Chapter 1The Prusna Upanishad of the Athurvaveda

Book 7. Section Two - Complete Translations

The Prusna Upanishad of the Athurvaveda being the Upanishad of the Six Questions. Before which one repeats the Mantra. Bd

EB f

yAm d vA Bd

p$y mA EBy jA ETr r= t

vA stn

EBy f m d vEht

ydAy

vEt n i d o v

!vA vEt n p

qA Ev4v dA vEt ntA<yo

aEr-n Em vEt no b

hpEtd DAt

fAE t fAE t fAE t

OM. May we hear what is auspicious with our ears, O ye Gods; may we see what is auspicious with our eyes, O ye of the sacrifice; giving praise with steady limbs, with motionless bodies, may we enter into that life which is founded in the Gods. Ordain weal unto us Indra of high-heaped glories; ordain weal unto us Pushan, the all-knowing Sun; ordain weal unto us Tarkshya Arishtanemi; Brihaspati ordain weal unto us. OM. Peace! peace! peace! Then the Chapter of the First Question. nm prmAmn

hEr

k fA c BArAj f y sykAm sOyA yZF c gA.y

kOsSyA4lAyno BAg vo v dEB

kb DF kAyAynt

h t

b prA b En:A pr

b A v qmAZA eq h v

tsv + v<ytFEt t

h sEmpAZyo Bgv t

Ep>plAdm

p - s/A

1. OM! Salutation to the Supreme Spirit. The Supreme is OM. Sukesha the Bharadwaja; the Shaivya, Satyakama; Gargya,

Kena and Other Upanishads: Part Two son of the Solar race; the Coshalan, son of Uswal; the Bhargove of Vidurbha; and Cobundhy Catyaian; — these sought the Most High God, believing in the Supreme and to the Supreme devoted. Therefore they came to the Lord Pippalada, for they said “This is he that shall tell us of that Universal.” tAn

h s _EqzvAc B

y ev tpsA b cy

Z !yA s vsr

s vyT yTAkAm

@A p

QCt yEd Ev*AyAm sv + h vo v<yAm iEt

2. The Rishi said to them, “Another year do ye dwell in ho- liness and faith and askesis; then ask what ye will, and if I know, surely I will conceal nothing.” aT kb DF kAyAyn up y pQC Bgvn

to h vA imA jA jAy t iEt

3. Then came Cobundhy, son of Katya, to him and asked: “Lord, whence are all these creatures born?” tm

s hovAc jAkAmo v

jApEt s tpo,t>yt s tptvA s EmT

pAdyt

rEy

c AZ

c y tO m

DA jA kEryt iEt

4. To him answered the Rishi Pippalada: “The Eternal Fa- ther desired children, therefore he put forth his energy and by the heat of his energy produced twin creatures, Prana the Life, who is Male, and Rayi the Matter, who is Fe- male. ‘These’ said he ‘shall make for me children of many natures.’ aAEdyo h v

AZo rEyr v c d mA rEyvA

etsv + y m

t + cAm

t + c tmA m

Et r v rEy

5. “The Sun verily is Life and the Moon is no more than Mat- ter; yet truly all this Universe formed and formless is Matter; therefore Form and Matter are One.

Prashna Upanishad aTAEdy udyn

yAcF

Edf

EvfEt t n AQyA AZAn

rE$mq

s EnD7

y3E ZA

ytFcF

dFcF

ydDo yd

8v + yd trA Edfo ysv + kAfyEt t n svA AZAn

rE$mq

s EnD7

6. “Now when the Sun rising entereth the East, then absorbeth he the eastern breaths into his rays. But when he illumineth the south and west and north, and below and above and all the angles of space, yea, all that is, then he taketh all the breaths into his rays. s eq v 4Anro Ev4)p AZo,E.nzdyt

td td

cAy

7. “Therefore is this fire that riseth, this Universal Male, of whom all things are the bodies, Prana the breath of exis- tence. This is that which was said in the Rigveda. Ev4)p

