Essence of Prashna Upanishad: The Third Question:

Prologue: The Science and Spirit of Inquiry

The Prashna Upanishad stands as one of the most profound dialogues between the teacher and the seeker in Vedantic literature. Indeed, it mirrors the eternal human quest to understand life, energy, and consciousness. Through a spirit of enquiry, it explores not blind faith but systematic investigation — leading from question to realization. Thus, this Upanishad bridges ancient revelation and modern reasoning, showing that spiritual truth and scientific curiosity arise from the same thirst for understanding.

Moreover, it belongs to the Brahmana portion of the Atharva Veda (Pippalāda Śākhā), comprising six chapters — each devoted to one essential question about existence. In this way, the text takes the seeker step by step: from the known to the unknown, from the visible to the invisible, and from the finite to the Infinite.

Therefore, when we reach the Third Question (तृतीयः प्रश्नः), the Upanishad turns its attention to the mysterious force called Prāṇa — the universal life principle that moves both man and cosmos. Here begins the inquiry that unveils how life originates, operates, and ultimately returns to its divine source.

Introduction:

Prashna Upanishad comes from the Brahmana portion of the Atharva Veda, belonging to Pippaladasakha. It has 67 mantras spread over six chapters. Each chapter contains one question. Prashna means question. The scientific approach of Vedanta is the basis of the Prashna Upanishad, where the teacher and the students are engaged in an enquiry into the nature of Universe. Understanding the essence of Prashna Upanishad, this Upanishad leads the aspirant from the known to the unknown, from the manifest to the unmanifest, from the grossly materialistic mind to the Supremely subtle, Absolute and Pure Consciousness’. Here we will discuss the THIRD QUESTION (तृतीयः प्रश्नः)

Cosmic energy radiating in rainbow light across a luminous cross of vibration, symbolizing the questions of Prāṇa from the Prashna Upanishad — Third Question. — A cosmic field of radiant energy representing Prāṇa — the vital vibration that sustains the Universe, inspired by the five profound questions of Kausalya in the Prashna Upanishad.

तृतीयः प्रश्नः Third Question:

Shloka3.1 — The Question of Kausalya, son of Asvalaya

Kausalya, the son of Asvalaya, approached the revered Teacher and asked:

1️⃣ From whom does this Prana take its birth?
2️⃣ How does it enter the body?
3️⃣ After entering, how does it divide itself within?
4️⃣ How does it go out of the body?
5️⃣ And finally, how does it support all that is outside and all that is within?

अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ । भगवन् कुत एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बाह्यमभिधत्ते कथमध्यात्ममिति ॥ ३.१॥ तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि ॥ ३.२॥

Difficult Question:

श्लोक ३.२ — Shloka 3.2

The Sage replied:

“Indeed, the question is transcendental. You have sought to know the very root of existence.
However, since you are an earnest seeker of Brahman (ब्रह्मिष्ठोऽसीति), I shall explain this mystery to you.”

आत्मन एष प्राणो जायते ।
यथैषा पुरुषे छायैतस्मिन्नेतदाततं
मनोकृतेनायात्यस्मिञ्शरीरे ॥ ३.३॥

यथा सम्रादेवाधिकृतान् विनियुङ्क्ते ।
एतन् ग्रामानोतान् ग्रामानधितिष्ठस्वेत्येवमेवैष
प्राण इतरान् प्राणान् पृथक् पृथगेव सन्निधत्ते ॥ ३.४॥

Verse: 3.3: How does prana come to abide in this Body?

This prana is born of Atman (self). (आत्मन एष प्राणो जायते ) Life falls from the Self as shadow falls from the man. (यथैषा पुरुषे छायै तस्मिन्नेतदाततं ) By the action of the mind, it enters into this Body. (मनोकृतेनायात्यस्मिञ्शरीरे )

It is the mind which makes the prana identify itself with a particular body and no other. Life and Self are interwoven, but Life comes into the body that the desires of the mind may be satisfied. [(Reason: – Causal! Ref: BG: 8.5-6)]

The following two are the Shlokas from Bhagavad Gita, Chapters 8.5–6:

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् |
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: || 8.5||

Those who relinquish the body while remembering Me at the moment of death, will come to Me. There is certainly no doubt about this. [8.5]

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |
तं तमेवैति कौन्तेय सदा तद्भावभावित: || 8.6||

Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation. [8.6]

Verse 3.4: Delegation of Power:

As the king portions out his kingdom under different officials, the lordly prana portions out and assigns duties to his five other assistants to maintain respective departments.

