Of them the water is the first portion therefore it is called _Soumya_.¹²¹ The second ingredient is the fire in the womb (50). Thus the seminal fluid, indential with fire, is also made of blood. Thus the essence of all juice, the seminal fluid, is created by an excess of cough and blood is created by an excess of billious matter. The seat of cough is the heart and the seat of bile is the navel. The heart, which is in the body, is known as the seat of the mind. The fire exists as hunger behind the cavity of the navel. Mind is known as Prajāpati (Brahmā), the cough as Soma and the bile as Agni (fire-god). Thus the whole world is identical with fire (51–54). When a conception, as is the formation of a cloud, takes place, the air, accompanied by Paramātman, enters there¹²² (55). It then creates the various limbs and nourishes them. The vital air, inside the body, divides itself into five and gradually assumes proportions (56). The five vital airs are Prāna, Apāna, Samāna, Udāna, and Vyāna. Prāna nourishes the most important portion of the body namely, the heart (57). Apāna nourishes the lower portion of the body up to the feet. Udāna nourishes the breast and the upper portion of the body. The vital air, by which works, requiring great strength, are performed, is called Vyāna. And the vital air, Samāna which exists all over the body, remains at the navel and distributes to their proper places whatever is drunk or eaten. (After the distribution of the vital airs) the creatures acquire the knowledge of the earth through their senses (58). Earth, air, ether, water and light, are converted into senses. And then they occupy their respective portions in the body and perform their respective functions. The tongue, which has the water in it, draws the juice; the eye, which has the light in it, sees the forms; the skin, which has the air in it, hears sound. The hardest portion of the body is the transformation of the earth. The vital air is the metamorphosis of the air; all the holes originate from ether; the liquid portion is but water; the eye is the form of light and the mind, which is the energy of the five elements, is the lord of the senses. It is the mind, that, by its energy, makes the senses perceive their respective objects (59–61). Having thus created the ever-existing worlds why did the Great Purusha take his birth as a man in this mortal world (62)? This is my doubt, this is what surprises me. O Brahman, why did He, who is the energy of mankind, take his birth as a man (63)? I have heard an account of my own family as well as of those of my ancestors. I wish now to hear in due order of the families of Vishnu and Vrishnis (64). That Vishnu is a great wonder is said by the gods and demons. Do you, O great Muni, describe to me the wondrous origin of Vishnu (65). Do you describe to me truly the wonderful and delightful account of the highly energetic Vishnu of well-known deeds and prowess who surprised the whole world by his actions (66).