hErZ

jAtv ds

prAyZ

2yoEtr k

tp tm

shHrE$m ftDA vt mAn AZ jAnAm

dyy q s

8. “‘Fire is this burning and radiant Sun, he is the One lustre and all-knowing Light, he is the highest heaven of spirits. With a thousand rays he burneth and existeth in a hundred existences; lo this Sun that riseth, he is the Life of all his creatures.’ s vsro v

jApEttyAyn

dE Z

co7r

c t

h v

tEd-Ap

tEmy

pAst

cA d msm v lokmEBjy t

t ev p

nrAvt t

tmAd t _qy jAkAmA dE Z

Etp t

eq h v

rEyy

Ept

yAZ

9. “The year also is that Eternal Father and of the year there are two paths, the northern solstice and the southern. Now they who worship God with the well dug and the oblation offered, deeming these to be righteousness, conquer their heavens of the Moon; these return again to the world of birth. Therefore do the souls of sages who have not yet put from them the desire of offspring, take the way of the southern solstice which is the road of the Fathers. And this also is Matter, the Female.

Kena and Other Upanishads: Part Two aTo7r Z tpsA b cy

Z !yA EvyAmAnmE vyAEdymEB - jy t

AZAnAmAytnm tdm

tmBym tt

prAyZm tmA/ p

nrAvt t iy q EnroDtd q $lok

10. “But by the way of the northern solstice go the souls that have sought the Spirit through holiness and knowledge and faith and askesis; for they conquer their heavens of the Sun. There is the resting place of the breaths, there immortality casteth out fear, there is the highest heaven of spirits; thence no soul returneth; therefore is the wall and barrier. Whereof this is the Scripture. p0cpAd

Eptr

AdfAk

Edv aAh

rFEqZm

aT m

a y u pr

Evc Z

sIc[

qXr aAh

rEp tEmEt

11. “‘Five-portioned, some say, is the Father and hath twelve figures and he floweth in the upper hemisphere beyond the heavens; but others speak of him as the Wisdom who standeth in a chariot of six spokes and seven wheels.’ mAso v

jApEtty k

Zp ev rEy f

AZtmAd t _qy f

v tFtr itrEmn

12. “The month also is that Eternal Father, whereof the dark fortnight is Matter the Female and the bright fortnight is Life the Male. Therefore do one manner of sages offer sacrifice in the bright fortnight and another in the dark. ahorAo v

jApEttyAhr v AZo rAEr v rEy AZ

vA et

k dE t y

EdvA ryA s y

2y t

b cy m v td

rAO ryA s y

2y t

13. “Day and night also are the Eternal Father, whereof the day is Life and the night is Matter. Therefore do they offend against their own life who take joy with woman by day; by night who take joy, enact holiness. a/

jApEttto h v

r ttmAEdmA jA jAy t iEt

Prashna Upanishad 14. “Food is the Eternal Father; for of this came the seed and of the seed is the world of creatures born. t

h v

tjApEtv t

crE t t

EmT

pAdy t

t qAm v q b loko y qA

tpo b cy + y q

EtE:tm

15. “They therefore who perform the vow of the Eternal Father produce the twin creature. But theirs is the heaven of the spirit in whom are established askesis and holiness and in whom Truth has her dwelling. t qAmsO Evrjo b loko n y q

Ej mn

n mAyA c Et

16. “Theirs is the heaven of the Spirit, the world all spotless, in whom there is neither crookedness nor lying nor any illusion.” And afterwards The Chapter of the Second Question. aT h n

BAg vo v dEB

pQC Bgvn

ky v d vA jA

Ev - DAry t

ktr etkAfy t

k p

nr qA

vEr: iEt

1. Then the Bhargove, the Vidurbhan, asked him: “Lord, how many Gods maintain this creature, and how many illumine it, and which of these again is the mightiest?” tm

s hovAcAkAfo h vA eq d vo vAy

rE.nrAp p

ETvF vAwn

c t

kA$yAEBvdE t vym td

bAZmv-y EvDAryAm

2. To him answered the Rishi Pippalada: “These are the Gods, even Ether and Wind and Fire and Water and Earth and Speech and Mind and Sight and Hearing. These nine illu- mine the creature; therefore they vaunted themselves, — We, even we support this harp of God and we are the preservers. tAn

vEr: AZ uvAc mA mohmApTAhm v tt

p0cDAmAn

EvB2y td

bAZmv-y EvDAryAmFEt t ,3DAnA bB

Kena and Other Upanishads: Part Two 3. “Then answered Breath, their mightiest: ‘Yield not unto delusion; I dividing myself into this fivefold support this harp of God, I am its preserver.’ But they believed him not. so,EBmAnAd

