Dr. Suka Dev

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Prashna Upanishad

An Ancient Conversation on Life, Soul, and the Universe

Introduction by Dr. Suka Dev: The Quest for Ultimate Answers

My dear young philosophers, the Prashna Upanishad is a special part of the ancient Atharva Veda. Think of it as a very old, wise book filled with deep questions and even deeper answers. It's sometimes called "The Secret Doctrine of the Six Questions" because it shares a fascinating story: Six earnest seekers, eager to understand God and the universe, come to a revered teacher named Sage Pippalada.

They don't just ask random questions; their questions are like steps on a ladder, starting with the biggest picture (how the whole universe began) and slowly narrowing down to the smallest detail (God's presence inside each of us).

A key idea you'll find woven throughout this Upanishad is the concept of duality—the idea that everything comes in pairs: light and dark, spirit and matter, life and form, positive and negative. The very first things the Lord created, or brought forth, were Prana (the Life-Principle, or Consciousness) and Rayi (the Energy, or Matter, or Form). The mixing of these two creates all the amazing diversity we see around us. Prana is active and like the 'male' principle, while Rayi is passive and like the 'female' principle.

You'll see this pairing everywhere:

In some philosophies, especially those of Shri Madhva, Prana holds a very high place, almost like a special helper, a mediator between God and creation. It's seen as the first-born, the light that shines in darkness, and even a guide to liberation. This Upanishad truly celebrates the power and importance of Prana.

So, let us open our minds and listen to the wisdom shared between the seekers and Sage Pippalada.

Chapter 1: The First Question – Where Do Creatures Come From?

I. The Six Seekers

Six earnest students, deeply committed to understanding the ultimate truth (Brahman) and firmly rooted in their spiritual journey, once approached the wise Sage Pippalada. Their names were Sukesha (from Bharadvaja's family), Satyakama (from the Shibya family), Gargya (from the Saurya family), Kausalya (from the Asvalayana family), Bhargava (from Vidarbha), and Kabandhi (from the Katyayana family). They carried sacrificial fuel in their hands, a sign of their respect and readiness to learn, hoping that the revered teacher would reveal everything to them.

II. The Test of Readiness

Sage Pippalada, looking at them kindly, said, "Live here with me for one more year. During this time, practice penance (self-discipline) and celibacy (pure living), with great seriousness and faith. After that, you can ask your questions. Then, as far as I know and understand, I will explain everything to you."

(Dr. Suka Dev's note: Pippalada's 'if I know' isn't him doubting himself! It's a sign of a truly humble teacher. He's saying, 'I'll share everything without holding back, but you must prove your sincerity and devotion first.' This shows that a student needs respect and a willingness to serve their teacher, and a teacher needs to love their student.)

III. The First Question: Creation's Source

After a year of dedicated practice, Kabandhi from the Katyayana clan stepped forward and respectfully asked, "O Master, from whom are all these creatures truly born?"

(Dr. Suka Dev's note: Kabandhi’s question gets right to the point. People usually know that living things create more living things. But Kabandhi is asking about the first cause, the ultimate source. He's hinting at a deeper puzzle: how can something non-living create life? And how can a limited being like us be the ultimate creator? Pippalada will answer by showing how the supreme Lord, even if not directly seen, creates everything through His first powers, Prana and Rayi.)

IV. The Lord's Creation

Sage Pippalada replied, "The Lord of beings (Prajapati, which is Vishnu) wished to create. So, He deeply thought about it, He meditated. Then, from His thought, He produced two things: Prana (the life principle) and Rayi (the matter or form principle). He thought, 'These two will create the many different parts of creation for me.'"

(Dr. Suka Dev's note: Madhva's teachings explain this further: Vishnu, the Supreme Lord, is Prajapati. At the start of every new cosmic cycle, He sends forth Vayu (also called Sun, representing Prana, the formless spirit) and Saraswati (also called Moon, representing Rayi, the matter with form). He places them in the Sun and Moon, and then, by being present within them, Vishnu Himself creates the entire universe. So, the Lord creates through His primary, dual energies.)

V. Prana, Rayi, and the Sun and Moon

"The Prana (life energy) truly entered the Sun, and Rayi (matter/form) entered the Moon," Pippalada explained. "Everything we see in this universe is known as matter (Rayi), whether it's subtle (like thoughts) or dense (like physical objects). Among these, the dense, visible forms are generally called matter, while the subtle parts act as the inner life force of the dense forms."

(Dr. Suka Dev's note: Here, the Sun becomes a symbol of Prana, the active, life-giving principle, and the Moon symbolizes Rayi, the receptive, form-giving principle. This shows how the very first creation involved this fundamental pair, working together to bring forth everything.)

VI. The Sun Sustains All Life

"Now, when the Sun (which embodies Prana) rises and shines on the eastern direction, its rays support the beings and life energies in the east. When it moves to the south, it supports those in the south, and so on—the west, the north, the nadir (below), the zenith (above), and all the in-between areas. The Sun, through its rays, supports all the Pranas (life forces) everywhere."

