Chandogya Upanishad 4.3.2-4.3.4 Lecture 132 on 24 August 2025 Q&A

Q&A Session with Swami D

Understanding Prana Pratishta in Samvarga Vidya

Question: Maharaj, could you please explain how to understand Prana Pratishta in the context of Samvarga Vidya?

Answer: Prana Pratishta or attaining Prana is very simple, actually. I already explained it to you. Now you are talking to me, isn't it? Yes, Maharaj. With Chindriya, how are you able to speak to me? First of all, you are able to hear what I spoke. Does it require energy to hear or not? And where from that energy is coming? From Prana. And how is that Prana manifesting? Because you have eaten food.

Like in the 6th chapter Shwetaketu in Chandogya—for 15 days you fast, my son, and recite the Vedas. But he did not mention there; let alone recite, remembering recitation also is not possible. I think the father had to go to his room even to ask that question. So you see, whatever we do, we are sustained by Prana.

As I mentioned, what is Annam? Nothing but Prana. What is Annam? Annam is energy. What is Prana? Energy. Energy—finally, the whole body and mind function only because of what? Prana. That is why when Prana goes, it departs only from the physical body (Sthula Deha), not from the mind; it will be there.

So this is how we have to understand: and who is this Prana Devata? It is a manifestation of the Vayu Devata, and Vayu Devata is the manifestation of the Hiranyagarbha. What a beautiful idea you see! So we have come because of the Shakti, we are alive because of the Shakti, and ultimately we go back into Shakti.

Now you understand? somewhat—you have to contemplate on it. I talk and you understand immediately? No, that is not possible. If you had asked me 50 years back, "Did you understand?" then I would have replied worse than you. At least you said "somewhat." I would have said, "What are you talking about?"

So you analyze everything. Everything is the manifestation of energy, isn't it correct, Maharaj?

Follow-up: Where is the need for Prana Prathishta? Everything is Prana.

But do we know it? This is what we are learning from the Upanishads. The moment you say everything is Prana, is it your realization? No. Do you see your hand and say, "This is nothing but Prana"? Sometimes you say when your hand is freezing and somebody brings fire and you feel Prana in that hand, isn't it? Yes. Everything is the play of the Shakti—that is called Chit Shakti. Tantras emphasize it very much. So these Upanishadic mantras only give rise to those tantric truths, actually. Tantric scriptures, actually. Understand? Now anything else?

Difference Between Contemplation and Manana

Question: Is there a difference between contemplation and Manana? Are they the same?

Answer: No, no. Manana is actually—yes, you can say in English it is called contemplation: contemplate, think deeply until all the doubts are completely removed. You know what is the real meaning of Manana? That which will give us no choice but to act.

When supposing something is there in the semi-darkness, you don't understand. You go near and then you found that it is a cobra, and then you know that it is a cobra. What would you do? Will you go on contemplating, or would you take action?

"I would take action."

Ah! So that is called Manana. Manana means that which makes us act or makes us active—makes us do what we know to be the truth, the reality. That is the real definition of Manana. So there is a deep connection between Shraddha and Manana. The result of Manana, we can call it Shraddha.

The Dice Game and Krita

Question: The dice game in this is lost to time, and all we know is that four takes the inferior ones. Is there something else here that can be expanded upon or not?

Answer: Yes, I am going to do that in the next class. Ah, excellent! I will wait for that. Yeah, that is part of this story. I mentioned one Brahmachari went out for begging; he saw two people here sitting and being served food and about to eat, then he begs. So this I am only testing you, Shaunaka tells that Brahmachari. And then after that, Shaunaka tells something that has something to do with your question. Yeah, excellent.

But just to what is called forestall—the word used is Krita. Krita means whatever needs to be accomplished has been accomplished. That is one of the meanings of the word Krita. That is why we call in Sanskrit, Kritaarthaha—a person who had realized God; he is called Kritaarthaha. He attained everything that one needs to attain. So that beautiful word is there. That is why I am enjoying this beautiful Vidya, and it is very practical also. We will discuss about it in our next class.

