamānamaharaharbrahma gamayati || 4 ||
The Samana is so called because it distributes equally the two offerings of inhalation and exhalation. The mind is the sacrificer (Yajamana), and the Udana is the fruit of the sacrifice, which leads the sacrificer day by day to Brahman.
अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टं च शुभ्रं चाश्रुतं चानुभूतं चाननुभूतं च सच्चासच्च सर्वं पश्यति सर्वः पश्यति ॥ ५ ॥
atraiṣa dēvaḥ svapnē mahimānamanubhavati | yaddṛṣṭaṁ dṛṣṭamanupaśyati śrutaṁ śrutamēvārthamanuśṛṇōti dēśadigantaraiśca pratyanubhūtaṁ punaḥ punaḥ pratyanubhavati dṛṣṭaṁ cādṛṣṭaṁ ca śrutaṁ cāshrutaṁ ca anubhūtaṁ ca ananubhūtaṁ ca saccāsacca sarvaṁ paśyati sarvaḥ paśyati || 5 ||
In the dream state, this deity (mind) experiences his greatness. What has been seen, he sees again; what has been heard, he hears again; what has been experienced in different places and directions, he experiences again. What is seen and unseen, heard and unheard, experienced and unexperienced, real and unreal—he sees all, being all.
स यदा तेजसाभिभूतो भवति । अत्रैष देवः स्वप्नान्न पश्यत्यथ तदैतस्मिञ्छरीरे एतत्सुखं भवति ॥ ६ ॥
sa yadā tējasābhibhūtō bhavati | atraiṣa dēvaḥ svapnān na paśyatyatha tadaitasmiñcharīrē ētatsukhaṁ bhavati || 6 ||
When he is overpowered by light, then this deity (mind) sees no dreams; and then, in this body, arises this happiness (deep sleep).
तद्यथा गार्ग्य वयंसि वासोवृक्षं संप्रतिष्ठन्ते । एवं ह वै तत्सर्वं पर आत्मनि संप्रतिष्ठते ॥ ७ ॥
tadyathā gārgya vayaṁsi vāsōvṛkṣaṁ saṁpratiṣṭhantē | ēvaṁ ha vai tatsarvaṁ para ātmani saṁpratiṣṭhatē || 7 ||
Just as birds, O Gargya, return to their nesting tree to rest; even so, all this is established in the supreme Self.
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 पादौ च गंतव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं च अहंकारश्च अहंकर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ॥ ८ ॥
pṛthivī ca pṛthivīmātrā ca āpaśca āpōmātrā ca tējasca tējōmaṇḍalamātrā ca vāyusca vāyumātrā ca ākāśascākāśamātrā ca cakṣusca draṣṭavyaṁ ca śrōtraṁ ca śrōtavyaṁ ca ghrāṇaṁ ca ghrātavyaṁ ca rasasca rasayitavyaṁ ca tvakca sparśayitavyaṁ ca vākca vaktavyaṁ ca hastou cādātavyaṁ cōpasthascānandayitavyaṁ ca pāyusca visarjayitavyaṁ ca pādou ca gaṁtavyaṁ ca manasca maṁtavyaṁ ca buddhīsca bōddhavyaṁ ca ahaṅkārasca ahaṅkartavyaṁ ca cittaṁ ca cētayitavyaṁ ca tējasca vidyōtayitavyaṁ ca prāṇasca vidhārayitavyaṁ ca || 8 ||
The earth and its subtle element (smell), water and its subtle element (taste), fire and its subtle element (form), air and its subtle element (touch), space and its subtle element (sound); the eye and what is seen, the ear and what is heard, the nose and what is smelled, the tongue and what is tasted, the skin and what is touched; speech and what is spoken, the hands and what is grasped, the generative organ and what is enjoyed, the organ of excretion and what is excreted, the feet and what is walked upon; the mind and what is thought, the intellect and what is understood, the ego and what is egoized, the consciousness and what is cognized, light and what is illuminated, and Prana and what is supported.
एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्षर आत्मनि संप्रतिष्ठते ॥ ९ ॥
ēṣa hi draṣṭā spṛṣṭā śrōtā ghrātā rasayitā maṁtā bōddhā kartā vijñānātmā puruṣah | sa parē'kṣarē ātmani saṁpratiṣṭhatē || 9 ||
He indeed is the seer, toucher, hearer, smeller, taster, thinker, knower, doer, the intelligent self, the Purusha. He becomes established in the supreme, imperishable Self.
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरमलोहितं शुभ्रमक्षरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति तदेष श्लोकः ॥ १० ॥
paramēvākṣaraṁ pratipadyatē sa yō ha vai tadacchāyamaśarīramalōhitaṁ śubhramakṣaraṁ vēdayatē yastu sōmya | sa sarvajñaḥ sarvō bhavati tadēṣa ślōkah || 10 ||
He who knows that shadowless, bodiless, colorless, pure, imperishable Self, O beloved youth, attains the supreme imperishable. He becomes all-knowing and becomes all. On this, there is the following verse.
विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भूतानि संप्रतिष्ठन्ति यत्र । तदक्षरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥ ११ ॥
vijñānātmā saha dēvaiśca sarvaiḥ prāṇā bhūtāni saṁpratiṣṭhanti yatra | tadakṣaraṁ vēdayatē yastu sōmya sa sarvajñaḥ sarvamēvāvīvēśēti || 11 ||
He who knows that imperishable Self, in whom the intelligent self, all the deities (senses), the life-forces, and the elements rest, O beloved youth, becomes all-knowing and enters into all.
अथ हैनं शैब्यः सत्यकामः पप्रच्छ । स यो ह वै तद्भगवन् मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । कतमं वाव स तेन लोकं जयतीति ॥ १ ॥
atha hainaraṁ śaibyaḥ satyakāmaḥ papracchya | sa yō ha vai tadbhagavan manuṣyēṣu prāyaṇāntamōṅkāramabhidhyāyīta | katamaṁ vāva sa tēna lōkaṁ jayatīti || 1 ||
Then Satyakama, the son of Shibi, asked him: Venerable sir, if a man among mortals meditates on the syllable OM until the end of his life, which world does he win by that?
तस्मै स होवाच । एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः । तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति ॥ २ ॥
tasmai sa hōvāca | ētadvai satyakāma paraṁ cāparaṁ ca brahma yadōṅkāraḥ | tasmādvidvānētēnaivāyatanēnaikataramanvēti || 2 ||
To him he said: That which is the syllable OM, O Satyakama, is indeed both the higher (unmanifested) and the lower (manifested) Brahman. Therefore, the knower, by this path alone, attains either of them.
स यद्येकमात्रमभिध्यायीत स तेनेव संवेदितस्तूर्णमेव जगत्यामभिसम्पद्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया सम्पन्नो महिमानमनुभवति ॥ ३ ॥
sa yadyēkamātramabhidhyāyīta sa tēnēva saṁvēditastūrṇamēva jagatyāmabhisampadyatē | tamaṛcō manuṣyalōkamupanayantē sa tatra tapasā brahmacaryēṇa śraddhayā sampannō mahimānamanubhavati || 3 ||
If he meditates on only one letter (A), he, being enlightened by that, comes quickly to this earth. The Rigveda verses lead him to the world of men. There, endowed with penance, celibacy, and faith, he experiences greatness.
अथ यदि द्विमात्रेण मनसि सम्पद्यते स अन्तरिक्षं यजुर्भिरुन्नीयते सोमलोकम् । स सोमलोके विभूतिमनुभूय पुनरावर्तते ॥ ४ ॥
atha yadi dvimātrēṇa manasi sampadyatē sa antarikṣaṁ yajurbhirunnīyatē sōmalōkam | sa sōmalōkē vibhūtimanubhūya punarāvartatē || 4 ||
And if he meditates on two letters (A and U), he is led to the mind; he is carried up by the Yajurveda verses to the world of the moon (Somaloka). Having experienced glory in the world of the moon, he returns.
