The Philosophy of the Upanishads c9.s3.t2.17

c9.s3.t2.17

The entrance of all the gods of nature into vâyu, and of all the gods of the senses into the prâṇa which is identical with it, is also the theme of a discussion which is frequently met with, but occurs in its best and probably most original form in S'atap. Br. X. 3. 3. 5–8. There inquiry is made for "the fire, which is this universe," and the answer is given,—" In truth, the prâṇa (breath, life) is this fire. For when a man sleeps, his speech enters into the prâṇa, the eye enters into the prâṇa, the manas enters into the prâṇa, the ear enters into the prâṇa ; and when he awakes, from the prâṇa are they reborn. Thus far in relation to the self. Next in relation to the gods. In truth, Agni is that which this speech is here, yonder Âditya is this eye, yonder moon this manas, and the heavenly regions this ear. But yonder vâyu (wind), which purifies there as it blows, is this prâṇa (breath). When now the fire (agni) is extinguished, it is blown out in the wind ; therefore we say, it has been blown out, for it is blown out in the wind. And when the sun (âditya) sets, it enters into the wind ; and similarly the moon and the heavenly regions are dependent on the wind ; and from the wind they are reborn. He therefore who departs from this world knowing this enters with his speech into the fire, with his eye into the sun, with his manas into the moon, with his ear into the heavenly regions, with his prâṇa into vâyu ; for from them he has arisen, and from these divinities, whom he ever loves, united to them he finds rest." This speculation was later on associated with the legend of S'aunaka and Abhipratârin, who during a meal were importuned by a brahmac'ârin, who proposed to them a riddle on this subject. In this form, which is apparently no longer preserved, the narrative became again the groundwork of Talav. Up. Br. 3. 1-2, where the text is further elaborated and expounded, and also of Chând. 4. 2-3, which seems to be more faithful to the original form. The whole discussion, however, together with the legend, is comprised within a second legend, while (quite incongruously) both the discussion and the story of the beggar student are put into the mouth of Raikva as he gives instruction to Jânas'ruti.¹