SELECTIONS FROM PRASNOPANISHAD

SELECTIONS FROM PRASNOPANISHAD (प्रश्नोपनिषद्)
The
Prasnopanishad which belongs to the Atharva Veda contains six sections in the
form of six questions put to a Rishi by six disciples seeking  knowledge of Brahman and the Rishi’s answers to
the questions.  Because it consists of
questions, the Upanishad is called Prasna (Question) Upanishad.  The ultimate cause of this world , the
Supreme Being, the nature and power of the sound Om and the relation of the
Supreme to the constituents of the world; these are the subjects dealt with in
this Upanishad.
शान्तिमन्त्राः
              भद्रं कर्णेभिः शृणुयाम देवा
     
भद्रं पश्येमाक्षभिर्यजत्राः।
     
स्थिरैरङ्गैस्तुष्टुवांसस्तनूभि-
     
र्व्यशेम देवहितं यदायुः ॥      
    
              स्वस्ति न इन्द्रो वृद्धश्रवाः
      स्वस्ति नः पूषा विश्ववेदाः।
     
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
     
स्वस्ति नो बृहस्पतिर्दधातु॥ 
May we, O gods, hear what is auspicious
with our ears! May We, ye who are deserving of worship, see what is auspirious
with our eyes! With strong limbs and bodies, may we fulfil in worship what life
is allotted to us by the gods!
 May Indra of waxing glory bestow prosperity on
us! May Pushan, knower of all, bestow prosperity on us.  May Tarkshya of unobstructed path bestow
prosperity on us.  May Brihaspati bestow
prosperity on us.
                          
                                                 
 प्रथमः प्रश्नः      
                                                QUESTION ONE
सुकेशाः च भारद्वाजः शैब्यश्च
सत्यकामः सौर्यायणी च गार्ग्यः
कौसल्यश्चाश्वलायनो भार्गवो वैदर्भिः कबन्धी कात्यायनः – ते हैते ब्रह्मपरा ब्रह्मनिष्ठाः परं ब्रह्मान्वेषमाणाः – एष ह वै तत् सर्वं वक्ष्यति – इति ते ह समित्पाणयो भगवन्तं
पिप्पलादमुपसन्नाः
Sukesa,  son of Bharadwaja, Satyakama, son of sibi,
Gargya, grandson of Surya, Kausalya, son of Asvala, Bhargava of the Vidarbha country,
kabandhi, son of Katya – these, as mentioned above, devoted to Brahman and
firmly established in Brahman, were in search of the Supreme Brahman; and they
approached the venerable Pippalada with sacrificial fuel in their hands,
believing that he would tell them all that.  
         
तान् ह स ऋषिरुवाच – भूय एव तपसा ब्रह्मचर्येण
श्रद्धया संवत्सरं संवत्स्यथ । यथाकामं प्रश्नान् पृच्छत। यदि विज्ञास्यामः सर्वं ह
वो वक्ष्यामः –  इति।
The Rishi said to them
: Live (here) another year with penance, austerity  and devotion. 
(Then) ask questions according to your desire.  If we know, then we will tell you all that.
अथ कबन्धी कात्यायन उपेत्य
पप्रच्छ – भगवन् कुतो ह वा इमाः प्रजाः
प्रजायन्ते – इति॥
After that (a
year)  Kabandhi son of Katya approached
him and asked – Venerable sir, whence are all these creatures born?
तस्मै स होवाच – प्रजाकामो वै प्रजापतिः स
तपोऽतप्यत। स तपस्तप्त्वा स मिथुनमुत्पादयते रयिं च प्राणं चेति एतौ मे बहुधा प्रजाः
करिष्यत इति॥
To him he said –
Prajapati desired to have offspring; he performed penance. Performing penance,
he produced the pair, namely, wealth and life, in the hope that these two would
procure him a variety of offspring.
आदित्यो ह वै प्राणः । रयिरेव
चन्द्रमाः । रयिर्वा एतत्सर्वं यन्मूर्तं चामूर्तं च । तस्मान्मूर्तिरेव रयिः
The sun indeed is life;
wealth itself is the moon. Wealth is verily all this, what is tangible and what
is intangible. Therefore the tangible itself is wealth.
अथादित्य उदयन् प्राचीं दिशं
प्रविशति । तेन प्राच्यान् प्राणान् रश्मिषु सन्निधत्ते । यद्दक्षिणां यत् प्रतीचीं
यदुदीचीं यदधो यदूर्ध्वं यदन्तरा दिशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान् रश्मिषु
सन्निधत्ते ॥  
  
