ॐ भद्रं कर्णेभिः शृणुयाम देवा \ भद्रम् पष्येमाक्शभिर्यजत्राः । \ स्थिरैरङ्गैस्तुष्तुवा्ँसस्तनूभिर्व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्श्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ ॐ सुकेशा च भारद्वाजः शैब्यश्च सत्यकामः सौर्यायणी च गार्ग्यः कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनस्ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणा एष ह वै तत्सर्वं वक्श्यतीति ते ह समित्पाणयो भगवन्तं पिप्पलादमुपसन्नाः ॥ १॥ तन् ह स ऋषिरुवच भूय एव तपसा ब्रह्मचर्येण श्रद्धया संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्श्याम इति ॥ २॥ अथ कबन्धी कत्यायन उपेत्य पप्रच्छ । भगवन् कुते ह वा इमाः प्रजाः प्रजायन्त इति ॥ ३॥ तस्मै स होवाच प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते । रयिं च प्रणं चेत्येतौ मे बहुधा प्रजाः करिष्यत इति ॥ ४॥ आदित्यो ह वै प्राणो रयिरेव चन्द्रमा रयिर्वा एतत् सर्वं यन्मूर्तं चामूर्तं च तस्मान्मूर्तिरेव रयिः ॥ ५॥ अथादित्य उदयन्यत्प्राचीं दिशं प्रविशति तेन प्राच्यान् प्राणान् रश्मिषु सन्निधत्ते । यद्दक्शिणां यत् प्रतीचीं यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान् रश्मिषु सन्निधत्ते ॥ ६॥ स एष वैश्वानरो विश्वरुपः प्राणोऽग्निरुदयते । तदेतदृचाऽभ्युक्तम् ॥ ७॥ विश्वरूपं हरिणं जातवेदसं परायणं ज्योतिरेकं तपन्तम् । सहस्ररश्मिः शतधा वर्तमानः प्राणः प्रजानामुदयत्येष सूर्यः ॥ ८॥ संवत्सरो वै प्रजापतिस्तस्यायने दक्शिणं चोत्तरं च । तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव लोकमभिजयन्ते । त एव पुनरावर्तन्ते तस्मादेत ऋषयः प्रजाकामा दक्शिणं प्रतिपद्यन्ते । एष ह वै रयिर्यः पितृयाणः ॥ ९॥ अथोत्तरेण तपसा ब्रह्मचर्येण श्रद्धया विद्ययाऽऽत्मानमन्विष्यादित्यमभिजयन्ते । एतद्वै प्राणानामायतनमेतदमृतमभयमेतत् परायणमेतस्मान्न पुनरावर्तन्त इत्येष निरोधस्तदेष श्लोकः ॥ १०॥ पञ्चपादं पितरं द्वादशाकृतिं दिव आहुः परे अर्धे पुरीषिणम् । अथेमे अन्य उ परे विचक्शणं सप्तचक्रे षडर आहुरर्पितमिति ॥ ११॥ मासो वै प्रजापतिस्तस्य कृष्णपक्श एव रयिः शुक्लः प्रणस्तस्मादेत ऋषयः शुक्ल इष्टं कुर्वन्तीतर इतरस्मिन् ॥ १२॥ अहोरात्रो वै प्रजापतिस्तस्याहरेव प्राणो रात्रिरेव रयिः प्राणं वा एते प्रस्कन्दन्ति ये दिवा रत्या संयुज्यन्ते ब्रह्मचर्यमेव तद्यद्रात्रौ रत्या संयुज्यन्ते ॥ १३॥ अन्नं वै प्रजापतिस्ततो ह वै तद्रेतस्तस्मादिमाः प्रजाः प्रजायन्त इति ॥ १४॥ तद्ये ह वै तत् प्रजापतिव्रतं चरन्ति ते मिथुनमुत्पादयन्ते । तेषामेवैष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्टितम् ॥ १५॥ तेषामसौ विरजो ब्रह्मलोको न येषु जिह्ममनृतं न माया चेति ॥ १६॥ इति प्रश्नोपनिषदि प्रथमः प्रश्नः ॥ अथ हैनं भार्गवो वैदर्भिः पप्रच्छ । भगवन् कत्येव देवाः प्रचां दिधारयन्ते कतर एतत् प्रकशयन्ते कः पुनरेषां वरिष्ठ इति ॥ १ ॥ तस्मै स होवाचाकाशो ह वा एष देवो वायुरग्निरापः पृथिवी वाङ्मनश्चक्शुः श्रोत्रं च । ते प्रकाश्याभिवदन्ति वयमेतद्बाणमवष्टभ्य विधारयामः ॥ २ ॥ तान् वरिष्ठः प्राण उवाच । मा मोहमापद्यथ अहमेवैतत् पञ्चधाऽऽत्मानं प्रविभज्यैतद्बाणमवष्टभ्य विधारयामीति तेऽश्रद्दधाना बभूवुः ॥ ३ ॥ सोऽभिमानादूर्ध्वमुत्क्रामत इव तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मि/श्च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते । तद्यथा मक्शिका मधुकरराजानमुत्क्रामन्तं सर्व एवोत्क्रमन्ते तस्मि/ष्च प्रत्ष्ठमाने सर्व एव प्रतिष्टन्त एवम् वाङ्मनष्चक्शुः श्रोत्रं च ते प्रीताः प्राणं स्तुन्वन्ति ॥ ४ ॥ एषोऽग्निस्तपत्येष सूर्य एष पर्जन्यो मघवानेष वायुः एष पृथिवी रयिर्देवः सदसच्चामृतं च यत् ॥ ५ ॥ अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम् । ऋचो यजू्ँषि सामानि यज्ञः क्शत्रं ब्रह्म च ॥ ६ ॥ प्रजापतिश्चरसि गर्भे त्वमेव प्रतिजायसे । तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति यः प्रणैः प्रतितिष्ठसि ॥ ७ ॥ देवानामसि वह्नितमः पितृणां प्रथमा स्वधा । ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि ॥ ८ ॥ इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्शिता । त्वमन्तरिक्शे चरसि सूर्यस्त्वं ज्योतिषां पतिः ॥ ९ ॥ यदा त्वमभिवर्षस्यथेमाः प्राण ते प्रजाः । आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति ॥ १० ॥ व्रात्यस्त्वं प्राणैकर्षरत्ता विश्वस्य सत्पतिः । वयमाद्यस्य दातारः पिता त्वं मातरिश्व नः ॥ ११ ॥ या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्शुषि । या च मनसि सन्तता शिवां तां कुरू मोत्क्रमीः ॥ १२ ॥ प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम् । मातेव पुत्रान् रक्शस्व श्रीश्च प्रज्ञां च विधेहि न इति ॥ १३ ॥ इति प्रश्नोपनिषदि द्वितीयः प्रश्नः ॥ अथ हैनं कौशल्यष्चाश्वलायनः पप्रच्छ । भगवन् कुत एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बह्यमभिधते कथमध्यात्ममिति ॥ १॥ तस्मै स होउवाचातिप्रष्चान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि ॥२॥ आत्मन एष प्राणो जायते । यथैषा पुरुषे छायैतस्मिन्नेतदाततं मनोकृतेनायात्यस्मिञ्शरीरे ॥३॥ यथा सम्रादेवाधिकृतान् विनियुङ्क्ते । एतन् ग्रामानोतान् ग्रामानधितिष्टस्वेत्येवमेवैष प्राण इतरान् प्राणान् पृथक् पृथगेव सन्निधत्ते पायूपस्थेऽपानं चक्शुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्टते मध्ये तु समानः । एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ॥ ५॥ हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनं तासां शतं शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि भवन्त्यासु व्यानश्चरति ॥ ६॥ अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन पापमुभाभ्यामेव मनुष्यलोकम् ॥ ७॥ आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्शुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्य अपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥ ८॥ तेजो ह वा उदानस्तस्मादुपशान्ततेजाः । पुनर्भवमिन्द्रियैर्मनसि सम्पध्यमानैः ॥ ९॥ यच्चित्तस्तेनैष प्राणमायाति । प्राणस्तेजसा युक्तः सहात्मना तथासङ्कल्पितं लोकं नयति ॥ १०॥ य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो भवति तदेषः श्लोकः ॥ ११॥ उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा । अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति ॥ १२॥ इति प्रश्नोपनिषदि तृतीयः प्रश्नः ॥ अथ हैनं सौर्यायणि गार्ग्यः पप्रच्छ । भगवन्नेतस्मिन् पुरुषे कानि स्वपन्ति कान्यस्मिञ्जाग्रति कतर एष देवः स्वप्नान् पश्यति कस्यैतत् सुखं भवति कस्मिन्नु सर्वे सम्प्रतिष्टिता भवन्तीति ॥ १॥ तस्मै स होवच । 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 स्वपितीत्याचक्शते ॥ २॥ प्राणाग्रय एवैतस्मिन् पुरे जाग्रति । गार्हपत्यो ह वा एषोऽपानो व्यानोऽन्वाहार्यपचनो यद्गार्हपत्यात् प्रणीयते प्रणयनादाहवनीयः प्राणः ॥ ३॥ यदुच्छ्वासनिःश्वासावेतावाहुती समं नयतीति स समानः । मनो ह वाव यजमानः । इष्टफलमेवोदानः । स एनं यजमानमहरहर्ब्रह्म गमयति ॥ ४॥ अत्रैष देवः स्वप्ने महिमानमनुभवति । यद्दृष्टं दृष्टमनुपश्यति श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनः पुनः प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं चानुभूतं चाननुभूतं च स्च्चासच्च सर्वं पश्यति सर्वः पस्यति ॥ ५॥ स यदा तेजसाऽभिभूतो भवति । अत्रैष देवः स्वप्नान्न पश्यत्यथ यदैतस्मिञ्शरीर एतत्सुखं भवति ॥ ६॥ स यथा सोभ्य वयांसि वसोवृक्शं संप्रतिष्ठन्ते । एवं ह वै तत् सर्वं पर आत्मनि संप्रतिष्ठते ॥ ७॥ पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्शुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च ग्राणं 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 ॥ ८॥ एष हि द्रष्ट स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः । स परेऽक्शर आत्मनि संप्रतिष्ठते ॥ ९॥ परमेवाक्शरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरम्लोहितं शुभ्रमक्शरं वेदयते यस्तु सोम्य । स सर्वज्ञः सर्वो भवति । तदेष श्लोकः ॥ १०॥ विज्ञानात्मा सह देवैश्च सर्वैः प्राणा भुतानि संप्रतिष्ठन्ति यत्र तदक्शरं वेदयते यस्तु सोम्य स सर्वज्ञः सर्वमेवाविवेशेति ॥ ११॥ इति प्रश्नोपनिषदि चतुर्थः प्रश्नः ॥ अथ हैनं सैब्यः सत्यकामः पप्रच्छ । स यो ह वै तभ्दगवन्मनुष्येषु प्रायणान्तमोङ्कारमभिध्यायीत । कतमं वाव स तेन लोकं जयतीति । तस्मै स होवाच ॥ १॥ एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः । तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति ॥ २॥ स यध्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव जगत्याभिसंपध्यते । तमृचो मनुष्यलोकमुपनयन्ते स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो महिमानमनुभवति ॥ ३॥ अथ यदि द्विमात्रेण मनसि संपध्यते सोऽन्तरिक्शं यजुर्भिरुन्नीयते सोमलोकम् । स सोमलोके विभुतिमनुभूय पुनरावर्तते ॥ ४॥ यः पुनरेतं त्रिमात्रेणोमित्येतेनैवाक्शरेण परं पुरुषमभि- ध्यायीत स तेजसि सूर्ये संपन्नः । यथा पादोदरस्त्वचा विनिर्भुच्यत एवं ह वै स पाप्मना विनिर्भुक्तः स सामभिरुन्नीयते ब्रह्मलोकं स एतस्माज्जीवघनात् परात्परं पुरुशयं पुरुषमीक्शते । तदेतौ श्लोकौ भवतः ॥ ५॥ तिस्रो मात्रा मृअत्युमत्यः प्रयुक्ता अन्योन्यसक्ताः अनविप्रयुक्ताः । क्रियासु बाह्याभ्यन्तरमध्यमासु सम्यक् प्रयुक्तासु न कम्पते ज्ञः ॥ ६॥ ऋग्भिरेतं यजुर्भिरन्तरिक्शं सामभिर्यत् तत् कवयो वेदयन्ते । तमोङ्कारेणैवायतनेनान्वेति विद्वान् यत्तच्छान्तमजरममृतमभयं परं चेति ॥ ७॥ इति प्रश्नोपनिषदि पञ्चमः प्रश्नः ॥ अथ हैनं सुकेशा भारद्वाजः पप्रच्छ । भगवन् हिरण्यनाभः कौसल्यो राजपुत्रो मामुपेत्यैतं प्रश्नमपृच्छत । षोडशकलं भारद्वाज पुरुषं वेत्थ । तमहं कुमारम्ब्रुवं नाहमिमं वेद । यध्यहमिममवेदिषं कथं ते नावक्श्यमिति । समूलो वा एष परिशुष्यति योऽनृतमभिवदति तस्मान्नार्हम्यनृतं वक्तुम् । स तूष्णीं रथमारुह्य प्रवव्राज । तं त्वा पृच्छामि क्वासौ पुरुष इति ॥ १॥ तस्मै स होवाच । इहैइवान्तःशरीरे सोभ्य स पुरुषो यस्मिन्नताः षोडशकलाः प्रभवन्तीति ॥ २॥ स ईक्शाचक्रे । कस्मिन्नहमुत्क्रान्त उत्क्रान्तो भविष्यामि कस्मिन्वा प्रतिष्टिते प्रतिष्टस्यामीति ॥ ३॥ स प्राणमसृजत प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापः पृथिवीन्द्रियं मनः । अन्नमन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च ॥ ४॥ 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 ॥ ५॥ अरा इव रथनाभौ कला यस्मिन्प्रतिष्टिताः । तं वेध्यं पुरुषं वेद यथ मा वो मृत्युः परिव्यथा इति ॥ ६॥ तान् होवाचैतावदेवाहमेतत् परं ब्रह्म वेद । नातः परमस्तीति ॥ ७॥ ते तमर्चयन्तस्त्वं हि नः पिता योऽस्माकमविध्यायाः परं परं तारयसीति । नमः परमऋषिभ्यो नमः परमऋषिभ्यः ॥ ८॥ इति प्रश्नोपनिषदि षष्ठः प्रश्नः ॥ ॐ भद्रं कर्णेभिः शृणुयाम देवा \ भद्रं पष्येमाक्शभिर्यजत्राः । \ स्थिरैरङ्गैस्तुष्तुवा्ँसस्तनूभिर्व्यशेम देवहितं यदायुः ॥ स्वस्ति न इन्द्रो वृद्धश्रवाः स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्श्यो अरिष्टनेमिः स्वस्ति नो बृहस्पतिर्दधातु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥
Om ! O gods, may we hear auspicious words with the ears; While engaged in sacrifices, May we see auspicious things with the eyes; While praising the gods with steady limbs, May we enjoy a life that is beneficial to the gods. May Indra of ancient fame be auspicious to us; May the supremely rich (or all-knowing) Pusa (god of the earth) Be propitious to us; May Garuda, the destroyer of evil, Be well disposed towards us; May Brihaspati ensure our welfare. Om ! Peace ! Peace ! Peace ! I-1: Sukesa, son of Bharadvaja; Satyakama, so of Sibi; the grandson of Surya, born of the family of Garga; Kausalya, so of Asvala; a scion of the line of Bhrigu, born in Vidarbha; and Kabandhi, descendant of Katya – all these, who were devoted to (the inferior) Brahman, engaged in realising (the inferior) Brahman, and intent on a search of the supreme Brahman, approached with faggots in hand, the venerable Pippalada with the belief, “This one will certainly tell us all about It.” I-2: To them the seer said, “Live (here) again for a year in a fitting manner, with control over the senses and with brahmacharya and faith. Then put questions as you please. If we know, we shall explain all your questions.” I-3: After that Kabandhi, descendant of Katya, having approached (him) asked, “Venerable sir, from what indeed are all these beings born ?” I-4: To him he said: The Lord of all creatures became desirous of progeny. He deliberated on (past Vedic) knowledge. Having brooded on that knowledge, He created a couple – food and Prana – under the idea, “These two will produce creatures for me in multifarious ways.” I-5: The sun is verily Prana; and food is verily the moon. Whatever is gross or subtle is but food. The gross, as distinguished from that (subtle), is certainly food (of the subtle). I-6: Now then, the fact that the sun, while rising, enters into the eastern direction, thereby it absorbs into its rays all the creatures in the east. That it enters into the south, that it enters into the west, that it enters into the north, that it reaches the nadir and the zenith, that it enters the intermediate points of the zodiac, that it illumines all, thereby it absorbs all living things into its rays. I-7: That very one rises up who is Prana and fire, who is identified with all creatures, and who is possessed of all forms. This very one, that has been referred to, is spoken of by the mantra: I-8: (The realisers of Brahman) knew the one that is possessed of all forms, full of rays, endowed with illumination, the resort of all, the single light (of all), and the radiator of heat. It is the sun that rises – the sun that possesses a thousand rays, exists in a hundred forms and is the life of all creatures. I-9: The year is verily the Lord of creatures. Of Him there are two Courses, the Southern and the Northern. As to that, those, who follow, in that way, the sacrifices and public good etc., that are products of action, conquer the very world of the moon. It is they who come back. (Since this is so), hence these seers of heaven, who are desirous of progeny, attain the Southern Course. That which is the Course of the Manes is verily food. I-10: Again, by searching for the Self through the control of the senses, brahmacharya, faith and meditation, they conquer the sun (by proceeding) along the Northern Course. This is the resort of all that lives; this is indestructible; this is fearless; this is the highest goal, for from this they do not come back. This is unrealisable (to the ignorant). Pertaining to this here is a verse: I-11: Some talk of (this sun) as possessed of five feet, as the father, as constituted by twelve limbs, and as full of water in the high place above the sky. But there are these others who call him the omniscient and say that on him, as possessed of seven wheels and six spokes, is fixed (the whole universe). I-12: The month verily is the Lord of all creatures. The dark fortnight is His food, and the bright His Prana. Therefore these seers perform the sacrifices in the bright fortnight. The others perform it in the other. I-13: Day and night are verily the Lord of all creatures. Day is surely His Prana and night is certainly the food. Those who indulge in passion in the day, waste away Prana. That they give play to passion at night is as good as celibacy. I-14: Food is nothing but the Lord of all creatures. From that indeed issues that human seed. From that are born all these beings. I-15: This being so, those who undertake the well-known vow of the Lord of all creatures, beget both sons and daughters. For them alone is this world of the moon in whom there are the vows and continence, and in whom is found for ever avoidance of falsehood. I-16: For them is that taintless world of Brahman, in whom there is no