(Dr. Suka Dev's note: This illustrates the Sun's universal role in sustaining life on Earth. Its light isn't just physical; it invigorates and supports all life forces in every corner of the world. It's a grand example of how the universal Prana operates.)

VII. The Fire of Life

"This Sun, known as Vaishvanara (the universal being), the all-encompassing form, the very essence of Life, arises as Fire," Pippalada said. "This truth is further explained in the next verse."

(Dr. Suka Dev's note: The Sun is called Vaishvanara because its light and heat are connected to the activities of all humans—cooking, drying, and everything that depends on warmth. It is truly the life of the world, embodying the universal life principle.)

VIII. The Radiant, All-Knowing Sun

"This Sun arises," Pippalada declared, "the very Self of all forms, full of rays, all-knowing, the final goal, the light, the one, the giver of heat, with a thousand rays, the life of all beings, existing in a hundred ways!"

(Dr. Suka Dev's note: This verse praises the Sun as a symbol of the ultimate Life-Principle. It's radiant, intelligent, the very goal of existence, providing light and energy to everything. It embodies the powerful, life-sustaining aspect of Prana.)

IX. The Year: Lord of Beings and Two Paths

"The Year itself is like the Lord of Beings," Pippalada continued, shifting to a new cycle. "It has two paths: the northern and the southern. Those who perform actions mainly for specific wishes and desires reach the path of the Moon and then return to be born again. These are the knowing ones who desire offspring. They take the southern path, which is connected to Rayi (matter and form) and is called Pitriyana (the path of the ancestors)."

(Dr. Suka Dev's note: The 'Year' here represents a grand cycle of creation and return. The Southern Path is for those who focus on worldly actions and desires, leading to good results in this life or temporary higher realms, but ultimately returning for rebirth to experience more. This path is governed by Rayi, the principle of form and matter.)

X. The Northern Path: Immortality

"Others," Pippalada then contrasted, "by practicing penance (self-discipline), celibacy (pure living), great earnestness, and true knowledge, understand the Self. They reach the Sun by the northern path. This path is truly the container of all beings, it is never-ending, it is fearless, and from this path, they do not return. For it is a path of ultimate stillness and freedom."

(Dr. Suka Dev's note: This is the path of liberation, the 'Devayana' or path of the gods. It's for those who seek true knowledge and spiritual freedom, not just worldly rewards. By following this path of inner purity and wisdom, they reach a state beyond rebirth, a state of immortality.)

XI. Symbolism of the Sun's Journey

"Some people (who focus on ritualistic actions) say that the place they reach is one ruled by the God of Rain, situated somewhat south of heaven, which the Sun, with its five 'feet' (or phases) and twelve 'faces' (like the months), crosses in its southern journey, seated in its chariot with seven horses and six spokes," Pippalada explained. "But others (the truly wise, who seek pure knowledge) say their place is beyond heaven, which the Sun crosses when it is in its northern journey."

(Dr. Suka Dev's note: This verse is rich with symbols. The Sun's journey north and south represents different paths and types of spiritual understanding. The 'five feet' can mean the Sun's five seasons or the five Pranas (life functions) within us. The 'twelve faces' can mean the twelve months or twelve types of souls. The 'seven horses' could be the Sun's seven rays or the seven energy centers in the body. The 'six spokes' could be the six parts of the Vedas or other principles. This verse reminds us that truth can be described in many ways, both for those who see outer rituals and those who seek inner knowledge.)

XII. The Month: Lord of Beings, Dark and Bright

"The Month itself is truly the Lord of creatures," Pippalada continued, using another time cycle. "Its dark half (the waning moon) is Rayi (matter), and its bright half (the waxing moon) is Prana (life). Therefore, wise spiritual seekers perform all good deeds and auspicious works during the bright half of the month. The less knowledgeable, however, perform them during the dark half."

(Dr. Suka Dev's note: This reinforces the duality—the interplay of Prana and Rayi—even within the cycle of a month. The bright half, full of increasing light and life, is seen as more suitable for spiritual efforts, while the dark half is linked to the diminishing, material aspect.)

XIII. Day and Night: The Lord of Creatures

"Even Day and Night are truly the Lord of creatures," Pippalada explained further. "The day is indeed Prana, and the night is Rayi. Those who are careless and engage in physical love during the day waste their vital energy. But it is considered a form of self-control to engage in physical love only at night."

(Dr. Suka Dev's note: This extends the Prana/Rayi duality to the smallest cycle of time. Day is energetic (Prana), night is receptive (Rayi). It highlights the importance of conscious, disciplined living to preserve one's vital force, even in daily activities.)

XIV. Food: The Ultimate Source of Life

"Food truly is the Lord of creatures," Pippalada stated simply. "From food, the seed (of life) is produced, and from that seed, all these creatures are born."

(Dr. Suka Dev's note: This grounds the grand cosmic creation in our daily reality. From the highest spiritual principle (Brahman producing Prana and Rayi) down to the most basic—food—the cycle of creation and sustenance continues. Everything comes from a source, and for our physical existence, that source is food.)

