In plain words
The chariot was not made for the chariot's sake. The car was not made for the car's sake. We must recognise the Satya that there is an owner who travels in the car. That is why this indweller, taking the chariot called the body as his support, has been journeying some way for the good of the world, for the practice of Dharma, for the search for Satya, for the search into all things. Truly, human birth, this jīva who wears a body, has come down into this world to attain sacred divinity. Our whole life has come in the form of a yajña. Whatever actions we perform, whatever deeds we carry out, they take shape as yajña itself. Action free of Ahaṅkāra; action free of selfishness, action with no desire at all for its fruit, takes on the form of yajña. It is this that the Bhagavad Gītā has been calling Karma Yoga.
Today the Vedapuruṣa Saptāha Jñāna Yajña, carried on over these seven days, has been brought to its samāpti. Samāpti means nothing less than the attainment of Brahman! In this yajña, morning and evening, Indra has been invoked and offered naivedya, and many deities have been invoked along with him. Who is Indra here? Indra is not some person who has taken on a particular form. Indra is precisely the master of the senses in man's body. Manas is another name for this very Indra. For as long as this Manas is experienced through the senses, it has had the name Indra. Because he subdues the senses, Indra has been given another name: Rudra. Indra and Rudra are not different. Only he who has controlled the senses is Rudra. It has also been said in the Veda that this Indra has a wheel. This wheel has many kinds of names.
Śatāra means that which has ten spokes. This wheel has a thousand eyes, spokes. That gives it another name as well. So: Śatāra, Sahasrāra, Daśāra: these are the three names they have given it. Āra means spokes. So the meaning is that Indra's wheel is the one with ten spokes. What are these ten spokes? The five organs of action. The five organs of perception. So these very qualities, the ten senses in form, Indra has borne as his wheel. The master of these ten is Manas. So they have given him another name too: Ekādaśa Rudra. Ekādaśa Rudra is not someone separate. Our senses, and Manas, the master of the senses: the union of these two is the elevenfold form. Here people keep invoking Indra in many ways.
This very Indra the Veda called “Puruhūta”. The inner meaning of this Puruhūta: ‘puru’ means again and again; ‘hūta’ means the one who is called. That is, the one who is invoked. So to keep invoking Manas in all sorts of ways is what Puruhūta means.