THESCIENCEOFBREATH

ANDTHE

PHILOSOPHYOFTHETATTVAS

TRANSLATEDPROMTHESANSKRIT,WITHINTRODUCTORYANDEXPLANATORY
ESSAYSON

ANDADDITIONS. BY RAMAPRASAD,M.A.,F.T.S. Itsoneabsoluteattribute,whichisitself,eternal,ceaselessMotion,iscalled inesotericparlancetheGreatBreath,whichistheperpetualmotionofthe Universe,inthesenseoflimitless,everpresentSpace. H.P.Blavatsky:TheSecretDoctrine SECONDANDREVISEDEDITION LONDON: THEOSOPHICALPUBLISHINGSOCIETY,7,DUKESTREET.ADELPHI,W.C. NEWYORK: THEPATH,144,MADISONAVENUE. MADRAS:

REPRINTEDFROMTHETHEOSOPHISTWITHMODIFICATIONS

NATURESFINERFORCES

THEOSOPHICALSOCIETY,ADYAR. 1894

THEH.P.B.PRESS, 42,HenryStreet,Regent'sPark, London,N.W. (PrinterstotheTheosophicalSociety)

Preface
Awordofexplanationisnecessarywithregardtothebooknowofferedtothepublic.Inthe9thand 10thvolumesofthetheosophistIwrotecertainEssayson"NaturesFinerForces".Thesubjectofthese essaysinterestedthereadersoftheTheosophistsomuchthatIwasaskedtoissuetheseriesofEssaysin bookform.Ifoundthatinordertomakeabooktheymustbealmostentirelyrearranged,andperhaps rewritten.Iwas,however,notequaltothetaskofrewritingwhatIhadoncewritten.Itherefore determinedtopublishatranslationofthebookinSanskritontheScienceoftheBreathandthe PhilosophyoftheTatwas.As,however,withouttheseEssaysthebookwouldhavebeenquite unintelligible,Idecidedtoaddthemtothebookbywayofanillustrativeintroduction.Thisaccordingly hasbeendone.TheEssaysinthetheosophisthavebeenreprintedwithcertainadditions,modifications, andcorrections.Besides,IhavewrittensevenmoreEssaysinordertomaketheexplanationsmore completeandauthoritative.Thustherearealtogether15introductoryandexplanatoryEssays. Iwasconfirmedinthiscoursebyonemoreconsideration.Thebookcontainsagooddealmorethanthe essaystouchedupon,andIthoughtitbettertolayallofitbeforethepublic. ThebookissuretothrowagooddealoflightuponthescientificresearchesoftheancientAryansof India,anditwillleavenodoubtinacandidmindthatthereligionofancientIndiahadascientific basis.ItischieflyforthisreasonthatIhavedrawnmyillustrationsoftheTatwicLawfromthe Upanishads. Thereisagooddealinthebookthatcanonlybeshowntobetruebylonganddiligentexperiment. Thosewhoaredevotedtothepursuitoftruthwithoutprejudicewillnodoubtbereadytowaitbefore theyformanyopinionaboutsuchportionsofthebook.Othersitisuselesstoreasonwith. TotheformerclassofstudentsIhavetosayonewordmore.FrommyownexperienceIcantellthem thatthemoretheystudythebook,themorewisdomtheyaresuretofindinit,andletmehopethatere longIshallhaveagoodlynumberofcolleagues,whowillwithmetrytheirbesttoexplainand illustratethebookstillbetter,andmorethoroughly. RamaPrasad Merut(India) 5November1889

CONTENTSOF NaturesFinerForces&Their InfluenceonHumanLife&Destiny Part1

I.TheTatwa.............................................................................................3 II.Evolution...........................................................................................10 III.TheMutualRelationoftheTatwasandofthePrinciples................14 IV.Prana(I)............................................................................................19 V.Prana(II)...........................................................................................30 VI.Prana(III)........................................................................................42 VII.Prana(IV)......................................................................................46 VIII.TheMind(I).................................................................................48 IX.TheMind(II)..................................................................................61 X.TheCosmicPictureGallery.............................................................63 XI.TheManifestationsofPsychicForce..............................................70 XII.YogaTheSoul(I)........................................................................72 XIII.Yoga(II).......................................................................................77 XIV.YogaTheSoul(III)......................................................................81 XV.TheSpirit.......................................................................................85

Part2
XV.TheSpirit.......................................................................................88

Glossary...........................................................................................107

ITHETATWA ThetatwasarethefivemodificationsofthegreatBreath.Actinguponprakriti,thisGreatbreaththrows itintofivestates,havingdistinctvibratorymotions,andperformingdifferentfunctions.Thefirst outcomeoftheEvolutionaryStateofparabrahmaistheakasatatwa.Afterthiscomeinorderthevayu, thetaijas,theapasandtheprithivi.Theyarevariouslyknownasmahabhutas.Thewordakasais generallytranslatedintoEnglishbythewordether.Unfortunately,however,soundisnotknowntobe thedistinguishingqualityofetherinmodernEnglishScience.Somefewmightalsohavetheideathat themodernmediumoflightisthesameasakasa.This,Ibelieve,isamistake.Theluminiferousether isthesubtletaijastatwa,andnottheakasa.Allthefivesubtletatwasmightnodoubtbecalledethers, buttouseitforthewordakasa,withoutanydistinguishingepithet,ismisleading.Wemightcallakasa thesonoriferousether,thevayuthetangiferousether,apasthegustiferousether,andprithivithe odoriferousether.Justasthereexistsintheuniversetheluminiferousether,anelementofrefinedmater withoutwhichithasbeenfoundthatthephenomenaoflightfindnoadequateexplanation,sodothere existthefourremainingethers,elementsofrefinedmatter,withoutwhichitwillbefoundthatthe phenomenaofsound,touch,tasteandsmellfindnoadequateexplanation. TheluminiferousetherissupposedbyModernSciencetobeMatterinamostrefinedstate.Itisthe vibrationsofthiselementthataresaidtoconstitutelight.Thevibrationsaresaidtotakeplaceatright anglestothedirectionofthewave.Nearlythesameisthedescriptionofthetaijastatwagiveninthe book.Itmakesthistatwamoveinanupwarddirection,andthecenterofthedirectionis,ofcourse,the directionofthewave.Besides,itsaysthatonewholevibrationofthiselementmakesthefigureofa triangle. Supposeinthefigure:

ABisthedirectionofthewave;BCisthedirectionofthevibration.CAisthelinealongwhich,seeingthatin expansionthesymmetricalarrangementsoftheatomsofabodyarenotchanged,thevibratingatommustreturntoits symmetricalpositioninthelineAB. ThetaijastatwaoftheAncientsisthenexactlytheluminiferousetheroftheModerns,sofarasthe natureofthevibrationisconcerned.Thereisnoexception,however,ofthefourremainingethers,atall eventsinadirectmanner,inModernScience.Thevibrationsofakasa,thesoniferousether,constitute

sound;anditisquitenecessarytorecognizethedistinctivecharacterofthisformofmotion. Theexperimentofthebellinavacuumgoestoprovethatthevibrationsofatmospherepropagate sound.Anyothermedia,however,suchastheearthandthemetals,areknowntotransmitsoundin variousdegrees.Theremust,therefore,besomeonethinginallthesemediawhichgivesbirthtosound thevibrationthatconstitutessound.ThatsomethingistheIndianakasa. Butakasaisallpervading,justastheluminiferousether.Why,then,isnotsoundtransmittedtoour earswhenavacuumisproducedinthebelljar?Therealfactisthatwemustmakeadifferencebetween thevibrationsoftheelementsthatconstitutesoundandlight,etc.,andthevibrationsinthemedia whichtransmittheseimpressionstooursenses.Itisnotthevibrationsoftheethersthesubtletatwas thatcauseourperceptions,buttheetherealvibrationstransferredtodifferentmedia,whicharesomany modificationsofgrossmatterthesthulaMahabhutas.Theluminiferousaetherispresentjustasmuch inadarkenedroomasinthespacewithout.Theminutestspacewithinthedimensionsofthe surroundingwallsthemselvesisnotvoidofit.Forallthistheluminosityoftheexteriorisnotpresentin theinterior.Why?Thereasonisthatourordinaryvisiondoesnotseethevibrationsoftheluminiferous ether.Itonlyseesthevibrationsofthemediathattheetherpervades.Thecapabilityofbeingsetinto etherealvibrationsvarieswithdifferentmedia.Inthespacewithoutthedarkenedroomtheetherbrings theatomsoftheatmosphereintothenecessarystateofvisualvibration,andonewideexpanseoflight ispresentedtoourview.Thesameisthecasewitheveryotherobjectthatwesee.Theetherthat pervadestheobjectbringstheatomsofthatobjectintothenecessarystateofvisualvibration.The strengthoftheetherealvibrationsthatthepresenceofthesunimpartstotheetherpervadingourplanet isnotsufficienttoevokethesamestateinthedeadmatterofthedarkeningwalls.Theinternalether, dividedfromtheeternalonebythisdeadmass,isitselfcutofffromsuchvibrations.Thedarknessof theroomisthustheconsequence,notwithstandingthepresencethereinoftheluminiferousether.An electricsparkinthevacuumofabelljarmustneedsbetransmittedtooureyes,becausetheglassofthe jarwhichstandsincontactwiththeinternalluminiferousetherhasagooddealofthequalityofbeing putintothestateofvisualvibration,whichfromthenceistransmittedtotheexternaletherandthence totheeye.Thesamewouldneverbethecaseifweweretouseaporcelainoranearthenjar.Itisthis capabilityofbeingputintothestateofvisualvibrationsthatwecalltransparencyinglassandsimilar objects. Toreturntothesoniferousether(akasa):Everyformofgrossmatterhas,toacertainextent,which varieswithvariousforms,whatwemaycallauditorytransparency. NowIhavetosaysomethingaboutthenatureofthevibrations.Twothingsmustbeunderstoodinthis connection.Inthefirstplacetheexternalformofthevibrationissomethingliketheholeoftheear:

Itthrowsmatterwhichissubjecttoit,intotheformofadottedsheet:

Thesedotsarelittlepoints,risingabovethecommonsurfacesoastoproducemicroscopicpitsinthe sheet.Itissaidtomovebyfitsandstarts(sankrama),andtomoveinalldirections(sarvatogame).It meanstosaythattheimpulsefallsbackuponitselfalongthelineofitsformerpath,whichliesonall sidesofthedirectionofthewave:

Itwillbeunderstoodthattheseethersproduceingrossmediavibrationssimilartotheirown.Theform, therefore,intowhichtheauditoryvibrationsthrowtheatmosphericairisatruecluetotheformofthe etherealvibration.AndthevibrationsofatmosphericairdiscoveredbyModernSciencearesimilar. Nowwecometothetangiferousether(vayu).Thevibrationsofthisetheraredescribedasbeing sphericalinform,andthemotionissaidtobeatacuteanglestothewave(tiryak).Suchisthe representationofthesevibrationsontheplaneofthepaper:

Theremarksaboutthetransmissionofsoundinthecaseofakasaapplyheretoo,mutatismutandis.The gustiferousether(apastatwa)issaidtoresembleinshapethehalfmoon.Itis,moreover,saidtomove downward.Thisdirectionisoppositetothatoftheluminiferousether.Thisforcethereforecauses contraction.Hereistherepresentationoftheapasvibrationsontheplaneofpaper:

TheprocessofcontractionwillbeconsideredwhenIcometothequalitiesofthetatwas. Theodoriferousether(prithivi)issaidtobequadrangularinshape,thus:

Thisissaidtomoveinthemiddle.Itneithermovesatrightangles,noratacuteangles,norupwards, nordownwards,butitmovesalongthelineofthewave.Thelineandthequadrangleareinthesame plane. Thesearetheforms,andthemodesofmotion,ofthefiveethers. Ofthefivesensationsofmen,eachofthesegivesbirthtoone,thus: (1)Akasa,Sonorifierousether,Sound;(2)Vayu,Tangiferousether,Touch;(3)Taijas,Luminfierous ether,Color;(4)Apas,Gustiferousether,Taste;(5)Prithivi,Odoriferousether,Smell. Intheprocessofevolution,thesecoexistingethers,whileretainingtheirgeneral,relativeformsand primaryqualities,contractthequalitiesoftheothertatwas.Thisisknownastheprocessof panchikarana,ordivisionintofive. Ifwetake,asourbookdoes,H,P,R,VandLtobethealgebraicsymbolsfor(1),(2),(3),(4),and(5), respectively,afterpanchikaranatheethersassumethefollowingforms:

