The Philosophy of the Upanishads c9.s3.t2.10

c9.s3.t2.10

It is perhaps due to considerations of this nature that as early as the hymn of the purusha,² describing the transformation of the primeval man into the universe, his head becomes the heaven, his navel the atmosphere, his feet the earth, his eye the sun, his manas the moon, his mouth Indra and Agni (fire), his ears the heavenly regions, and his prâṇa the wind. In general, precisely as we were led to recognise in prâṇa the central organ of life, as explained above, so that which corresponds to it in the universe, the wind, must become the vital principle of nature, whether we regard it merely as the prâṇa that pervades the whole universe, as in the hymns elsewhere quoted,³ or contrast vâyu and prâṇa as cosmical and psychical analogies, as is the case in the following passages.