Now, the sun after rising,
enters the eastern quarter. Thus he takes in into his rays the vital breaths of
the east.  Because he illumines all the
quarters of south, west, north, below, above and in-between, he takes in into
his rays all the vital breaths. 
स एष वैश्वानरो विश्वरूपः
प्राणोऽग्निरुदयते। तदेतदृचाभ्युक्तम्-
            विश्वरूपं हरिणं जातवेदसं
            परायणं ज्योतिरेकं तपन्तम्।
            सहस्ररश्मिः शतधा वर्तमानः
            प्राणः प्रजानामुदयत्येष सूर्यः ॥
So he rises as
Vaisvanara fire, of cosmic form, the life. 
This is said in the verse:- Of cosmic form, full of rays, knower of all,
the goal (of all), the one effulgence, the giver of heat, possessing a thousand
rays, existing in a hundred forms – thus rises this sun as the life of beings.
संवत्सरो ह वै प्रजापतिः
। तस्यायने दक्षिणं चोत्तरं च। तद्ये ह वै तदिष्टापूर्ते कृतमित्युपासते ते चान्द्रमसमेव
लोकमभिजयन्ते। त एव पुनरावर्तन्ते
। तस्मादेत ऋषयः प्रजाकामा दक्षिणं प्रतिपद्यन्ते। एष ह वै रयिर्यः पितृयाणः
Verily, Prajapati is
the year.  It has two paths, the southern
and the northern. Now those who dedicate themselves to deeds like sacrifices
and public benefactions win only the world of the moon. They certainly return
again.  Therefore the Rishis desiring
offspring resort to the southern path.  This, which is called the path of the dead
ancestors, is the wealth.
अथोत्तरेण तपसा ब्रह्मचर्येण
श्रद्धया विद्ययात्मानमन्विष्यादित्यमभिजयन्ते। एतद्वै प्राणानामायतनम्। एतदमृतमभयम्
। एतत्परायणम्। एतस्मान्न  पुनरावर्तन्ते। इत्येष निरोधः
But those who search
for the self along the northern path with penance, austerity, devotion and
knowledge, win the sun.  This is the
abode of the vital breath; This is immortal, (this is) free from fear.  This is the goal.  From this they do not return again.  Thus is this denied ( to the ignorant).
तदेष श्लोकः
            पञ्चपादं पितरं द्वादशाकृति
                दिव आहुः परे अर्धे पुरीषिणम्।
             अथेमे अन्य उ परे विचक्षणं
                 सप्तचक्रे षडर आहुरर्पितम् –  इति
                 
Here there is this
verse – They speak of him as the father having fivefeet, and twelve forms, as
the source of water (existing) in the higher half of the heavens.  And others agains speak of him as the
omniscient placed on (a chariot of) seven wheels and six spokes.
मासो वै प्रजापतिः।तस्य कृष्णपक्ष
एव रयिः। शुक्लः प्राणः।तस्मादेत ऋषयः शुक्ल् इष्टं कुर्वन्ति ।  इतर इतरस्मिन् ॥
Prajapati, verily, is
the month.  Of this, the dark half is the
wealth, the bright half is life.  Hence
the Rishis perform sacrifices in the other half.
[Here there is a
similar statement about day and night, and about food, identifying day with
life and night with wealth, and identifying food with Prajapati]
तद्ये ह वै प्रजापतिव्रतं
चरन्ति ते मिथुनमुत्पादयन्ते।  तेषामेवैष  ब्रह्मलोको  येषां तपो ब्रह्मचर्यं येषु
सत्यं प्रतिष्ठितम्॥
Thus those (householders)  who observe the vow of Prajapati produce  the couple (son and daughter).  For them alone is this world of Brahman, who
perform penance and observe austerity and in whom truth is well established.
तेषामसौ विरजो ब्रह्मलोको
न येषु जिह्ममनृतं न माया च – इति
This world of Brahman
free from blemishes is for them in whom there is no crookedness and untruth,
nor deceit.
                        
