Life and Consciousness

Pratardana, the son of Divodâsa, King of Kâsî, 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: "Then that boon to choose is no boon for me."

Pratardana was the son of Divodâsa, King of Kâsî. Through fighting and strength, he reached the beloved home of Indra. Indra said to him: "Pratardana, let me grant you a boon of your choice." Pratardana answered: "Please choose for me the boon you think would benefit a person most." Indra said to him: "No one who has a choice chooses for another. Choose for yourself." Pratardana replied: "Then the offer of a boon is no boon to 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; breaking many treaties, I killed the people of Prahlâda in heaven, the people of Puloma in the sky, the people of Kâlakañga on earth. And not one hair of me was harmed there. 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 Brahman. If he is going to commit a sin, the bloom does not depart from his face. I am prâna, meditate on me as the conscious self, as life, as immortality. Life is prâna, prâna is life. Immortality is prâna, prâna is immortality. As long as prâna dwells in this body, so long surely there is life. By prâna he obtains immortality in the other world, by knowledge true conception. He who meditates on me as life and immortality, gains his full life in this world, and obtains in the Svarga world immortality and indestructibility."

But Indra did not depart from the truth, for Indra is truth. Indra said to him: "Know me alone. I believe that knowing me is what benefits a person most. I killed the three-headed son of Tvashtri. I handed the Arunmukhas, the devotees, over to the wolves. Breaking many treaties, I killed the people of Prahlâda in heaven, the people of Puloma in the sky, and the people of Kâlakañga on earth. And not one hair on my body was harmed in doing so. "And anyone who knows me in this way has their life harmed by no deed of their own. It is not harmed by murdering their mother or father, by theft, or by killing a Brahman. If such a person is about to commit a sin, the bloom does not leave their face. "I am prâna. Meditate on me as the conscious self, as life, as immortality. Life is prâna, and prâna is life. Immortality is prâna, and prâna is immortality. As long as prâna remains in this body, there is life. Through prâna, a person gains immortality in the other world. Through knowledge, a person gains true understanding. Anyone who meditates on me as life and immortality lives a full life in this world. In the Svarga world, that person gains immortality and indestructibility."

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

Pratardana said: "Some say that the prânas become one. Otherwise, no one could at the same time speak a name, see a form, hear a sound, and think a thought. Once united, the prânas perceive all these together, one by one. When speech speaks, all the prânas speak after it. When the eye sees, all the prânas see after it. When the ear hears, all the prânas hear after it. When the mind thinks, all the prânas think after it. When the prâna breathes, all the prânas breathe after it."

"Thus it is indeed," said Indra, "but nevertheless there is a preëminence among the prânas. 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 it thus. But prâna alone is the conscious self, 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 prâna, that is pragñâ, or self-consciousness; what is pragñâ (self-consciousness), that is prâna, for together they live in this body, and together they go out of it. Of that, this is the evidence, this is the understanding. When a man, being thus asleep, sees no dream whatever, he becomes one with that prâna alone. Then speech goes to him, when he is absorbed in prâna, with all names, the eye with all forms, 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 prânas proceed, each towards its place: from the prânas the gods, from the gods the worlds.

"That is indeed so," said Indra, "but even so, one prâna is supreme among them. A person can live without speech, as we see in people who cannot speak. A person can live without sight, as we see in blind people. A person can live without hearing, as we see in deaf people. A person can live without mind, as we see in infants. A person can live without arms or legs, as we also see. But prâna alone is the conscious self. It takes hold of this body and makes it rise. Therefore it is said, 'Let a person worship prâna alone as uktha.' What is prâna is pragñâ, or self-consciousness. What is pragñâ (self-consciousness) is prâna. For together they live in this body, and together they leave it. "This is the evidence for that, and this is how we understand it. When a person is asleep and has no dreams at all, he becomes one with prâna alone. Then, while he is absorbed in prâna, speech comes to him with all names. The eye comes with all forms, the ear with all sounds, and the mind with all thoughts. When he wakes, the prânas go out from that self, each to its own place. They go out just as sparks fly in all directions from a burning fire. From the prânas come the gods, and from the gods come the worlds.