8v m

[mt iv tEm/

[AmyT tr

evo[Am t

tEm

Et:mAn

ev AEt: t

tTA mE kA mD

kr - rAjAnm

[Am t

svA

evo[Am t

tEm

Et:mAn

svA

ev AEt: t ev

vAwn

c t

FtA AZ

vE t

4. “Therefore offended he rose up, he was issuing out from the body. But when the Breath goeth out, then go all the others with him, and when the Breath abideth all the others abide; therefore as bees with the kingbee: when he goeth out all go out with him, and when he abideth all abide, even so was it with Speech and Mind and Sight and Hearing; then were they well-pleased and hymned the Breath to adore him. eqo,E.ntpy q s

eq pj yo mGvAn q vAy

eq p

ETvF rEyd

v sdsQcAm

c yt

5. “‘Lo this is he that is Fire and the Sun that burneth, Rain and Indra and Earth and Air, Matter and Deity, Form and Formless, and Immortality. arA iv rTnABO AZ

sv + EtE:tm

_co yj

Eq sAmAEn y*

6. “‘As the spokes meet in the nave of a wheel, so are all things in the Breath established, the Rigveda and the Yajur and the Sama, and Sacrifice and Brahminhood and Kshatriyahood. jApEtrEs gB

vm v EtjAys

AZ jAEvmA bEl

hrE t y AZ

EtEt:Es

7. “‘As the Eternal Father thou movest in the womb and art born in the likeness of the parents. To thee, O Life, the world of creatures offer the burnt offering, who by the breaths abidest.

Prashna Upanishad d vAnAmEs vEtm Ept ZA

TmA vDA _qFZA

cErt

symTvA E=rsAmEs

8. “‘Of all the Gods thou art the strongest and fiercest and to the fathers thou art the first oblation; thou art the truth and virtue of the sages and thou art Athurvan among the sons of Ungirus. i d v

AZ t jsA zd o,Es pErrE tA vm tEr

crEs s

y v

2yoEtqA

pEt

9. “‘Thou art Indra, O Breath, by thy splendour and energy and Rudra because thou preservest; thou walkest in the welkin as the Sun, that imperial lustre. ydA vmEBvq yT mA AZ t

jA aAn d)pAEt:E t kAmAyA/

BEvytFEt

10. “‘When thou, O Breath, rainest, thy creatures stand all joy because there shall be grain to the heart’s desire. v Ayv

AZ k_Eqr7A Ev4y spEt vymAy dAtAr EptA v

mAtEr4 n

11. “‘Thou art, O Breath, the unpurified and thou art Fire, the only purity, the devourer of all and the lord of existences. We are the givers to thee of thy eating; for thou, O Matariswun, art our Father. yA t

vA Ec EtE:tA yA o

yA c c

Eq yA c mnEs s ttA EfvA

z mo[mF

12. “‘That body of thine which is established in the speech, sight and hearing, and in the mind is extended, that make propitious; O Life, go not out from our midst! AZy d

sv + EEdv

yEtE:tm

mAt v p

r v F *A

c EvD Eh n iEt

Kena and Other Upanishads: Part Two 13. “‘For all this Universe, yea, all that is established in the heavens to the Breath is subject; guard us as a mother watches over her little children; give us fortune and beauty, give us Wisdom.’ ” And afterwards The Chapter of the Third Question. aT h n

