"Fire bears above, water below; air moves across; "Earth in the half-hollow; ether moves everywhere. "They bear along in order,--air, fire, water, earth, ether; "This is to be known in its due order in the two conducting arteries. "The _palas_[446] of earth are fifty, of water forty, "Of fire thirty, of air twenty, of ether ten. "This is the amount of time taken for the bearing; but the reason that the two arteries are so disturbed "Is that earth has five properties,[447] water four, "Fire has three, air two, and ether one. "There are ten _palas_ for each property; hence earth has fifty _palas_, "And each, from water downwards, loses successively. Now the five properties of earth "Are odour, savour, colour, tangibility, and audibleness; and these decrease one by one. "The two elements, earth and water, produce their fruit by the influence of 'quiet,' "But fire, air, and ether by the influence of 'brightness,' 'restlessness,' and 'immensity.'[448] "The characteristic signs of earth, water, fire, air, and ether are now declared;-- "Of the first steadfastness of mind; through the coldness of the second arises desire; "From the third anger and grief; from the fourth fickleness of mind; "From the fifth the absence of any object, or mental impressions of latent merit. "Let the devotee place his thumbs in his ears, and a middle finger in each nostril, "And the little finger and the one next to it in the corners of his mouth, and the two remaining fingers in the corners of his eyes, "Then there will arise in due order the knowledge of the earth and the other elements within him, "The first four by yellow, white, dark red, and dark blue spots,[449]--the ether has no symbol." When the element air is thus comprehended and its restraint is accomplished, the evil influence of works which concealed discriminating knowledge is destroyed [ii. 52]; hence it has been said-- "There is no austerity superior to regulation of the breath."[450] And again-- "As the dross of metals, when they are melted, is consumed, "So the serpents of the senses are consumed by regulation of the breath."[451] Now in this way, having his mind purified by the "forbearances" and the other things subservient to concentration, the devotee is to attain "self-mastery" (_saṃyama_)[452] and "restraint" (_pratyáhára_). "Restraint" is the accommodation of the senses, as the eye, &c., to the nature of the mind,[453] which is intent on the soul's unaltered nature, while they abandon all concernment with their own several objects, which might excite desire or anger or stupid indifference. This is expressed by the etymology of the word; the senses are drawn to it (_á_ + _hṛi_), away from them (_pratípa_).