Onemoleculeofeachether,consistingofeightatoms,hasfouroftheoriginalprincipleethers,andoneoftheremaining four. Thefollowingtablewillshowthefivequalitiesofeachofthetatwasafterpanchikarana: (1) (2) (3) (4) (5) H P R V L Sound ordinary verylight light heavy deep Touch cool veryhot cool warm Taste acid hot astringent sweet Color ... lightblue red white yellow Smell ... acid hot astringent sweet

Itmightberemarkedherethatthesubtletatwasexistnowintheuniverseonfourplanes.Thehigherof theseplanesdifferfromthelowerinhavingagreaternumberofvibrationspersecond.Thefourplanes are: (1)Physical(Prana);(2)Mental(Manas);(3)Psychic(Vijnana);(4)Spiritual(Ananda) Ishalldiscuss,however,someofthesecondaryqualitiesofthesetatwas. (1)Space~Thisisaqualityoftheakasatatwa.Ithasbeenassertedthatthevibrationofthisetheris shapedliketheholeoftheear,andthatinthebodythereofaremicroscopicpoints(vindus).Itfollows evidentlythattheintersticesbetweenthepointsservetogivespacetoetherealminima,andofferthem roomforlocomotion(avakasa). (2)Locomotion~Thisisthequalityofthevayutatwa.Vayuisaformofmotionitself,formotioninall directionsismotioninacircle,largeorsmall.Thevayutatwaitselfhastheformofsphericalmotion. Whentothemotionwhichkeepstheformofthedifferentethersisaddedtothestereotypedmotionof thevayu,locomotionistheresult. (3)Expansion~Thisisthequalityofthetaijastatwa.Thisfollowsevidentlyfromtheshapeandform ofmotionwhichisgiventothisetherealvibration.SupposeABCisalumpofmetal:

Ifweapplyfiretoit,theluminiferousetherinitissetinmotion,andthatdrivesthegrossatomsofthelumpinto similarmotion.Suppose(a)isanatom.Thisbeingimpelledtoassumetheshapeofthetaijas,vibrationgoestowards (a),andthentakesthesymmetricalpositionof(a').Similarlydoeseverypointchangeitsplaceroundthecenterofthe pieceofmetal.UltimatelythewholepieceassumestheshapeofABC.Expansionisthustheresult.

(4)Contraction~Thisisthequalityoftheapastatwa.Ashasbeenremarkedbefore,thedirectionof thisetheristhereverseoftheagni,anditisthereforeeasytounderstandthatcontractionistheresultof theplayofthistatwa. (5)Cohesion~Thisisthequalityoftheprithivitatwa.Itwillbeseenthatthisisthereverseofakasa. Akasagivesroomforlocomotion,whileprithiviresistsit.Thisisthenaturalresultofthedirectionand shapeofthisvibration.Itcoversupthespacesoftheakasa. (6)Smoothness~Thisisaqualityoftheapastatwa.Astheatomsofanybodyincontractioncome neareachotherandassumethesemilunarshapeoftheapas,theymusteasilyglideovereachother. Theveryshapesecureseasymotionfortheatoms. This,Ibelieve,issufficienttoexplainthegeneralnatureofthetatwas.Thedifferentphasesoftheirmanifestationon alltheplanesoflifewillbetakenupintheirproperplaces.

IIEVOLUTION Itwillbeveryinterestingtotracethedevelopmentofmanandthedevelopmentoftheworldaccording tothetheoryofthetatwas. Thetatwas,aswehavealreadyseen,arethemodificationsofSwara.RegardingSwara,wefindinour book:"IntheSwaraaretheVedasandtheshastras,andintheSwaraismusic.Alltheworldisinthe Swara;Swaraisthespirititself."ThepropertranslationofthewordSwarais"thecurrentofthelife wave".Itisthatwavymotionwhichisthecauseoftheevolutionofcosmicundifferentiatedmatterinto thedifferentiateduniverse,andtheinvolutionofthisintotheprimarystateofnondifferentiation,and soon,inandout,foreverandever.Fromwhencedoesthismotioncome?Thismotionisthespirititself. Thewordatmausedinthebook,itselfcarriestheideaofeternalmotion,comingasitdoesfromthe rootat,eternalmotion;anditmaybesignificantlyremarked,thattherootatisconnectedwith(andin factissimplyanotherformof)therootsah,breath,andas,being.Alltheserootshavefortheiroriginal thesoundproducedbythebreathingofanimals.InTheScienceofBreaththesymbolforinspirationis sa,andforexpirationha.Itiseasytoseehowthesesymbolsareconnectedwiththerootsasandah. ThecurrentoflifewavespokenofaboveistechnicallycalledHansachasa,i.e.,themotionofhaand sa.ThewordHansa,whichistakentomeanGod,andismadesomuchofinmanySanskritworks,is onlythesymbolicrepresentationoftheeternalprocessesoflifehaandsa. Theprimevalcurrentoflifewaveis,then,thesamewhichinmanassumestheformofinspiratoryand expiratorymotionofthelungs,andthisistheallpervadingsourceoftheevolutionandtheinvolution oftheuniverse. Thebookgoeson:"ItistheSwarathathasgivenformtothefirstaccumulationsofthedivisionsofthe universe;theSwaracausesinvolutionandevolution;theSwaraisGodHimself,ormoreproperlythe greatPower(Mahashwara)."TheSwaraisthemanifestationoftheimpressiononmatterofthatpower whichinmanisknowntousasthepowerthatknowsitself.Itistobeunderstoodthattheactionofthis powerneverceases.Itiseveratwork,andevolutionandinvolutionaretheverynecessityofits unchangeableexistence. TheSwarahastwodifferentstates.Theoneisknownonthephysicalplaneasthesunbreath,theother asthemoonbreath.Ishall,however,atthepresentstageofevolutiondesignatethemaspositiveand negativerespectively.Theperiodduringwhichthiscurrentcomesbacktothepointfromwhenceit startedisknownasthenightofparabrahma.Thepositiveorevolutionaryperiodisknownasthedayof parabrahma;thenegativeorinvolutionaryportionisknownasthenightofparabrahma.Thesenights anddaysfolloweachotherwithoutbreak.Thesubdivisionsofthisperiodcomprehendallthephases ofexistence,anditisthereforenecessarytogiveherthescaleoftimeaccordingtotheHinduShastras. ~TheDivisionsofTime~ IshallbeginwithaTrutiastheleastdivisionoftime. 262/3truti=1nimesha=8/45second. 18nimesha=1kashtha=31/5seconds=8vipala.

30kashtha=1kala=13/5minutes=4pala. 30kala=1mahurta=48minutes=2ghari. 30mahurta=1dayandnight=24hours=60ghari. 30daysandnightsandoddhours=1Pitrujadayandnight=1monthandoddhours. 12months=1Daivadayandnight=1year=365days,15",30',31. 365Daivadaysandnights=1Daivayear. 4,800Daivayears=1Satyayuga. 3,600Daivayears=1Tretayuga. 2,400Daivayears=1Dwaparayuga. 1,200Daivayears=1Kaliyuga. 12,000Daivayears=1Chaturyugi(fouryuga). 12,000Chaturyugi=1Daivayuga. 2,000Daivayuga=1dayandnightofBrahma. 365Brahmicdaysandnights=1yearofBrahma. 71Daivayuga=1Manwantara. 12,000Brahmicyears=1ChaturyugaofBrahma,andsoone. 200yugaofBrahma=1dayandnightofparabrahma. Thesedaysandnightsfolloweachotherineternalsuccession,andhenceeternalevolutionand involution. Wehavethusfivesetsofdaysandnight:(1)Parabrahma,(2)Brahma,(3)Daiva,(4)Pitrya,(5) Manusha.AsixthistheManwantaraday,andtheManwantaranight(pralaya). Thedaysandnightsofparabrahmafolloweachotherwithoutbeginningorend.Thenight(thenegative periodandtheday(thepositiveperiod)bothmergeintothesusumna(theconjunctiveperiod)and mergeintoeachother.Andsodotheotherdaysandnights.Thedaysallthroughthisdivisionare sacredtothepositive,thehottercurrent,andthenightsaresacredtothenegative,thecoolercurrent. Theimpressionsofnamesandforms,andthepowerofproducinganimpression,lieinthepositive phaseofexistence.Receptivityisgivenbirthtobythenegativecurrent. Afterbeingsubjectedtothenegativephaseofparabrahma,Prakriti,whichfollowsparabrahmalikea shadow,hasbeensaturatedwithevolutionaryreceptivity;asthehottercurrentsetsin,changesare imprinteduponit,anditappearsinchangedforms.Thefirstimprintthattheevolutionarypositive currentleavesuponPrakritiisknownasakasa.Then,byandbytheremainingetherscomeinto existence.ThesemodificationsofPrakritiaretheethersofthefirststage. Intothesefiveethers,asnowconstitutingtheobjectivephase,worksonthecurrentoftheGreatBreath. Afurtherdevelopmenttakesplace.Differentcenterscomeintoexistence.Theakasathrowsthemintoa formthatgivesroomforlocomotion.Withthebeginningofthevayutatwatheseelementaryethersare thrownintotheformofspheres.Thiswasthebeginningofformation,orwhatmayalsobecalled solidification. ThesespheresareourBrahmandas.Inthemtheethersassumeasecondarydevelopment.Thesocalled

divisionintofivetakesplace.InthisBrahmicsphereinwhichthenewethershavegoodroomfor locomotion,thetaijastatwanowcomesintoplay,andthentheapastatwa.Everytatwicqualityis generatedinto,andpreservedin,thesespheresbythesecurrents.Inprocessoftimewehaveacenter andanatmosphere.Thissphereistheselfconsciousuniverse. Inthissphere,accordingtothesameprocess,athirdetherealstatecomesintoexistence.Inthecooler atmosphereremovedfromthecenteranotherclassofcenterscomesintoexistence.Thesedividethe Brahmicstateofmatterintotwodifferentstates.Afterthiscomesintoexistenceanotherstateofmatter whosecentersbearthenamesofdevasorsuns. Wehavethusfourstatesofsubtlematterintheuniverse: (1)Prana,lifematter,withthesunforcenter;(2)Manas,mentalmatter,withthemanuforcenter;(3) Vijnana,psychicmatter,withBrahmaforcenter;(4)Ananda,spiritualmatter,withparabrahmaasthe infinitesubstratum. Everyhigherstateispositivewithregardtothelowerone,andeveryloweronisgivenbirthtobya combinationofthepositiveandnegativephaseofthehigher. (1)Pranahastodowiththreesetsofdaysandnightsintheabovedivisionoftime:(a)Ourordinary daysandnights;(b)Thebrightanddarkhalfofthemonthwhicharecalledthepitryadayandnight;(c) Thenorthernandsouthernhalvesoftheyears,thedayandnightofthedevas. Thesethreenightsactinguponearthmatterimparttoitthereceptivityofthecool,negativeshady phaseoflifematter.Thesenightsimprintthemselvesontherespectivedayscominginafterit.The earthherselfthusbecomesalivingbeing,havinganorthpole,inwhichacentralforcedrawstheneedle towardsitself,andasouthpoleinwhichiscenteredaforwhichis,sotospeak,theshadeofthenorth polarcenter.Ithasalsoalwaysasolarforcecenteredintheeasternhalf,andthelunartheshadeofthe formercenteredinthewesternhalf. Thesecenterscome,infact,intoexistenceevenbeforetheearthismanifestedonthegrossplane.So toodothecentersofotherplanetscomeintoexistence.Asthesunpresentshimselftothemanuthere comeintoexistencetwostatesofmatterinwhichthesunlivesandmovesthepositiveandthe negative.Asthesolarprana,afterhavingbeenforsometimesubjectedtothenegativeshadystate,is subjectedinitsrevolutionarycoursetothesourceofitspositivephase,manu,thefigureofmanuis imprinteduponit.Thismanuis,infact,theuniversalmind,andalltheplanetswiththeirinhabitants arethephasesofhisexistence.Ofthis,however,moreheareafter.Atpresentweseethatearthlifeor TerrestrialPranahasfourcentersofforce. Whenithasbeencooledbythenegativecurrent,thepositivephaseimprintsitselfuponit,andearth lifeinvariousformscomesintoexistence.Theessaysonpranawillexplainthismoreclearly. (2)Manas:thishastodowithmanu.Thesunsrevolveroundthesecenterswiththewholeoftheir atmospheresofprana.Thissystemgivesbirthtothelokasorspheresoflife,ofwhichtheplanetsare oneclass. TheselokashavebeenenumeratedbyVyasainhiscommentaryontheYogasutra(III.Pada,26th