kOsSyA4lAyn pQC Bgvn

t eq AZo jAyt

kTmAyAyEm0frFr aAmAn

vA EvB2y kT

AEt:t

k no[mt

bA9mEBD7

kTm8yAmEmEt

1. Then the Coshalan, the son of Uswal, asked him: “Lord, whence is this Life born? How comes it in this body or how stands by self-division? By what departeth, or how maintaineth the outward and how the inward spiritual?” tm

s hovAcAEt@An

QCEs b E :o,sFEt tmAt

t ,h

b vFEm

2. To him answered the Rishi Pippalada: “Many and difficult things thou askest; but because thou art very holy, therefore will I tell thee. aAmn eq AZo jAyt

yT qA p

CAy tEm/ tdAtt

mnok

t nAyAyEm0frFr

3. “Of the Spirit is this breath of Life born; even as a shadow is cast by a man, so is this Life extended in the Spirit and by the action of the Mind it entereth into this body. yTA sm AX vAEDk

tAn

EvEny

etA g AmAn tA g AmAnEDEt: - v y vm v q AZ itrA AZAn

Tg v s EnD7

4. “As an Emperor commandeth his officers, and he sayeth to one ‘Govern for me these villages’, and to another ‘Govern for me these others’, so this breath, the Life, appointeth the other breaths each in his province.

Prashna Upanishad pAy

pT ,pAn

KnAEskAyA

AZ vy

AEt:t

m8y

smAn eq t!

tm/

nyEt tmAd tA sIAEc qo BvE t

5. “In the anus and the organ of pleasure is the lower breath, and in the eyes and the ears, the mouth and the nose, the main breath itself is seated; but the medial breath is in the middle. This is he that equally distributeth the burnt offering of food; for from this are the seven fires born. Ed q aAmA a td kft

nAXFnA

tAsA

ftm k k - yA

AsIEtA sIEt EtfAKAnAXFshHAEZ Bv yAs

yAn - rEt

6. “The Spirit in the heart abideth, and in the heart there are one hundred and one nerves, and each nerve hath a hundred branch-nerves and each branch-nerve hath seventy two thousand sub-branch-nerves; through these the breath pervasor moveth. aT kyo8v

udAn p

Ny n p

lok

nyEt pAp n pApm

BAyAm v mn

ylokm

7. “Of these many there is one by which the upper breath departeth that by virtue taketh to the heaven of virtue, by sin to the hell of sin, and by mingled sin and righteousness back to the world of men restoreth. aAEdyo h v

bA9 AZ udyy q n

AZmn

An p

ETyA

yA d vtA s qA p

zqyApAnmv-yA trA ydAkAf s smAno vAy

yA n

8. “The Sun is the main breath outside this body, for it cher- isheth the eye in its rising. The divinity in the earth, she attracteth the lower breath of man, and the ether between is the medial breath; air is the breath pervasor. t jo h vA udAntmAd

pfA tt jA p

nB vEmE d y m nEs s - pmAn

Kena and Other Upanishads: Part Two 9. “Light, the primal energy, is the upper breath; therefore when the light and heat in a man hath dwindled, his senses retire into the mind and with these he departeth into another birth. yEQc7t n q AZmAyAEt AZt jsA y

t shAmnA yTA - s kESpt

lok

nyEt

10. “Whatsoever be the mind of a man, with that mind he seeketh refuge with the breath when he dieth, and the breath and the upper breath lead him with the Spirit within him to the world of his imaginings. y ev

EvAn

v d n hAy jA hFyt ,m

to BvEt td q $lok

11. “The wise man that knoweth thus of the breath, his progeny wasteth not and he becometh immortal. Whereof this is the Scripture. upE7mAyEt

TAn

EvB

c v p0cDA a8yAm

c v AZy Ev*AyAm

tm@

t iEt

12. “‘By knowing the origin of the Breath, his coming and his staying and his lordship in the five provinces, likewise his relation to the Spirit, one shall taste immortality.’ ” And afterwards The Chapter of the Fourth Question. aT h n

sOyA yZF gA.y

pQC Bgv/ tEmn

kAEn vpE t kA yEm0jAg Et ktr eq d v v>nA p$yEt ky tt

BvEt kEm/

s EtE:tA Bv tFEt

1. Then Gargya of the Solar race asked him, “Lord, what are they that slumber in this Existing and what that keep vigil? Who is this god who seeth dreams or whose is this felicity? Into whom do all they vanish?”