                   द्वितीयः प्रश्नः      
                                               
QUESTION TWO
अथ हैनं भार्गवो वैदर्भिः पप्रच्छ – भगवन् कत्येव देवाः प्रजां
विधारयन्ते। कतर एतत् प्रकाशयन्ते। कः पुनरेषां वरिष्ठः  – इति॥
Then Bhargava of the
Vidarbha country asked him: – Venerable Sir, how many gods verily support the
created? How many illumine this? And who again among them is the supreme?
तस्मै स होवाच – आकाशो ह वा एष देवो वायुरग्निरापः
पृथिवी वाङ्मनश्चक्षुः श्रोत्रं च ।
ते प्रकाश्याभिवदन्ति – वयमेतद्बाणमवष्ठभ्य विधारयामः
To him he said: – That
god indeed, is ether, air, fire, water, earth, speech, mind, eye and ear.  Illuminating (the world) they say: “ We alone
hold together and support this arrow (the created world).”
तान् वरिष्ठः प्राण उवाच – मा मोहमापद्यथ। अहमेवैतत्
पञ्चधात्मानं प्रविभज्यैतद्बाणमवष्ठभ्य विधारयामि – इति॥
Life, the greatest of
them, said to them:  “Do not entertain
this  false notion, “I alone, dividing my
self five-fold, hold together and support this arrow”.  
तेऽश्रद्दधाना बभूवुः । सोऽभिमानादूर्ध्वमुत्क्रामत
इव। तस्मिन्नुत्क्रामत्यथेतरे सर्व एवोत्क्रामन्ते तस्मिंश्च प्रतिष्ठमाने सर्व एव
प्रतिष्ठन्ते||
They remained
indifferent to it.  Through indignation,
he appeared as departing upward. When he departed, then the others also
departed.  And when he settled down,
others also settled down.
तद्यथा मक्षिका मधुकरराजानमुत्क्रामन्तं
सर्वा एवोत्क्रामन्ते तस्मिंश्च प्रातिष्ठमाने सर्वा एव प्रातिष्ठन्ते एवं वाङ्मनश्चक्षुः
श्रोत्रं च ॥
Thus, as when the king
of the honey-bees departs (from the hive), all the bees also depart, and when
he settles down, all of them also settle down, similarly do speech and mind,
the eye and the ear.
ते प्रीताः प्राणं स्तुवन्ति –
         एषोऽग्निस्तपत्येष सूर्य   
               एष पर्जन्यो मघवानेष वायुः।
         एष पृथिवी रयिर्देवः
               सदसच्चामृतं च यत्॥
They were satisfied and
praised life thus:-
He burns as fire; he is
the sun, he is the bountiful rain-god; he is Vayu, he is the Earth, wealth,
god.  He is also the real and the unreal
and what is immortal.  
अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम्।
ऋचो यजूंषि सामानि यज्ञः
क्षत्रं ब्रह्म च॥
As spokes in the nave
of a wheel, everything is established in life; the Riks, Yajus, and Samans,
sacrifice, valour and wisdom. 
प्रजापतिश्चरसि गर्भे
   त्वमेव प्रतिजायसे।
तुभ्यं प्राण प्रजास्त्विमा
बलिं हरन्ति
  यः प्राणैः प्रतितिष्ठसि ॥
You move into the womb
as Prajapati.  You yourself are born
again.  O life, the creatures bring
tribute to you who remain well established along with the vital breaths.
देवानामसि वह्नितमः पितॄणं प्रथमा स्वधा।
ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि
You are the best bearer
(of gifts) to the gods and the first offering to the departed forefathers.  You are the life (dedicated to) truth of the
Rishis, the Atharvangirasas.
इन्द्रस्त्वं प्राण तेजसा
रुद्रोऽसि परिरक्षिता।
त्वमन्तरिक्षे चरसि सूर्यस्त्वं
ज्योतिषां पतिः ॥
You are, O life, Indra
by your valour, You are Rudra the Protector. 
You move in the interspace; you are the sun, the lord of luminaries.
यदा त्वमभिवर्षसि अथेमाः
प्राणते प्रजाः।
आनन्दरूपास्तिष्ठन्ति कामायान्नं
भविष्यतीति ॥
When you pour down
rain, then these creatures breathe; they live in a state of bliss, hoping that
there would be food according to their desire.
व्रात्यस्त्वं प्राण एकर्षिरत्ता
विश्वस्य सत्पतिः।
वयमद्यस्य दातारः पितास्त्वं
मातरिश्व नः॥
You are ever pure; O
life, the one seer (a form of fire), the eater, the good lord of all.  We are the givers of what is to be eaten. O
all-pervading air, you are our father.
या ते तनूर्वाचि प्रतिष्ठिता
  या श्रोत्रे या च चक्षुषि।
या च मनसि संतता
  शिवां तां कुरु मोत्क्रमीः
That body of yours
which is well established in  the speech,
in the ear and in the eye, which exists continuously in the mind, make that
auspicious; do not depart.
प्राणस्येदं वशे सर्वं त्रिदिवे
यत् प्रतिष्ठितम्।
मातेव पुत्रान् रक्षस्व श्रीश्च
प्रज्ञां च विधेहि नः ॥
–    इति
All this is under the control of life, which is well
established in the three worlds.  Protect
us as a mother does her sons.  Give us
prosperity and wisdom.
                  तृतीयः प्रश्नः      
                                               
