Krishjan

Chapter 3 — Third Question

Prashna

13 Shloka • Translation Only

Then Kauśalya Āśvalāyana approached and asked: “Revered Sir, from where is this Prāṇa born? How does it enter this body? How, having divided itself, does it become established within it? By what does it depart? How does it sustain and govern what is outside? And how does it function within the individual being?”

To him, the sage replied: “You ask exceedingly profound questions. Since you are devoted to Brahman and earnest in your pursuit of truth, I shall answer you.”

This Prāṇa arises from the Ātman (Self). Just as a shadow is cast by a person, so is Prāṇa projected from the Self. Through the activity of the mind (manas), it enters and becomes established in this body.

Just as a king appoints his officials, saying, “Govern these villages and those villages,” so does Prāṇa assign the other vital forces to their respective functions, establishing each one separately in its proper place.

Apāna is established in the organs of excretion and reproduction. Prāṇa itself is established in the eyes, ears, mouth, and nostrils. In the middle of the body resides Samāna. For Samāna evenly distributes the food that has been consumed and offered into the digestive fire. From it arise the seven flames (or openings).

The Ātman (Self) indeed dwells in the heart. From the heart extend one hundred and one nāḍīs (subtle channels). Each of these has one hundred branches, and each branch has seventy-two thousand subsidiary channels. Through all these channels, Vyāna moves and circulates.

Among these channels, through one that leads upward moves Udāna. By meritorious actions (puṇya), it leads one to higher worlds. By sinful actions (pāpa), it leads one to lower states. And by a mixture of both, it leads one again to the human world.

The Sun indeed is the external Prāṇa. Rising, it supports and sustains the Prāṇa associated with sight. The deity presiding over the Earth supports a person's Apāna. That which is the space (Ākāśa) between heaven and earth is Samāna. And Vāyu (the cosmic air) is Vyāna.

Fire (Tejas) indeed is Udāna. Therefore, when a person's vital heat subsides, the senses merge into the mind, and the individual proceeds toward another birth.

Whatever one's thought and inner disposition (citta) may be at the time of death, toward that does this being move. Prāṇa, united with Udāna (tejas) and accompanied by the Ātman, leads the individual to the world that corresponds to his thoughts, intentions, and deeply held aspirations.

Whoever thus knows and understands Prāṇa— his lineage does not perish, and he attains immortality. Concerning this, the following verse is declared:

Having understood the origin of Prāṇa, its entry into the body, its abode, its fivefold manifestation, and its functioning within the individual being (adhyātma)— one attains immortality. One attains immortality indeed.