crookedness no falsehood, and no dissimulation. II-1: Next a scion of the line of Bhrigu, born in Vidarbha, asked him, “Sir, how many in fact are the deities that sustain a creature ? Which among them exhibit this glory ? Which again is the chief among them ?” II-2: To him he said: Space in fact is this deity, as also are air, fire, water, earth, the organ of speech, mind, eye and ear. Exhibiting their glory they say, “Unquestionably it is we who hold together this body by not allowing it to disintegrate.” II-3: To them the chief Prana said, “Do not be deluded. It is I who do not allow it to disintegrate by sustaining it by dividing myself fivefold.” They remained incredulous. II-4: He appeared to be rising up (from the body) out of indignation. As He ascended, all the others, too, ascended immediately; and when He remained quite, all others, too, remained in position. Just as in the world, all the bee take to flight in accordance as the king of the bees takes to his wings, and they settle down as he does so, similarly, did speech, mind, eye, ear, etc., behave. Becoming delighted, they (began to) praise Prana. II-5: This one (i.e. Prana) burns as fire, this one is the sun, this one is cloud, this one is Indra and air, this one is the earth and food. This god is the gross and the subtle, as well as that which is nectar. II-6: Like spokes on the hub of a chariot wheel, are fixed on Prana all things – riks, yajus, samas, sacrifice, Kshatriya and Brahmana. II-7: It is you who move about in the womb as the Lord of creation, and it is you who take birth after the image of the parents. O Prana, it is for you, who reside with the organs, that all these creatures carry presents. II-8: You are the best transmitter (of libation) to the celestials. You are the food-offering to the Manes that precedes other offerings. You are the right conduct of the organs that constitute the essence of the body and are known as the Atharvas. II-9: O Prana, you are Indra. Through your valour you are Rudra; and you are the preserver on all sides. You move in the sky – you are the sun, the Lord of all luminaries. II-10: O Prana, when you pour down (as rain), then these creatures of yours continue to be in a happy mood under the belief, “Food will be produced to our hearts’ content.” II-11: O Prana, you are unpurified, you are the fire Ekarsi, (you are) the eater, and you are the lord of all that exists. We are the givers of (your) food. O Matarisva, you are our father. II-12: Make calm that aspect of yours that is lodged in speech, that which is in the ear, that which is in the eye, and that which permeates the mind. Do not rise up. II-13: All this (in this world), as also all that is in heaven is under the control of Prana. Protect us just as a mother does her sons, and ordain for us splendour and intelligence. III-1: Then Kausalya, son of Asvala, asked him, “O venerable sir, from where is this Prana born ? How does He come into this body ? How again does He dwell by dividing Himself ? How does he depart ? How does He support the external things and how the physical ?” III-2: To him he said: You are putting super-normal questions, since you are pre-eminently a knower of Brahman. Hence I speak to you. III-3: From the Self is born this Prana. Just as there can be shadow when a man is there, so this Prana is fixed on the self. He comes to this body owing to the actions of the mind. III-4: As it is the king alone who employs the officers saying, “Rule over these villages, and those ones”, just so Prana engages the other organs separately. III-5: He places Apana in the two lower apertures. Prana Himself, issuing out of the mouth and nostrils, resides in the eyes and ears. In the middle, however, is Samana, for this one distributes equally all this food that is eaten. From that issue out these seven flames. III-6: This self (i.e. the subtle body) is surely in the heart. There are a hundred and one of the (chief) nerves. Each of them has a hundred (division). Each branch is divided into seventy-two thousand sub-branches. Among them moves Vyana. III-7: Now then Udana, when it is in its upward trend, leads to a virtuous world as a result of virtue, to a sinful world as a result of sin and to the human world as a result of both. III-8: The sun is indeed the external Prana. It rises up favouring this Prana in the eye. That deity, that is in the earth, favours by attracting Apana in a human being. The space (i.e. air), that is within, is Samana. The (common) air is Vyana. III-9: That which if well known as luminosity, is Udana. Therefore, one who gets his light extinguished, attains rebirth together with the organs that enter into (his) mind. III-10: Together with whatever thought he had (at the time of