"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 one with that prâna alone. Then speech goes to him who is absorbed in prâna, 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.

Here is the proof and the understanding of this. When a man is sick and dying, growing weak and faint, people say: "His thought has left him. He cannot hear, see, speak, or think." Then he becomes one with prâna alone. Speech, along with all names, goes to the man absorbed in prâna. The eye goes to him with all forms, the ear with all sounds, and the mind with all thoughts. When he leaves his body, he takes all these with him.

"Speech gives up to him who is absorbed in prâna all names, so that by speech he obtains all names. The nose gives up to him all odors, so that by scent he obtains all odors. The eye gives up to him all forms, so that by the eye he obtains all forms. The ear gives up to him all sounds, so that by the ear 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 prâna. And what is prâna is pragñâ, or self-consciousness; what is pragñâ, is prâna. For together do these two live in the body, and together do they depart.

"Speech gives all names to the person absorbed in prâna, so that through speech he obtains all names. The nose gives him all odors, so that through scent he obtains all odors. The eye gives him all forms, so that through sight he obtains all forms. The ear gives him all sounds, so that through hearing he obtains all sounds. The mind gives him all thoughts, so that through the mind he obtains all thoughts. This is complete absorption in prâna. Prâna is pragñâ, or self-consciousness, and pragñâ is prâna. For these two live together in the body and leave it together."

"Now we shall explain how all things become one in that self-consciousness. Speech is one portion taken out of pragñâ, or self-conscious knowledge: the word is its object, placed outside. The nose is one portion taken out of it, the odor is its object, placed outside. The eye is one portion taken out of it, the form is its 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, their 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.

"Now we will explain how all things become one in self-consciousness. Speech is one part of pragñâ, or self-conscious knowledge. Its object is the word, placed outside. The nose is one part of pragñâ. Its object is odor, placed outside. The eye is one part of pragñâ. Its object is form, placed outside. The ear is one part of pragñâ. Its object is sound, placed outside. The tongue is one part of pragñâ. Its object is the taste of food, placed outside. The two hands are one part of pragñâ. Their object is their action, placed outside. The body is one part of pragñâ. Its objects are pleasure and pain, placed outside. The organ is one part of pragñâ. Its objects are happiness, joy, and offspring, placed outside. The two feet are one part of pragñâ. Their object is movement, placed outside. The mind is one part of pragñâ. Its objects are thoughts and desires, placed outside.

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

"Through self-conscious knowledge, he takes possession of speech and obtains all words through it. He takes possession of the nose and obtains all odors. He takes possession of the eye and obtains all forms. He takes possession of the ear and obtains all sounds. He takes possession of the tongue and obtains all tastes of food. He takes possession of both hands and obtains all actions. He takes possession of the body and obtains pleasure and pain. He takes possession of the organ and obtains happiness, joy, and offspring. He takes possession of both feet and obtains all movement. He takes possession of the mind and obtains all thoughts.

"For without self-consciousness speech does not make known to the self any word.²⁰ 'My mind was absent,' he says, 'I did not perceive that word.' Without self-consciousness the nose does not make known any odor. 'My mind was absent,' he says, 'I did not perceive that odor.' Without self-consciousness the eye does not make known any form. 'My mind was absent,' he says, 'I did not perceive that form.' Without self-consciousness the ear does not make known any sound. 'My mind was absent,' he says, 'I did not perceive that sound.' Without self-consciousness the tongue does not make known any taste. 'My mind was absent,' he says, 'I did not perceive that taste.' Without self-consciousness the two hands do not make known any act. 'Our mind was absent,' they say, 'we did not perceive any act.' Without self-consciousness the body does not make known pleasure or pain. 'My mind was absent,' he says, 'I did not perceive that pleasure or pain.' Without self-consciousness 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 self-consciousness the two feet do not make known any movement. 'Our mind was absent,' they say, 'we did not perceive that movement.' Without self-consciousness no thought succeeds, nothing can be known that is to be known.

