“For without self-consciousness speech does not make known to the self any word.[20] ‘My mind was absent,’ he says, ’I did not perceive that word.’  Without self-consciousness the nose does not make known any odor.  ‘My mind was absent,’ he says, ‘I did not perceive that odor.’  Without self-consciousness the eye does not make known any form.  ’My mind was absent,’ he says, ‘I did not perceive that form.’  Without self-consciousness the ear does not make known any sound.  ’My mind was absent,’ he says, ‘I did not perceive that sound.’  Without self-consciousness the tongue does not make known any taste.  ’My mind was absent,’ he says, ‘I did not perceive that taste.’  Without self-consciousness the two hands do not make known any act.  ’Our mind was absent,’ they say, ‘we did not perceive any act.’  Without self-consciousness the body does not make known pleasure or pain.  ’My mind was absent,’ he says, ‘I did not perceive that pleasure or pain.’  Without self-consciousness the organ does not make known happiness, joy, or offspring.  ‘My mind was absent,’ he says, ’I did not perceive that happiness, joy, or offspring.’  Without self-consciousness the two feet do not make known any movement.  ‘Our mind was absent,’ they say, ’we did not perceive that movement.’  Without self-consciousness no thought succeeds, nothing can be known that is to be known.

“Let no man try to find out what speech is, let him know the speaker.  Let no man try to find out what odor is, let him know him who smells.  Let no man try to find out what form is, let him know the seer.  Let no man try to find out what sound is, let him know the hearer.  Let no man try to find out the tastes of food, let him know the knower of tastes.  Let no man try to find out what action is, let him know the agent.  Let no man try to find out what pleasure and pain are, let him know the knower of pleasure and pain.  Let no man try to find out what happiness, joy, and offspring are, let him knew the knower of happiness, joy, and offspring.  Let no man try to find out what movement is, let him know the mover.  Let no man try to find out what mind is, let him know the thinker.  These ten objects (what is spoken, smelled, seen, felt) have reference to self-consciousness; the ten subjects (speech, the senses, mind) have reference to objects.  If there were no objects, there would be no subjects; and if there were no subjects, there would be no objects.  For on either side alone nothing could be achieved.  But the self of pragna, consciousness, and prana, life, is not many, but one.  For as in a car the circumference of a wheel is placed on the spokes, and the spokes on the nave, thus are these objects, as a circumference, placed on the subjects as spokes, and the subjects on the prana.  And that prana, the living and breathing power, indeed is the self of pragna, the self-conscious self:  blessed, imperishable, immortal.  He does not increase by a good action, nor decrease by a bad action.  For the self of prana and pragna makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed.  And he is the guardian of the world, he is the king of the world, he is the lord of the universe—­and he is my (Indra’s) self; thus let it be known, yea, thus let it be known!”