XV. The Path of True Fathers

"Among all people," Pippalada emphasized, "those who truly understand these workings of the Lord (Prajapati) and live by them become the fathers of good children. And the Moon-world (a temporary higher realm) is for them. But the Brahma-world (the ultimate realm of liberation) is for those who practice self-control and pure living, in whom truth is firmly established, and in whom there is no dishonesty, no falsehood, and no hidden trickery."

(Dr. Suka Dev's note: This outlines different levels of attainment. Those who live good, family-oriented lives according to dharma may reach beneficial but temporary realms. But true, lasting freedom and the highest spiritual world are reserved for those whose inner character is completely pure, dedicated to truth and self-control.)

Chapter 2: The Second Question – Who Keeps Us Alive?

I. The Devas' Dispute

Next, Bhargava from Vidarbha asked Sage Pippalada, "O Master, how many divine powers (Devas) support living beings? How many of them give them light and understanding? And among all of them, which one is the most important, the highest?"

(Dr. Suka Dev's note: This is a great question! It moves from the creation of the universe to how life is maintained. We all know our bodies have different parts, but what powers them? This chapter will show that Prana is the true boss, the most important life force.)

II. The Quarrel of the Powers

Pippalada replied, "He said to him: 'Listen, Bhargava! The divine powers that support us are space (ether), and the ever-moving air, fire, water, and earth. And the powers that give us light and understanding are speech, mind, eye, and ear.' These shining powers once loudly argued with each other, each one claiming, 'I alone keep this body alive by supporting it!'"

(Dr. Suka Dev's note: These are the basic elements that make up our bodies, and the senses and mind that help us interact with the world. Imagine them like different departments in a company, all taking credit for the company's success! But there's a boss they haven't recognized yet.)

III. Prana's Claim

"The chief Prana (the main life force) then said to them, 'Don't be mistaken! It is I who divides myself into five parts and truly keeps this body alive by supporting it.' But the other divine powers just didn't believe him."

(Dr. Suka Dev's note: Prana knows its truth. It's like the CEO telling the managers, 'It's my overall vision that keeps this company going, not just your individual tasks!' But they're too proud to listen.)

IV. The Proof: The Queen Bee Analogy

"Since they didn't believe him," Pippalada continued, "the chief Prana began to rise, as if to leave the body. And as he started to go out, all the other powers (speech, mind, eye, ear) also began to leave the body! When he stayed, all of them stayed too. It was just like when a queen bee leaves the hive, all the other bees follow her out; and when she stays, all the others stay. Seeing this, the senses and mind were convinced, and they began to praise Prana!"

(Dr. Suka Dev's note: This is a beautiful and very clear analogy! It shows that Prana is the absolute life-blood of the body. Without the main life force, none of the individual senses or even the mind can function. They are completely dependent on Prana.)

V. Prana is All Energy

"This Prana," the other powers began to sing, "burns as fire, shines as the Sun, rains as the rain cloud (Parjanya), is Indra (the great ruler), is Vayu (the wind), is the Earth, is Rayi (matter), is the Deva (divine power), is both form and formless, and is what is immortal!"

(Dr. Suka Dev's note: This is a hymn of praise! They're saying Prana isn't just one thing; it's the universal energy behind all forces and forms, whether visible or invisible, even the energy in released souls. It's everywhere and in everything.)

VI. All Fixed in Prana

"Just as the spokes are firmly fixed in the hub (the central part) of a chariot wheel," Pippalada explained, "so too, in Prana are all things firmly fixed: the three Vedas (Rig, Yajur, Sama), all sacrifices, all power, and all wisdom."

(Dr. Suka Dev's note: This analogy shows Prana as the central support for all knowledge, action, and spiritual power. Without it, everything falls apart, like spokes without a hub.)

VII. Prana: The Creator and Sustainer

"As the creator of beings," Pippalada continued, "you, O Prana, bring life to the baby in the womb, and you alone help it to be born. These creatures are truly yours, O Prana! And they bring offerings for you, who live in the body with all the other life-currents."

(Dr. Suka Dev's note: Here, Prana is praised directly as the force responsible for life from its very beginning, from conception to birth. All living beings are seen as dependent on Prana, and their actions are offerings to this vital force.)

VIII. The Best Carrier of Offerings

"O Prana!" the sage continued, "you are the best carrier of offerings to the gods in heaven, and of offerings to the ancestors. You are the very essence of good behavior and truthful speech of the ancient sages (Rishis)."

(Dr. Suka Dev's note: Prana isn't just physical breath; it's the subtle energy that carries our intentions, our prayers, and even our memories. It’s what connects us to higher realms and allows truth to be expressed.)

IX. Prana: The Mighty Ruler

"O Prana!" Pippalada declared, "in your brilliance, you are Indra, the great ruler. As a destroyer, you are Rudra. You are even the protector of all. In heaven, you move as the Sun, the Lord of all lights!"

