part of this question explains the division of prāņa into five sub-prānas or breaths. These are established in different places of the body and these breaths sustain the processes of the body. Indeed it can be seen that we have here intimations of the knowledge of psycho-physical balance being maintained by the breaths in the Upanişadic literature. To the fourth part of the question which asks by what does the Prāņa go 0:16, which refers to the phenomenon of death or liberation, the Sage replies that the breath departs by a particular path or nādi, by the power of the Udāna-breath, to the good or bad worlds according to the good or bad deeds done or to the human world where good and bad are mixed. Thus the existence of the Good and Bad worlds and Human world as deserts of (good and bad and) mixed deeds seems to have been quite well understood. The fiſth part of the question 'How is Prāna active out side (the body)? or rather if breath be that which is subjective, what is the breath of that which is outside the individual ? is replied by Pippalāda who states that this is Aditya (Sun), If we remember the answer in the first Praśna about the corespondences stated there between Prāṇa and Aditya, Deva- yapa, Suklapakşa, and Ahas, we can see that thiis is but a reiteration of the earlier answer. Pippalada has already answered the sixth part of the question "How is Prāņa inside' or rather 'how is it active in the individual '? when answering the third part of the question; so he simply passes over it. The Fourth praśna deals with dream•life. The senses sleep in him who is asleep in the state of dream, whereas the breaths are active. The person who dreams is the soul. It is again the soul that does not dream when it is at one with the supreme self (in deep sleep). The body it is that is res. ponsible for its enjoyment. The final resting place of all these senses, objects of enjoyment by the senses, breaths and the soul is the supreme Self. In Him they become quiescent, and find rest,