Verse: 3.5: The Apana, prana and samana, the assistants:

Apana : The organs of excretion and generation under the downward stream. (पायूपस्थेऽपानं) [Related to Earth’s gravitational pull for elimination]. Prana: Sun maintains Prana of the eye. Functions of eye, ear, mouth and nostrils, where He lives himself under prana. (चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः
स्वयं प्रातिष्ठते ).Samana: Air, filler of all. Lying in the middle of the body (मध्ये तु समानः) is responsible for swallowing the food, distributing nutrients equally, and kindling the seven flames (सप्तार्चिषो भवन्ति ) (2 eyes, 2 ears, 2 nostrils, and mouth).

Shloka: 3.6: The Vyana governs the circulatory system.

self lives in the heart. (हृदि ह्येष आत्मा )There are a hundred and one arteries. (अत्रैतदेकशतं नाडीनां ) from every artery start one hundred veins, from every vein seventy-two thousand smaller veins. (तासां शतंशतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः) All these are under the Vyana. (प्रतिशाखानाडीसहस्राणिभवन्त्यासु व्यानश्चरति )It governs the circulatory system.

Shloka: 3.7: The Udana: Leads energy from lower to upper level of consciousness.

The special nerve mentioned here is Sushumna Nadi. Climbing through one of those 72 crores of nadis, the upward stream, Udana leads the meritorious man to his reward, the sinful man to his punishment, and if his merit and demerit are mixed, back to the world. (पुण्येन पुण्यं लोकं नयति पापेनपापमुभाभ्यामेव मनुष्यलोकम् )Leads from lower to upper levels of consciousness. Udana takes away the subtle body at the time of death. 

Shloka:3.8–9: Coupling of inner and outer Upa-pranas.

The sun is truly the external counterpart of the prana that rises up in this body. (आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः) The rising sun is the symbol of life. sun maintains Prana of the eye. The earth draws down Apana. Air, filler of all maintains samana and external wind relates to vyana. That external Fire relates to this internal Udana.(तेजो ह वा उदानस्तस्मादुपशान्ततेजाः )When light is out, sense dissolves in the mind, and man is born again.

Shloka: 3.10: How Does Prana Go Out?

Udana, united to the mind’s desire at the moment of death, returns to life. (यच्चित्तस्तेनैष प्राणमायाति ) Udana lighting the way brings the soul to whatever place it deserves.(according to desires = तथासङ्कल्पितं लोकं नयति)

Shloka: 3.11 : The fruit of knowledge on prana:

The man who knows this knows the meaning of life; his children are never lost.

Shloka:3.12: Shruti Quotation: A Summary

“He who knows the sources and power of Life, how it enters, where it lives, how it divides itself into five, and how it is related to the Self, attains immortality.”

It is believed that Prana controls universal energy. It moves the whole Universe. According to ancient Texts, the whole of the manifested Universe is divided into two parts:

1) Akasha: the ultimate or basic stuff, out of which all the gross forms, from galaxies to atoms, from microscopic cells to the major animals and humans,. Takes shape, into which they resolve, and dissolve at the end to it’s pristine condition. Akasha, the matrix of all forms, can not itself be perceived. It is experienced only as its gross effects or combinations. [ Particle physics of you** ]

2) Prana: What works upon the Akasha and shapes it into all forms or manifestations is called prana.

“Prana” is vital energy and invisible to us. It is like Electric power, which gives life to the machines and makes them run and animate. same way this vital energy “Prana” animates us, the live bodies. It runs the first layer, the Physical body. This prana is external to further subtler energy, which is Mind. The mind is so subtle and transparent that it can reflect consciousness.

Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive. ” Though this vital life force makes the body animated and actions are performed but this is not the “Real Self“. This Prana separates life from death once the “Prana” leaves the body. Prana as a whole is composed of five Pranas (prana, Udana, vyana, samana, Apana). These pranas have their own importance to operate The Body perfectly. Through practice of Pranayama (pranayama is breathing exercise, part of Yoga as described in the ancient texts), we can transcend to the next layer. Pancha Kosha Tattva (Wisdom of five sheaths explains about the layers before and after Pranamaya kosha.

Prana and Cosmic Vibration

To the Yogi, the entire Universe becomes his own living Body. Indeed, he perceives that the very matter composing his form is the same substance that unfolded into the vast cosmos. Through this realization, he recognizes no separation between the inner and outer worlds. Consequently, the power that moves within him and the power that sustains the Universe are revealed as one and the same divine current.

Moreover, when this realization deepens through practice, the Yogi learns to direct the flow of prana with conscious intent. Through disciplined control, he generates harmonious vibrations that influence both the body and the mind. Therefore, faith healing arises not by chance but through a specific state of energetic resonance. In the same way, the Yogi can extend this vibration beyond himself, thus bringing relief and balance to others at a distance.

Ultimately, this principle explains the source of the remarkable powers of the great masters of the world — for they operate in perfect alignment with the cosmic rhythm that pervades all creation.

Essence of Prashna Upanishad: The Third Question:

Prologue: The Science and Spirit of Inquiry

Introduction: