upadeśabhedānneti cennobhayasminnapyavirodhāt ..1.1.27..

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SUTRA I. 1. 27.

उपदेशभेदान्नेति चेन्नोभयस्मिन्नप्यविरोधात्॥१.१.२७॥

upadeśabhedānneti cennobhayasminnapyavirodhāt ..1.1.27..

… Upadesha, of teaching, of grammatical construction or cases, … Bhedat, because of the difference. .. Na, not. Chet, if. …. Na, not … Ubhayasmin, in both, (whether in the ablative case or in the locative case). Api, even, … Avirodhat, because of the want of conflict or contradiction.

27. The objection that Brahman of the former passage cannot be recognised in the latter on account of the difference of case-terminations is not valid, because in either case, there is nothing contrary to the recognition. — 27.

COMMENTARY

The locative ‘Divi’ and the ablative ‘Divah’, that is, ‘in heaven’ or ‘above heaven’, are not contrary. For the force of the ablative in ‘Divah’, really is that of locative. Just as in ordinary language, a parrot, although in contact with the top of a tree, is not only said to be ‘on the tree’, but also ‘above the tree’, so Brahman also, although being in heaven, is here referred to as being beyond heaven as well.

Adhikarana XI — Prana is Brahman

Vishaya: In the Kau. Up., III, we read as follows:

1. Pratardana, forsooth, the eon of Divodasa (King of Kashi), came by means of fighting and strength to the beloved abode of Indra. Indra said to him: ‘Pratardana, let me give you a boon to choose’. And Pratardana answered: ‘Do you yourself choose that boon for me which you deem most beneficial for a man’. Indra said to him: ‘No one who chooses, chooses for another; choose thyself’. Then Pratardana replied: ‘That boon to choose is no boon for me’.

Then, however, Indra did not swerve from the truth, for Indra is truth. Indra said to him: ‘Know me only; that is what I deem most beneficial for man, that he should know me. I slew the three-headed son of Tvashtri; I delivered the Arunmukhas. the devotees, to the wolves (Salavrika), breaking many treaties, I killed the people of Prahlada in Heaven, the people of Puloma» in the sky, the people of Kalakanga on earth. And not one hair of me was harmed thereby, and he who knows me thus, by no deed of his is his life harmed, not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahmana. If he is going to commit a sin, the bloom does not depart from his face’.

2. Indra said: ‘I am Prana, meditate on me as the conscious self (Prajnatman), as life, as immortality. Life is Prana, Prana is life. Immortality is Prana, Prana is immortality. As long as Prana dwells in this body, so long surely there is life. By Prana he obtains immortality in the other world, by knowledge of true conception. He who meditates on me as life and immortality, gains his full life in this world and obtains in this world immortality and indestructibility’,

Pratardana said: ‘Borne maintain here that the Pranas become one, for (otherwise) no one could at the same time make known a name by speech, see a form by the eye, hear a sound with the car, think a thought with the mind. After having become one, the Pranas perceive all these together, one by one. While speech speaks, all Pranas speak after it. While the eye sees, all Pranas see after it. While the ear hears, all Pranas hear after it. While the mind thinks all Pranas think after it. While the Prana breathes, all Pranas breathe after it’.

Thus it is indeed, said Indra, but nevertheless there is a pre-eminence among the Pranas.

3. Man lives deprived of speech, for we see dumb people. Man lives deprived, of sight, for we see blind people. Man lives deprived of hearing, for we see deaf people.

Man lives deprived of mind, for we see infants. Man lives deprived of his arms, deprived of his legs, for we see thus. But Prana alone is the conscious self (Prajnatman), and having laid hold of this body, it makes it rise up. Therefore it is said, let man worship it alone as Uktha. What is Prana, that is Prajna (self-consciousness); what is Prajna (self-consciousness), that is Prana, for together they (Prajna and Prana) live in this body, and together they go out of it. Of that, this is evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that Prana alone. Then speech goes to him (when he is absorbed in Prana) with all names, the eye with all forma, the ear with all sounds, the mind with all thoughts. And when he awakes, then, as from a burning fire, sparks proceed in all directions, thus from that self, the Pranas (speech, etc.) proceed, each towards its place; from the Pranas the gods (Agni, etc.) from the gods, the world.

Of this, this is the proof, this is the understanding. When a man is thus sick, going to die, falling into weakness and faintness, they say: ‘His thought has departed, he hears not, he sees not, he speaks not, he thinks not. Then he becomes with that Prana alone. Then speech goes to him (who is absorbed in Prana) with all names, the eye with all forms, the ear with all sounds, the mind with all thoughts. And when he departs from this body, he departs together with all these.

4. Speech gives up to him (who is absorbed in Prana) all names, so that by speech he obtains all names. The nose gives to him all odours, so that by scent he obtains all odours. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives to him all sounds, so that by the car he obtains all sounds. The mind gives up to him all thoughts, so that by the mind he obtains all thoughts. This is the complete absorption in Prana. And what is Prana is Prajna (self-consciousness), what is Prajna (self-consciousness) is Prana. For together do these two live in the body, and together do they depart.

