Krishjan

Chapter 1 — First Question

Prashna

16 Shloka • Translation Only

Om. Salutations to the Supreme Self. Hariḥ Om. Sukeśa Bhāradvāja, Satyakāma Śaibya, Gārgya Sauryāyaṇī, Kauśalya Āśvalāyana, Bhārgava Vaidarbhi, and Kabandhī Kātyāyana—these seekers were devoted to Brahman, firmly established in the pursuit of Brahman, and earnestly seeking the Supreme Brahman. Thinking, “This revered sage will surely teach us all about That,” they approached the venerable Pippalāda, carrying sacrificial fuel in their hands as a sign of humility and discipleship.

The sage said to them: “Dwell here for another year, practicing austerity (tapas), celibacy and disciplined living (brahmacarya), and faith (śraddhā). Then, according to your desire, ask whatever questions you wish. If I know the answers, I shall explain everything to you.”

Then Kabandhī Kātyāyana approached and asked: “Revered Sir, from where are all these beings born?”

To him, the sage replied: “Prajāpati, desiring offspring, performed austerity (tapas). Having practiced that austerity, he produced a pair—Rayi and Prāṇa. He thought: ‘Through these two, many kinds of beings shall be brought forth for me.’”

The Sun (Āditya) indeed is Prāṇa (the life-force), and the Moon (Candra) is Rayi (matter or form). Indeed, all that is formed and unformed is Rayi. Therefore, all that possesses form is especially regarded as Rayi.

When the Sun rises and enters the eastern direction, it gathers the beings of the east into its rays. Likewise, when it shines upon the south, west, north, the regions below, above, and the intermediate directions, and indeed upon all that it illuminates, it gathers all beings into its rays.

This Vaiśvānara, the life-force (Prāṇa) in the form of the cosmic fire, rises as the Sun, assuming the form of the entire universe. Concerning this, the following Ṛg Vedic verse has been declared:

The Sun rises as the Prāṇa of all beings— the all-formed One, the golden-rayed One, Jātavedas (the all-knowing fire), the supreme refuge, the one light that shines. With a thousand rays, manifesting in countless ways, this Sun arises as the life-force of all creatures.

The year (Saṁvatsara) indeed is Prajāpati, and it has two paths: the southern course (Dakṣiṇāyana) and the northern course (Uttarāyaṇa). Those who regard sacrificial works and charitable deeds (Iṣṭa and Pūrta) as the highest attainment reach only the lunar world (the realm of the Moon). Having enjoyed the fruits of their actions there, they return again to earthly existence. Therefore, those sages who seek progeny and worldly results follow the southern path. This indeed is Rayi, the path known as the Way of the Ancestors (Pitṛyāna).

But those who, through austerity (tapas), brahmacarya, faith (śraddhā), and knowledge (vidyā), seek and realize the Ātman (Self), attain the Sun. This indeed is the abode of the life-forces (Prāṇas); this is the immortal, the fearless, and the supreme goal. From there, they do not return again to worldly existence. This is the final cessation of rebirth. Concerning this, the following verse is declared:

Some describe Him as the Father with five feet, possessing twelve forms, dwelling in the higher region of heaven and pouring forth nourishment. Others speak of Him as the all-knowing One, in whom is established the wheel with seven spokes and six rims. Thus is He contemplated by the wise.

The month indeed is Prajāpati. Of its two halves, the dark fortnight (Kṛṣṇa Pakṣa) is Rayi (matter), and the bright fortnight (Śukla Pakṣa) is Prāṇa (life-force). Therefore, the sages perform their sacred rites in the bright fortnight, while others perform them in the other half.

Day and night indeed are Prajāpati. Of the two, the day is Prāṇa (life-force), and the night is Rayi (matter). Those who engage in sexual union during the daytime dissipate their vital energy. But those who unite during the night are acting in accordance with the natural order; this is regarded as being in harmony with brahmacarya.

Food (Anna) indeed is Prajāpati. From food arises seed (retas), and from that seed all these living beings are born.

Those who observe this vow of Prajāpati bring forth offspring through the union of the pair. For them alone is this Brahma-loka, in whom austerity (tapas), brahmacarya, and truth (satya) are firmly established.

For them is that pure and stainless Brahma-loka— for those in whom there is no crookedness, no falsehood, and no deceit.