death), he enters into Prana. Prana, in combination with Udana and in association with the soul, leads him to the world desired by him. III-11: The line of progeny of any man of knowledge who knows Prana thus sustains no break. He becomes immortal. Pertaining to this there occurs this mantra. III-12: Having known the origin, coming, lodgement and fivefold overlordship and the physical existence of Prana, one achieves immortality. Having known, one achieves immortality. IV-1: Then the grandson of Surya, born of the family of Garga, asked him, “O adorable sir, which are the organs that go to sleep in this person ? Which keep awake in him ? Which is the deity who experiences dream ? To whom occurs this happiness ? In whom do all get merged? IV-2: To him he said, O Gargya, just as all the rays of the setting sun become unified in this orb of light, and they disperse from the sun as it rises up again, similarly all that becomes unified in the high deity, the mind. Hence this person does not then hear, does not see, does not smell, does not taste, does not touch, does not speak, does not grasp, does not enjoy, does not eject, does not move. People say, “He is sleeping.” IV-3: It is the fires (i.e. the functions resembling fire) of Prana that really keep awake in this city of the body. That which is this Apana really resembles the Garhapatya fire, Vyana resembles the fire, Anvaharyapacana. Since the Ahavaniya fire is obtained from Garhapatya, which is the former’s source of extraction, therefore Prana conforms to Ahavaniya (because of its issuing out of Apana). IV-4: Samana is the priest called Hota, because it strikes a balance between exhalation and inhalation which are but (comparable to) two oblations. The mind is verily the sacrificer. The desired fruit Udana, which leads this sacrificer every day to Brahman. IV-5: In this dream state this deity (i.e. the mind) experiences greatness. Whatever was seen, it sees again; whatever was heard, it hears again; whatever was perceived in the different places and directions, it experiences again and again; it perceives all by becoming all that was seen or not seen, heard or not heard, perceived or not perceived, and whatever is real or unreal. IV-6: When that deity, (the mind), becomes overwhelmed by (solar) rays (called bile), then in this state the deity does not see dreams. Then, all that time, there occurs this kind of happiness in this body. IV-7: To illustrate the point: As the birds, O good looking one, proceed towards the tree that provides lodging, just so all these proceed to the supreme Self. IV-8: Earth and the rudiment of earth, water and the rudiment of water, fire and the rudiment of fire, space and the rudiment of space, the organ and object of vision, the organ and object of hearing, the organ and object of smell, the organ and object of taste, the organ and object of touch, the organ and content of speech, the hands and the object grasped, sex and enjoyment, the organ of excretion and the excreta, the feet and the space trodden, the mind and the content of thought, understanding and the content of understanding, egoism and the content of egoism, awareness and the content of awareness, the shining skin and the object revealed by that, Prana and all that has to be held by Prana. IV-9: And this one is the seer, feeler, hearer, smeller, taster, thinker, ascertainer, doer – the Purusha (pervading the body and senses), that is a knower by nature. This becomes wholly established in the supreme, immutable Self. IV-10: He who realises that shadowless, bodiless, colourless, pure, Immutable attains the supreme Immutable Itself. O amiable one, he, again, who realises, becomes omniscient and all. Illustrative of this there occurs this verse: IV-11: O amiable one, he becomes all-knowing and enters into all, who knows that Immutable wherein merges the cognising Self – (the Purusha who is naturally a knower) – as also do the organs and the elements together with all the deities. V-1: Next, Satyakama, son of Sibi, asked him, “O venerable sir, which world does he really win thereby, who among men, intently meditates on Om in that wonderful way till death ?” To him he said: V-2: O Satyakama, this very Brahman, that is (known as) the inferior and superior, is but this Om. Therefore the illumined soul attains either of the two through this one means alone. V-3: Should he meditate on Om as consisting of one letter he becomes enlightened even by that and attains a human birth on the earth. The Rik mantras lead him to the human birth. Being endued there with self-control, continence, and faith he experiences greatness. V-4: Now gain, if he meditates on Om with the help of the second letter, he becomes identified with the mind. By the