Sutra).Theaphorismrunsthus: "Bymeditationuponthesunisobtainedaknowledgeofthephysicalcreation." Onthis,thereveredcommentatorsays:"Therearesevenlokas(spheresofexistence)." (1)TheBhurloka:thisextendstotheMeru;(2)Antareikshaloka:thisextendsfromthesurfaceofthe MerutotheDhru,thepolestar,andcontainstheplanets,thenakstatras,andthestars;(3)Beyondthat istheswarloka:thisisfivefoldandsacredtoMahendra;(4)Maharloka:ThisissacredtothePrajapati; (5)Janaloka;(6)Tapasloka,and;(7)Satyaloka.Thesethree(5,6,and7)aresacredtoBrahma. Itisnotmypurposetotryatpresenttoexplainthemeaningoftheselokas.Itissufficientformy presentpurposetosaythattheplanets,thestars,thelunarmansionsareallimpressionsofmanu,justas theorganismsoftheeartharetheimpressionsofthesun.Thesolarpranaispreparedforthis impressionduringthemanwantaranight. Similarly,VijnanahastodowiththenightsanddaysofBrahma,andAnandawiththoseof Parabrahma. Itwillthusbeseenthatthewholeprocessofcreation,onwhateverplaneoflife,isperformedmost naturallybythefivetatwasintheirdoublemodifications,thepositiveandnegative.Thereisnothingin theuniversethattheUniversalTatwicLawofBreathdoesnotcomprehend. AfterthisbriefexpositionofthetheoryoftatwicevolutioncomesaseriesofEssays,takingupallthe subtlestatesofmatteronebyone,anddescribingmoreindetailtheworkingofthetatwiclawinthose planes,andalsothemanifestationsoftheseplanesoflifeinhumanity.

IIITHEMUTUALRELATIONOFTHETATWASANDOFTHEPRINCIPLES Theakasaisthemostimportantofallthetatwas.Itmust,asamatterofcourse,precedeandfollow everychangeofstateoneveryplaneoflife.Withoutthistherecanbenomanifestationorcessationof forms.Itisoutofakasathateveryformcomes,anditisinakasathateveryformlives.Theakasais fullofformsintheirpotentialstate.Itintervenesbetweeneverytwoofthefivetatwas,andbetween everytwoofthefiveprinciples. Theevolutionofthetatwasisalwayspartoftheevolutionofacertaindefiniteform.Thusthe manifestationoftheprimarytatwasiswiththedefiniteaimofgivingwhatwemaycallabody,a PrakriticformtotheIswara.InthebosomoftheInfiniteParabrahma,therearehiddenunnumerable suchcenters.OnecentertakesunderitsinfluenceacertainportionoftheInfinite,andtherewefind firstofallcomingintoexistencetheakasatatwa.Theextentofthisakasalimitstheextentofthe Universe,andoutofittheIswaraistocome.WiththisendcomesoutofthisakasatheVayutatwa. ThispervadesthewholeUniverseandhasacertaincenterthatservestokeepthewholeexpanse together,andseparateasonewhole,fromotheruniverses(Brahmandas). Ithasbeenmentioned,andfurtheronwillbemoreclearlyexplained,thateverytatwahasapositive andanegativephase.Itisalsoevidentontheanalogyofthesunthatplacesmoredistantfromthe centerarealwaysnegativetothosewhicharenearer.Wemightsaythattheyarecoolerthanthese,asit willbeseenlaterontheheatisnotpeculiartothesunonly,butthatallthehighercentershaveagreater amountofheatthaneventhesunitself. Wellthen,inthisBrahmicsphereofVayu,exceptforsomespaceneartheparabrahmicakasa,every atomofthevayuisreacteduponbyanoppositeforce.Themoredistantandthereforethecoolerone reactsuponthenearerandthereforethehotter.Theequalandoppositevibrationsofthesameforce canceleachother,andbothtogetherpassintotheakasicstate.Thus,whilesomeofthisspaceremains filledupbytheBrahmicVayuonaccountoftheconstantoutflowofthistatwafromtheparabrahmic akasa,theremainderisrapidlyturnedintoakasa.ThisakasaisthemotheroftheBrahmicagnitatwa. Theagnitatwaworkingsimilarlygivesbirththroughanotherakasatotheapas,andthissimilarlyto theprithivi.ThisBrahmicprithivithuscontainsthequalitiesofalltheprecedingtatwasbesidesafifth oneofitsown. ThefirststageoftheUniverse,theoceanofpsychicmatterhasnowcomeintoexistenceinitsentirety. Thismatteris,ofcourse,very,veryfine,andthereisabsolutelynogrossnessinitascomparedwiththe matterofthefifthplane.InthisoceanshinestheintelligenceofIswara,andthisocean,witheverything thatmightbemanifestinit,istheselfconsciousuniverse. Inthispsychicocean,asbefore,themoredistantatomsarenegativetothenearerones.Hence,excepta certainspacewhichremainsfilledwiththepsychicprithivionaccountoftheconstantsupplyofthis elementfromabove,therestbeginstochangeintoanakasa.Thissecondakasaisfullofwhatare calledManusintheirpotentialstate.TheManusaresomanygroupsofcertainmentalforms,theideals ofthevariousgeneraandspeciesoflifetoappearfurtheron.Wehavetodowithoneofthese. ImpelledbytheevolutionarycurrentoftheGreatBreath,manucomesoutofthisakasa,inthesame

wayasBrahmadidoutoftheparabrahmicakasa.FirstanduppermostinthementalsphereistheVayu, andtheninregularorderthetaijas,theapas,andtheprithivi.Thismentalmatterfollowsthesame laws,andsimilarlybeginstopassintothethirdakasicstate,whichisfullofinnumerablesuns.They comeoutinthesameway,andbegintoworkonasimilarplan,whichwillbebetterunderstoodhere thanhigherup. Everybodycantesthereforhimselfthatthemoredistantportionsofthesolarsystemarecoolerthan thenearerones.EverylittleatomofPranaiscomparativelycoolerthantheadjacentonetowardsthe sunfromitself.Henceequalandoppositevibrationscanceleachother.Leaving,therefore,acertain spacenearthesunasalwaysfilledupwiththetatwasofPrana,whicharetherebeingconstantly suppliedfromthesun,therestofthePranapassesintotheakasicstate. ItmightbenoteddownherethatthewholeofthisPranaismadeupofinnumerablelittlepoints.Inthe futureIshallspeakofthesepointsofastrutis,andmightsayherethatitisthesetrutisthatappearon theterrestrialplaneasatoms(anuorparamanu).Theymightbespokenofassolaratoms.Thesesolar atomsareofvariousclassesaccordingtotheprevalenceofoneormoreoftheconstituenttatwas. EverypointofPranaisaperfectpictureofthewholeocean.Everyotherpointisrepresentedinevery point.Everyatomhas,therefore,foritsconstituents,allthefourtatwas,invaryingproportions accordingtoitspositioninrespectofothers.Thedifferentclassesofthesesolaratomsappearonthe terrestrialplaneasthevariouselementsofchemistry. Thespectrumofeveryterrestrialelementrevealsthecolororcolorsoftheprevalenttatwaortatwasof asolaratomofthatsubstance.Thegreatertheheattowhichanysubstanceissubjectedthenearerdoes theelementapproachesitssolarstate.Heatdestroysforthetimebeingtheterrestrialcoatingsofthe solaratoms. Thespectrumofsodiumthusshowsthepresenceoftheyellowprithivi,thatoflithium,theredagniand theyellowprithivi,thatofcesium,theredagni,thegreenadmixture,theyellowprithivi,andtheblue vayu.Rubidiumshowsred,orange,yellow,greenandblue,i.e.,theagni,prithiviandagni,prithivi, vayuandprithivi,andvayu.Theseclassesofsolaratomsthatmakeupallputaltogether,thewide expanseofthesolarprana,passintotheakasicstate.Whilethesunkeepsupaconstantsupplyofthese atoms,thosethatarepassingintotheakasicstatepassontheothersideintotheplanetaryvayu.Certain measuredportionsofthesolarakasanaturallyseparatethemselvesfromothers,accordingtothe differingcreationthatistoappearinthoseportions.Theseportionsofakasaarecalledlokas.Theearth itselfisalokacalledtheBhurloka.Ishalltakeuptheearthforfurtherillustrationofthelaw. ThatportionofthesolarakasathatistheimmediatemotheroftheEarth,firstgivesbirthtothe terrestrialVayu.EveryelementisnowinthestateoftheVayutatwa,whichmaynowbecalledgaseous. TheVayutatwaissphericalinshape,andthusthegaseousplanetbearssimilaroutlines.Thecenterof thisgaseousspherekeepstogetherrounditselfthewholeexpanseofgas.Assoonasthisgaseous spherecomesintoexistence,itissubjectedtothefollowinginfluencesamongothers: (1)Thesuperposedinfluenceofthesolarheat;(2)Theinternalinfluenceofthemoredistantatomson

theneareronesandviceversa. Thefirstinfluencehasadoubleeffectuponthegaseoussphere.Itimpartsmoreheattothenearer hemispherethantothemoredistantone.Thesuperficialairofthenearerhemispherehavingcontracted acertainamountofsolarenergy,risestowardsthesun.Coolerairfrombelowtakesitsplace.But wheredoesthesuperficialairgo?Itcannotpassbeyondthelimitoftheterrestrialsphere,whichis surroundedbythesolarakasathroughwhichcomesasupplyfromthesolarPrana.Itthereforebegins tomoveinacircle,andthusarotarymotionisestablishedinthesphere.Thisistheoriginoftheearths rotationuponitsaxis. Again,asacertainamountofthesolarenergyisimpartedtothegaseousterrestrialsphere,theimpulse oftheupwardmotionreachesthecenteritself.Thereforethatcenteritself,andalongwithitthewhole sphere,movestowardsthesun.Itcannot,however,gooninthisdirection,foranearerapproachwould destroythatbalanceofforcesthatgivestheearthitspeculiarities.Alokathatisnearertothesunthan ourplanetcannothavethesameconditionsoflife.Hence,whilethesundrawstheearthtowardsitself, thoselawsoflifethathavegivenitaconstitution,onwhichagesmustrollon,keepitinthespherethey haveassignedtoit.Twoforcesthuscomeintoexistence.Drawnbyonetheearthwouldgotowardsthe sun;checkedbytheotheritmustremainwhereitis.Thesearethecentrifugalandthecentripetal forces,andtheiractionresultsingivingtheearthitsannualrevolution. Secondly,theinternalactionofthegaseousatomsuponeachotherendsinthechangeofthewhole gaseoussphere,excepttheupperportion,intotheakasicstate.Thisakasicstategivesbirthtothe igneous(pertainingtotheagnitatwa)stateofterrestrialmatter.Thischangessimilarlyintotheapas, andthisagainintotheprithivi. Thesameprocessobtainsinthechangesofmatterwithwhichwearenowfamiliar.Anexamplewill betterillustratethewholelaw. Takeice.Thisissolid,orwhattheScienceofBreathwouldcallinthestateofprithivi.Onequalityof theprithivitatwa,thereaderwillremember,iscohesiveresistance.Letusapplyheattothisice.Asthis heatpassesintotheice,itisindicatedbythethermometer.Whenthetemperaturerisesto78degrees, theicechangesitsstate.Butthethermometernolongerindicatesthesameamountofheat.78degrees ofheathavebecomelatent. Letusnowapply536degreesofheattoapoundofboilingwater.Asisgenerallyknown,thisgreat quantityofheatbecomeslatentwhilethewaterpassesintothegaseousstate. Nowletusfollowthereverseprocess.Togaseouswaterletusapplyacertainamountofcold.When thiscoldbecomessufficiententirelytocounteracttheheatthatkeepsitinthegaseousstate,thevapor passesintotheakasastate,andfromthenceintothetaijasstate.Itisnotnecessarythatthewholeofthe vaporshouldatoncepassintothenextstate.Thechangeisgradual.Asthecoldisgraduallypassing intothevapor,thetaijasmodificationisgraduallyappearingoutof,andthroughtheinterventionof akasa,intowhichithadpassedduringlatency.Thisisbeingindicatedonthethermometer.Whenthe wholehaspassedintotheigneousstate,andthethermometerhasindicated536degrees,thesecond akasacomesintoexistence.Outofthissecondakasacomestheliquidstateatthesametemperature,

