Krishjan

Chapter 3 — Third Chapter

Kaushitaki Brahmana

9 Shloka • Translation Only

Pratardana, the son of Divodāsa, came to the beloved abode of Indra through valor in battle and heroic deeds. Indra said to him: "Pratardana, I grant you a boon. Choose one." Pratardana replied: "You yourself choose for me that boon which you consider most beneficial for a human being." Indra said: "One does not choose a boon for another. You yourself should choose." But Pratardana answered: "Then the boon is not truly a boon if you refuse to choose what is best." Thereupon Indra, bound by truth, could not withdraw his offer. For Indra is indeed truthful. Therefore he said: "Know me alone. This is what I consider most beneficial for a human being: that he should know me." I slew the three-headed son of Tvaṣṭṛ. I delivered the Aruṇmukhas to the wolves. Breaking agreements, I struck down the descendants of Prahlāda in heaven. I destroyed the Paulomas in the mid-region. I destroyed the Kālakhañjas upon the earth. Yet not a single hair of mine was harmed thereby. Therefore, whoever truly knows me— no world of his is destroyed by any action. Not by the killing of his mother, not by the killing of his father, not by theft, not even by the killing of an embryo. Whatever sin he may commit, it does not stain his face or diminish his spiritual radiance."

Indra said: "I am Prāṇa, the conscious Self (Prajñātman). Worship me as Life and as Immortality." Life indeed is Prāṇa. Prāṇa indeed is Life. Prāṇa alone is Immortality. As long as Prāṇa dwells in this body, so long there is life. Through Prāṇa one attains immortality in the other world. Through Prajñā (conscious intelligence) one attains true understanding and right resolve. Whoever worships me as: 'Life and Immortality,' obtains the full span of life in this world, and attains immortality and imperishability in the heavenly world. Some say: "The vital powers become one." Indeed, no one can simultaneously: —speak a name through speech, —perceive a form through the eye, —hear a sound through the ear, —and think a thought through the mind. Therefore, the vital powers become one. Yet each of these faculties reveals all the others. When speech speaks, all the vital powers speak along with it. When the eye sees, all the vital powers see along with it. When the ear hears, all the vital powers hear along with it. When the mind thinks, all the vital powers think along with it. When Prāṇa breathes, all the vital powers breathe along with it. Thus, indeed it is." Then Indra said: "Yet there is something even higher concerning the vital powers."

We see that a person lives even when speech has departed; for we see mute people living. We see that a person lives even when sight has departed; for we see blind people living. We see that a person lives even when hearing has departed; for we see deaf people living. We see that a person lives even when mind is impaired; for we see children living. We see that a person lives even when an arm has been cut off. We see that a person lives even when a leg has been cut off. Thus, indeed we observe. But it is Prāṇa alone, the conscious Self (Prajñātman), that grasps and upholds this body and raises it up. Therefore, one should meditate upon this alone. For: That which is Prāṇa is Prajñā; and that which is Prajñā is Prāṇa. Together they dwell in this body. Together they depart from it. This is the realization.

When a person departs from this body, he departs together with all these faculties. Speech releases all names from him, and through speech he attains all names. Prāṇa releases all smells from him, and through Prāṇa he attains all smells. The eye releases all forms from him, and through the eye he attains all forms. The ear releases all sounds from him, and through the ear he attains all sounds. The mind releases all thoughts and contemplations from him, and through the mind he attains all thoughts and contemplations. This is the all-embracing nature of Prāṇa. That which is Prāṇa is Prajñā (Consciousness); and that which is Prajñā is Prāṇa. Together they dwell in this body, and together they depart from it. Now we shall explain how, for this Prajñā (Consciousness), all beings become one.