QUESTION THREE
अथ हैनं कौसल्यश्चाश्वलायनःपप्रच्छ- भगवन् कुत एष प्राणो
जायते। कथमायात्यत्स्मिञ्शरीरे।  आत्मानं वा प्रविभज्य
कथं प्रातिष्ठते । केनोत्क्रामते। कथं बाह्यमभिधत्ते। कथमध्यात्मम्- इति॥
Then Kausalya,
son of Ashwala, also asked him – O revered Sir, whence is this life born? How
does it come into this body? And after dividing itself, how does it establish
itself? In what way does it depart? How does it support what is without? How
(does it support) what relates to the self? 
तस्मै स होचाच  – अति प्रश्नान् पृच्छसि। ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि॥
To him he said: You are
asking questions (highly)  transcendental.  Because you are well established in Brahman,
I will tell you.  
आत्मन एष प्राणो जायते। यथैष
पुरुषे छायैतस्मिन्नेतदाततम् । मनोकृतेनायात्यस्मिञ्शरीरे।
This life is born fom
the self.  Just as there is this shadow
in (the case of ) a person, so is this (life) connected therewith.  It comes into this body by the activity of
the mind.
यथा सम्राडेवाधिकृतान् विनियुङ्क्ते – एतान् ग्रामानेतान् ग्रामानधितिष्ठस्व – इति एवमेवैष प्राण इतरान्
प्राणान् पृथक् पृथगेव सन्निधत्ते ॥
Just as the emperor
himself allots to his officers “ You occupy these villages (and you) these”
even similarly this life allocates the other vital breaths to their respective
places.
[Here there is a
description of the vital breaths and their positions and funcions
]
आदित्यो ह वै बाह्यः प्राण
उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृहानः॥
The sun, indeed, is the
external life; for he rises gracing the life that is in the eye.
य एवं विद्वान् प्राणं वेद
न हास्य प्रजा हीयते। अमृतो भवति। तदेष श्लोक:-
उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा।
अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते
विज्ञायामृतमश्नुत – इति
The wise one who knows
life thus, to him there shall be no lack of offsping. He becomes immortal.  Here there is the verse:-
The birth, the coming,
the abode, the five-fold overlordship and the nature of being the self, knowing
these about life, one attains the immortal; knowing these, one attains the
immortal     
 
