So, what finds their rest in the Supreme Self, like the birds who return to their abode in the tree?
The answer is in the eighth verse: Earth and the elements of the earth. Water and the elements of water. Fire and the elements of fire. Air and the elements of air. Ether and the elements of ether. Sight and what can be seen. Hearing and what can be heard. Smell and what can be smelled. Taste and what can be tasted. The skin and what can be touched.
Speech and what can be spoken. Hands and what can be handled. The organ of generation and what can be enjoyed. The organ of excretion and what can be excreted. The feet and what can be walked. The mind and what can be thought. The intellect and what can be determined. The sense of Self and what can be connected with the Self. Radiance and what can be illumined. Life breath and what can be supported by it.
Satyakama means one whose single-pointed desire is to know the truth–the Satya. Satyakama: Satya–the Truth; Kama–the Desire.
As to this, there is this eleventh verse:
Vijnahatma Saha Devaisca Sarvaih Prana Bhutani Samptratsthanti Yatra, Tad Aksaram Vedayate Yastu Somya Sa Sarvajnah Sarvam Evaviveseti
He who knows that undecaying, shadowless, bodiless, pure Self–in which are established the soul which is of the nature of intelligence, vital breaths and the elements, along with all God’s powers–becomes omniscient and enters All.
Then, comes question five of the Prasnopanishad. Who asks question five?
Atha Hainam Saibyah Satyakamah Papraccha.
Then Satyakama, son of Shibi, asked Sage Pippalada, “O honourable Sir, what world does he, who among men meditates on the sound Aum until the end of his life, win by doing such meditation?”
Now, you must remember, that although Satyakama here is depicted as the son of Shibi, the word Satyakama means one whose single-pointed desire is to know the truth–the Satya. Satyakama: Satya–the Truth; Kama–the Desire.