(Dr. Suka Dev's note: This verse shows Prana's cosmic power—it embodies the strength of Indra, the transformative power of Rudra, and the all-illuminating nature of the Sun. It's the dynamic force behind all divine actions.)

X. Joy When Prana Reigns

"When you, as a rain cloud, shower rain everywhere," Pippalada said, "then the entire creation becomes alive, and everyone is filled with joy, thinking, 'There will be plenty of food!'"

(Dr. Suka Dev's note: This simple image shows Prana's life-giving power. Just as rain brings life to the earth and joy to its inhabitants, the abundance of Prana brings prosperity and happiness to all living things.)

XI. Prana: Our Father

"O Prana!" Pippalada exclaimed, "you are the devoted Ekarishi (the unique revealer of all knowledge). You are the destroyer of the universe, and also the Lord of all existence. We are your worshippers, bringing you offerings. O Matarishvan (another name for Prana, meaning 'he who expands in the mother'), you are our Father!"

(Dr. Suka Dev's note: Prana is called the 'one revealer' because all knowledge ultimately comes from this life principle. It's both the force that brings things into being and dissolves them. And it's called 'Father' because it sustains us and guides us, demanding our gratitude and reverence.)

XII. The Auspicious Form of Prana

"What forms of yours exist in speech, what in hearing, what in the eye, and what in the mind, fully spread out," Pippalada prayed, "make them auspicious, and O Prana, do not leave this body!"

(Dr. Suka Dev's note: This is a prayer to Prana to keep our senses and mind functioning well, and to remain within us. It's a recognition that all our faculties depend on this vital force.)

XIII. Prana's Control and Protection

"This whole world is under the control of Prana, and even what lives in heaven is under its sway," Pippalada concluded. "As a mother protects her children, so please protect us, O Prana. Give us strength in body and mind!"

(Dr. Suka Dev's note: This chapter powerfully demonstrates Prana's supreme role, not just as breath, but as the universal life force that sustains both the smallest living being and the entire cosmos. It's the ultimate protector and source of our vitality.)

Chapter 3: The Third Question – The Journey of Prana

I. Kabandhi's New Question

Next, Kausalya from the Asvalayana family asked Sage Pippalada, "O Master! Where is this Prana born from? How does it enter our bodies? How does it divide itself into five parts and live inside us? How does it leave the body when we die? And how does it support the outside world, and how our inner body?"

(Dr. Suka Dev's note: This is a set of very specific and important questions! It's like asking about the birth, work, and journey of the most important energy in our lives. Pippalada will show how the Supreme Lord, as the five-fold Prana, rules both the tiny world within us and the huge world outside.)

II. The Sage's Praise

Pippalada replied to him, "You ask truly excellent questions, Kausalya! You must have thought deeply about the holy books to ask such things. Therefore, I will answer you."

III. Prana's Birth and Entry

"This Prana is born from the Supreme Self (God)," Pippalada explained. "Think of it like a person walking, and their shadow also moves. You don't make a special effort to move the shadow. In the same way, the Mind (Manas) spreads throughout the body without any effort, and so does Prana—it enters this body without needing any special effort."

(Dr. Suka Dev's note: Madhva's commentary adds: Prana comes directly from Vishnu, the Supreme God. Just as a shadow is always dependent on the person it follows, Prana is always dependent on the Supreme. It enters the body simply by the command of the Great Mind, or God, not by a physical action. It's like a cosmic breath of life that simply is.)

IV. Prana's Divisions

"Just as a king appoints his officers and tells them, 'You rule over these specific areas,'" Pippalada explained, "so too, this chief Prana directs the other, smaller Pranas (the inferior pranas of the senses) to their different jobs and organs."

(Dr. Suka Dev's note: There's one main Prana, but it has five important helpers or divisions, like a team of specialized workers. These are Prana (the main breath), Apana (downward breath), Vyana (spreading breath), Samana (balancing breath), and Udana (upward breath). Each has a special job in our body.)

V. The Five Vayus and Seven Lights

"The Apana Vayu (downward breath) handles removing waste from the body (like defecation and urination)," Pippalada detailed. "The Prana itself (the main breath) handles seeing, hearing, tasting, and smelling. In the middle of the body is Samana (the balancing breath), called that because it mixes and processes all the food we eat, turning it into energy for our body."

"These functions are like the seven lights (or flames)," he concluded.

(Dr. Suka Dev's note: The 'seven lights' refer to the two ears, two eyes, two nostrils, and the one mouth or sense of taste. Samana Vayu is crucial because it takes the raw energy from food and makes it useful for our body, fueling our senses. This tells us about the physical locations and jobs of these important life energies.)

VI. The Jiva and the Nadis

"In the heart lives the Jivatma (the individual soul)," Pippalada continued. "From there, one hundred and one energy channels (nadis) branch out. Each of these has a hundred smaller channels, and each of those has 72,000 tiny branch channels. The Vyana Vayu (spreading breath) moves throughout all of them."

(Dr. Suka Dev's note: This describes the complex network of subtle energy channels in our body. The Jivatma, our individual soul, is in the heart. It doesn't directly touch outside objects. Instead, it experiences the world through these countless subtle channels, which carry sensory information. Vyana Vayu is like the circulatory system for this subtle energy, ensuring it reaches everywhere.)