                     चतुर्थः प्रश्नः      
                                               
QUESTION FOUR
अथ हैनं सौर्यायणी गार्ग्यः पप्रच्छ – भगवन् एतस्मिन् पुरुषे
कानि स्वपन्ति। कान्यस्मिन् जाग्रति।  कतर एष देवः स्वप्नान्
पश्यति । कस्यैतत् सुखं भवति। कस्मिन् नु सर्वे संप्रतिष्ठिता भवन्ति – इति
Then Gargya, the
grandson of Surya, asked him : – venerable sir, what are they that sleep in
this person? What are they that keep awake in him? What god is it that sees
dreams? Whose is this happiness? In whom are all these established?
तस्मै स होवाच – यथा गार्ग्य मरीचयोऽर्कस्यास्तं
गच्छतः सर्वा एतस्मिंस्तेजोमण्डल एकीभवन्ति ताः पुनःपुनरुदयतः प्रचरन्ति एवं ह वै तत्
सर्वं परे देवे मनस्येकीभवन्ति॥
To him he said,
O Gargya, as all the rays of the setting sun become one in this disc of light,
and as they spread out when he rises again and again, so does all this become
one in the supreme god, the mind.
तेन तर्ह्येष पुरुषो न शृणोति न पश्यति न जिघ्रति
न रसयते न स्पृशते नाभिवदते नादत्ते नानन्दयते न विसृजते नेयायते स्वपितीत्याचक्षते
Therefore at
that time the person hears not, sees not, smells not, tastes not, touches not;
he speaks not, takes not, rejoices not, evacuates not, moves not, (Then ) they
say “ He sleeps”
[Here there
is a description of the fire-like vital breaths that ever keep awake
]
स यदा तेजसाभिभूतो भवति अत्रैषा  देवः स्वप्नान्न पश्यति। अथ तदैतस्मिञ्शरीरे एतत्सुखं
भवति ॥
When he becomes
overpowered by light, then in this state, that god sees no dreams.  Then at athat time, that happiness arises in
this body.
स यथा सोम्य वयांसि वासोवृक्षं संप्रतिष्ठन्ते।
एवं ह वै तत् सर्वं पर आत्मनि संप्रतिष्ठन्ते
O beloved one, just as birds settle
themselves on the trees, their abode, similarly all this is established in the
supreme self.
एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता
मन्ता बोद्धा कर्ता विज्ञानात्मा पुरुषः। स परेऽक्षर आत्मनि संप्रतिष्ठते ॥
He, verily, is the seer, the toucher, the
hearer, the smeller, the taster, the thinker, the knower, the doer, the person
of the nature of intelligence. He establishes himself in the supreme
indestructible self. 
परमेवाक्षरं प्रतिपद्यते स यो ह वै तदच्छायमशरीरमलोहितं
शुभ्रमक्षरं वेदयते । यस्तु सोम्य
स सर्वज्ञः सर्वो भवति ॥
He who knows the shadowless, bodiless,
colourless, pure, industructible (self) , attains verily the supreme,
industructible (self). He who (knows thus), O beloved, becomes omnicient,
(becomes) all.
तदेष श्लोक: –
       
विज्ञानात्मा सह देवैश्च
सर्वैः
          
प्राणा भूतानि संप्रतिष्ठन्ति
यत्र।
       
तदक्षरं वेदयते यस्तु
सौम्य
          
स सर्वज्ञः सर्वमेवाविवेश
Here there is the verse:-
He who knows that industructible (self) in
which are established the self of the nature of intelligence, the vital breaths
and the elements along with all the gods, becomes, O beloved one, omnicient and
enters all  
  