thewholeheathavingagainpassedintotheakasastate,andthereforenolongerindicatedbythe thermometer. Whencoldisappliedtothisliquid,heatagainbeginstocomeout,andwhenitreaches78degrees,this heathavingcomeoutofandthroughtheakasa,intowhichithadpassed,thewholeliquidhadpassed intotheigneousstate.Hereitagainbeginstopassintotheakasastate.Thethermometerbeginstofall down,andoutofthisakasabeginstocometheprithivistateofwaterice. Thusweseethattheheatwhichisgivenoutbytheinfluenceofcoldpassesintotheakasastate,which becomesthesubstratumofahigherphase,andtheheatwhichisabsorbedpassesintoanotherakasa state,whichbecomesthesubstratumofalowerphase. Itisinthiswaythattheterrestrialgaseousspherechangesintoitspresentstate.Theexperiment describedabovepointsoutmanyimportanttruthsabouttherelationofthesetatwastoeachother. FirstofallitexplainsthatveryimportantassertionoftheScienceofBreathwhichsaysthatevery succeedingtatwicstatehasthequalitiesofalltheforegoingtatwicstates.Thusweseethatasthe gaseousstateofwaterisbeingacteduponbycold,thelatentheatofsteamisbeingcancelledand passingintotheakasastate.Thiscannotbutbethecase,sinceequalandoppositevibrationsofthe sameforcealwayscanceleachother,andtheresultistheakasa.Outofthiscomesthetaijasstateof matter.Thisisthatstateinwhichthelatentheatofsteambecomespatent.Itwillbeobservedthatthis statehasnopermanence.Thetaijasformofwater,asindeedanyothersubstance,cannotexistforany lengthoftime,becausethemajorpartofterrestrialmatterisinthelowerandthereforemorenegative statesofapasandprithivi,andwheneverforanycauseanysubstancepassesintothetaijasstate,the surroundingobjectsbeginatoncetoreactuponitwithsuchforceasatoncetoforceitintothenext akasastate.Thosethingsthatnowliveinthenormalstateoftheapasortheprithivifinditquite againstthelawsoftheirexistencetoremain,exceptunderexternalinfluence,inthetaijas(igneous) state.Thusanatomofgaseouswaterbeforepassingintotheliquidstatehasalreadyremainedinthe threestates,theakasa,thegaseous,andthetaijas.Itmust,therefore,haveallthequalitiesofthethree tatwas,andsoitnodoubthas.Cohesiveresistanceisonlywanted,andthatisthequalityoftheprithivi tatwa. Nowwhenthisatomofliquidwaterpassesintotheicystate,whatdowesee?Allthestatesthathave precededmustagainshowthemselves.Coldwillcancelthelatentheatoftheliquidstate,andtheakasa statewillcomeout.Outofthisakasastateissuretocomethegaseousstate.Thisgaseous(Vayava) stateisevidencedbythegyrationsandothermotionsthataresetupinthebodyoftheliquidbythe mereapplicationofthecold.Themotion,however,isnotofverylongduration,andastheyareceasing (passingintotheakasastate)thetaijasstateiscomingout.Thistoo,however,isnotoflongduration, andasthisispassingintotheakasastate,theiceiscomingintoexistence. Itwillbeeasytoseethatallfourstatesofterrestrialmatterexistinoursphere.Thegaseous(Vayava)is thereinwhatwecalltheatmosphere;theigneous(taijas)isthenormaltemperatureofearthlife;the liquid(apas)istheocean;thesolid(prithivi)istheterrafirma.Noneofthesestates,however,exists quiteisolatedfromtheother.Eachisconstantlyinvadingthedomainoftheother,andthusitisdifficult

tofindanyportionofspacefilleduponlywithmatterinonestate.Thetwoadjacenttatwasarefound intermixedwitheachothertoagreaterdegreethanthosethatareremovedfromeachotherbyan intermediatestate.Thusprithiviwillbefoundmixeduptoagreaterextentwithwaterthanwithagni andvayu,apaswithagnithanwithvayu,andvayuwithagnimorethanwithanyother.Itwouldthus appearfromtheabove,accordingtothescienceoftatwas,thattheflameandotherluminousbodieson eartharenotintheterrestrialtaijas(igneous)state.Theyareinornearthesolarstateofmatter.

IVPRANA(I) TheCentersofPrana;TheNadis;TheTatwicCentersofLife;TheOrdinaryChangeofBreath Prana,asalreadyexpressed,isthatstateofTatwicmatterwhichsurroundsthesun,andinwhichmoves theearthandotherplanets.Itisthestatenexthigherthanmatterintheterrestrialstate.Theterrestrial sphereisseparatedfromthesolarPranabyanakasa.Thisakasaistheimmediatemotherofthe terrestrialvayuwhosenativecolorisblue.Itisonthisaccountthattheskylooksblue. Althoughatthispointintheheavens,thePranachangesintoakasa,whichgivesbirthtotheterrestrial Vayu,theraysofthesunthatfallonthespherefromwithoutarenotstoppedintheirinwardjourney. Theyarerefracted,butmoveonwardsintotheterrestrialsphereallthesame.Throughtheseraysthe oceanofPrana,whichsurroundsoursphere,exertsuponitanorganizinginfluence. TheterrestrialPranatheearthlifethatappearsintheshapeofallthelivingorganismsofourplanet is,asawhole,nothingmorethanamodificationofthesolarPrana. Astheearthmovesroundherownaxisandroundthesun,twofoldcentersaredevelopedinthe terrestrialPrana.Duringthediurnalrotationeveryplace,asitissubjectedtothedirectinfluenceofthe sun,sendsforththepositivelifecurrentfromtheEasttotheWest.Duringthenightthesameplace sendsforththenegativecurrent. IntheannualcoursethepositivecurrenttravelsfromtheNorthtotheSouthduringthesixmonthsof summerthedayofthedevasandthenegativeduringtheremainingsixmonthsthenightofthe devas. TheNorthandEastarethussacredtothepositivecurrent;theoppositequarterstothenegativecurrent. Thesunisthelordofthepositivecurrent,themoonofthenegative,becausethenegativesolarprana comesduringthenighttotheearthfromthemoon. Theterrestrialpranaisthusanetherealbeingwithdoublecentersofwork.Thefirstisthenorthern,the secondthesouthern.Thetwohalvesofthesecentersaretheeasternandwesterncenters.Duringthesix monthsofsummerthecurrentofliferunsfromtheNorthtotheSouth,andduringthemonthsof winterthenegativecurrentgoestheotherway. Witheverymonth,witheveryday,witheverynimeshathiscurrentcompletesaminorcourse,and whilethiscurrentcontinuesinthiscoursethediurnalrotationgivesitaneasternorwesterndirection. ThenortherncurrentrunsduringthedayofmanfromEasttoWest,andduringthenightfromWestto East.Thedirectionsoftheothercurrentarerespectivelyoppositetotheabove.Sopracticallythereare onlytwodirectionstheeasternandwestern.Thedifferenceofthenorthernandsoutherncurrentsis notpracticallyfeltinterrestriallife.Thesetwocurrentsproduceintheterrestrialpranatwo distinguishablemodificationsofthecomposingethers.Theraysofeitheroftheseethereal modificationsproceedingfromtheirdifferentcentersrunintoeachothertheonegivinglife,strength, formandotherqualitiestotheother.Alongtheraysemergingfromthenortherncenter,runthe currentsofpositiveprana;alongthoseemergingfromthesouthern,thecurrentsofnegativeprana.The easternandwesternchannelsofthesecurrentsarerespectivelycalledPingalaandIda,twoofthe

celebratednadisoftheTantrists.ItwillbebettertodiscusstheotherbearingsofPrana,whenwehave localizeditinthehumanbody. TheinfluenceofthisterrestrialPranadevelopstwocentersofworkinthegrossmatterthatistoforma humanbody.Partofthemattergathersroundthenorthern,andpartroundthesoutherncenter.The northerncenterdevelopsintothebrain;thesouthernintotheheart.Thegeneralshapeoftheterrestrial Pranaissomethinglikeanellipse.Inthisthenorthernfocusisinthebrain;thesouthernintheheart. Thecolumnalongwhichthepositivemattergathersrunsbetweenthesefoci. Thelineinthemiddleistheplacewheretheeasternandwesternrightandleftdivisionsofthe columnjoin.Thecolumnisthemedullaoblongatathecentrallineisalsosusumna,therightandleft divisionsthePingalaandIda.TheraysofPranathatdivergeeitherwayfromthesenadisareonlytheir ramifications,andconstitutetogetherwiththemthenervoussystem. ThenegativePranagathersroundthesoutherncenter.This,too,takesaformsimilartotheformer.The rightandleftdivisionsofthiscolumnaretherightandleftdivisionsoftheheart. Eachdivisionhastwoprincipalramifications,andeachramificationagainramifiesintoothers.Thetwo openingseitherwayareoneavein,andoneanartery,thefouropeningintofourchambersthefour petalsofthelotusoftheheart.Therightpartoftheheartagain,withallitsramifications,iscalled Pingala,theleftIda,andthemiddlepartsusumna. Thereisreasontothink,however,thattheheartonlyisspokenofasthelotus,whilethethreeforegoing namesaresetapartforthenervoussystem.ThecurrentofPranaworksforwardandbackward,inand out.ThecauseofthisliesinthemomentaryofthebeingofPrana.Astheyearadvances,every momentachangeofstatetakesplaceintheterrestrialprana,onaccountofthevaryingstrengthsofthe solarandlunarcurrents.Thus,everymomentis,strictlyspeaking,anewbeingofPrana.AsBuddha says,alllifeismomentary.TheMomentthatisthefirsttothrowintomatterthegermthatwilldevelop thetwocentersisthefirstcauseoforganizedlife.IfthesucceedingMomentsarefriendlyintheir tatwiceffecttothefirstcause,theorganismgainsstrengthanddevelops;ifnot,theimpulseisrendered fruitless.Thegeneraleffectofthesesucceedingmomentskeepsupgenerallife;buttheimpulseofany onemomenttendstopassoffastheotherscomein.Asystemofforwardandbackwardmotionisthus established.OneMomentofPranaproceedingfromthecenterofworkgoestothefarthestendsofthe grossvesselsnervesandbloodvesselsoftheorganism.Thesucceedingmomentgivesit,however, thebackwardsimpulse.Afewmomentsaretakeninthecompletionoftheforwardimpulse,andthe determinationofthebackwardone.Thisperioddiffersindifferentorganisms.AsthePranaruns forward,thelungsinspire;asitrecedes,theprocessofexpirationsetsin. ThePranamovesinthePingalawhenitmovesfromthenortherncentertowardstheeast,andfromthe southerntowardsthewest;itmovesinIdawhenitmovesfromthenortherncentertowardsthewest, andfromthesoutherncentertowardstheeast.ThismeansthatintheformercasethePranamoves fromthebrain,towardstheright,throughtheheart,totheleftandbacktothebrain;andfromtheheart totheleftthroughthebraintotherightbacktotheheart.Inthelatterthecaseisthereverse.Touse otherterms,intheformercasethePranamovesfromthenervoussystemtotherightthroughthe

