The Philosophy of the Upanishads c9.s3.t2.3

c9.s3.t2.3

The superiority of the prâṇa to the other vital organs (eye, ear, speech, manas, etc.) is illustrated by the parable of the rivalry of the organs, which forms a favourite theme of the Upanishads. In order to test which of them is the most essential, the prāṇas (eye, ear, speech, etc.) one after another leave the body, which nevertheless still continues to exist; but when the prāṇa proposes to depart, they become conscious that none of them can exist without it. This narrative, known by the name of prāṇasaṃvāda, is found in Chând. 5. 1. 6–12, Bṛih. 6. 1. 7–13, Kaush. 2. 14, cp. 3. 3, Ait. Ār. 2. 1. 4, Pras'na 2. 2–4.¹ The most original form is preserved unquestionably in Chând. 5. 1. 6–12. The vital organs (only speech, eye, ear, and manas are mentioned besides prāṇa) come to Prajāpati, contending for precedence. His decision is given :—" That one amongst you, after whose departure the body finds itself in the worst condition, has the precedence among you." Thereupon in succession speech, eye, ear, and manas depart, without the body on that account ceasing to exist. "Thereupon the prāṇa proposed to go forth ; but as a noble steed (if he breaks loose) tears away the foot-ropes that hold fast his feet, so he tore away with him the other vital breaths. Then they all came to him and said :—' Worthy sir, thou art he ; thou hast the precedence over us, only go not forth.'" Bṛih. 6. 1. 7–13 relates the story almost in the same words, but with the substitution of Brahman for Prajāpati, the addition of a sixth organ, and the further elaboration of the illustration of the steed. All these variations are in favour of the originality of the version of the Chândogya. Kaush. 3. 3 supplies only an argument which assumes the narrative in the form indicated. Kaush. 2. 14 represents all the organs as going forth together, but returning separately; on the return of the prāṇa the body revives. Here the motive for the united departure is wanting. Ait. Âr. 2. 1. 4 twice brings to a settlement the question which of the prâṇas is *uktham*, by the collapse of the body on the departure of the prâṇa, and again by its revival when the prâṇa returns. In this case an inferior impression is created both by the doubling of the proof of superiority, and by the application of the story to the glorification of the *uktham*. Pras'na 2. 2-4 represents the prâṇa indignant at the behaviour of the others preparing forthwith to depart, whereupon speech, manas, eye, and ear are carried away with it, and beg the prâṇa to remain. This is clearly an abbreviated form of the original narrative; what is new is only the substitution of the illustration of the queen bee for that of the steed. These relations are of interest, since they supply a foundation for the chronology of the corresponding texts.