                   पञ्चमः प्रश्नः      
                                               
QUESTION FIVE
अथ हैनं शैब्यः सत्यकामः पप्रच्छ- स यो ह वै तद्भगवन्
मनुष्येषु  प्रायणान्तमोङ्कारमभिध्यायीत  कतमं वाव स तेन लोकं जयति – इति ॥
Then Satyakaama,
son of sibi, asked him:- Venerable sir, he who verily, among men meditates till
the end of his life on the sound Om – what world indeed does he conquer thereby?
तस्मै स होवाच – एतद्वै सत्यकाम परं
चापरं च ब्रह्म यदोङ्कारः।  तस्माद्विद्वानेतेनैवायतनेनैकतरमन्वेति॥
To him, he
said:- That which is the sound Om, O Satyakama, is verily the higher and the
lower Brahman. Therefore with this support alone does a wise man reach the one
or the other.
स यद्येकमात्रमभिध्यायीत स तेनैव संवेदितस्तूर्णमेव
जगत्यामभिसंपद्यते। तमृचो मनुष्यलोकमुपनयन्ते। स तत्र तपसा ब्रह्मचर्येण श्रद्धया संपन्नो
महिमानमनुभवति॥
If he should
meditate on this as of one matra , he, enlightened even by that, soon
attains this earthly world. The Riks lead him to the world of men.  There, becomes rich in penance, austerity and
faith, he enjoys supremacy.
अथ यदि द्विमात्रेण मनसि संपद्यते। सोऽन्तरिक्षं
यजुर्भिरुन्नीयते सोमलोकम्। स सोमलोके विभूतिमनुभूय पुनरावर्तते ॥
Then, if (he
should meditate on this) as of two matras, he attains the mind; he is
led to the interspace, the world of the moon, by Yajus.  Enjoying supernatural powers there, he
returns again.
यः पुनरेतं त्रिमात्रेण ओम् इत्येतेनैवाक्षरेण
परं पुरुषमभिध्यायीत स तेजसि सूर्ये संपन्नः ॥
But he who
should meditate on this supreme self itself with the Om of three matras,
becomes one with the light, the sun.
यथा पादोदरस्त्वचा विनिर्मुच्यत एवं ह वै स पाप्मना
विनिर्मुक्तः स सामभिरुन्नीयते ब्रह्मलोकम्। स एतस्माज्जीवघनात् परात् परं पुरिशयं
पुरुषमीक्षते ॥
Just as a snake
is bereft of its skin, similarly he is freed from sins and is led upward by
verses of Sama to the world of Brahman. 
He sees the Person, living in the heart and superior to the higher life-mass
(Hiranyagarbha)
तदेतौ श्लोकौ भवतः
      तिस्रो मात्रा मृत्युमत्यः प्रयुक्ता
           अन्योन्यसक्ताः अनविप्रयुक्ताः
      क्रियासु बाह्याभ्यन्तरमध्यगासु
          सम्यक् प्रयुक्तासु न कम्पते ज्ञः॥
Here there are
two verses:-
The tree matras.
(each) leading to death by itself, if they are united to each other without
being splitup,  and used in rites well
performed, external, internal or in-between, then the knower does not waver.
ऋग्भिरेतं यजुर्भिरन्तरिक्षं
      सामभिर्यत्तत् कवयो वेदयन्ते।
तमोङ्कारेणैवायतनेनान्वेति
विद्वान्
      यत्तच्छान्तमजरममृतमभयं परं च ॥
By Rik one attains this
word. By Yajus (one attains) the interspace. 
By Saman (one attains) what the seers know.  That, even by the mere  sound Om as support, the wise one attains,
and also that which is serene, undecaying, deathless, fearless and supreme.
                   षष्ठः प्रश्नः      
                                               