systemofbloodvesselstotheleft,andbackagaintothenervoussystem;or,fromthesystemofblood vesselstotheleftthroughthenervoussystemtotheright,andbackagaintothesystemofblood vessels.Thesetwocurrentscoincide.Inthelatterthecaseisthereverse.Theleftpartofthebody containingthenervesandthebloodvesselsmaybecalledIda,therightthePingala.Therightandleft bronchiformaswellthepartrespectivelyofPingalaandIda,asanyotherpartsoftherightandleft divisionsofthebody.Butwhatissusumna?Oneofthenamesofsusumnaissandhi,theplacewhere thetwoIdaandPingalajoin.ItisreallythatplacefromwhichthePranamaymoveeitherway rightorleftor,undercertaincircumstances,bothways.ItisthatplacewhichthePranamustpass whenitchangesfromtherighttotheleft,andfromthelefttotheright.Itisthereforebooththespinal canalandthecardiaccanal.ThespinalcanalextendsfromtheBrahmarandhra,thenortherncenterof Pranathroughthewholevertebralcolumn(Brahmadanda).Thecardiaccanalextendsfromthe southerncentermidwaybetweenthetwolobesoftheheart.AsthePranamovesfromthespinalcanal towardstherighthandtotheheart,therightlungworks;thebreathcomesinandoutoftheright nostril.Whenitreachesthesoutherncanal,youcannotfeelthebreathoutofeithernostril.As,however, itgoesoutofthecardiaccanaltotheleft,thebreathbeginstocomeoutoftheleftnostril,andflows throughthatuntilthePranaagainreachesthespinalcanal.There,again,youceasetofeelthebreath outofeithernostril.TheeffectofthesetwopositionsofPranaisidenticalupontheflowofbreath,and, therefore,Ithinkthatboththenorthernandsoutherncanalsaredesignatedbysusumna.Ifwemay speakinthisway,letusimaginethataplanepassesmidwaybetweenthespinalandcardiaccanals.This planewillpassthroughthehollowofthesusumna.Butletitbeunderstoodthatthereisnosuchplane inreality.ItwillperhapsbemorecorrecttosaythatastheraysofthepositiveIdaandPingalaspread eitherwayasnerves,andthoseofthenegativeasbloodvessels,theraysofsusumnaspreadalloverthe bodymidwaybetweenthenervesandbloodvessels,thepositiveandnegativenadis.Thefollowingis thedescriptionofsusumnaintheScienceofBreath: "Whenthebreathgoesinandout,onemomentbytheleftandtheotherbytherightnostril,thattoois susumna.WhenPranaisinthatnadithefiresofdeathburn;thisiscalledvishuva.Whenitmovesone momentintheright,andtheotherintheleft,letitbecalledtheUnequalState(vishamabhava);whenit movesthoroughbothatonce,thewisehavecalleditvishuva" "[Itissusumna]atthetimeofthepassingofthePranafromtheIdaintothePingala,orviceversa;and alsoofthechangeofonetatwaintoanother." Thenthesusumnahastwootherfunctions.Itiscalledvedovedainoneofitsmanifestations,and sandhyasandhiintheother.As,however,therightandleftdirectionsofthecardiacPranacoincide withtheleftandrightofthespinalcurrent,therearesomewriterswhodispensewiththedouble susumna.Accordingtothem,thespinalcanalaloneisthesusumna.TheUttaragitaandLatachakra nirupanaareworksinthisclass.Thismethodofexplanationtakesawayagooddealofdifficulty.The highestrecommendationofthisviewisitscomparativesimplicity.Therightsidecurrentfromthe heart,andtheleftsidecurrentfromthespinemaybothbereckonedwithoutdifficultyastheleftside spinalcurrents,andsomaytheremainingtwocurrentsbereckonedastherightsidespinalcurrents. Onemoreconsiderationisinfavorofthisview.Thenervoussystemrepresentsthesun,thesystemof

bloodvesselsthemoon.Hencetherealforceoflifedwellsinthenerves.Thepositiveandnegativethe solarandlunarphasesoflifematterareonlydifferentphasesofPrana,thesolarmatter.Themore distantandthereforethecoolermatterisnegativetothenearer,andtherefore,thehotter.Itissolarlife thatmanifestsitselfinthevariousphasesofthemoon.Topassoutoftechnicalities,itisnervousforce thatmanifestsitselfinvariousforms,inthesystemofbloodvessels.Thebloodvesselsareonlythe receptaclesofnervousforce.Hence,inthenervoussystem,thereallifeofthegrossbodyisthetrue Ida,Pingalaandsusumna.Theseare,insuchacase,thespinalcolumn,andtherightandleft sympathetics,withalltheirramificationsthroughoutthebody. Thedevelopmentofthetwocentersisthusthefirststageinthedevelopmentofthefetus.Thematter thatgathersupundertheinfluenceofthenortherncenteristhespinalcolumn;thematterthatgathers uproundthesoutherncenteristheheart.Thediurnalrotationdividesthesecolumnsorcanalsintothe rightandleftdivisions.Thenthecorrelativeinfluenceofthesetwocentersuponeachotherdevelopsan upperandlowerdivisionineachofthesecenters.Thishappenssomewhatinthesameway,andonthe sameprinciple,asaLeydenjarischargedwithpositiveelectricitybyanegativerod.Eachofthese centersisthusdividedintofourparts: (1)Therightsidepositive,(2)theleftsidepositive,(3)therightsidenegative,and(4)theleftside negative. Intheheartthesefourdivisionsarecalledtherightandleftauriclesandventricles.TheTantrasstyle thesefourdivisionsthefourpetalsofthecardiaclotus,andindicatethembyvariousletters.The positivepetalsoftheheartformthecenterfromwhichproceedthepositivebloodvessels,thearteries; thenegativepetalsarethestartingpointsofthenegativebloodvessels,theveins.Thisnegativepranais pregnantwithtenforces: (1)Prana,(2)Apana,(3)Samana,(4)Vyana,(5)Udana,(6)Krikila,(7)Naga,(8)Devadatta,(9) Dhavanjaya,(10)Kurma. Thesetenforcesarecalledvayu.Thewordvayuisderivedfromtherootva,tomove,andmeans nothingmorethanamotivepower.TheTantristsdonotmeantogiveittheideaofagas.HenceforthI shallspeakofthevayuastheforcesormotivepowersofprana.ThesetenmanifestationsofPranaare reducedbysomewriterstothefirstfivealone,holdingthattheremainingonesareonlymodifications oftheformer,whicharetheallimportantofthefunctionsofprana.This,however,isonlyaquestionof division.Fromtheleftsidepositivepetalthepranagathersupintoanadithatramifieswithinthechest intothelungs,andagaingathersupintoanadithatopensintotherightsidenegativepetal.Thisentire courseformssomethinglikeacircle(chakra).Thisnadiiscalledinmodernsciencethepulmonary arteryandvein.Twolungscomeintoexistencebythealternateworkingsofthepositiveandnegative pranaoftheeasternandwesternpowers. Similarly,fromtherightsidepositivepetalbranchseveralnadithatgobothupwardsanddownwardsin twodirections,theformerundertheinfluenceofthenorthern,thelatterundertheinfluenceofthe southernpowers.Boththesenadiopenafteracircularmarchthroughouttheupperandlowerportions ofthebodyintotheleftsidenegativepetal.

Betweentheleftsidepositiveandtherightsidenegativepetalisonechakra(disk).Thischakra comprisesthepulmonaryartery,thelungs,andthepulmonaryvein.Thechestgivesroomtothis chakra,whichispositivewithrespecttothelowerportionsofthebody,inwhichruntheramifications ofthelowerchakra,whichlatterjoinstherightsidepositiveandtheleftsidenegativepetals. Intheabovechakra(inthecavityofthechest)istheseatofprana,thefirstandmostimportantofthe tenmanifestations.Inspirationandexpirationbeingatrueindexofthechangesofprana,the pulmonarymanifestationsthereofhavethesamename.Withthechangesofpranawehavea correspondingchangeintheotherfunctionsoflife.Thelowernegativechakracontainstheprincipal seatsofsomeoftheothermanifestationsoflife.Thisapanaislocatedinthelongintestine,samanain thenavel,andsoon. Also,udanaislocatedinthethroat;vyanaalloverthebody.Udanacausesbelching;kurmaintheeyes causesthemtoshutandopen;krikilainthestomachcauseshunger.Inshort,proceedingfromthefour petalsoftheheartwehaveanentirenetworkofthesebloodvessels.Therearetwosetsoftheseblood vesselssidebysideineverypartofthebody,connectedbyinnumerablelittlechannels,thecapillaries. WereadinthePrasnopnisat: "Fromtheheart[ramifythe]nadi.Ofthesethereare101principalones(Pradhananadi).Eachofthese branchesinto100.Eachoftheseagaininto72,000." Thus,thereare10,100branchnadi,and727,200,000stillsmallerones,orwhatarecalledtwignadi. Theterminologyisimitatedfromatree.Thereistherootintheheart.Fromtheseproceedvarious stems.Theseramifyintobranches,andtheseagainintotwigvessels;allthesenadiputtogetherare 727,210,201. Now,ofthesetheoneisthesusumna;therestaredividedhalfandhalfoverthetwohalvesofthebody. SowereadintheKathopnishat,6thvalli,16thmantra: "Ahundredandonenadiareconnectedwiththeheart.Oftheseonepassesoutintothehead.Goingout bythatonebecomesimmortal.Theothersbecomethecauseinsendingthelifeprincipleoutofvarious otherstates." Thisonethatgoestothehead,remarksthecommentator,isthesusumna.Thesusumnathenisthat nadiwhosenervoussubstratumorreservoirofforceisthespine.Oftheremainingprincipalnadis,the Idaisthereservoirofthelifeforcethatworksintheleftpartofthebody,having50principalnadi.So alsohastherightpartofthebody50principalnadi.Thesegoondividingasabove.Thenadiofthe thirddegreebecomesominuteastobevisibleonlybyamicroscope.Theramificationsofthesusumna alloverthebodyserveduringlifetocarrythepranafromthepositivetothenegativeportionsofthe body,andviceversa.Incaseofbloodthesearethemoderncapillaries. TheVedantins,ofcourse,takethehearttobethestartingpointofthisramification.TheYogis, however,proceedfromthenavel.ThusinTheScienceofBreathweread: "Fromtherootinthenavelproceed72,000nadispreadingalloverthebody.Theresleepsthegoddess

Kundalinilikeaserpent.Fromthiscenter(thenavel)tennadigoupwards,tendownwards,andtwoand twocrookedly." Thenumber72,000istheresultoftheirownpeculiarreckoning.Itmatterslittlewhichdivisionwe adoptifweunderstandthetruthofthecase. Alongthesenadirunthevariousforcesthatformandkeepupthephysiologicalman.Thesechannels gatherupintovariouspartsofthebodyascentersofthevariousmanifestationsofprana.Itislike waterfallingfromahill,gatheringintovariouslakes,eachlakelettingoutseveralstreams.These centersare: (1)Handpowercenters,(2)Footpowercenters,(3)Speechpowercenters,(4)Excretivepowercenters, (5)Generativepowercenters,(6)Digestiveandabsorbingpowercenters,(7)Breathingpowercenters, and(8)thefivesensepowercenters. Thosenadithatproceedtotheoutletsofthebodyperformthemostimportantfunctionsofthebody, andtheyarehencesaidtobethetenprincipalonesinthewholesystem.Theseare: (1)Ghandarigoestothelefteye;(2)Hastijihivagoestotherighteye;(3)Pastagoestotherightear; (4)Yashawanigoestotheleftear;(5)Alamhusha,oralammukha(asitisvariouslyspelledinonems.) goestothemouth.Thisevidentlyisthealimentarycanal;(6)Kuhugoestothegenerativeorgans;(7) Shankinigoestotheexcretiveorgans;(8)Idaisthenadithatleadstotheleftnostril;(9)Pingalaisthe onethatleadstotherightnostril.Itappearsthatthesenamesaregiventotheselocalnadiforthesame reasonthatthepulmonarymanifestationofpranaisknownbythesamename;(10)Susumnahas alreadybeenexplainedinitsvariousphasesandmanifestations. Therearetwomoreoutletsofthebodythatreceivetheirnaturaldevelopmentinthefemale:thebreasts. ItisquitepossiblethatthenadiDanini,ofwhichnospecificmentionhasbeenmade,mightgotoone ofthese.Whateveritmaybe,theprincipleofthedivisionandclassificationisclear,andthisis somethingactuallygained. Centersofmoralandintellectualpowersalsoexistinthesystem.ThuswereadintheVishramopnishat (Thefollowingfigurewillservetoillustratethetranslation):

