PRASHNA UPANISHAD - 42 : Rishi Pippala.

Chinmaya Mission:

Swami Abhedananda, accompanied by 60 fortunate devotees from around the world, undertook the sacred Char Dham Yatra from the Ganga's banks at the foot of the heavenly Himalayan peaks. 

Navigating narrow lanes and rocky climbs, enduring long bus rides along steep mountainsides while chanting Hanuman Chalisa, devotees sought divine sights of mystic temples and sacred sangams. 

Completing darshans and pujas at Yamunotri, Gangotri, Kedarnath Jyotirlinga, and Badrinath, along with visits to ancient temples and sites, the yatris experienced a journey of a lifetime. 

Blessed with the opportunity to be at Swami Tapovanji Maharaj's Kutir in Uttarkashi, devotees, especially from South Africa, cherished the experience. 

The yatra, marked by landslides and rains, showcased celestial splendor as Swamiji and yatris approached the deities. 

Energized by Swamiji's satsangs, the yatris returned home with gratitude, memories, and a thirst for another yatra. 

Throughout the journey, Swamiji's signature line, "tīrthī kurvanti tīrthāni," resonated, emphasizing the pilgrimage within oneself.

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#6 Questions, 67 Mantras: “Questions from Disciples Answered.”

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Thursday, 14 Dec 2023. 06:30.

Mantram -  4.2 Q.4A – Viswa: The Experiencer of Waking State 

Post-42.

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GAARGYA’S QUESTION

Query No 4:

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Mantram - 4.3 Q.4B – The Pranas & Upa-Pranas:

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4.3.1 

i) 

The Overall Prana (All the Upa-Pranas)

1 

Praana agnaya eva etasmin = (During sleep) It is the flames of Prana alone

pure jaagrati; = that keep awake in this “city” of the body.

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4.3.2 

ii) 

The Upa-Prana – Apana

2 

gaarhapatyah ha vaa =Resembling the Garhapataya fire,

eshah apaanah; =  is the Apana (downward Prana);

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4.3.3 

ii) 

The Upa-Prana – Vyana 

3 

vyaanah anvaahaarya-pachanah; = Resembling Vyana is the Anvaharyapacana;

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4.3.4 

iii) 

The Upa-Prana – Prana

4 

yat gaarhapatyaat praneeyate = Since from the source fire, Garhapataya,

5 

pranayanaat aahavaneeyah = does the Ahavaniya get its fire, the latter

praanah. = resembles Prana, (the chief of all Pranas).

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The “City at Night” Simile:

1 Ancient cities had walls around them with gates in the different directions. The 

body, too, is covered with skin and has nine openings to transact with the outer world, and 

is called the “nine-gated city”.

There is a more important reason to call it a city. A city is a city because it is the hub 

of activity. So much takes place in it. It is the confluence of all business in the region. At 

night, there is a marked decrease in activity. Most people have gone to sleep. However, 

certain functions go on endlessly, such as the emergency medical services and certain 

transport services along the major routes.

In exactly the same way, the body also is a centre of continuous activity during the 

day, the functions slow down considerably at night. However, certain emergency functions 

have to go on. Digestion and blood circulation are two examples, especially in those who 

prefer to eat just before they retire to bed. The Pranic activity of breathing is another. All 

the internal organs also are maintained with ‘skeleton’ staff at minimum activity level. Thus, 

we see how apt the city simile is in the case of the body.

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The Simile of “Sacrificial Fires”

This simile follows on the heels of the previous one. Its purpose is to go into detail 

and illustrate the functioning of all the five Upa-Pranas, one by one. The Fires described are 

the traditional sacrificial fires that are kept burning in most temples and in certain homes.

The detail about the particular fires and their names are not primary to the meaning, 

but the sage has a purpose for mentioning them, which will become clearer as we go into 

their meaning below:

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i) 

Garhapatya Fire: 

2 

This is the fire that was, in ancient times, kept in the home or 

temple burning continuously, and from which all other fires were lit. The point of interest is 

that all other fires went ‘out’ from this fire; in the same way, Apana is the Upa-Prana which 

is responsible for inhalation or pulling the breath down into the body, from where it “lights” 

all the other Upa-Pranas. Hence, this fire represents the Apana.

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ii) 

Anvaahaarya Fire: 

3 

The priest always faces the east. His right side is the 

southerly direction. This is where the Anvaharya fire is placed. Being to the right of the 

priest, this fire is always within his reach as he performs the rites with his right hand. The 

idea of circulation is associated with this fire. Hence, it symbolizes Vyana or the circulatory 

function, which begins its circulation function from the right side of the heart centre.

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iii) 

Aahavaneeya Fire: 

4-5 

This is the main sacrificial fire used to receive the 

oblations. It is also the first fire that is lit from the Garhapatya fire. In the body, the “head” is 

the seat of the Prana. The head is also the first point which receives all the sensory 

impressions from the organs of perception. Hence, this fire is said to represent the Prana, or 

the chief of all Pranas. 

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Next

Mantram - 4.4 Q.4B – The Upa-Pranas (Contd.)

To be continued

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