यः पुनःरेतं त्रिमात्रेणोमित्येतेनैवाक्षरेण परं पुरुषमभिध्यायीत स तेजसि सूर्य संपन्नः । यथा पादोदरस्त्वचा विनिर्मुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात्परत्परं पुरिशयं पुरुषमीक्षते । तदेतौ श्लोकौ भवतः ॥ ५ ॥
yaḥ punarētaṁ trimātrēṇōmityētēnaivākṣerēṇa paraṁ puruṣamabhidhyāyīta sa tējasi sūryē sampannaḥ | yathā pādōdarastvacā vinirmucyata ēvaṁ ha vai sa pāpmanā vinirmuktaḥ sa sāmabhirunnīyatē brahmalōkaṁ sa ētasmājjīvaghanātparatparaṁ puriśayaṁ puruṣamīkṣatē | tadētō ślōkō bhavataḥ || 5 ||
But if he meditates on the supreme Purusha with this syllable OM containing three letters (A, U, and M), he becomes united with the light of the sun. As a snake is freed from its skin, so is he freed from all sins. He is led up by the Samaveda verses to the world of Brahman. He beholds the Purusha residing in the heart, who is higher than the highest life. On this, there are the following two verses.
तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता अन्योन्यसक्ता अनविप्रयुक्ताः । क्रियासु बाह्याभ्यन्तरमध्यमासु समं प्रयुक्तासु न कम्पते ज्ञः ॥ ६ ॥
tisrō mātrā mṛtyumatyaḥ prayuktā anyōnyasaktā anaviprayuktāḥ | kriyāsu bāhyābhyantaramadhyamāsu samyakprayuktāsu na kampatē jñaḥ || 6 ||
The three letters (A, U, M), when applied separately, are subject to death. But when they are joined together, not disconnected, and applied to external, internal, and intermediate actions, the wise man does not tremble.
ऋग्भिरेतं यजुर्भिरन्तरिक्षं सामभिर्यत्तत्कवयो वेदयन्ते । तमोङ्कारेणैवायतनेनेन्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं चेति ॥ ७ ॥
ṛgbhirētaṁ yajurbhirantarikṣaṁ sāmabhiryattatkavayō vēdayantē | tamōṅkārēṇaivāyatanēnēnvēti vidvān yattacchāntamajaramamṛtamabhayaṁ paraṁ cēti || 7 ||
By Rigveda verses one wins this world, by Yajurveda verses the atmosphere, and by Samaveda verses that which the sages know. By means of the syllable OM alone, the knower reaches that which is tranquil, unaging, immortal, fearless, and supreme.
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवन् हिरण्यनाभः कौसल्यो राजपुत्रो मामुपेत्य प्रश्नमपृच्छत । षोडशकलं भारद्वाज पुरुषं वेत्थ तमहं कुमारमब्रुवं नाहमिमं वेद यद्यहमिममवेदिषं कथं ते नावक्ष्यमिति समूलो वा एष परिशुष्यति योऽनृतमभिवदति तस्मान्नार्हाम्यनृतं वक्तुं स तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वसौ पुरुष इति ॥ १ ॥
atha hainaraṁ sukēśā bhāradvājaḥ papracchya | bhagavan hiraṇyanābhaḥ kausalyō rājaputrō māmuptyē praśnamapṛcchata | ṣōḍaśakalaṁ bhāradvāja puruṣaṁ vēttha tamahaṁ kumāramabruvaṁ nāhamimaṁ vēda yadyahamimamavēdiṣaṁ kathaṁ tē nāvakṣyamiti samūlō vā ēṣa pariśuṣyati yō'nṛtamabhivadati tasmānnārhāmyanṛtāṁ vaktuṁ sa tūṣṇīm rathamāruhya pravavrāja | taṁ tvā pṛcchāmi kvasou puruṣa iti || 1 ||
Then Sukesha, the son of Bharadvaja, asked him: Venerable sir, Hiranyanabha, a prince of Kosala, came to me and asked this question: O Bharadvaja, do you know the Purusha of sixteen parts (kalas)? I said to the prince: I do not know him. If I knew him, why should I not tell you? He who speaks untruth is dried up root and all; therefore I must not speak untruth. He silently mounted his chariot and went away. Now I ask you: Where is that Purusha?
तस्मै स होवाच । इहैवान्तःशरीरे सोम्य स पुरुषो यस्मिन्नेताः षोडश कला प्रभवन्तीति ॥ २ ॥
tasmai sa hōvāca | ihaivāntaḥśarīrē sōmya sa puruṣō yasminnētāḥ ṣōḍaśa kalā prabhavantīti || 2 ||
To him he said: Even here within the body, O beloved youth, is that Purusha in whom these sixteen parts arise.