QUESTION SIX
अथ हैनं सुकेशा भारद्वाजः पप्रच्छ – भगवन् हिरण्यनाभः
कौसल्यो राजपुत्रो मामुपेत्यैवं प्रश्नमपृच्छत। षोडशकलं भारद्वाज पुरुषं वेत्थ। तमहं
कुमारमब्रवम् । नाहमिमं वेद। यद्यहमिममवेदिषं कथं ते नाचक्ष्यम् – इति। समूलो वा एष
परिशुष्यति योऽनृतमभिवदति। तस्मान्नार्हाम्यनृतं वक्तुम्। स तूष्णीं रथमारुह्य प्रवव्राज।
तं त्वा पृच्छामि – कासौ पुरुष इति॥
Then Sukesas, son of
Bharadwaja, asked him:- Venerable sir, Hiranyanabha, a prince of the Kosala
Kingdom, approached me and asked this question; “ Do you know, son of
Bharadwaja, the person having sixteen parts?”.  
I replied to that prince; “I know him not, if I had known him, why
should I not tell you about it?” He withers, verily, to his
roots who speaks
untruth.  Hence it behoves me not to
speak untruth. In silence, he mounted his chariot and departed.  I ask you about him; where is that person?
तस्मै स होवाच – इहैवान्तःशरीरे सोम्य
स पुरुषो यस्मिन्नेताः षोडशकलाः प्रभवन्ति – इति
To  him he said:- Even here, within the body, O
beloved one, is that person in whom these sixteen parts arise.
स ईषञ्चक्रे- कस्मिन्नहमुत्क्रान्त
उत्क्रान्तो भविष्यामि। कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामि- इति॥
He (the person)
thought:- In whose departure shall I be departing? And in whose settling down,
shall I be settling down?
स प्राणमसृजत। प्राणाच्छ्रद्धां खं वायुर्ज्योतिरापःपृथिवीन्द्रियं
मनोऽन्नम्। अन्नाद्वीर्यं तपो मन्त्राः कर्म लोकाः। लोकेषु नाम च ॥
He created life.
From life, faith; (then followed) space, air, light, water, earth, sense-organ,
mind, food.  From food (sprang) vitality,
penance, hymns, work, worlds.  And in the
worlds (he created) name.
स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं
प्राप्यास्तं गच्छन्ति भिद्येते तेषां नामरूपे समुद्र इत्येवं प्रोच्यते एवमेवास्य
परिद्रष्टुरिमाः षोडशकलाः पुरुषायणाः पुरुषं प्राप्यास्तं गच्छन्ति भिद्येते चासां
नामरूपे पुरुष इत्येवं प्रोच्यते स एषोऽकलोऽमृतो भवति ॥
As these flowing
rivers teding towards the ocean, on reaching the ocean, disappear, their name
and form are broken up, and one speaks only of the ocean; even so these sixteen
parts of the seer, tending towards the person, on reaching the person,
disappear, their name and form are broken up, and one speaks only of the
person.   That one is what has no parts
and what is immortal.
तदेष श्लोकः –
अरा इव रथनाभी कला यस्मिन् प्रतिष्ठिताः।
तं वेद्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथाः॥
इति॥
Here there is
the verse:
In whom the parts are
well established as spokes in the nave of the wheel, know him, the person to be
known, so that  death may not hurt you.
तान् होवाच –  एतावदेवाहमेतत् परं ब्रह्म वेद। नातः परमस्ति – इति। तमभ्यर्चयन्तः-
त्वं हि नः पिता योऽस्माकमविद्यायाः परं पारं
तारयसि – इति
नमः परमऋषिभ्यो नमः परमऋषिभ्यः
To them he
(again) said: – Only thus far do I know of this supreme Brahman. There is
nothing higher than this.   They
worshipped him ( and said): Thou, indeed, art our father who dost take us
across to the other shore of nescience.
Salutation to
the supreme Rishis.  Salutations to the
Supreme Rishis!

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