VII. Udana: The Exit Route

"But through one of these 101 main nadis," Pippalada revealed, "the upward-moving Udana Vayu (upward breath) guides the soul. Depending on good deeds, it leads to worlds of the good; by bad deeds, to worlds of the sinful; and by a mix of both, to the world of humans."

(Dr. Suka Dev's note: Udana Vayu is very special! It's the life energy that helps the soul leave the body. It's active not just at death, but also in deep sleep, taking the soul to a place of rest. Our actions and knowledge determine where Udana guides us next—it's like the exit controller, directing us to our next destination based on our karma.)

VIII. Cosmic Connections of Prana

"Let's look at how these Pranas connect to the universe," Pippalada said. "The Sun is the reservoir of the great cosmic Light or Prana. It rises to help our eyes see. The goddess who rules the Earth is the cosmic Apana, and she helps us by pulling our own Apana (downward breath) downwards. The space between the Earth and the Sun is the cosmic Samana (balancing breath), helping the Samana inside us. The atmosphere or Vayu (air) is the cosmic Vyana (spreading breath), helping the Vyana inside us."

(Dr. Suka Dev's note: This shows how the individual Pranas within us are connected to vast cosmic energies. Our breath, digestion, circulation, and exit functions are all linked to the sun, earth, space, and air on a universal scale. The outer world mirrors the inner world.)

IX. Cosmic Fire and Rebirth

"The cosmic Fire is truly Udana (the upward breath)," Pippalada explained. "Because of this, when a person's energy is completely used up, they go to another birth, with their senses and mind returning to their original, subtle state."

(Dr. Suka Dev's note: This tells us about the profound connection between the micro (inside us) and macro (universe). The inner Udana is linked to cosmic fire. When our life energy runs out, our soul, carrying all its mental impressions, is guided by Udana to a new birth, a new body, based on its desires.)

X. The Mind at Death

"What a person thinks about most at the time of death," Pippalada revealed, "that idea shapes their next birth. For, with that thought uppermost, the individual soul (Jiva) approaches the Prana. Then, the Prana, joined with the Udana energy and the higher Self, carries the Jiva to that specific world it desires."

(Dr. Suka Dev's note: This is the core of the Karma theory! Your last thoughts and dominant desires at the moment of death are incredibly powerful. They determine your next journey. It's why spiritual traditions emphasize a clear, conscious mind as life ends.)

XI. Knowing Prana, Knowing Immortality

"The wise person who understands Prana in all these ways becomes prosperous (successful in their spiritual journey)," Pippalada concluded. "And their spiritual lineage never dies out on this earth. And after death, they truly become immortal!"

(Dr. Suka Dev's note: This highlights the immense benefit of understanding Prana. It's not just about physical health; it's about spiritual prosperity and transcending the limitations of death itself.)

XII. The Full Understanding of Prana

"By knowing the origin, the entry, the location, and the five ways Prana rules," Pippalada summarized, "as well as its roles in the body, the physical world, and the heavens, one truly enjoys immortality. Yes, by knowing all this, one truly enjoys immortality!"

Chapter 4: The Fourth Question – What Happens in Sleep?

I. The Mystery of Sleep and Dreams

Next, Sauryayani Gargya asked Sage Pippalada, "O Master! When a person goes to sleep, which divine powers (Devas, or senses) stop working, and which ones keep working? Which power causes dreams to happen? Whose is the experience of bliss in deep, dreamless sleep? And in whom are all these powers truly resting?"

(Dr. Suka Dev's note: This question is brilliant! It explores the different states of consciousness—waking, dreaming, and deep sleep. It asks about the unseen forces that control these states and where our senses and mind go when we are not actively using them.)

II. The Sun's Rays and the Mind's Powers

Pippalada replied, "O Gargya! Just as all the sun's rays, when it sets, seem to gather and become one in its orb of light—and then, when it rises again, they spread out in all directions—so too, all these divine powers (our senses) become one in that High Divinity that lives in the mind when we go to sleep. And then, the individual soul (Jiva) is made to dream dreams."

"Therefore, when a person is dreaming, they don't know what's happening outside. They don't hear, see, smell, taste, feel, speak, grasp, create, excrete, or walk. People say, 'He is sleeping,' meaning, 'he has become one with the Independent One (Vishnu as Tejasa, or the luminous, dream state).'"

(Dr. Suka Dev's note: This is a beautiful comparison! Just as the sun's rays seem to disappear at sunset but are still there, simply not visible to us in that location, our senses don't stop existing in sleep; they merge into the mind. In dreams, the mind is active, creating its own world from past experiences. In deep sleep, even the mind quiets down, and the soul rests closer to the ultimate reality.)