"(1)Whilethemindrestsintheeasternportion(orpetal),whichiswhiteincolor,thenitisinclined towardspatience,generosity,andreverence. "(2)Whilethemindrestsinthesoutheasternportion,whichisredincolor,thenitisinclinedtowards sleep,torporandevilinclination. "(3)Whilethemindrestsinthesouthernportion,whichisblackincolor,thenitisinclinedtowards anger,melancholy,andbadtendencies. "(4)Whilethemindrestsinthesouthwesternportion,whichisblueincolor,thenitisinclinedtowards jealousyandcunning. "(5)Whilethemindrestsinthewesternportion,whichisbrownincolor,thenitisinclinedtowards smiles,amorousness,andjocoseness. "(6)Whilethemindrestsinthenorthwesternportion,whichisindigoincolor,thenitisinclined towardsanxiety,restlessdissatisfaction,andapathy. "(7)Whilethemindrestsinthenorthernportion,whichisyellowincolor,thenitisinclinedtowards loveandenjoymentandadornment. "(8)Whilethemindrestsinthenortheasternportion,whichiswhiteincolor,thenitisinclinedtowards pity,forgiveness,reflection,andreligion. "(9)Whilethemindrestsinthesandhi(conjunctions)oftheseportions,thendiseaseandconfusionin bodyandhome,andthemindinclinestowardsthethreehumors. "(10)Whilethemindrestsinthemiddleportion,whichisvioletincolor,thenConsciousnessgoes beyondthequalities[threequalitiesofMaya]anditinclinestowardIntelligence." Whenanyofthesecentersisinactionthemindisconsciousofthesamesortoffeelings,andinclines towardsthem.Mesmericpassesserveonlytoexcitethesecenters. Thesecentersarelocatedintheheadaswellasinthechest,andalsointheabdominalregionandthe loins,etc. Itisthesecenters,togetherwiththeheartitself,thatbearthenameofpadmaorkamala(lotus).Some ofthesearelarge,somesmall,someverysmall.Atantriclotusisthetypeofavegetableorganism,a rootwithvariousbranches.Thesecentersarethereservoirsofvariouspowers,andhencetherootsof thepadma;thenadiramifyingthesecentersaretheirvariousbranches. Thenervousplexusofthemodernanatomistscoincidewiththesecenters.Fromwhathasbeensaid aboveitwillappearthatthecentersareconstitutedbybloodvessels.Buttheonlydifferencebetween thenervesandthebloodvesselsisthedifferencebetweenthevehiclesofthepositiveandnegative prana.Thenervesarethepositive,andthebloodvesselsarethenegativesystemofthebody.Wherever therearenervestherearecorrespondingbloodvessels.Bothofthemareindiscriminatelycallednadi. Onesethasforitscenterthelotusoftheheart,theotherthethousandpetalledlotusofthebrain.The systemofbloodvesselsisanexactpictureofthenervoussystem;itis,infact,onlyitsshadow.Likethe heart,thebrainhasitsupperandlowerdivisionsthecerebrumandthecerebellumanditsrightand

leftdivisionsaswell.Thenervesgoingtoverypartofthebodyandcomingbackfromthencetogether withthosegoingtotheupperandlowerportionscorrespondtothefourpetalsoftheheart.Thissystem, too,hasasmanycentersofenergyastheformer.Boththesecenterscoincideinposition.Theyare,in fact,thesame:thenervousplexusesandgangliaofmodernanatomy.Thus,inmyopinion,thetantric padmaarenotonlythecentersofnervouspowerthepositivenorthernpranabutnecessarilyofthe negativepranaaswell. ThetranslationoftheScienceofBreaththatisnowpresentedtothereaderhastwosections enumeratingthevariousactionsthataretobedoneduringtheflowofthepositiveandnegativebreath. Theyshownothingmorethanwhatcaninsomecasesbeveryeasilyverified,thatcertainactionsare betterdonebypositiveenergy,andothersbynegativeenergy.Thetakinginofchemicalsandtheir changesareactions,aswellasanyothers.Someofthechemicalsarebetterassimilatedbythenegative forexample,milkandotherfattysubstances),othersbythepositivePrana(otherfood,thatwhichis digestedinthestomach).Someofoursensationsproducemorelastingeffectsuponthenegative,others uponthepositiveprana. Pranahasnowarrangedthegrossmatterinthewombintothenervousandbloodvesselsystems.The Prana,ashasbeenseen,ismadeofthefivetatwa,andthenadiserveonlyaslinesfortatwiccurrents torunon.Thecentersofpowernoticedabovearecentersoftatwicpower.Thetatwiccentersinthe rightpartofthebodyaresolar,andthoseintheleftarelunar.Boththesesolarandlunarcentersareof fivedescriptions.Theirkindisdeterminedbywhatarecalledthenervousganglia.Thesemilunar gangliaarethereservoirsoftheapastatwa.Similarly,wehavethereservoirsoftheotherforces.From thesecentralreservoirsthetatwiccurrentsrunoverthesamelines,anddothevariousactionsallotted totheminphysiologicalanatomy. Everythinginthehumanbodythathasmorelessofthecohesiveresistanceismadeupoftheprithivi tatwa.Butinthisthevarioustatwasworkimprintingdifferingqualitiesuponthevariouspartsofthe body. Thevayutatwa,amongothers,performsthefunctionsofgivingbirthto,andnourishingtheskin;the positivegivesusthepositive,andthenegativethenegativeskin.Eachofthesehasfivelayers: (1)Purevayu,(2)Vayuagni,(3)Vayuprithivi,(4)Vayuapas,(5)Vayuakasa.Thesefiveclassesof cellshavethefollowingfigures: (1)PureVayu~ThisisthecompletesphereoftheVayu:

(2)VayuAgni~Thetriangleissuperposedoverthesphere,andthecellshavesomethinglikethe followingshape:

(3)VayuPrithivi~ThisistheresultofthesuperpositionofthequadrangularPrithivioverthe sphericalVayu:

(4)VayuApas~Somethinglikeanellipse,thesemimoonsuperposedoverthesphere:

(5)VayuAkasa~Thesphereflattenedbythesuperpositionofthecircleanddotted:

Amicroscopicexaminationoftheskinwillshowthatthecellsoftheskinhavethisappearance. Similarly,bone,muscleandfataregivenbirthtobytheprithivi,theagni,andtheapas.Akasaappears invariouspositions.Whereverthereisanyroomforanysubstance,thereisakasa.Thebloodisa mixtureofnutritivesubstanceskeptinthefluidicstatebytheapastatwaofPrana. ItisthusseenthatwhileTerrestrialPranaisanexactmanifestationoftheSolarPrana,thehuman manifestationisanexactmanifestationofeither.Themicrocosmisanexactpictureofthemacrocosm. Thefourpetalsofthelotusoftheheartbranchreallyintotwelvenadi(K,Kh,g,gn,n,K,Kh,j,jh,n, t,the).Similarlythebrainhastwelvepairsofnerves.ThesearethetwelvesignsoftheZodiac,bothin theirpositiveandnegativephases.Ineverysignthesunrises31times.Thereforewehave31pairsof nerves.Insteadofpairs,wespeakinthelanguageoftheTantrasofachakra(diskorcircle).Wherever these31chakraconnectwiththe12pairs(chakras)ofnervesinthebrain,passthroughoutthebody,we haverunningsidebysidethebloodvesselsproceedingfromthe12nadisoftheheart.Theonly differencebetweenthespinalandcardiacchakrasisthattheformerliecrosswise,whilethelatterlie lengthwiseinthebody.Thesympatheticchordsconsistoflinesoftatwiccenters:thepadmaorkamal. Thesecenterslieonallthe31chakranoticedabove.Thusfromthetwocentersofwork,thebrainand theheart,thesignsoftheZodiacintheirpositiveandnegativeaspectsasystemofnadibranchoff.

Thenadifromeithercenterrunintooneanothersomuchthatonesetisfoundalwayssidebysidewith theother.The31chakraarevarioustatwiccenters;onesetispositive,andtheotherisnegative.The formeroweallegiancetothebrain,withwhichtheyareconnectedbythesympatheticchords;thelatter oweallegiancetotheheart,withwhichtheyhavevariousconnections.Thisdoublesystemiscalled Pingalaontherightside,andIdaontheleft.Thegangliaoftheapascentersaresemilunar,thoseof thetaijas,thevayu,theprithivi,andtheakasarespectivelytriangular,spherical,quadrangular,and circular.Thoseofthecompositetatwahavecompositefigures.Eachtatwiccenterhasgangliaofallthe tatwasurroundingit. Pranamovesinthissystemofnadi.AsthesunpassesintothesignofAriesintheMacrocosm,the Pranapassesintothecorrespondingnadi(nerves)ofthebrain.Fromthenceitdescendseveryday towardsthespine.Withtheriseofthesunitdescendsintothefirstspinalchakratowardstheright.It thuspassesintothePingala.Itmovesalongthenervesoftherightside,atthesametimepassinglittle bylittleintothebloodvessels.UptonoonofeverydaythestrengthofthisPranaisgreaterinthe nervouschakrathaninthevenous.Atnoontheybecomeofequalstrength.Intheevening(withsunset), thePranawithitsentirestrengthhaspassedintothebloodvessels.Fromthenceitgathersupintothe heart,thenegativesoutherncenter.Thenitspreadsintotheleftsidebloodvessels,graduallypassing intothenerves.Atmidnightthestrengthisequalized;inthemorning(pratasandhia)thepranaisjust inthespine;fromthenceitbeginstotravelalongthesecondchakra.Thisisthecourseofthesolar currentofprana.Themoongivesbirthtootherminorcurrents.Themoonmoves12oddtimesmore thanthesun.Therefore,whilethesunpassesoveronechakra(i.e.,during60gharidayandnight),the moonpassesover12oddchakra.Thereforewehave12oddchangesofpranaduring24hours.Suppose themoontoobeginsinAries;shebeginslikethesuninthefirstchakra,andtakes58min.4sec.in reachingthespinetotheheart,andasmanyminutesfromtheheartbacktothespine. Boththesepranamoveintheirrespectivecoursealongthetatwiccenters.Eitherofthemispresentat anyonetimealloverthesameclassoftatwiccenters,inanyonepartofthebody.Itmanifestsitself firstinthevayucenters,theninthetaijas,thirdlyintheprithivi,andfourthlyintheapascenters. Akasacomesaftereach,andimmediatelyprecedesthesusumna.Asthelunarcurrentpassesfromthe spinetowardstheright,thebreathcomesoutoftherightnostril,andaslongasthecurrentofPrana remainsinthebackpartofthebody,thetatwachangesfromthevayutotheapas.Asthecurrentpasses intothefrontpartoftherighthalf,thetatwachangesbackfromtheapastothevayu.Astheprana passesintotheheart,thebreathisnotfeltatallinthenose.Asitproceedsfromthehearttotheleft,the breathbeginstoflowoutoftheleftnostril,andaslongasitisinthefrontpartofthebody,thetatwa changefromthevayutotheapas.Theychangebackagainabefore,untilthepranareachesthespine, whenwehavetheakasaofsusumna.Suchistheevenchangeofpranathatwehaveinthestateof perfecthealth.Theimpulsethathasbeengiventothelocalizedpranabythesunandmoonforcesthat giveactivepowerandexistencetoitsprototypePrana,makesitworkinthesamewayforeverandever. Theworkingofthehumanfreewillandotherforceschangethenatureofthelocalprana,and individualizeitinsuchawayastorenderitdistinguishablefromtheuniversalTerrestrialandEcliptical prana.Withthevaryingnatureofprana,theorderofthetatwaandthepositiveandnegativecurrents

maybeaffectedinvariousdegrees.Diseaseistheresultofthisvariation.Infact,theflowofbreathis thetruestindicationofthechangesoftatwainthebody.Thebalanceofthepositiveandnegative currentsoftatwaresultsinhealth,andthedisturbanceoftheirharmonyindisease.Thescienceofthe flowofbreathisthereforeofthehighestimportancetoeverymanwhovalueshisownhealthandthat ofhisfellowcreatures.Atthesametime,itisthemostimportant,usefulandcomprehensive,theeasiest andthemostinterestingbranchofYoga.Itteachesushowtoguideourwillsoastoeffectdesired changesintheorderandnatureofourpositiveandnegativetatwiccurrents.Thisitdoesinthe followingway.Allphysicalactionispranainacertainstate.Withoutpranathereisnoaction,and everyactionistheresultofthedifferingharmoniesoftatwiccurrents.Thus,motioninanyonepartof thebodyistheresultoftheactivityofthevayucentersinthatpartofthebody.Inthesameway, wheneverthereisactivityintheprithivicenters,wehaveafeelingofenjoymentandsatisfaction.The causesoftheothersensationsaresimilar. Wefindthatwhilelyingdownwechangesideswhenthebreathpassesoutofthatnostril.Thereforewe concludethatifwelieonanysidethebreathwillflowouttheoppositenostril.Therefore,wheneverwe seethatitisdesirabletochangethenegativeconditionsofourbodytothepositive,weresorttothis expedient.Aninvestigationintothephysiologicaleffectsofpranaonthegrosscoil,andthecounter effectsofgrossactionuponprana,willformthesubjectofthenextessay.