For without self-consciousness, speech does not make any word known to the self.²⁰ 'My mind was elsewhere,' he says, 'I did not perceive that word.' Without self-consciousness, the nose does not make any odor known. 'My mind was elsewhere,' he says, 'I did not perceive that odor.' Without self-consciousness, the eye does not make any form known. 'My mind was elsewhere,' he says, 'I did not perceive that form.' Without self-consciousness, the ear does not make any sound known. 'My mind was elsewhere,' he says, 'I did not perceive that sound.' Without self-consciousness, the tongue does not make any taste known. 'My mind was elsewhere,' he says, 'I did not perceive that taste.' Without self-consciousness, the two hands do not make any act known. 'Our mind was elsewhere,' they say, 'we did not perceive any act.' Without self-consciousness, the body does not make pleasure or pain known. 'My mind was elsewhere,' he says, 'I did not perceive that pleasure or pain.' Without self-consciousness, the organ does not make happiness, joy, or offspring known. 'My mind was elsewhere,' he says, 'I did not perceive that happiness, joy, or offspring.' Without self-consciousness, the two feet do not make any movement known. 'Our mind was elsewhere,' they say, 'we did not perceive that movement.' Without self-consciousness, no thought succeeds, and nothing that can be known is known.

"Let no man try to find out what speech is, let him know the speaker. Let no man try to find out what odor 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 pleasure and pain. Let no man try to find out what happiness, joy, and offspring are, let him knew the knower of happiness, joy, and offspring. Let no man try to find out what movement is, let him know the mover. Let no man try to find out what mind is, let him know the thinker. These ten objects (what is spoken, smelled, seen, felt) have reference to self-consciousness; the ten subjects (speech, the senses, mind) have reference to objects. If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects. For on either side alone nothing could be achieved. But the self of pragñâ, consciousness, and prâna, life, is not many, but one. For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects, as a circumference, placed on the subjects as spokes, and the subjects on the prâna. And that prâna, the living and breathing power, indeed is the self of pragñâ, the self-conscious self: blessed, imperishable, immortal. He does not increase by a good action, nor decrease by a bad action. For the self of prâna and pragñâ 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!"

"Do not try to discover what speech is. Know the speaker. Do not try to discover what odor is. Know the one who smells. Do not try to discover what form is. Know the one who sees. Do not try to discover what sound is. Know the one who hears. Do not try to discover the tastes of food. Know the one who knows tastes. Do not try to discover what action is. Know the one who acts. Do not try to discover what pleasure and pain are. Know the one who knows pleasure and pain. Do not try to discover what happiness, joy, and offspring are. Know the one who knows happiness, joy, and offspring. Do not try to discover what movement is. Know the one who moves. Do not try to discover what mind is. Know the thinker. These ten objects (what is spoken, smelled, seen, felt) relate to self-consciousness. The ten subjects (speech, the senses, mind) relate to objects. If there were no objects, there would be no subjects. If there were no subjects, there would be no objects. Neither side alone could achieve anything. But the self of pragñâ, consciousness, and prâna, life, is not many, but one. The rim of a chariot wheel rests on the spokes, and the spokes rest on the hub. In the same way, these objects rest like a rim on the subjects, which are like spokes. And the subjects rest on prâna. This prâna, the living and breathing power, is indeed the self of pragñâ, the self-conscious self. It is blessed, imperishable, immortal. It does not grow greater through a good action or lesser through a bad action. For the self of prâna and pragñâ makes a person do a good deed when he wishes to lead that person up from these worlds. The same self makes a person do a bad deed when he wishes to lead that person down from these worlds. 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. Let this be known, yes, let this be known!"