Prajapati's bodily powers each vow to go on with their work; Death as weariness seizes all but the central breath, and the rest take breath's name. The pattern is repeated for the gods: fire, sun and moon vow and fade, while Vayu is the deity that never sets. A verse says the sun rises from and sets in him. The practical conclusion is the single vow of breathing in and out.
The senses quarrel over which is best and ask Prajapati, who says it is the one whose departure leaves the body worst. Speech, eye, ear and mind each leave for a year and the body lives on as mute, blind, deaf or childlike. When breath prepares to leave it tears up the others like a horse pulling its tethering pegs; they beg it to stay and yield their titles to it.
What is different here:
A contest of departure judged by Prajapati, not a seizure by Death. Vayu and the gods are not mentioned. Max Muller notes parallels at Brihadaranyaka 6.1, Aitareya Aranyaka 2.4, Kaushitaki 3.3 and Prashna 2.3 (not opened by us).
Chandogya Upanishad 4.3 (Raikva's teaching and the begging student)
Pan-IndiaAll traditions
Wind is the gatherer among the gods: fire, sun, moon and water go into it. Breath is the gatherer in the body: speech, sight, hearing and mind go into it in sleep. A student refused alms by Shaunaka Kapeya and Abhipratarin asks who the one god is that swallowed four great ones; Shaunaka answers and has him fed.
What is different here:
No contest and no Death: wind and breath are 'absorbers'. Adds the scene of the student at the meal. Water joins fire, sun and moon as what the wind takes in.