Yajur mantras he is lifted to the intermediate space, the world of the Moon. Having experienced greatness in the lunar world, he turns round again. V-5: Again, any one who meditates on the supreme Purusha with the help of this very syllable Om, as possessed of three letters, becomes unified in the Sun, consisting of light. As a snake becomes freed from its Slough, exactly in a similar way, he becomes freed from sin, and he is lifted up to the world of Brahma (Hiranyagarbha) by the Sama mantras. From this total mass of creatures (that Hiranyagarbha is) he sees the supreme Purusha that penetrates every being and is higher than the higher One (viz. Hiranyagarbha). Bearing on this, there occur two verses: V-6: The three letters (by themselves) are within the range of death. But if they are closely joined, one to another, are not divergently applied to different objects, and are applied to the three courses of action – external, internal and intermediate – that are properly resorted to, then the man of enlightenment does not shake (i.e. remains undisturbed). V-7: The intelligent know this world that is attainable by the Rik mantras, the intermediate space achievable by the Yajur mantras, and that which is reached by the Sama mantras. The enlightened man attains that (threefold) world through Om alone; and through Om as an aid, he reaches that also which is the supreme Reality that is quiet and beyond old age, death and fear. VI-1: Then Sukesa, son of Bharadvaja, asked him, “Venerable sir, Hiranyanabha, a prince of Kosala, approached me and put this question, ‘Bharadvaja, do you know the Purusha possessed of sixteen limbs ?’ To that prince I said, ‘I do not know him. Had I known him why should I not have told you ? Anyone who utters a falsehood dries up root and all. Therefore I cannot afford to utter a falsehood. Silently he went away riding on the chariot. Of that Purusha I ask you, ‘Where does He exist ?’” VI-2: To him he (Pippalada) said: O amiable one, here itself inside the body is that Purusha in whom originate these sixteen digits (or limbs). VI-3: He deliberated: “As a result of whose departure shall I rise up ? And as a result of whose continuance shall I remain established ?” VI-4: He created Prana; from Prana (He created) faith, space, air, fire, water, earth, organs, mind, food; from food (He created) vigour, self-control, mantras, rites, worlds and name in the worlds. VI-5: The illustration is this: Just as these flowing rivers that have the sea as their goal, get absorbed after reaching the sea, and their names and forms are destroyed, and they are called merely the sea, so also these sixteen parts (i.e. constituents) of the all-seeing Purusha, that have Purusha as their goal, disappear on reaching Purusha, when their names and forms are destroyed and they are simply called Purusha. Such a man of realisation becomes free from the parts and is immortal. On this point there occurs this verse: VI-6: You should know that Purusha who is worthy to be known and in whom are transfixed the parts like spokes in the nave of a chariot wheel, so that death may not afflict you anywhere. VI-7: To them he said, “I know this supreme Brahman thus far only. Beyond this there is nothing.” VI-8: While worshipping him they said, “You indeed are our father who have ferried us across nescience to the other shore. Salutation to the great seers. Salutation to the great seers.” Om ! O gods, may we hear auspicious words with the ears; While engaged in sacrifices, May we see auspicious things with the eyes; While praising the gods with steady limbs, May we enjoy a life that is beneficial to the gods. May Indra of ancient fame be auspicious to us; May the supremely rich (or all-knowing) Pusa (god of the earth) Be propitious to us; May Garuda, the destroyer of evil, Be well disposed towards us; May Brihaspati ensure our welfare. Om ! Peace ! Peace ! Peace ! Here ends the Prasnopanishad, included in the Atharva-Veda.
oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devā \ bhadram paṣyemākśabhiryajatrāḥ । \ sthirairaṅgaistuṣtuvām̐sastanūbhirvyaśema devahitaṃ yadāyuḥ ॥ svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ । svasti nastārkśyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥ oṃ sukeśā ca bhāradvājaḥ śaibyaśca satyakāmaḥ sauryāyaṇī ca gārgyaḥ kausalyaścāśvalāyano bhārgavo vaidarbhiḥ kabandhī kātyāyanaste haite brahmaparā brahmaniṣṭhāḥ paraṃ brahmānveṣamāṇā eṣa ha vai tatsarvaṃ vakśyatīti te ha samitpāṇayo bhagavantaṃ pippalādamupasannāḥ ॥ 1॥ tan ha sa ṛṣiruvaca bhūya eva tapasā brahmacaryeṇa śraddhayā saṃvatsaraṃ saṃvatsyatha yathākāmaṃ praśnān pṛcchata yadi vijñāsyāmaḥ sarvaṃ ha vo vakśyāma iti ॥ 2॥ atha kabandhī katyāyana upetya papraccha । bhagavan kute ha vā imāḥ prajāḥ prajāyanta iti ॥ 