Now we shall explain how all things become one in that Prajna (self-consciousness).

5. Speech is one portion taken out of Prajna (self-consciousness, knowledge), the word is its object, placed outside. The nose is one portion taken out of it, the odour is its object, placed outside. The eye is one portion taken out of it, the form is the object, placed outside. The ear is one portion taken out of it, the sound is its object, placed outside. The tongue is one portion taken out of it, the taste of food is its object, placed outside. The two hands are one portion taken out of it, there action is their object, placed outside. The body is one portion taken out of it, its pleasure and pain are its object, placed outside. The organ is one portion taken out of it, happiness, joy, and offspring are its object, placed outside. The two feet are one portion taken out of it, movements are their object, placed outside. Mind is one portion taken out of it, thoughts and desires are its object, placed outside.

6. Having by Prajna (self-conscious knowledge) taken possession of speech, he obtains by speech all words. Having by Prajna taken possession of the nose, he obtains all odours. Having by Prajna taken possession of the eye he obtains all forms. Having by Prajna taken possession of the ear, he obtains all sounds. Having by Prajna taken possession of the tongue, he obtains all tastes of food. Having by Prajna» taken possession of the two hands, he obtains all actions. Having by Prajna taken possession of the body, he obtains pleasure and pain. Having by Prajna taken possession of the organ, he obtains happiness, joy, and offspring. Having by Prajna» taken possession of the two feet, he obtains all movements. Having by Prajna» taken possession of mind, he obtains all thoughts.

7. For without Prajna (self -consciousness) speech does not make known (to the self) any word. My mind was absent, he says, I did not perceive that word. Without Prajna the nose does not make known any odour. My mind was absent, he says, I did sot perceive that odour. Without Prajna» the eye does not make known any form. My mind was absent, he says, I did not perceive. Without Prajna» the ear does not make known any sound. My mind was absent, he says, I did not perceive that sound. Without Prajna the tongue does not make known any taste. My mind was absent, he says, I did not perceive that taste. Without Prajna the two hands do not make known any act. Our mind was absent, they say, we did not perceive any act. Without Prajna the body does not make known pleasure or pain. My mind was absent, he says, I did not, perceive that pleasure or pain. Without Prajna the organ does not make known happiness, joy, or offspring. My mind was absent he says, I did not perceive that happiness, joy or offspring. Without Prajna» the two feet do not make known any movement. Our mind was absent, they say, we did not perceive that movement. Without Prajna» no thought succeeds, nothing can be known that is to be known.

8. Let no mam try to find out what speech is, let him know the speaker. Let no man try to find out what odour is, let him know him who smells., Let no man try to find out what form is, let him know the seer. Let no man try to find out what sound is, let him know the hearer. Let no man try to find out the tastes of food, let him know the knower of tastes. Let no man try to find out what action is, let him know the agent. Let no man try to find out what pleasure and pain are, let him know the knower of what pleasure and pain are. Let no man try to find out what happiness, joy, and offspring are, let him know the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no roan try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, etc.) have reference to Prajna» (self-consciousness), the ten subjects (speech, the senses, mind) have reference to objects: if there were no objects there would be no subjects; if there were no subjects, there would be no objects. For on either side alone nothing: could be achieved. But that (the self of Prajna, consciousness. Prune, life) is not many, (but one). For as in a ear, the circumference of a wheel is placed on the spokes, and the spokes on (he nave, thus are these objects (circumference) placed on the subjects (spokes), and the subjects on the Prana. And that Prana indeed is the Self of Prajna» (the Self-conscious Self) blessed, imperishable, immortal. He does not increase by a good action, He does not decrease by a bad action. For He makes him, whom He wishes to lead up from these worlds, do a good deed and the same makes him. whom He wishes to lead down from these worlds, do a bad deed. And He is the guardian of the world, He is the king of the world, He is the lord of the universe, and He is my (Indra’s) self, thus let it be known, yea, thus let it be known!

In the above we see that Pratardana, by his great valour in war, went to the abode of Indra: and there a boon was granted to him. Pratardana asked the boon by the question, Tell me that which is the best and which you deem most beneficial for a man.

To this Indra replies by saying, ‘I am Prana, the intelligent-self, meditate on me as life, immortality’.

Doubt: Is this Indra who refers to himself as Prana, the intelligent-self and the object of meditation, the Jiva-Indra, the ruler of heaven? Or is he the Supreme Brahman?

Purvapaksha: The word Indra, is a well-known designation of a Jiva. Therefore the Prana, read here as the synonym with Indra, also refers to Jiva. And Indra here teaches worship of himself as being most beneficent for man.

Siddhanta: To this the author replies by the following Sutra:

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