III. The Prana-Fires in the Body

"In this body, only the Prana-fires (the vital energies) remain awake," Pippalada explained. "The Apana (downward breath) is like the Garhapatya fire (the household fire). The Vyana (spreading breath) is like the Dakshinagni fire (the southern sacrificial fire). And the Prana (main breath), because it keeps things moving, is like the Ahavaniya fire (the fire for offerings), as it is taken from the Garhapatya."

(Dr. Suka Dev's note: This is a powerful analogy, comparing the vital functions of Prana to the sacred fires of a Vedic sacrifice. The Apana, controlling excretion, is like the household fire. The Vyana, handling circulation, is like the fire for special offerings. And the main Prana, driving respiration, is like the fire that receives all offerings. These 'fires' are always burning, even when we sleep, showing Prana's constant work.)

IV. The Mind as Sacrificer, Udana as Fruit

"Because the Samana (balancing breath) perfectly distributes the two offerings—inhalation and exhalation—it is called the 'equalizer,'" Pippalada said. "The mind alone is truly the sacrificer. And the Udana (upward breath) is indeed the fruit of the sacrifice. He carries this sacrificer (the Jiva, or soul) daily to Brahman, who lives in the Sushumna (the central energy channel in the body) during deep sleep."

(Dr. Suka Dev's note: This shows how even in sleep, our inner processes are like a sacred ritual. Samana balances our breath. The mind is the one offering thoughts and desires. Udana, the upward force, takes the soul to a place of rest and bliss in deep sleep, and ultimately to liberation.)

V. The Dream World

"Then, in a dream, this shining soul experiences the greatness of the Lord," Pippalada explained. "Whatever was seen in the waking state, he sees it again as a picture. Whatever was heard, he hears it again as a sound. Whatever he experienced in different countries or places, he experiences again and again—whether seen or not seen, heard or not heard, real or unreal. He sees everything, because he himself becomes everything in the dream."

(Dr. Suka Dev's note: Dreams are not random! They are creations of our own mind, powered by the soul, using memories and experiences. In a dream, your consciousness can create entire worlds and experiences, showing a glimpse of the Lord's power to create everything.)

VI. Deep Sleep: Embraced by Light

"But when this soul is embraced by the Light (the pure, inner consciousness), then this shining soul does not dream," Pippalada revealed. "Therefore, in that state, deep sleep (sushupti) happiness is produced within the body."

(Dr. Suka Dev's note: In deep sleep, your individual mind and senses completely rest. Your soul then merges, or feels very close, to the supreme Lord. In this state, even the most troubled soul can experience a taste of happiness, because it is in direct contact with the source of all joy. It's a temporary reunion with the divine, a deep rest before returning to the world of experience.)

VII. Birds Going to Roost

"As, my dear student," Pippalada said with a gentle smile, "birds fly to their roosting tree and stay there for the night, so too, all these things (our senses, mind, vital forces) return and rest in the Supreme Self during deep sleep."

(Dr. Suka Dev's note: This simple image beautifully captures the essence of deep sleep. Everything comes home to its source—the Atman—for rest and renewal, just as birds find shelter in their tree.)

VIII. Everything Rests in Prana

Pippalada then gave a long list to show how everything rests in this Supreme Self during deep sleep: "The earth and its measure, water and its measure, fire and its measure, air and its measure, space and its measure, seeing and what is seen, hearing and what is heard, smelling and what is smelled, tasting and what is tasted, touching and what is touched, speech and what is spoken, the hand and what is handled, the organ and what is enjoyed, the lower body parts and what is excreted, the feet and the place to go, the mind and thought; the intellect and what is understood, the 'I-ness' (ego) and what is thought of as 'I', memory and what is remembered, the power to perceive in general and all objects of perception, the Prana (the great supporter) and all objects that are supported by it."

(Dr. Suka Dev's note: This is like a grand inventory of everything that makes up our existence—our physical being, our senses, our actions, our minds, our memories. Yama is saying that in deep sleep, all these seemingly separate parts of us return to their source, which is the chief Prana itself. And this chief Prana, in turn, rests only in the Lord. It shows a chain of support, all leading back to God.)

IX. The Beholder, The Doer, The Purusha

"Truly, He (the ultimate Self) is the beholder, the toucher, the hearer, the smeller, the taster, the thinker, the one who decides, the doer," Pippalada affirmed. "He is the Vijnanatman (the conscious soul), the Purusha. The one who knows this Purusha becomes firmly established in the Highest Self."

(Dr. Suka Dev's note: This verse tells us that the ultimate Self is the true agent behind all our experiences and actions. It's not just a passive observer, but the very essence of our conscious being and doing.)

X. Knowing the Pure, Immortal Self

"He indeed finds the Highest, Imperishable (one)," Pippalada continued. "Whoever truly knows that shadowless, colorless, pure, Imperishable Self—that person, O my dear student, truly becomes one who knows all, and a truly Great Being! That is why there is this verse."

(Dr. Suka Dev's note: This describes the Atman as being beyond all physical qualities. It has no shadow because it's pure light; no color because it's formless; it never changes or dies. Knowing this pure, unchanging Self transforms you into a truly wise and great being.)

