The Philosophy of the Upanishads c9.s3.t2.19

c9.s3.t2.19

Conceptions such as those referred to account for the fact that in the Upanishads we frequently meet with the explanation that Brahman, whose nature it is sought to ascertain, is the prâṇa, the breath of life that pervades both the universe and the human body. This is the case in the definition of Bṛih. 4. 1. 3, judged by Yâjñavalkhya to be inadequate, *prâṇo vai brahma*; or Bṛih. 5. 13, where *uktham*, *yajus*, *sâman*, and *kshatram* (i.e. probably the four Vedas, as the sum of all that was originally denoted by *brahman*) are explained as the prâṇa. We shall meet later on with other passages of this character, in which the prâṇa is recognised as a first principle, but immediately set aside, as for instance Chând. 4. 10. 5, *prâṇo brahma, kam brahma, kham brahma*; and we propose to cite here two more passages only, Kaush. 2. 1 and 2. 2, in which a beginning seems to be made towards such a superseding of prâṇa. Both passages, the one on the authority of the Kaushîtaki, the other on that of the Paingya, explain the prâṇa as brahman. Both draw thence the inference that he who knows himself as the prâṇa that fills all things does not need to beg for food (na yâc'et is his “upanishad”), since he enjoys nourishment in all beings. According to the first passage, speech, eye, ear, and manas are the servants of prâṇa; according to the second, they encompass it, speech around the eye, this again around the ear, this around the manas, and this around the prâṇa. But of the last also it is said, He is set around (ârundhate). Around what is not stated. But in this may be found the first intimation of the great truth formulated in Taitt. 2. 2, that the prâṇamaya âtman also is not the kernel, but only the innermost sheath.