सप्त प्राणाः प्रभवन्ति तस्मात्सप्तार्चिषः समिधः सप्त होमाः ।सप्त इमे लोका येषु चरन्ति प्राणा गुहाशया निहिताः सप्त सप्त ॥ ८ ॥
In plain words
From that arise the seven Prāṇas, seven flames, seven fuel-sticks, and seven offerings; these are the seven worlds in which the Prāṇas move, lodged in the cave—seven in each.
The commentators
Muṇḍakopaniṣadbhāṣyam· bhāṣya
किंच, सप्त शीर्षण्या प्राणा तस्मादेव पुरुषात् प्रभवन्ति । तेषा सप्त अर्चिष दीप्रय स्वस्वविषयावद्योत- नानि । तथा सप्त समिध सप्त विषया , विषयैर्हि समि- ध्यन्ते प्राणा । सप्त होमा तद्विषयविज्ञानानि , 'यदस्य विज्ञान तज्जुहोति' इति श्रुत्यन्तरात् । किंच, सप्त इमे लोका इन्द्रियस्थानानि, येषु चरन्ति सचरन्ति प्राणा इति विशेषणात् । प्राणा यषु चरन्तीति प्राणाना विशेष- णमिद प्राणापानादिनिवृत्त्यर्थम् । गुहाया शरीरे हृदये वा स्वापकाले शेरत इति गुहाशया । निहिता स्थापिता धात्रा सप्त सप्त प्रतिप्राणिभेदम् । यानि च आत्मया- जिना विदुषा कर्माणि कर्मफलानि चाविदुषा च कर्माणि तत्साधनानि कर्मफलानि च सर्व चैतत्परस्मादेव पुरुषात्स- र्वज्ञत्प्रसूतमिति प्रकरणार्थ ॥
In plain words
The seven Prāṇas located in the head arise from the same Puruṣa. Their seven flames are the powers that light up each sense-object, and their seven kinds of fuel are those objects themselves, for objects kindle the senses. Their seven oblations are the cognitions of those objects; another Śruti says, “Whatever one cognizes, that one offers.” The seven worlds are the stations of the senses, the places “in which the Prāṇas move.” This description distinguishes the seven sensory Prāṇas from Prāṇa, Apāna, and the other inward vital functions. At sleep they rest in the guhā—the cave understood as the body or the heart—and so are called cave-dwellers. Dhātṛ, the creator, establishes each set of seven in each being. The wise Ātmayājin offers to Ātman; the unknowing person performs other karmas with their instruments and fruits. All these karmas and fruits arise from the supreme, all-knowing Puruṣa. That is the point of this section.
Close to the Sanskrit
Further, the seven Prāṇas situated in the head arise from that very Puruṣa. Their seven flames are the lights that illumine their respective objects. Likewise, the seven fuel sticks are the seven objects, for the Prāṇas are kindled by their objects. The seven oblations are cognitions of those objects, according to another Śruti: “Whatever his cognition is, that he offers.” Further, these seven worlds are the stations of the indriyas, since the text qualifies them as those “in which the Prāṇas move.” “In which the Prāṇas move” qualifies these Prāṇas in order to exclude Prāṇa, Apāna, and the other inward functions. They are called “lying in the guhā” because at the time of sleep they lie in the cave, whether the body or the heart. They are placed by Dhātṛ seven and seven, according to the distinction of each living being. The karmas and fruits of karma belonging to the wise Ātmayājin, the sacrificer to Ātman, and the karmas, their means, and their fruits belonging to the unknowing—all this is born from the supreme, omniscient Puruṣa alone. This is the meaning of the section.