6. 'In the beginning Pragapati (the lord of creatures) stood alone. He had no happiness, when alone. Meditating on himself, he created many

creatures. He looked on them and saw they were, like a stone, without understanding, and standing like a lifeless post. He had no happiness. He thought, I shall enter within, that they may awake. Making himself like air (vayu) he entered within. Being one, he could not do it. Then dividing himself fivefold, he is called Prana, Apana, Samana, Udana, Vyana. Now that air which rises upwards, is Prana. That which moves downwards, is Apana. That by which these two are supposed to be held, is Vyana. That which carries the grosser material of food to the Apana, and brings the subtler material to each limb, has the name Samana. [After these (Prana, Apana, Samana) comes the work of the Vyana, and between them (the Prana, Apana, and Samana on one side and the Vyana on the other) comes the rising of the Udana.] That which brings up or carries down what has been drunk and eaten, is the Udana .

Now the Upamsu-vessel (or prana) depends on the Antaryama-vessel (apana) and the Antaryama-vessel

[paragraph continues] (apana) on the Upamsu-vessel (prana), and between these two the self-resplendent (Self) produced heat . This heat is the purusha (person), and this purusha is Agni Vaisvanara. And thus it is said elsewhere : "Agni Vaisvanara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When a man is on the point of departing this life, he does not hear that noise."

Now he , having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the pranas as his body, resplendent, having true concepts, and free like ether . Feeling even thus that he has not attained his object, he thinks from within the interior of the heart , "Let me enjoy objects." Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the

wheel driven by the potter. This body is made intelligent, and he is the driver thereof.