Prana and Shakti in All Manifestations

Question: You said Shakti and not only Shakti but Chit Shakti. So it is not only for the Chaitanya or the living forms (the Jivas), but all for the all manifest universe. There is an internal—like we can call it molecular forces or whatever—there is a force. Any force or power is referred to as—can it be referred as Prana or Shakti? But which is manifest alone should be called Prana? Like manifest whether we can see it or not?

Answer: No, no, no. You are confusing two things. Whether you understand or not, something can be manifest. OK? Suppose somebody is planning to cheat you—do you think he is going to manifest his thoughts to you? No. Does that mean that he is not thinking evil of you? No, no.

You see, Prana is a manifestation of consciousness. Ah, OK. Therefore that Chit, the Prana is manifesting in non-living creatures in the form of consciousness only when there is something called Prana—vital force. I don't know what word to use; Prana is the best word. That is called inorganic. When it turns into organic, then simultaneously consciousness also will manifest, and how is consciousness manifest? In the form of the mind.

Why Our Perspective Changes with Circumstances

Question: You said that every time like, I don't understand that there is Prana in my hand unless there is some kind of a shock or something. That's what I understood. So why does this happen that our perspectives kind of change with the circumstances? Sometimes we are in a very low state of mood, and sometimes we realize that there is a higher perspective to things.

Answer: The first question is that when Prana is same under all circumstances—Prana doesn't become less, Prana doesn't become more. You see, suppose somebody has got asthma. Does the Vayu Devata come and say, "I will not give you air"? Where does the fault defect lie? The instrument in the person—person's body is not capable of receiving. Apply this: when our mind—mind means thoughts—and when the thoughts are negative thoughts, our reception of Prana becomes less. You see the point?

So simple example I am giving for every concept. I want to give an example. Suppose there is somebody who gives pain to you every time that person visits you. So once you are very happy sitting, suddenly the person phones and says, "I am coming to meet you in 5 minutes." Now that news—what does it, how does it impact you? Your thoughts become low thoughts, negative thoughts, and your energy—you don't feel like seeing that person. If you don't feel like, your energy definitely goes down, isn't it?

Same way, supposing you are expecting somebody you know very near and dear—your mother, your father, your brother, sister, anybody whom you love so much. After some time, that person is visiting you very soon. The very thought of that person, meeting that person makes you so joyful, isn't it? Even if you are sick, you feel like jumping and then preparing so many things to shower your love upon that person, isn't it? Yes, yes, Maharaj.

Now what is my point? The Prana is the same, but the receiving capacity depends upon the quality of the thoughts—positive or negative, how much positive, how much negative. That is the answer to your first question.

Prana and Energy in Places of Worship

Question: How is this Prana related to the kind of energy that we find in places of worship? So some places of worship there is this intense spiritual energy. So does that have to do with Prana?

Answer: See, when we go to places they are called Tirtha Kshetras—like Dakshineshwar or Kashi or Rameshwar, Vrindavan, etc.—even there also our mind should be receptive to those vibrations there. If a stone goes there, it is not going to feel that energy or vibrations, isn't it? Yes, yes, Maharaj.

So, but they make a lot of difference because if we are in a receptive, positive mood, we get more from those places than from places which are not that holy or that vibrating. Just like, you know, you have some favorite foods. If you are not hungry, even if you are getting them—your favorite foods—you won't be able to receive them or eat them or digest them. But if you are very hungry, then you are able to enjoy them more.

So your first question is general question: Prana is same, but it depends upon how much we receive. And how we receive depends upon whether our thoughts are positive or negative.

In the second case, there is something—it is not our doing, but it is some great person has awakened God there. God comes in the form of the Prana. That is why what we call Simhavahini, living deity—living, living Thakur. Kashi, living Vishwanath, isn't it? Prana, Jagrat Devata we call. Jagrat means alive.

So in the second case, the places have something more than what other places have. But even there also, if a person has belief, Shraddha—and Shraddha means positive thoughts towards that vibrations—such a person will be able to receive more, enjoy more, benefit more.

So what I am trying to tell you: God is same even in Tirtha Yatra place also, but everybody doesn't get the benefit if the person is not open or capable of receiving that. Okay?

Yes, Maharaj. Thank you, Maharaj. Jai Thakur.