the third chapter of the aitareya upanishad teaches – तत्प्रज्ञानेत्रम् प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञानं ब्रह्म (iii.i.3) that all that exist, all phenomena cosmic and psychical, are rooted in "prajñā" i.e. consciousness, and consciousness is brahman, in which regard sankara in his commentary states that brahman gets the respective names and forms as conditioned by the divergent bodies; it is the same entity that has become diversified under all the conditions and is known in every way and is thought of multifariously by all creatures as well as logicians. and, in the kaushitaki upanishad iii.iii.4, indra describes 'death' as complete absorption in prana when "prānā" and "prajñā" ('consciousness' or 'self'), which together live in the body and together depart, become one. the main theme of kaushitaki upanishad is that without "prajñā" the senses do not work, which is knowledge, for by knowledge one sees clearly; "prajñā" is brahman and all things are rooted in brahman. "prānā" is "prajñā", self-consciousness. it is "prajñā" that takes possession of speech, and by speech one obtains words; takes possession of the nose, and one obtains odours; takes possession of the eye, and one obtains all forms; takes possession of the ear, and one obtains all sounds; takes possession of the tongue, and one obtains all tastes of food; takes possession of the hands, and one obtains all actions; takes possession of the body, and one obtains pleasure and pain; takes possession of the organ, one obtains happiness, joy and offspring; takes possession of the feet, one obtains all movements and takes possession of mind, and one obtains all thoughts, without "prajñā", no thoughts succeed.