The Braahman said - "In this connection, of what the institution is of the seven sacrificing priests, a story is cited, The nose, the eye, the tongue, the skin and the ear, the mind and the understanding - these are the seven sacrificing priests standing distinctly from one another. Dwelling in subtle space, they do not perceive one another. Know these priests as they are seven by their nature." Braahman's wife said - "How is it that dwelling in subtle space they do not perceive one another? What are their respective natures? O my Lord, Please tell me this."

Braahman said - "Not knowing their qualities of any object is ignorance about that object; while to know the qualities of any object is called knowledge about that object. These seven also do not know one another's qualities. For example, the eye, the tongue, the skin, the ear, the mind and the understanding do not know the qualities of smell; it is only nose that knows its qualities. it is true with other also. In this connection I cite another discourse between the senses and the mind.

The mind said - "The nose does not smell without me, the tongue does not taste without me, the eye does not see the color, the skin does not feel the touch, and the ear does not apprehend sound. I am the foremost among all. Without me the senses never shine. All creatures fail to apprehend qualities and objects." At this senses said - "The same thing is true for us also, because without us and our objects you cannot enjoy pleasures. What you will be if we are not there. If we are absorbed and the objects are existing, you cant enjoy them only by desiring them. Even if you have complete power over our objects, can you see color by nose, or taste by eye? They that are powerful do not own the dominion of any rules. Rules exist only for those who are weak. Can you enjoy that which you have not enjoyed before? You don't enjoy what has been tasted before by others. As a disciple gores to a preceptor to learn and rely on his learning, in the same you also rely on us whatever we show to you - past or future, in sleep or in waking state. When the mind of the creatures of little intelligence become distracted and cheerless, life becomes cheerful through us only. When mental things nd dreams cannot satisfy him, he runs after us for enjoyments. You cannot enjoy only with mind, you have to take our help. This is true that we do not have knowledge about the attributes of one another, but without us you can't perceive anything. Without us no happiness is for you."

The Braahman further said - "O lady, In this connection, what kind the institution is of the five sacrificing priests, there is another story. The learned know it to be a great principle that five Vaayu (Praan, Apaan, Udaan, Samaan and Vyaan) are the five sacrificing priests." Braahman's wife said - "I thought there were seven priests, first you tell me how the number five has reached for the sacrificing priests?" The Braahman said - "The wind nursed by Praan takes birth as Apaan. The wind nursed in Apaan develops in Vyaan; nursed by Vyaan, the wind develops into Udaan; nursed in Udaan, the wind is generated in Samaan. Once these beings asked the grandsire - "Tell us who is the best among us all, or who is the chief among us?" Brahmaa Jee said - "He is the most important among you, upon whose extinction all life breaths of a creature are extinct. Upon whose moving a creature moves." Praan said - "Upon my extinction all life breaths are extinct, upon my move they move once more, that is why I am the foremost. See, I go to extinct."

Braahman said - "So Praan became extinct and once more moved about. Then Samaan and Udaan also said the same thing - "You don't dwell here as we do. You are not the foremost among us. Only Apaan is under your control." Then Praan moved about. Apaan said to him - "When I become extinct, all the life winds become extinct in the living creature, see I go extinct." Then Vyaan and Udaan said - "You are not the foremost, Praan is under your dominion." Then Apaan began to move about. Then Vyaan said - "You are not the foremost of all the life winds. Listen, why it is so. When I become extinct, all the life winds become extinct in the bodies of living creatures. When I move about, they also move about. See, I go extinct." Then Vyaan went extinct and once more moved about. At this Praan, Udaan, Apaan and Samaan said to him - "You are not the foremost amongst all of us, because only Samaan is under you."

They continued to boast themselves for some time, the Brahmaa Jee intervened - "No one of you is superior to other. You are all endued with particular attributes. All are foremost in their own spheres and all possess special attributes." After that all assembled together. There is one that unmoving, and there is one that is moving." So because of special attributes there are five life winds My own self is one. That one accumulates in many forms.

The Braahman continued - "There is another story in this connection - a dialog between Naarad and Devmaataa. Devmaataa said - "What comes first into existence of a creature that takes birth? Is it Praan, Apaan, Samaan, Vyaan or Udaan?" Naarad said - "By whatever the creature is created, that first comes  to him, that is other and separate from him. The life winds are known to exist in pairs, means those move transversely, upwards, and downwards." Devmaataa asked - "By which life wind a creature is produced? Which one of them comes to him first? Tell me what pairs are of life winds that move transversely, upwards and downwards?"

Naarad said - "From Sankalp arises pleasure. It arises from sound, taste, color. From the semen, united with blood, first flows Praan. Upon the semen modified by Praan, flows Apaan. Pleasure arises from the semen as well, it arises from taste also. This is the form (effect) of Udaan. Pleasure is produced from union, semen is generated by desire. From desire is produced the menstrual flow. In the union of semen and blood, generated by Samaan and Vyaan, the pair that consists of Praan and Apaan enters, moving transversely and upwards. Vyaan and Samaan form a pair that moves transversely.

Agni (Fire) is all the deities, Ved also say that. The knowledge of Agni arises in Brahm with intelligence. he smoke of that fire is of the form of the attribute called darkness. The attribute known by the name of passion, is in its ashes. The quality of goodness arises from the portion of the fire into which an oblation is poured.*

Note :
The different portions of the fire are indicated as the different attributes. The smoke is the form of Darkness, Taamas; the ashes are the attributes of Passion; while the blazing flame into which the oblation is poured, is the attribute of goodness.

Those who know about the sacrifice, also know that Samaan and Vyaan are from the attribute of goodness. Praan and Apaan are the portions of the oblation of clarified butter. Between them is the fire. That is the excellent form (seat) of Udaan. Listen as I tell you which is distinct from the pairs. Day and night consist a pair, between them is Fire. That is the excellent seat of Udaan, as Braahman know. The existence and the non-existence form a pair, between them is the Fire and that is the seat of Udaan.

First is Samaan, then Vyaan. The latter's function is managed through the Samaan. Then, secondly, Samaan once more comes into operation. Only Vyaan exists for tranquility. Tranquility is eternal Brahm. This is the excellent seat of Udaan."