Prashna Upanishad tm

s hovAc yTA gA.y

mrFcyo,k yAt

gQCt svA

etEm t jomNXl ekFBvE t tA p

n p

nzdyt cr y v

h v

tsv + pr

d v

mny kFBvEt t n t9

q p

zqo n f

ZoEt n p$yEt n EjG Et n rsyt

n p

nAEBvdt

nAd7

nAn dyt

n Evs

n yAyt

vEptFyAc t

2. To him answered the Rishi Pippalada: “O Gargya, as are the rays of the sun in its setting, for they retire and all become one in yonder circle of splendour, but when he riseth again once more they walk abroad, so all the man becomes one in the highest god, even the mind. Then indeed this being seeth not, neither heareth, nor doth he smell, nor taste, nor touch, nor speaketh he aught, nor taketh in or giveth out, nor cometh nor goeth; he feeleth not any felicity. Then they say of him, ‘He sleepeth’. AZA.ny ev tEmn

jAg Et gAh pyo h vA eqo,pAno yAno, vAhAy pcno yd

gAh pyAt

ZFyt

ZynAdAhvnFy AZ

3. “But the fires of the breath keep watch in that sleeping city. The lower breath is the householder’s fire and the breath pervasor the fire of the Lares that burneth to the south- ward. The main breath is the orient fire of the sacrifice; and even as the eastern fire taketh its fuel from the western, so in the slumber of a man the main breath taketh from the lower. yd

vAsEn4AsAv tAvAh

tF sm

nytFEt s smAn mno h vAv yjmAn i-Plm vodAn s en

yjmAnmhrhb

gmyEt

4. “But the medial breath is the priest, the sacrificant; for he equaliseth the offering of the inbreath and the offering of the outbreath. The Mind is the giver of the sacrifice and the upper breath is the fruit of the sacrifice, for it taketh the sacrificer day by day into the presence of the Eternal.

Kena and Other Upanishads: Part Two a q d v v>n

mEhmAnmn

BvEt yd

-mn

p$yEt

tm vAT mn

ZoEt d fEdg tr

n p

n yn

BvEt d

cAd

cAn

cAnn

c sQcAsQc sv + p$yEt sv

p$yEt

5. “Now the Mind in dream revelleth in the glory of his imag- inings. All that it hath seen it seemeth to see over again, and of all that it hath heard it repeateth the hearing; yea, all that it hath felt and thought and known in many lands and in various regions, these it liveth over again in its dreaming. What it hath seen and what it hath not seen, what it hath heard and what it hath not heard, what it hath known and what it hath not known, what is and what is not, all, all it seeth; for the Mind is the Universe. s ydA t jsAEBB

to BvEt a q d v v>nAn

n p$yyT td tEm0frFr ets

BvEt

6. “But when he is overwhelmed with light, then Mind, the God, dreameth no longer; then in this body he hath felicity. s yTA soMy vyA Es vAsov

s Et: t

h v

tsv + pr aAmEn s Et:t

7. “O fair son, as birds wing towards their resting tree, so do all these depart into the Supreme Spirit: p

ETvF c p

ETvFmAA cApApomAA c t j t jomAA c vAy

vAy

mAA cAkAfAkAfmAA c c

d -y

c o

c oty

c G AZ

c G Aty

c rs rsEyty

c vk

c pf Eyty

c vAk

c vty

c htO cAdAty

copTAn dEyty

c pAy

Evsj Eyty

c pAdO c g ty

c mn m ty

c b

E! bo!y

cAh kArAh kt y

c Ec7

c c tEyty

c t j EvotEyty

c AZ EvDArEyty

8. “Earth and the inner things of earth; water and the inner things of water; light and the inner things of light; air and

