1. 8-8.) PRASNOPANISHAD-BRASEYA 7 it is itself prāna (breath) on account of its control over (all) the organs. This is the meaning. Prācim disam: The East Pravisati : enters, i.e. illumines. In other words, it becomes aware of objects lying in the East tena : For that reason Prācyān pranän rasmisu sannidhatte: places the eastern breaths in its rays It controls, directs, the organs such as eyes etc., which reveal objects in the eastern quarter, through its rays called dharma bhūta jnana (functional cognitive consciousness). In the absence of its presence as controller of the sense organs through the dharma-bhūta jñāna, there will arise no perception of colour etc., through the instruments (of cognition) such as the eyes and others, since the instruments are incapable of functioning when not directed by the seatient soul. This is the idea. With regard to the subsequent passages beginning with) yad dahşinām etc... : the passages must be completed by supplying appropriate words such as “ When it enters the South for that reason it places in its rays the sense organs in that direction," For the sake of brevity these words have been omitted in the text) in each of the passages. Here it should have been said that the Supreme soul wishing to create off-spring brought forth matter and soul' but instead of that, matter and soul are indirectly referred to as 'rayi' and prāna, and again 'rayi' and 'prāna' are referred to as Moon and Sun. This is for the purpose of indicating that these things are not to be taught in plain language according to the maxim "Gods love the indirect indeed " (Ait. Up. I. 3). Then he teaches that the arising group of enjoyers mentioned already as the Aditya and Prāṇa in the passage Aditya indeed is prana', is that which has the Supreme Self as soul : sa eşa vaiśvānaro visvarüpaḥ...... Yah: Who, already spoken of as Prajapati