Speech is one limb of Consciousness. Corresponding to it, and established beyond it, are names as its objects. Prāṇa (the organ of smell) is one limb of Consciousness. Corresponding to it, and established beyond it, are odors as its objects. The eye is one limb of Consciousness. Corresponding to it, and established beyond it, are forms as its objects. The ear is one limb of Consciousness. Corresponding to it, and established beyond it, are sounds as its objects. The tongue is one limb of Consciousness. Corresponding to it, and established beyond it, are tastes of food as its objects. The hands are one limb of Consciousness. Corresponding to them, and established beyond them, are actions as their objects. The body is one limb of Consciousness. Corresponding to it, and established beyond it, are pleasure and pain as its objects. The generative organ is one limb of Consciousness. Corresponding to it, and established beyond it, are joy, sexual delight, and procreation as its objects. The feet are one limb of Consciousness. Corresponding to them, and established beyond them, is movement as their object. Intelligence (Prajñā) is one limb of Consciousness. Corresponding to it, and established beyond it, are thoughts, knowledge, and desires as its objects.

Ascending (or entering) speech through consciousness, one attains all names through speech. Ascending Prāṇa through consciousness, one attains all smells through Prāṇa. Ascending the eye through consciousness, one attains all forms through the eye. Ascending the ear through consciousness, one attains all sounds through the ear. Ascending the tongue through consciousness, one attains all tastes of food through the tongue. Ascending the hands through consciousness, one attains all actions through the hands. Ascending the body through consciousness, one experiences pleasure and pain through the body. Ascending the generative organ through consciousness, one attains joy, delight, and offspring through it. Ascending the feet through consciousness, one attains all movement through the feet. Ascending the intellect through consciousness, one attains all thoughts, objects of knowledge, and desires through consciousness itself.

Speech, when devoid of consciousness, cannot make any name known. Therefore one says: "My mind was elsewhere; I did not recognize that name." Prāṇa (the organ of smell), when devoid of consciousness, cannot make any odor known. Therefore one says: "My mind was elsewhere; I did not notice that smell." The eye, when devoid of consciousness, cannot make any form known. Therefore one says: "My mind was elsewhere; I did not perceive that form." The ear, when devoid of consciousness, cannot make any sound known. Therefore one says: "My mind was elsewhere; I did not hear that sound." The tongue, when devoid of consciousness, cannot make any taste known. Therefore one says: "My mind was elsewhere; I did not notice that taste." The hands, when devoid of consciousness, cannot make any action known. Therefore one says: "My mind was elsewhere; I was not aware of that action." The body, when devoid of consciousness, cannot make pleasure or pain known. Therefore one says: "My mind was elsewhere; I did not notice that pleasure or pain." The generative organ, when devoid of consciousness, cannot make known joy, delight, or procreation. Therefore one says: "My mind was elsewhere; I did not experience that joy, delight, or procreative impulse." The feet, when devoid of consciousness, cannot make movement known. Therefore one says: "My mind was elsewhere; I did not notice that movement." Likewise, the intellect, when devoid of consciousness, cannot accomplish anything. Nor can any object of knowledge be known.

One should not seek to know speech; one should know the speaker. One should not seek to know smell; one should know the smeller. One should not seek to know form; one should know the seer of form. One should not seek to know sound; one should know the hearer. One should not seek to know taste; one should know the knower of taste. One should not seek to know action; one should know the doer. One should not seek to know pleasure and pain; one should know the experiencer of pleasure and pain. One should not seek to know joy, delight, and procreation; one should know the knower of joy, delight, and procreation. One should not seek to know movement; one should know the mover. One should not seek to know the mind; one should know the thinker. These are the ten elements (objects, bhūta-mātrās) dependent upon consciousness. And these are the ten faculties (prajñā-mātrās) dependent upon objects. If the objects did not exist, the faculties would not exist. And if the faculties did not exist, the objects would not exist (as objects of experience).

For neither (the faculty nor the object) can function independently of the other. Just as in a chariot: —the rim is fastened to the spokes, —and the spokes are fastened to the hub, so likewise these objects (bhūta-mātrās) are fastened to the faculties (prajñā-mātrās), and the faculties are fastened to Prāṇa. This Prāṇa indeed is the Conscious Self (Prajñātman), blissful, free from old age, immortal. He is not made greater by good actions, nor made smaller by bad actions. Indeed, He causes a person to perform good actions when He wishes to lead him upward to higher worlds. And He causes a person to perform bad actions when He wishes to lead him downward. He is the protector of the worlds. He is the ruler of the worlds. He is the lord of all. "He is my Self." Thus should one know. "He is my Self." Thus should one know.