Prashna Upanishad the inner things of air; ether and the inner things of ether; the eye and its seeings; the ear and its hearings; smell and the objects of smell; taste and the objects of taste; the skin and the objects of touch; speech and the things to be spo- ken; the two hands and their takings; the organ of pleasure and its enjoyings; the anus and its excretions; the feet and their goings; the mind and its feelings; the intelligence and what it understandeth; the sense of Ego and that which is felt to be Ego; the conscious heart and that of which it is conscious; light and what it lighteneth; Life and the things it maintaineth. eq Eh d -A -A otA G AtA rsEytA m tA bo!A ktA

Ev*AnAmA p

zq s pr , r aAmEn s Et:t

9. “For this that seeth and toucheth, heareth, smelleth, tasteth, feeleth, understandeth, acteth, is the reasoning self, the Male within. This too departeth into the Higher Self which is Imperishable. prm vA r

Etpt

s yo h v

tdQCAymfrFrmloEht

B m r

v dyt

soMy s sv * svo

BvEt td q $lok

10. “He that knoweth the shadowless, colourless, bodiless, luminous and imperishable Spirit, attaineth to the Imper- ishable, even to the Most High. O fair son, he knoweth the All and becometh the All. Whereof this is the Scripture. Ev*AnAmA sh d v

AZA B

tAEn s Et:E t y td r

v dyt

soMy s sv * sv m vAEvv f Et

11. “‘He, O fair son, that knoweth the Imperishable into whom the understanding self departeth, and all the Gods, and the life-breaths and the elements, he knoweth the Universe!’ ”

Kena and Other Upanishads: Part Two And afterwards The Chapter of the Fifth Question. aT h n

f y sykAm pQC s yo h v

Bgvn

y q

AyZA tmo

kArmEB8yAyFt ktm

vAv s t n lok

jytFEt

1. Then the Shaivya Satyakama asked him: “Lord, he among men that meditate unto death on OM the syllable, which of the worlds doth he conquer by its puissance?” tm

s hovAc et

sykAm pr

cApr

c b

ydo

kAr tmAd

EvAn t n vAytn n ktrm v Et

2. To him answered the Rishi Pippalada: “This imperishable Word that is OM, O Satyakama, is the Higher Brahman and also the Lower. Therefore the wise man by making his home in the Word, winneth to one of these. s y kmAmEB8yAyFt s t n v s v Edtt

Z m v jgyAmEB - s pt

co mn

ylokm

pny t

s t tpsA b cy

Z !yA s p/o mEhmAnmn

BvEt

3. “If he meditate on the one letter of OM the syllable, by that enlightened he attaineth swiftly in the material universe, and the hymns of the Rigveda escort him to the world of men; there endowed with askesis and faith and holiness he experienceth majesty. aT yEd EmA Z mnEs s pt

so, tEr

EB z/Fyt

somlokm

s somlok

EvB

Etmn

y p

nrAvt t

4. “Now if by the two letters of the syllable he in the mind attaineth, to the skies he is exalted and the hymns of the Yajur escort him to the Lunar World. In the heavens of the Moon he feeleth his soul’s majesty; then once more he returneth.

Prashna Upanishad y p

nr t

EmA ZoEmy t n vA r Z pr

zqmEB8yAyFt s t jEs s

s p/ yTA pAdodrvcA EvEnm

Qyt ev

h v

s pA>mnA EvEnm

t s sAmEBz/Fyt

b lok

s etmA2jFvGnAprApr

Erfy

zqmF t

td tO $lokO Bvt

5. “But he who by all the three letters meditateth by this syl- lable, even by OM on the Most High Being, he in the Solar World of light and energy is secured in his attainings; as a snake casteth off its slough, so he casteth off sin, and the hymns of the Samaveda escort him to the heaven of the Spirit. He from that Lower who is the density of existence beholdeth the Higher than the Highest of whom every form is one city. Whereof these are the verses. EtHo mAA m

my y

tA a yo ystA anEvy

tA E[yAs

bA9Ay trm8ymAs

sMyy

tAs

n kMpt

6. “‘Children of death are the letters when they are used as three, the embracing and the inseparable letters; but the wise man is not shaken; for there are three kinds of works, out- ward deed and inward action and another which is blended of the two, and all these he doeth rightly without fear and without trembling. _E.Br t