स ईक्षाञ्चक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामीति ॥ ३ ॥
sa ēkṣāñcakrē | kasminnahamutkrānta utkrāntō bhaviṣyāmi kasmin vā pratiṣṭhitē pratiṣṭhasyāmīti || 3 ||
He (the Purusha) thought: By whose departure shall I depart, and by whose staying shall I stay?
स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनः । अन्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकानां नाम च ॥ ४ ॥
sa prāṇamasṛjata prāṇācchraddhāṁ khaṁ vāyurjyōtirāpaḥ pṛthivīndriyaṁ manaḥ | annamannādvīryaṁ tapō mantrāḥ karma lōkā lōkēṣu ca nāma ca || 4 ||
He created Prana (life-force); from Prana, faith, space, air, fire, water, earth, the senses, the mind, and food; from food, vigor, penance, hymns, sacrifice, the worlds, and in the worlds, name.
स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्यास्तं गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते । एवमेवास्य परिद्रष्टुरिमाः षोडश कलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिद्येते तासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति तदेष श्लोकः ॥ ५ ॥
sa yathēmā nadyaḥ syandamānāḥ samudrāyaṇāḥ samudraṁ prāpyāstaṁ gacchanti bhidyētē tāsāṁ nāmarūpē samudra ityēvaṁ prōcyatē | ēvamēvāsya paridraṣṭurimāḥ ṣōḍaśa kalāḥ puruṣāyaṇāḥ puruṣaṁ prāpyāstaṁ gacchanti bhidyētē tāsāṁ nāmarūpē puruṣa ityēvaṁ prōcyatē sa ēṣō'kalō'mṛtō bhavati tadēṣa ślōkah || 5 ||
As these flowing rivers, bound for the ocean, reach the ocean and disappear, their names and forms being broken, and are called simply the ocean; even so, these sixteen parts of the spectator (Purusha), bound for the Purusha, reach the Purusha and disappear, their names and forms being broken, and are called simply the Purusha. He becomes partless and immortal. On this, there is the following verse.
अरा इव रथनाभौ कला यस्मिन्प्रतिष्ठिताः । तं वेद्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथा इति ॥ ६ ॥
arā iva rathanābhau kalā yasminpratiṣṭhitāḥ | taṁ vēdyaṁ puruṣaṁ vēda yathā mā vō mṛtyuḥ parivyathā iti || 6 ||
Like spokes in the hub of a chariot wheel, in whom the parts are established—know Him as the Purusha worthy to be known, so that death may not afflict you.
तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद । नातः परमस्तीति ॥ ७ ॥
tān hōvācaitāvadēvāhamētat paraṁ brahma vēda | nātaḥ paramastīti || 7 ||
To him he said: Thus far indeed I know of the supreme Brahman. There is nothing higher than Him.
ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ८ ॥
tē tamarcayantastvaṁ hi naḥ pitā yō'smākamavidyāyāḥ paraṁ pāraṁ tārayasīti | namaḥ paramaṛṣibhyō namaḥ paramaṛṣibhyaḥ || 8 ||
They, worshipping him, said: You indeed are our father, who have carried us across to the other shore of ignorance. Salutations to the great sages! Salutations to the great sages!
ॐ सह नाववतु। सह नौ भुनक्तु। सह वीर्यं करवावहै। तेजस्वि नावधीतमस्तु मा विद्विषावहै॥ ॐ शान्तिः शान्तिः शान्तिः॥
Om saha nāvavatu | saha nau bhunaktu | saha vīryaṃ karavāvahai | tejasvi nāvadhītamastu mā vidviṣāvahai || Om śāntiḥ śāntiḥ śāntiḥ ||
May the Divine protect us both (teacher and student) together. May He nourish us both together. May we work together with great energy. May our study be vigorous and effective, and may we never dispute or dislike each other. Om Peace! Peace! Peace!
Contemplation Completed
You have completed reading the key verses of the Prashna Upanishad. May Vedic wisdom illuminate your intellect.