32 PRASNOPANISHAD-BHASHYA [III. 9.11 Yaccittas tenaişa prānam āyāti prānas tejasā yuktah Sahātmana yathasankalpitan lokan nayati: ya evam vidvān prānam veda na häsya prajā hiyate 'mrto bhavati. Tad esa slokah : Light verily is udāna. l herefore (the Purusa) with declining heat comes to the breath together with the organs settled in the mind in order to get another birth through whatever desire he has in mind. Breath conjoined with the light and the self leads to the world according to his desire. He who, knowing thus, knows the breath, his progeny will not perish. (He) becomes immortal. There is a verse in this connection: COMMENTARY: tejo ha vă udānań: The outward light is udāna since it is that which leads upward, tasmät...... : For that reason that light alone is that which leads upwards which is indicated here by the term udāna. upaśāntatejāh: with the heat in his body gone out esaḥ : this jiva (soul) at the point of death yaccittah: iv which his mind is, in other words which desire he has got of which human birth or divine or other one he desires tena : on account of that desire punar bhavam: in order to take rebirth indriyair manasi sampadymanaih.. That jiva at the point of death comes to the breath which is with the organs of speech etc., having particular contact with the mind, as said in the commentary on the Sūtra (by Sri Rāmānuja) "The speech with the mind as it is seen and on account of scripture" (Sri Bhāsya IV. ii 1) referring to the passage "The speech merges in the mind" (Ch. Up. VI. 8. 6.). Though the scriptures state that. All the breaths, chief and subsidiary, go to the soul and not the soul to the breath, as is the passage to this soul at the time of death all the breaths go' (Brh. Up. IV. iii. 38)