XI. All Rest in the Imperishable

"The Vijnanatman (the individual soul), along with all the divine powers (Devas), the Pranas (life forces), and the Great Elements (earth, water, etc.)—all of these are firmly established in Him (the Imperishable Self)," Pippalada stated. "He who knows that Imperishable One is called the knower of the Absolute, and he truly enters into the Absolute."

(Dr. Suka Dev's note: This means that all of creation, from our individual souls to the cosmic elements and divine powers, ultimately depend on and exist within this one unchanging, Imperishable Self. To know this is to become one with it.)

Chapter 5: The Fifth Question – The Power of AUM

I. Meditating on OM

Next, Saibya Satyakama asked Sage Pippalada, "O Master! What kind of world does a person conquer by meditating without stopping on the sacred sound Omkara (AUM), right up until their death?"

(Dr. Suka Dev's note: This chapter is super important because it teaches us about the most sacred sound in Hinduism: AUM (or Om). It's not just a sound; it's considered the very name and symbol of the ultimate reality, Brahman. This question is about what happens when you truly focus on this sound.)

II. Om: Higher and Lower Brahman

Pippalada replied, "O Satyakama! The sound Om represents Brahman itself, both the Higher (the ultimate, formless truth) and the Lower (the Brahman that takes on forms, like the cosmic intelligence). So, whoever knows this sacred sound, by using it as a tool for meditation, reaches one of these two forms of Brahman."

(Dr. Suka Dev's note: AUM is seen as a bridge. Meditating on it can lead you to understand God in a way that relates to the world (Lower Brahman) or in a way that is beyond all form (Higher Brahman). It's a powerful vehicle for spiritual journey.)

III. Meditating on One Part (A) - Return to Earth

"If someone meditates on Om using only one part (the 'A' sound), realizing Brahman in just that one aspect," Pippalada explained, "then after death, they are welcomed by the Supreme and soon get another birth on this Earth. The wise texts (Rig-Veda hymns) lead them to a human body. In that new birth, they are blessed with self-discipline, pure living, and faith, and they realize the greatness of these good qualities."

(Dr. Suka Dev's note: This means even partial meditation on AUM brings good results, leading to a good rebirth on Earth where one can continue spiritual growth. It highlights the value of sincere, even if incomplete, spiritual effort.)

IV. Meditating on Two Parts (AU) - To the Moon World

"Next, if someone meditates in their mind with two parts of Om (the 'A' and 'U' sounds combined)," Pippalada said, "they are carried up by other wise texts (Yajur-Mantras) to the Antariksha, the world of the Moon (the astral world). After enjoying the great powers and experiences of the Moon-world, they return to be born again."

(Dr. Suka Dev's note: Meditating on two parts of AUM leads to higher, but still temporary, heavenly realms. It gives you great power and joy in those realms, but it's not the final freedom. You still return to the cycle of rebirth.)

V. Meditating on Three Parts (AUM) - To the Sun and Beyond

"But he who truly understands this AUM as consisting of three measures (A, U, M, and their full harmony), should, with this never-ending sacred sound, meditate on the Supreme Purusha (the ultimate God) alone," Pippalada emphasized. "By doing this, he reaches the light (the Sun). Just as a snake completely sheds its old skin and becomes free, so too, this person truly becomes liberated from all their sins. Then, by the help of other wise texts (Saman verses), he is carried up to Satyaloka, the highest world of truth. From that High Being (the cosmic soul, like Brahma), he gets instructions about the Supreme Indwelling Purusha. There are two verses that explain this."

(Dr. Suka Dev's note: Madhva's commentary explains that meditating on the full AUM leads to the world of Brahma, the highest of the created worlds. There, one receives final teachings from Brahma (who is considered the leader of all souls) and then finally achieves salvation, or true freedom. This is the path of ultimate liberation, where one is freed from all past actions and attachments.)

VI. How to Chant AUM Properly

"The three notes (A, U, M) can be harmful when spoken either one by one or in pairs, or without proper harmony," Pippalada warned. "But when they are spoken correctly, with high, low, or middle tones, the wise person has nothing to fear."

(Dr. Suka Dev's note: This is about the power of sacred sound. It's not enough to just say 'AUM.' It needs to be chanted with understanding, with the right rhythm and connection between its parts. When done correctly, it's a powerful tool for spiritual progress; when done carelessly, it might not yield the desired results.)

VII. Om: The Vehicle to the Supreme

"By chanting the Rig Veda (the first part of AUM), one gains this earthly world. By chanting the Yajur Veda (the second part), one gains the Moon-world (the astral world). By chanting the Sama Veda (the third part), one gains that which only the wise know (the Brahma-world). But the person who truly understands Brahman, using the sacred sound AUM as their vehicle, also reaches that which is Peace, Undecaying, Free from fear, and the Supreme (ultimate liberation)."

(Dr. Suka Dev's note: This sums up the power of AUM. Each part can lead to certain benefits, but the full, harmonious understanding and meditation on AUM, for the seeker of Brahman, leads to the highest state—complete peace and freedom from all fear and decay.)

