Praśna Upaniṣad ("Six Questions") 97

At this time, the body and senses that depend on ignorance, desire, and the result of past actions, become inactive. When these become quiet, the nature of the Self, that appears distorted owing to the presence of limiting adjuncts, becomes non-dual, auspicious, and calm. In order to indicate this state through a process of (successively) merging into it the subtle forms of earth etc., that are the creations of ignorance, the text cites an illustration:

Saḥ, that illustration, is this: Yathā, as; somya, O good-looking one; vayāṁsi, birds; saṁpratiṣṭhante, proceed towards; vāsovṛkṣam, the tree that provides lodging; evaṁ ha vai, just so, just as it is in the illustration; sarvam, all—everything that will be enumerated; saṁpratiṣṭhate, proceeds; pare ātmani, to the supreme Self, to the Immutable.

What are all those things? Pṛthivī, the gross earth, possessed of the five attributes;footnote{Sound, touch, colour, taste, and smell, the last one being the essential attribute of earth. The four others are the essential qualities of space, air, fire and water respectively. These rudimentary elements combine to form the gross composite elements, the name being given according to the predominance of one or the other.} ca, and; its cause, the Pṛthivī-mātrā, rudiment of earth, the fine form of smell. Similarly āpaḥ ca āpo-mātrā ca, water and the rudiment of water; tejaḥ ca tejo-mātrā ca, fire and the rudiment of fire; vāyuḥ ca vāyu-mātrā ca, air and the rudiment of air; ākāśaḥ ca ākāśa-mātrā ca, space and the rudiment of space. That is to say, all the gross and subtle elements. So also cakṣuḥ, eye, the organ; ca rūpam, and the object of sight; śrotram ca śrotavyam ca, ear and the object of hearing; ghrāṇam ca ghrātavyam ca, nose and the object of smell; rasaḥ ca rasayitavyam ca, the organ of taste and the object of taste; tvak ca sparśayitavyam ca, the organ and the object of touch; vāk ca vaktavyam ca, speech and the content of speech; hastau ca ādātavyam ca, two hands and the objects to be grasped; upasthaḥ ca ānandayitavyam ca, sex and what is enjoyed; pāyuḥ ca visarjayitavyam ca, the organ of excretion and what is excreted; pādau ca gantavyam ca, two feet and the place walked over. Thus (it is to be understood) that the organs of knowledge and the organs of action have been enumerated. Manaḥ ca, the mind, that has been already mentioned; mantavyam ca, and the object of the mind, (what is thought of); buddhiḥ, understanding, the faculty of ascertaining; ca boddhavyam, and the object to be ascertained. Ahaṁkāraḥ is the internal organ characterised by egoism; ca, and; ahaṁkartavyam, the object of egoism. Cittam, the internal organ possessed of consciousness; ca cetayitavyam, and the object to be conscious of. Tejaḥ, the skin, as distinct from the organ of touch and as possessed of lustre; the object revealed by itfootnote{i.e. the skin itself that is the seat of the organ of touch.} is vidyotayitavyam. Prāṇaḥ is what is called Sūtra (Hiraṇyagarbha, who strings together everything); vidhārayitavyam, all that is held, strung together by Him, for the entire range of body and senses, combining for the sake of some one else and consisting of name and form, extends thus far only.

What are all those things? Pṛthivī, the gross earth, possessed of the five attributes;footnote{Sound, touch, colour, taste, and smell, the last one being the essential attribute of earth. The four others are the essential qualities of space, air, fire and water respectively. These rudimentary elements combine to form the gross composite elements, the name being given according to the predominance of one or the other.} ca, and; its cause, the Pṛthivī-mātrā, rudiment of earth, the fine form of smell. Similarly āpaḥ ca āpo-mātrā ca, water and the rudiment of water; tejaḥ ca tejo-mātrā ca, fire and the rudiment of fire; vāyuḥ ca vāyu-mātrā ca, air and the rudiment of air; ākāśaḥ ca ākāśa-mātrā ca, space and the rudiment of space. That is to say, all the gross and subtle elements. So also cakṣuḥ, eye, the organ; ca rūpam, and the object of sight; śrotram ca śrotavyam ca, ear and the object of hearing; ghrāṇam ca ghrātavyam ca, nose and the object of smell; rasaḥ ca rasayitavyam ca, the organ of taste and the object of taste; tvak ca sparśayitavyam ca, the organ and the object of touch; vāk ca vaktavyam ca, speech and the content of speech; hastau ca ādātavyam ca, two hands and the objects to be grasped; upasthaḥ ca ānandayitavyam ca, sex and what is enjoyed; pāyuḥ ca visarjayitavyam ca, the organ of excretion and what is excreted; pādau ca gantavyam ca, two feet and the place walked over. Thus (it is to be understood) that the organs of knowledge and the organs of action have been enumerated. Manaḥ ca, the mind, that has been already mentioned; mantavyam ca, and the object of the mind, (what is thought of); buddhiḥ, understanding, the faculty of ascertaining; ca boddhavyam, and the object to be ascertained. Ahaṁkāraḥ is the internal organ characterised by egoism; ca, and; ahaṁkartavyam, the object of egoism. Cittam, the internal organ possessed of consciousness; ca cetayitavyam, and the object to be conscious of. Tejaḥ, the skin, as distinct from the organ of touch and as possessed of lustre; the object revealed by itfootnote{i.e. the skin itself that is the seat of the organ of touch.} is vidyotayitavyam. Prāṇaḥ is what is called Sūtra (Hiraṇyagarbha, who strings together everything); vidhārayitavyam, all that is held, strung together by Him, for the entire range of body and senses, combining for the sake of some one else and consisting of name and form, extends thus far only.