EB r tEr

sAmEBy 7kvyo v dy t

tmo

kAr Z vAytn nA v Et EvAn

y7QCA tmjrmm

tmBy

c Et

7. “‘To the earth the Rigveda leadeth, to the skies the Yajur, but the Sama to That of which the sages know. Thither the wise man by resting on OM the syllable attaineth, even to that Supreme Quietude where age is not and fear is cast out by immortality.’ ”

Kena and Other Upanishads: Part Two And afterwards The Chapter of the Sixth Question. aT h n

k fA BArAj pQC Bgvn

EhrNynAB kOsSyo rAjp

o mAm

p y t

@mp

QCt qoXfkl

BArAj p

v T tmh

mArmb

nAhEmm

v d yhEmmmv Edq

nAv<y - EmEt sm

lo vA eq pErf

yEt yo,n

tmEBvdEt tmA/A - hA Myn

s t

rTmAz9 vv Aj t

vA p

QCAEm vAsO p

zq iEt

1. Then Sukesha the Bharadwaja asked him, “Lord, Hiranyan- abha of Coshala, the king’s son, came to me and put me this question, ‘O Bharadwaja, knowest thou the Being and the sixteen parts of Him?’ and I answered the boy, ‘I know Him not; for if I knew Him, surely I should tell thee of Him: but I cannot tell thee a lie; for from the roots he shall wither who speaketh falsehood.’ But he mounted his chariot in silence and departed from me. Of Him I ask thee, who is the Being?” tm

s hovAc ih vA tfrFr

soMy s p

zqo yEm/ tA qoXf klA Bv tFEt

2. To him answered the Rishi Pippalada: “O fair son, even here is that Being, in the inner body of every creature for in Him are the sixteen members born. s I A c[

kEm/hm

[A t u[A to BEvyAEm kEmn

vA EtE:t

Et:AyAmFEt

3. “He bethought Him. ‘What shall that be in whose issuing forth I shall issue forth from the body and in his abiding I shall abide?’ s AZms

jt AZAQC & !A

vAy

2yo

EtrAp p

ETvFE d y

mn a/m/AFy + tpo m A km

lokA lok q

c nAm c

4. “Then he put forth the Life, and from the Life faith, next ether and then air, and then light, and then water, and then earth, the senses and mind and food, and from food virility

Prashna Upanishad and from virility askesis, and from askesis the mighty verses and from these action, and the worlds from action and name in the worlds; in this wise were all things born from the Spirit. s yT mA n y dmAnA sm

d AyZA sm

A>yAt

gQCE t EB t

tAsA

nAm)p

d iy v

oQyt

evm vAy pErd -

ErmA qoXf klA p

zqAyZA p

A>yAt

gQCE t EB t

cAsA

nAm)p

zq iy v

oQyt

s eqo,klo,m

to BvEt td q $lok

5. “Therefore as all these flowing rivers move towards the sea, but when they reach the sea they are lost in it and name and form break away from them and all is called only the sea, so all the sixteen members of the silent witnessing Spirit move towards the Being, and when they have attained the Being they are lost in Him and name and form break away from them and all is called only the Being; then is He without members and immortal. Whereof this is the Scripture. arA iv rTnABO klA yEm EtE:tA t

v d yTA mA vo m

pEryTA iEt

6. “‘He in whom the members are set as the spokes of a wheel are set in its nave, Him know for the Being who is the goal of knowledge, so shall death pass away from you and his anguish.’ ” tAn

hovAc tAvd vAhm tt

v d nAt prmtFEt

7. And Pippalada said to them: “Thus far do I know the Most High God; than He there is none Higher.” t

tmc y tv

Eh n EptA yo,mAkmEvAyA pr

pAr

tArysFEt nm prm_Eqyo nm prm_Eqy

8. And they worshipping him: “For thou art our father who hast carried us over to the other side of the Ignorance.”

Kena and Other Upanishads: Part Two Salutation to the mighty sages, salutation! After which one repeats the Mantra. Bd