Chapter 6: The Sixth Question – The Purusha with Sixteen Parts

I. The Prince's Question

Next, Sukesha from Bharadvaja's family asked Sage Pippalada, "O Master! Once, a prince named Hiranyanyabha from Kosala asked me, 'O Bhardavaja, do you know the Puruṣa who has sixteen parts? Tell me about him.' I replied to that prince, 'I don't know this. If I had known it, why wouldn't I have told you? A person who speaks a lie dries up from their very roots. So, I dared not tell a lie.' He silently went away in his chariot. Now, I ask you that question: Where is that Puruṣa with sixteen parts?"

(Dr. Suka Dev's note: This question is the pinnacle of the Upanishad! It's about the ultimate reality in its fullest, most complete form, often thought of as having sixteen aspects or powers. Sukesha's honesty in admitting he didn't know shows true wisdom and integrity.)

II. The Purusha in the Heart

Pippalada replied, "O dear one! Truly, that Puruṣa, from whom these sixteen parts originate and are supported, is right here, in your heart."

(Dr. Suka Dev's note: This is a powerful statement! It means the ultimate reality isn't far away in some distant heaven. It's within you, in the deepest core of your being. All the powers and aspects of individual existence come from and are sustained by this Purusha. Even in liberation, these aspects don't disappear; they rest in Him.)

III. The Lord's Meditation for Creation

Pippalada explained how creation began: "The Lord thought deeply, 'What (being or power) should I send forth so that when it goes out, I (the Lord) also seem to go out, and when it stays, I also seem to stay?'"

(Dr. Suka Dev's note: At the beginning of creation, God chose the best agent to help Him. He chose Prana as His instrument, the 'Golden Child' (Hiranya-garbha), because Prana's devotion, love, and wisdom made it the perfect co-worker with God in the act of creation. It's like the Lord's very first thought or impulse that leads to everything else.)

IV. The Sixteen Parts of Purusha (Cosmic Creation)

"He (the Lord) produced Prana," Pippalada said. "From Prana came Faith, then space, air, light, water, and earth. From these came the sense-organs, the mind, and food. From food came vigor, self-discipline, hymns (holy words), actions, worlds, and in those worlds, names."

(Dr. Suka Dev's note: This is the lineage of creation, the "sixteen parts" or powers that unfold from the ultimate Purusha. It shows a chain: from the ultimate life principle (Prana) all the way down to physical elements, senses, mind, and even our actions and identities in the world. Each step is a divine power guiding the next, a hierarchy of intelligent forces. While the order might seem different from other texts, it outlines the gradual unfolding of creation from the subtle to the gross.)

V. Rivers to the Ocean, Souls to the Lord

"Just as fast-flowing rivers, when they reach the ocean, come to rest," Pippalada said, using a beautiful analogy, "but they do not lose their name and form—they are simply said to be 'in the ocean'—so too, the sixteen principles (or parts) of the individual soul (Purusha), when they reach the Great Beholder (the Supreme Purusha), come to rest."

"They do this without losing their name and form, and people say, 'They are in the bosom of the Lord.' This Supreme Purusha is above all other principles, and He is immortal."

(Dr. Suka Dev's note: This is a very important point about liberation! It means that when souls achieve ultimate freedom, they don't lose their individual identity completely, like a drop of water disappearing in the ocean. Instead, like rivers in the ocean, they become one with it while still retaining their unique nature, their 'name and form.' They rest within the Supreme Lord, experiencing ultimate bliss and freedom, but they are not completely lost or dissolved.)

VI. Resting in the Ultimate Hub

"Like the spokes in the hub of a wheel, the sixteen parts are established in Him (the Purusha)," Pippalada emphasized. "Know Him, this Purusha who can be known, so that death may not cause you pain."

(Dr. Suka Dev's note: This reminds us that just as a wheel cannot function without its central hub, all the different aspects of our being depend on the Purusha. Understanding this core truth frees us from the fear and sorrow associated with death.)

VII. The Unfathomable Brahman

"To them," Pippalada said, his voice conveying profound humility, "this far I know this Supreme Brahman. I do not know anyone greater than He."

(Dr. Suka Dev's note: Even a great sage like Pippalada admits that Brahman is so vast and infinite that no one, not even the highest gods or liberated beings, can fully comprehend Him. It speaks to the endless depth of the divine.)

VIII. The Students' Praise

The students, filled with gratitude and awe, praised him: "You are our father, O Master, who carries us over the endless ocean of our ignorance! Salutations to the Great Rishis (sages), salutations to the Great Rishis!"

Madhva’s Salutation: A Final Reverence

"Reverence again and again to Hari (Vishnu)—to You who are my dearest and most beloved! You are the totality of the highest joy, and Your body is the most beautiful of all visions and the giver of all happiness."

Finis.

My young friends, we have now reached the very end of the Prashna Upanishad, a truly magnificent journey into the nature of reality! What did you find most surprising or inspiring in this exploration of life, death, and the ultimate Self? Did the idea of the "upside-down tree" or the "rivers into the ocean" help you understand these big ideas?