3॥ tasmai sa hovāca prajākāmo vai prajāpatiḥ sa tapo'tapyata sa tapastaptvā sa mithunamutpādayate । rayiṃ ca praṇaṃ cetyetau me bahudhā prajāḥ kariṣyata iti ॥ 4॥ ādityo ha vai prāṇo rayireva candramā rayirvā etat sarvaṃ yanmūrtaṃ cāmūrtaṃ ca tasmānmūrtireva rayiḥ ॥ 5॥ athāditya udayanyatprācīṃ diśaṃ praviśati tena prācyān prāṇān raśmiṣu sannidhatte । yaddakśiṇāṃ yat pratīcīṃ yadudīcīṃ yadadho yadūrdhvaṃ yadantarā diśo yat sarvaṃ prakāśayati tena sarvān prāṇān raśmiṣu sannidhatte ॥ 6॥ sa eṣa vaiśvānaro viśvarupaḥ prāṇo'gnirudayate । tadetadṛcā'bhyuktam ॥ 7॥ viśvarūpaṃ hariṇaṃ jātavedasaṃ parāyaṇaṃ jyotirekaṃ tapantam । sahasraraśmiḥ śatadhā vartamānaḥ prāṇaḥ prajānāmudayatyeṣa sūryaḥ ॥ 8॥ saṃvatsaro vai prajāpatistasyāyane dakśiṇaṃ cottaraṃ ca । tadye ha vai tadiṣṭāpūrte kṛtamityupāsate te cāndramasameva lokamabhijayante । ta eva punarāvartante tasmādeta ṛṣayaḥ prajākāmā dakśiṇaṃ pratipadyante । eṣa ha vai rayiryaḥ pitṛyāṇaḥ ॥ 9॥ athottareṇa tapasā brahmacaryeṇa śraddhayā vidyayā''tmānamanviṣyādityamabhijayante । etadvai prāṇānāmāyatanametadamṛtamabhayametat parāyaṇametasmānna punarāvartanta ityeṣa nirodhastadeṣa ślokaḥ ॥ 10॥ pañcapādaṃ pitaraṃ dvādaśākṛtiṃ diva āhuḥ pare ardhe purīṣiṇam । atheme anya u pare vicakśaṇaṃ saptacakre ṣaḍara āhurarpitamiti ॥ 11॥ māso vai prajāpatistasya kṛṣṇapakśa eva rayiḥ śuklaḥ praṇastasmādeta ṛṣayaḥ śukla iṣṭaṃ kurvantītara itarasmin ॥ 12॥ ahorātro vai prajāpatistasyāhareva prāṇo rātrireva rayiḥ prāṇaṃ vā ete praskandanti ye divā ratyā saṃyujyante brahmacaryameva tadyadrātrau ratyā saṃyujyante ॥ 13॥ annaṃ vai prajāpatistato ha vai tadretastasmādimāḥ prajāḥ prajāyanta iti ॥ 14॥ tadye ha vai tat prajāpativrataṃ caranti te mithunamutpādayante । teṣāmevaiṣa brahmaloko yeṣāṃ tapo brahmacaryaṃ yeṣu satyaṃ pratiṣṭitam ॥ 15॥ teṣāmasau virajo brahmaloko na yeṣu jihmamanṛtaṃ na māyā ceti ॥ 16॥ iti praśnopaniṣadi prathamaḥ praśnaḥ ॥ atha hainaṃ bhārgavo vaidarbhiḥ papraccha । bhagavan katyeva devāḥ pracāṃ didhārayante katara etat prakaśayante kaḥ punareṣāṃ variṣṭha iti ॥ 1 ॥ tasmai sa hovācākāśo ha vā eṣa devo vāyuragnirāpaḥ pṛthivī vāṅmanaścakśuḥ śrotraṃ ca । te prakāśyābhivadanti vayametadbāṇamavaṣṭabhya vidhārayāmaḥ ॥ 2 ॥ tān variṣṭhaḥ prāṇa uvāca । mā mohamāpadyatha ahamevaitat pañcadhā''tmānaṃ pravibhajyaitadbāṇamavaṣṭabhya vidhārayāmīti te'śraddadhānā babhūvuḥ ॥ 3 ॥ so'bhimānādūrdhvamutkrāmata iva tasminnutkrāmatyathetare sarva evotkrāmante tasmi/śca pratiṣṭhamāne sarva eva pratiṣṭhante । tadyathā makśikā madhukararājānamutkrāmantaṃ sarva evotkramante tasmi/ṣca pratṣṭhamāne sarva eva pratiṣṭanta evam vāṅmanaṣcakśuḥ śrotraṃ ca te prītāḥ prāṇaṃ stunvanti ॥ 4 ॥ eṣo'gnistapatyeṣa sūrya eṣa parjanyo maghavāneṣa vāyuḥ eṣa pṛthivī rayirdevaḥ sadasaccāmṛtaṃ ca yat ॥ 5 ॥ arā iva rathanābhau prāṇe sarvaṃ pratiṣṭhitam । ṛco yajūm̐ṣi sāmāni yajñaḥ kśatraṃ brahma ca ॥ 6 ॥ prajāpatiścarasi garbhe tvameva pratijāyase । tubhyaṃ prāṇa prajāstvimā baliṃ haranti yaḥ praṇaiḥ pratitiṣṭhasi ॥ 7 ॥ devānāmasi vahnitamaḥ pitṛṇāṃ prathamā svadhā । ṛṣīṇāṃ caritaṃ satyamatharvāṅgirasāmasi ॥ 8 ॥ indrastvaṃ prāṇa tejasā rudro'si parirakśitā । tvamantarikśe carasi sūryastvaṃ jyotiṣāṃ patiḥ ॥ 9 ॥ yadā tvamabhivarṣasyathemāḥ prāṇa te prajāḥ । ānandarūpāstiṣṭhanti kāmāyānnaṃ bhaviṣyatīti ॥ 10 ॥ vrātyastvaṃ prāṇaikarṣarattā viśvasya satpatiḥ । vayamādyasya dātāraḥ pitā tvaṃ mātariśva naḥ ॥ 11 ॥ yā te tanūrvāci pratiṣṭhitā yā śrotre yā ca cakśuṣi । yā ca manasi santatā śivāṃ tāṃ kurū motkramīḥ ॥ 12 ॥ prāṇasyedaṃ vaśe sarvaṃ tridive yat pratiṣṭhitam । māteva putrān rakśasva śrīśca prajñāṃ ca vidhehi na iti ॥ 13 ॥ iti praśnopaniṣadi dvitīyaḥ praśnaḥ ॥ atha hainaṃ kauśalyaṣcāśvalāyanaḥ papraccha । bhagavan kuta eṣa prāṇo jāyate kathamāyātyasmiñśarīra ātmānaṃ vā pravibhajya kathaṃ pratiṣṭhate kenotkramate kathaṃ bahyamabhidhate kathamadhyātmamiti ॥ 1॥ tasmai sa houvācātipraṣcān pṛcchasi brahmiṣṭho'sīti tasmātte'haṃ bravīmi ॥2॥ ātmana eṣa prāṇo jāyate । yathaiṣā puruṣe chāyaitasminnetadātataṃ manokṛtenāyātyasmiñśarīre ॥3॥ yathā samrādevādhikṛtān viniyuṅkte । etan grāmānotān grāmānadhitiṣṭasvetyevamevaiṣa prāṇa itarān prāṇān pṛthak pṛthageva sannidhatte pāyūpasthe'pānaṃ cakśuḥśrotre mukhanāsikābhyāṃ prāṇaḥ svayaṃ prātiṣṭate madhye tu samānaḥ । eṣa hyetaddhutamannaṃ samaṃ nayati tasmādetāḥ saptārciṣo bhavanti ॥ 5॥ hṛdi hyeṣa ātmā । atraitadekaśataṃ nāḍīnaṃ tāsāṃ śataṃ śatamekaikasyā dvāsaptatirdvāsaptatiḥ pratiśākhānāḍīsahasrāṇi bhavantyāsu vyānaścarati ॥ 6॥ athaikayordhva udānaḥ puṇyena puṇyaṃ lokaṃ nayati pāpena pāpamubhābhyāmeva manuṣyalokam ॥ 7॥ ādityo ha vai bāhyaḥ prāṇa udayatyeṣa hyenaṃ cākśuṣaṃ prāṇamanugṛhṇānaḥ । pṛthivyāṃ yā devatā saiṣā puruṣasya apānamavaṣṭabhyāntarā yadākāśaḥ sa samāno vāyurvyānaḥ ॥ 8॥ tejo ha vā udānastasmādupaśāntatejāḥ । punarbhavamindriyairmanasi sampadhyamānaiḥ ॥ 9॥ yaccittastenaiṣa prāṇamāyāti । prāṇastejasā yuktaḥ sahātmanā tathāsaṅkalpitaṃ lokaṃ nayati ॥ 10॥ ya evaṃ vidvān prāṇaṃ veda na hāsya prajā hīyate'mṛto bhavati tadeṣaḥ ślokaḥ ॥ 11॥ utpattimāyatiṃ sthānaṃ vibhutvaṃ caiva pañcadhā । adhyātmaṃ caiva prāṇasya vijñāyāmṛtamaśnute vijñāyāmṛtamaśnuta iti ॥ 12॥ iti praśnopaniṣadi tṛtīyaḥ praśnaḥ ॥ atha hainaṃ sauryāyaṇi gārgyaḥ papraccha । bhagavannetasmin puruṣe kāni svapanti kānyasmiñjāgrati katara eṣa devaḥ svapnān paśyati kasyaitat sukhaṃ bhavati kasminnu sarve sampratiṣṭitā bhavantīti ॥ 1॥ tasmai sa hovaca । 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 svapitītyācakśate ॥ 2॥ prāṇāgraya evaitasmin pure jāgrati । gārhapatyo ha vā eṣo'pāno vyāno'nvāhāryapacano yadgārhapatyāt praṇīyate praṇayanādāhavanīyaḥ prāṇaḥ ॥ 3॥ yaducchvāsaniḥśvāsāvetāvāhutī samaṃ nayatīti sa samānaḥ । mano ha vāva yajamānaḥ । iṣṭaphalamevodānaḥ । sa enaṃ yajamānamaharaharbrahma gamayati ॥ 4॥ atraiṣa devaḥ svapne mahimānamanubhavati । yaddṛṣṭaṃ dṛṣṭamanupaśyati śrutaṃ śrutamevārthamanuśṛṇoti deśadigantaraiśca pratyanubhūtaṃ punaḥ punaḥ pratyanubhavati dṛṣṭaṃ cādṛṣṭaṃ ca śrutaṃ cāśrutaṃ cānubhūtaṃ cānanubhūtaṃ ca sccāsacca sarvaṃ paśyati sarvaḥ pasyati ॥ 5॥ sa yadā tejasā'bhibhūto bhavati । atraiṣa devaḥ svapnānna paśyatyatha yadaitasmiñśarīra etatsukhaṃ bhavati ॥ 6॥ sa yathā sobhya vayāṃsi vasovṛkśaṃ saṃpratiṣṭhante । evaṃ ha vai tat sarvaṃ para ātmani saṃpratiṣṭhate ॥ 7॥ pṛthivī ca pṛthivīmātrā cāpaścāpomātrā ca tejaśca tejomātrā ca vāyuśca vāyumātrā cākāśaścākāśamātrā ca cakśuśca draṣṭavyaṃ ca śrotraṃ ca śrotavyaṃ ca grāṇaṃ 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 ॥ 8॥ eṣa hi draṣṭa spraṣṭā śrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣaḥ । sa pare'kśara ātmani saṃpratiṣṭhate ॥ 9॥ paramevākśaraṃ pratipadyate sa yo ha vai tadacchāyamaśarīramlohitaṃ śubhramakśaraṃ vedayate yastu somya । sa sarvajñaḥ sarvo bhavati । tadeṣa ślokaḥ ॥ 10॥ vijñānātmā saha devaiśca sarvaiḥ prāṇā bhutāni saṃpratiṣṭhanti yatra tadakśaraṃ vedayate yastu somya sa sarvajñaḥ sarvamevāviveśeti ॥ 11॥ iti praśnopaniṣadi caturthaḥ praśnaḥ ॥ atha hainaṃ saibyaḥ satyakāmaḥ papraccha । sa yo ha vai tabhdagavanmanuṣyeṣu prāyaṇāntamoṅkāramabhidhyāyīta । katamaṃ vāva sa tena lokaṃ jayatīti । tasmai sa hovāca ॥ 1॥ etadvai satyakāma paraṃ cāparaṃ ca brahma yadoṅkāraḥ । tasmādvidvānetenaivāyatanenaikataramanveti ॥ 2॥ sa yadhyekamātramabhidhyāyīta sa tenaiva saṃveditastūrṇameva jagatyābhisaṃpadhyate । tamṛco manuṣyalokamupanayante sa tatra tapasā brahmacaryeṇa śraddhayā saṃpanno mahimānamanubhavati ॥ 3॥ atha yadi dvimātreṇa manasi saṃpadhyate so'ntarikśaṃ yajurbhirunnīyate somalokam । sa somaloke vibhutimanubhūya punarāvartate ॥ 4॥ yaḥ punaretaṃ trimātreṇomityetenaivākśareṇa paraṃ puruṣamabhi- dhyāyīta sa tejasi sūrye saṃpannaḥ । yathā pādodarastvacā vinirbhucyata evaṃ ha vai sa pāpmanā vinirbhuktaḥ sa sāmabhirunnīyate brahmalokaṃ sa etasmājjīvaghanāt parātparaṃ puruśayaṃ puruṣamīkśate । tadetau ślokau bhavataḥ ॥ 5॥ tisro mātrā mṛatyumatyaḥ prayuktā anyonyasaktāḥ anaviprayuktāḥ । kriyāsu bāhyābhyantaramadhyamāsu samyak prayuktāsu na kampate jñaḥ ॥ 6॥ ṛgbhiretaṃ yajurbhirantarikśaṃ sāmabhiryat tat kavayo vedayante । tamoṅkāreṇaivāyatanenānveti vidvān yattacchāntamajaramamṛtamabhayaṃ paraṃ ceti ॥ 7॥ iti praśnopaniṣadi pañcamaḥ praśnaḥ ॥ atha hainaṃ sukeśā bhāradvājaḥ papraccha । bhagavan hiraṇyanābhaḥ kausalyo rājaputro māmupetyaitaṃ praśnamapṛcchata । ṣoḍaśakalaṃ bhāradvāja puruṣaṃ vettha । tamahaṃ kumārambruvaṃ nāhamimaṃ veda । yadhyahamimamavediṣaṃ kathaṃ te nāvakśyamiti । samūlo vā eṣa pariśuṣyati yo'nṛtamabhivadati tasmānnārhamyanṛtaṃ vaktum । sa tūṣṇīṃ rathamāruhya pravavrāja । taṃ tvā pṛcchāmi kvāsau puruṣa iti ॥ 1॥ tasmai sa hovāca । ihaiivāntaḥśarīre sobhya sa puruṣo yasminnatāḥ ṣoḍaśakalāḥ prabhavantīti ॥ 2॥ sa īkśācakre । kasminnahamutkrānta utkrānto bhaviṣyāmi kasminvā pratiṣṭite pratiṣṭasyāmīti ॥ 3॥ sa prāṇamasṛjata prāṇācchraddhāṃ khaṃ vāyurjyotirāpaḥ pṛthivīndriyaṃ manaḥ । annamannādvīryaṃ tapo mantrāḥ karma lokā lokeṣu ca nāma ca ॥ 4॥ 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 ॥ 5॥ arā iva rathanābhau kalā yasminpratiṣṭitāḥ । taṃ vedhyaṃ puruṣaṃ veda yatha mā vo mṛtyuḥ parivyathā iti ॥ 6॥ tān hovācaitāvadevāhametat paraṃ brahma veda । nātaḥ paramastīti ॥ 7॥ te tamarcayantastvaṃ hi naḥ pitā yo'smākamavidhyāyāḥ paraṃ paraṃ tārayasīti । namaḥ paramaṛṣibhyo namaḥ paramaṛṣibhyaḥ ॥ 8॥ iti praśnopaniṣadi ṣaṣṭhaḥ praśnaḥ ॥ oṃ bhadraṃ karṇebhiḥ śṛṇuyāma devā \ bhadraṃ paṣyemākśabhiryajatrāḥ । \ sthirairaṅgaistuṣtuvām̐sastanūbhirvyaśema devahitaṃ yadāyuḥ ॥ svasti na indro vṛddhaśravāḥ svasti naḥ pūṣā viśvavedāḥ । svasti nastārkśyo ariṣṭanemiḥ svasti no bṛhaspatirdadhātu ॥ oṃ śāntiḥ śāntiḥ śāntiḥ ॥