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29. Prana is Brahman, on account of connexion.
We read in the Pratardana-vidya in the Kaushîtaki-brahmana that 'Pratardana, the son of Divodasa, came, by fighting and strength, to the beloved abode of Indra.' Being asked by Indra to choose a boon he requests the God to bestow on him that boon which he himself considers most beneficial to man; whereupon Indra says, 'I am prana (breath), the intelligent Self, meditate on me as Life, as Immortality.' Here the doubt arises whether the being called Prana and Indra, and designating itself as the object of a meditation most beneficial to man, is an individual soul, or the highest Self.--An individual soul, the Purvapakshin maintains. For, he says, the word 'Indra' is known to denote an individual God, and the word 'Prana,' which stands in grammatical co-ordination with Indra, also applies to individual souls. This individual being, called Indra, instructs Pratardana that meditation on himself is most beneficial to man. But what is most beneficial to man is only the means to attain immortality, and such a means is found in meditation on the causal principle of the world, as we know from the text, 'For him there is delay only so long as he is not delivered; then he will be perfect' (Kh. Up. VI, 14, 2). We hence conclude that Indra, who is known as an individual soul, is the causal principle, Brahman.
This view is rejected by the Sutra. The being called Indra and Prana is not a mere individual soul, but the highest Brahman, which is other than all individual souls. For on this supposition only it is appropriate that the being introduced as Indra and Prana should, in the way of grammatical co-ordination, be connected with such terms as 'blessed,' 'non-ageing,' 'immortal.' ('That Prana indeed is the intelligent Self, blessed, non-ageing, immortal,' Kau. Up. III, 9.)
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