VPRANA(II) ThePranamayaKosha(CoilofLife)changesintothreegeneralstatesduringdayandnight:the waking,thedreaming,andthesleeping(jagrata,swapna,susupti).Thesethreechangesproduce correspondingchangesinthemanamayaKosha(thementalcoil),andthencearisestheconsciousness ofthechangesoflife.Themind,infact,liesbehindtheprana.Thestrings(tatwiclines)oftheformer instrumentarefinerthanthoseofthelatter;thatis,intheformerwehaveagreaternumberof vibrationsthaninthelatterduringthesamespaceoftime.Theirtensionsstandtoeachother,however, insucharelationthatwiththevibrationsoftheone,theotherofitselfbeginstovibrate.Thechanges givetothemind,therefore,asimilarappearance,andconsciousnessofthephenomenoniscaused. This,however,sometimeafter.Mypresentobjectistodescribeallthosechangesofprana,naturalor induced,thatmakeupthesumtotalofourworldlyexperience,andwhich,duringagesofevolution, havecalledtheminditselfoutofthestateoflatency.Thesechanges,asIhavesaid,dividethemselves intothreegeneralstates:thewaking,thedreaming,andthesleeping.Wakingisthepositive,sleeping thenegativestateofprana;dreamingistheconjunctionofthetwo(susumnasandhi).Asstatedinthe foregoingessay,thesolarcurrenttravelsinapositivedirectionduringtheday,andweareawake.As nightapproachesthepositivecurrenthasmadeitselflordofthebody.Itgainssomuchstrengththatthe sensuousandactiveorganslosesympathywiththeexternalworld.Perceptionandactioncease,andthe wakingstatepassesoff.Theexcessofthepositivecurrentslackens,asitwere,thetatwicchordsofthe differentcentersofwork,andtheyaccordinglyceasetoanswertotheordinaryetherealchangesof externalnature.Ifatthispointthestrengthofthepositivecurrentpassedbeyondordinarylimits,death wouldensue,pranawouldceasetohaveanyconnectionwiththegrossbody,theordinaryvehicleofthe externaltatwicchanges.Butjustatthemomentthepranapassesoutoftheheart,thenegativecurrent setsin,anditbeginstocounteracttheeffectsoftheformer.Asthepranareachesthespine,theeffects ofthepositivecurrenthaveentirelypassedof,andweawake.Ifatthismomentthestrengthofthe negativecurrentpassestheordinarylimitbysomecauseorother,deathwouldensue,butjustatthis momentthepositivecurrentsetsinwithmidnight,andbeginstocounteracttheeffectoftheformer.A balanceofthepositiveandnegativecurrentsthuskeepsbodyandsoultogether.Withexcessinthe strengthofeithercurrent,deathmakesitsappearance.Thusweseethattherearetwokindsofdeath: thepositiveorspinal,andthenegativeorcardiac.Intheformerthefourhigherprinciplespassoutof thebodythroughthehead,thebrahmarandhra,alongthespine;inthelattertheypassoutofthemouth throughthelungsandthetrachea.Besidesthesetherearegenerallyspeakingaboutsixtatwicdeaths. Allthesedeathschalkoutdifferentpathsforthehigherprinciple.Ofthese,however,morehereafter.At thisstage,letusinvestigatethechangesofpranamorethoroughly. Therearecertainmanifestationsofpranathatwefindequallyatworkinallthreestates.AsIhavesaid before,somewritershavedividedthesemanifestationsintofiveheads.Theyhavedifferentcentersof workindifferentpartsofthebody,fromwhencetheyasserttheirdominionovereverypartofthe physicalcoil.Thus:

Positive:(1)Prana,rightlung;Negative:Prana,leftlung.Pranaisthatmanifestationofthelifecoil
whichdrawsatmosphericairfromwithoutintothesystem.

Positive:(2)Apana,theapparatusthatpassesofffeces,longintestine,etc.;Negative:Apana,the
urinaryapparatus.Apanaisthemanifestationthatthrows,fromtheinside,outofthesystem,thingsthat arenotwantedthere.

Positive:(3)Samana,stomach;Negative:Samana,duodenum.Samanaisthatmanifestationwhich
drawsinandcarriesthejuiceoffoodtoeverypartofthebody.

Positive:(4)Vyana,alloverthebody,appearinginvaryingstateswithdifferentorgans(ontheright
side);Negative:Vyana,alloverthebody(ontheleftside).Vyanaisthatmanifestationwhichinclines thecurrentsoflifebacktothecenterstheheartandthebrain.Itis,therefore,thismanifestationthat causesdeath,localorgeneral.

Positive:(5)Udana,atthespinalandcardiaccenters(rightside),andtheregionofthethroat;
Negative:Udana,thespinalandcardiaccenters(leftside). IfPranarecedesfromanypartofthebody(forsomereasonorother),thatpartlosesitspowerof action.Thisislocaldeath.Itisinthiswaythatwebecomedeaf,dumb,blind,etc.Itisinthiswaythat ourdigestivepowerssuffer,andsoon.Generaldeathissimilarinitsoperations.Withtheexcessofthe strengthofeitherofthetwocurrents,thepranaremainsinthesusumna,anddoesnotpassout.The acquiredpowerofworkofthebodythenbeingstopassoff.Thefartherfromthecenters(theheartand thebrain),thesoonertheydie.Itisthusthatthepulsefirstceasestobefeltintheextremities,andthen nearerandnearertheheart,untilwefinditnowhere. Again,itisthisupwardimpulsethat,underfavorableconditions,causesgrowth,lightness,andagility. Besidestheorgansofthebodyalreadymentionedorindicated,themanifestationofvyanaservesto keepinformthefiveorgansofsense,andthefiveorgansofaction.Theorgansofthegrossbodyand thepowersofpranathatmanifestthemselvesinworkhaveboththesamenames.Thuswehave:

ActiveOrgans&Powers:(1)Vak,thecoalorgansandthepowerofspeech;(2)Pani,thehandsandthe
manualpower;(3)Pada,thefeetandthewalkingpower;(4)Payu,anus;(5)Upastha,thegenerative organsandthepowersthatdrawthesetogether.

SensuousOrgans&Powers:(1)Chaksus,eyeandocularpower;(2)Twak,skinandtangiferouspower;
(3)Srotra,earandsonoriferouspower;(4)Rasama,tongueandgustatorypower;(5)Cobrana,noseand odoriferouspower. Therealfactisthatthedifferentpowersarethecorrespondingorgansoftheprincipleoflife.Itwill nowbeinstructivetotracethetatwicchangesandinfluencesofthesevariousmanifestationsoflife. Prana:Duringhealthpranaworksalloverthesysteminoneclassoftatwiccentersatonetime.We thusseethatbothduringthecourseofthepositiveandnegativecurrentwehavefivetatwicchanges. Thecolorofpranaduringthereignofthepositiveandnegativecurrentispurewhite;duringthatofthe positive,reddishwhite.Theformeriscalmerandsmootherthanthelatter. Thetatwicchangesgivetoeachofthesefivenewphasesofcolor.Thus:Positive~reddishwhite/

Negative~purewhite: (1)Thevayutatwa,blue;(2)Theagnitatwa,red;(3)Theprithivi,yellow;(4)Theapas,white;(5)The akasatatwa,dark Itisevidentthatthereisadifferencebetweenthepositiveandnegativetatwicphasesofcolor.There arethustengeneralphasesofcolor. Thepositivecurrent(reddishwhite)ishotterthanthenegative(thepurewhite).Thereforeitmaybe generallysaidthatthepositivecurrentishot,andthenegativecool.Eachofthesethenundergoesfive tatwicchangesoftemperature.Theagniisthehottest,theyellownexttoit;thevayubecomescool,and theapasisthecoolest.Theakasahasastatethatneithercoolsnorheats.Thisstateisthemost dangerousofall,andifprolongeditcausesdeath,diseaseanddebility.Itisevidentthat,ifthecooling tatwadoesnotsetintocounteracttheaccumulatedeffectofthelatterinduetime,thefunctionsoflife willbeimpaired.Thejustcolorandthejusttemperatureatwhichthesefunctionsworkintheirvigor willbedisturbed,anddisease,deathanddebilityarenothingmorethanthisdisturbanceinvarious degrees.Thecaseissimilariftheheatingtatwadoesnotsetininduetimeafterthecoolingone. Itwillbeeasytounderstandthatthesechangesoftatwiccolorsandtemperaturesarenotabrupt.The onepassesofeasilyandsmoothlyintotheother,andthetatwicmixturesproduceinnumerablecolors asmany,infact,asthesolarpranahasbeenshowntopossess.Eachofthesecolorstendtokeepthe bodyhealthyifitremainsinactionjustaslongasitought,butnosoonerdoesthedurationchangethan diseaseresults.Thereisapossibility,therefore,ofasmanyandmorediseasesastherearecolorsinthe sun. Ifanyonecolorisprolonged,theremustbesomeoneormorethathavegiventheperiodoftheir durationtoit;similarly,ifonecolortakeslesstimethanitoughtto,theremustbesomeoneormore thattakeitsplace.Thissuggeststwomethodsofthetreatmentofdiseases.Butbeforespeakingof these,itwillbenecessarytoinvestigateasfullyaspossiblethecausesthatlengthenandshortenthe idealperiodsofthetatwas.

Toreturnatpresentto Prana:Thispulmonarymanifestationoftheprincipleoflifeisthemost
importantofall,becauseitsworkingsfurnishuswithamostfaithfulmeasureofthetatwicstateofthe body.Itisonthisaccountthatthenamepranahasbeengivenbypreeminencetothismanifestation. Now,asthepranaworksinthepulmonarytaijascenters(i.e.,thecentersoftheluminiferousether),the lungsarethrownintoatriangularformofexpansion,atmosphericairrunsin,andtheprocessof inspirationiscomplete.Witheverytruti,abackwardsimpulseisgiventothecurrentsofprana.The lungsarethrownintotheirstationarystatewiththisreturningcurrent,andtheexcessairisexpelled. Theairthatisthusthrownoutofthelungsbearsatriangularform.Tosomeextent,thewatervaporthat thisaircontainsfurnishesuswithamethodoftestingthistruthbyexperiment.Ifwetakeasmooth, shininglookingglass,putitunderthenose,andbreathsteadilyuponitscoolsurface,thewatervaporof theairwillbecondensed,anditwillbeseenthatthisbearsaparticularfigure.Inthecaseofpureagni, thisfigurewillbeatriangle.Letanotherpersonlooksteadilyatthelookingglassbecausethe

impressionpassesoffratherquickly. Withthecourseoftheothertatwasthelungsarethrownintotheirrespectiveshapes,andthelooking glassgivesusthesamefigures.Thus,inapaswehavethesemimoon,invayuthesphere,andin prithivithequadrangle.Withthecompositionofthesetatwaswemayhaveotherfigures:oblongs, squares,spheroids,andsoon. Itmayalsobementionedthattheluminiferousethercarriesthematerialsdrawnfromtheatmospheric airtothecentersoftheluminiferousether,andthencetoeverypartofthebody.Theotherethersalso carrythesematerialstotheirrespectivecenters.Itisnotnecessarytotracetheworkingoftheother manifestationsonebyone.Itmay,however,besaidthatalthoughallthefivetatwasworkinallthefive manifestations,eachofthesemanifestationsissacredtooneofthesetatwas.Thusinpranathevayu tatwaprevails,insamanatheagni,inapanatheprithivi,invyanatheapas,inudanatheakasa.Imay remindthereaderthatthegeneralcolorofpranaiswhite,andthiswillshowhowtheapastatwa prevailsinVyana.Thedarknessofakasaisthedarknessofdeath,etc.,causedbythemanifestationof udana. Duringlifethesetenchangesarealwaystakingplaceattheintervalsofabout26minuteseach.In waking,insleep,orindream,thesechangesnevercease.Itisonlyinthetwosusumnasortheakasa thatthesechangesbecomepotentialforamoment,becauseitisfromthesethatthesetatwic manifestationsshowthemselvesontheplaneofthebody.Ifthismomentisprolonged,theforcesof pranaremainpotential,andindeaththepranaisthusinthepotentialstate.Whenthosecausesthat tendedtolengthentheperiodofi,andthuscausedeath,areremoved,thisindividualpranapassesout ofthepotentialintotheactual,positive,ornegativestateasthecasemaybe.Itwillenergizematter,and willdevelopitintotheshapetowardswhichitsaccumulatedpotentialitiestend. Somethingmaynowbesaidabouttheworkofthesensuousandactiveorgans. Itmaybegenerallysaidthatallworkistatwicmotion.Thisworkiscapableofbeingcarriedonduring thewakingstate,andnotinsleepordream.Thesetenorganshavetengeneralcolors,generallythus:

SensuousOrgans:(1)Eye,agni,red;(2)Ear,akasa,dark;(3)Nose,prithivi,yellow;(4)Tongue(taste),
apas,white;(5)Skin,vayu,blue;

ActiveOrgans:(1)Hand,vayu,blue;(2)Foot,i,yellow;(3)Tongue(speech),apas,white;(4)Anus,
akasa,dark;(5)Genitals,i,red. Althoughthesearethegenerallyprevalenttatwasinthesevariouscenters,alltheothertatwasexistina subordinateposition.Thusintheeyewehaveareddishyellow,reddishwhite,reddishdark,reddish blue,andsimilarlyintheotherorgans.Thisdivisionintofiveofeachofthesecolorsisonlygeneral;in realitythereisanalmostinnumerablevariationofcolorsineachofthese. Witheveryactofeveryoneofthesetenorgans,theorganspeciallyandthewholebodygenerally assumesadifferentcolor,thecolorofthatparticulartatwicmotionwhichconstitutesthatact. AllthesechangesofPranaconstitutethesumtotalofourworldlyexperience.Furnishedwiththis

apparatus,pranabeginsitshumanpilgrimage,incompanywithamind,whichisevolvedonlytothe extentofconnectingthe"Iam"oftheahankaraorvijnana,thefourthprinciplefrombelow,withthese manifestationsofprana.Timeimprintsuponitalltheinnumerablecolorsoftheuniverse.Thevisual, thetangible,thegustatory,theauditory,andtheolfactoryappearancesinalltheirvarietygatherinto pranajustasourdailyexperiencecarriesmanymessagesatoneandthesametime.Inthesamewaydo theappearancesoftheactiveorgans,andthefiveremaininggeneralfunctionsofthebody,gatherupin thispranatomanifestthemselvesinduetime. Afewillustrationswillrenderallthisclear: ~SexualRelations~ Thegenerativeagnitatwaofthemaleispositive,andthatofthefemaleisnegative.Theformeris hotter,harsher,andmorerestlessthanthelatter;thelatteriscooler,smoother,andcalmerthanthe former.Thesetwocurrentstendtorunintoeachother,andafeelingofsatisfactionistheresultifthe twocurrentsareallowedtotaketheircourse;ifnot,afeelingofuneasinessistheresult.Thegenesisof thesefeelingswillbemysubjectundertheheadofthemanomayakosha(mentalprinciple).HereI shallonlyspeakofthecolorationofpranabytheactionorinactionofthisorgan.Thepositiveagni tendstorunintothenegative,andviceversa.Ifitisnotallowedtodoso,therepeatedimpulsesofthis tatwaturnuponthemselves,thecentergainsstrength,andeverydaythewholepranaiscoloreddeeper anddeeperred.Thecentersoftheagnitatwaalloverthebodybecomestrongerintheiraction,while alltheotherscontractageneraltingeofthered.Theeyesandthestomachbecomestronger.This, however,isthecaseonlywithincertainlimitsandundercertaincircumstances.Iftheagnigainstoo muchstrength,alltheothercentersoftheremainingtatwasbecomevitiatedintheiractionbyanover colorationofagni,anddiseaseanddebilityresult.If,however,manindulgesinthisluxurymoreoften thanheshould,andinmorethanoneplace,themalepranagetscoloredbythefemaleagni,andvice versa.Thistendstoweakenallthecentersofthistatwa,andgivesafemininecolortothewholeprana. Thestomachbecomescooleddown,theeyesgrowweak,andvirilemanlypowerdeparts.If,however, morethanoneindividualfemaleagnitakespossessionofthemaleprana,andviceversa,thegeneral antagonistictatwabecomesdeeperandstronger.Thewholepranaisvitiatedtoagreaterextent,greater debilityistheresult,andspermatorrhea,impotence,andothersuchantagonisticcolorstakepossession oftheprana.Besides,theseparateindividualitiesofthemaleorfemaleagnithathastakenpossession ofanyonepranawilltendtorepeleachother. ~Walking~ Supposenowthatamanisgiventowalking.Theprithivitatwaofthefeetgainsstrength,andthe yellowcolorpervadesthewholeprana.Thecentersoftheprithivialloverthebodybegintoworkmore briskly;agnireceivesamildandwholesomeadditiontoitspower,thewholesystemtendstowards healthyequilibrium,neithertoohot,nortoocold,andageneralfeelingofsatisfactionaccompanied withvigor,playfulness,andarelishofenjoymentistheresult.

~Speech~ LetmetakeonemoreillustrationfromtheoperationofVak(speech),andIshallbedonewiththe organsofaction.Thepower(Sakti)ofspeech(Vak,saraswati)isoneofthemostimportantgoddesses oftheHindupantheon.Theapastatwaisthechiefingredientofpranathatgoestowardstheformation ofthisorgan.Thereforethecolorofthegoddessissaidtobewhite.Thevocalchordwiththelarynxin frontformthevina(musicalinstrument)ofthegoddess.

Intheabovefigureofthevocalapparatus,ABisthethyroid,abroadcartilageformingtheprojectionofthethroat, andmuchmoreprominentinmenthaninwomen.BelowthisistheannularcartilageC,thecrecoid.Behindthis,orwe maysayonthis,arestretchedthechordaandb. Atmosphericairpassingoverthesechordsintheactofbreathingsetsthesechordsinvibration,and soundistheresult.Ordinarilythesechordsaretooloosetogiveanysound.Theapastatwa,themilk whitegoddessofspeech,performstheallimportantfunctionofmakingthesechordstense.Asthe semilunarcurrentoftheapastatwapassesalongthemusclesofthesechords,theyareasitwere shriveledupandcurvesareformedinthechords;theybecometighter. Thedepthofthesecurvesdependsuponthestrengthoftheapascurrent.Thedeeperthesecurves,the tenserarethechords.Thethyroidservestovarytheintensityofthevoicethusproduced.Thethyroid servestovarytheintensityofthevoicethusproduced.Thiswilldohere,anditisenoughtoshowthat therealmotivepowerintheproductionofvoiceistheapastatwaorPrana.Aswillbeeasily understood,therearecertainetherealconditionsoftheexternalworldthatexcitethecentersofthe apastatwa;thecurrentpassesalongthevocalchords,theyaremadetense,andsoundisproduced.But theexcitementofthesecentersalsocomesfromthesoulthroughthemind.Theuseofthissoundinthe courseofevolutionasthevehicleofthoughtisthemarriageofBrahma(theVijanamayakosha,the soul)withSaraswati,thepowerofspeechaslocatedinman. Theapastatwaofthevocalapparatus,althoughitisthechiefmotivepowerintheproductionofsound,

ismodifiedaccordingtothecircumstancebythecompositionoftheothertatwasinvariousdegrees.As farashumankenreaches,about49ofthesevariationshavebeenrecordedunderthenameofswara. First,therearesevengeneralnotes.Thesemaybepositiveandnegative(tivraandkomala),andthen eachofthesemayhavethreesubdivisions.Thesenotesarethencomposedintoeightraga,andeach ragahasseveralragini.Thesimpleraginimaythenbecompoundedintoothers,andeachraginimay haveagoodmanyarrangementsofnotes.Thevariationsofsoundthusbecomealmostinnumerable.All thesevariationsarecausedbythevaryingtensionsofthevocalchords,theVinaofSaraswati,andthe tensionsvarybythevaryingstrengthoftheapascurrent,causedbythesuperpositionoftheother tatwas. Eachvariationofsoundhasacolorofitsownthataffectsthewholepranainitsownway;thetatwic effectofallthesesoundsisnotedinbooksofmusic.Variousdiseasesmaybecured,andgoodorbad tendenciesimprintedonthepranabythepowerofsound.Saraswatiisanallpowerfulgoddess,and controlsourpranaforgoodorevilasthecasemaybe.Ifasongornoteiscoloredbytheagnitatwa, thesoundcolorsthepranared,andsimilarlythevayu,theapas,theakasa,andtheprithivi,blue,white, dark,andyellow.Theredcoloredsongcausesheat;itmaycauseanger,sleep,digestion,andrednessof color.Theakasacoloredsongcausesfear,forgetfulness,etc.Songsmaysimilarlygiveourpranathe coloroflove,enmity,adoration,morality,orimmorality,asthecasemaybe. Letusturntoanotherkey.Ifthewordsweutterbearthecoloroftheagnitatwaanger,love,lustour pranaiscoloredred,andthisrednessturnsuponourselves.Itmayburnupoursubstance,andwemay lookleanandlankandhave10,000otherdiseases.Terribleretributionofangrywords!Ifourwordsare fullofdivineloveandadoration,kindnessandmorality,wordsthatgivepleasureandsatisfactionto whoeverhearsthemthecolorsoftheprithiviandtheapaswebecomelovingandbeloved,adoring andadored,kindandmoral,pleasingandpleased,satisfyingandeversatisfied.Thedisciplineof speechitselfthesatyaofPatanjaliisthusoneofthehighestpracticesofYoga. Sensuousimpressionscolorthepranainasimilarway.Ifwearegiventotoomuchofsightseeing,to thehearingofpleasantsounds,tothesmellingofdaintysmells,etc.,thecolorsofthesetatwaswillbe overlystrengthened,andwillgainamasteryoverourprana.Ifwearetoofondofseeingbeautiful women,hearingthemusicoftheirvoices,heavenhelpus,fortheleastandmostgeneraleffectwillbe thatourpranaswillreceivethefemininecoloration.Ifitwereonlyfortheloveofwomen,manshould avoidthisoverindulgence,forfemininequalitiesinmendonotobtainfavorintheeyesofwomen. Theseillustrationsaresufficienttoexplainhowthetatwiccolorsofexternalnaturegatherupinprana. Itmaybenecessarytosaythatnonewcolorsenterintotheformationofprana.Allthecolorsofthe universearepresenttherealready,justastheyareinthesun,theprototypeofprana.ThecolorationI havespokenofisonlythestrengtheningofthisparticularcolortoanextentthatthrowstheothersin shade.Itisthisdisturbanceofbalancethatinthefirstplacecausesthevarietyofhumanprana,andin thesecondthoseinnumerablediseasestowhichfleshisheir. Fromthispointitisevidentthateveryactionofmangiveshispranaaseparatecolor,andthecolor affectsthegrossbodyinturn.Butwhen,atwhattime,doestheparticulartatwiccoloraffectthebody?

Ordinarilyitisundersimilartatwicconditionsoftheexternaluniverse.Thismeansthatiftheagni tatwahasgainedstrengthinanypranaatanyoneparticulardivisionoftime,thestrengthwillshow itselfwhenthatparticulardivisionoftimerecursagain.Beforeattemptingasolutionofthisproblem,it isnecessarytounderstandthefollowingtruths: Thesunisthechieflifegiverofeveryorganisminthesystem.Themomentthataneworganismhas comeintoexistence,thesunchangeshiscapacityinrelationtothatorganism.Henowbecomesthe sustainerofpositivelifeinthatorganism.Alongwiththisthemoonbeginstoinfluencetheorganismin herownway.Shebecomesthesustainerofnegativelife.Theplanetseachestablishtheirowncurrents intheorganism.Forthesakeofsimplicity,Ihaveasyetspokenonlyofthesunandmoon,the respectivelordsofthepositiveandnegativecurrentsoftherightandlefthalvesofthebody,ofthe brainandtheheart,ofthenervesandthebloodvessels.Thesearethetwochiefsourcesoflife,butit mustberememberedthattheplanetsexerciseamodifyinginfluenceoverthesecurrents.Thereal tatwicconditionofanymomentisdeterminedbyallthesevenplanets,justlikethesunandthemoon. Eachplanet,afterdeterminingthegeneraltatwicconditionofthemoment,goestointroducechangesin theorganismbornatthatmoment.Thesechangescorrespondwiththemanifestationofthatcolorof pranathatroseatthattime.Thus,supposetheredcolorhasenteredpranawhenthemoonisinthe seconddegreeofthesignofLibra.Ifthereisnodisturbinginfluenceofanyotherluminary,thered colorwillmanifestitselfwheneverthemoonisinthesameposition;intheothercase,whenthe disturbinginfluenceisremoved.Itmayshowitselfinamonth,oritmaybepostponedforages.Itis verydifficulttodeterminethetimewhenanactwillhaveitseffect.Itdependsagooddealuponthe strengthoftheimpression.Thestrengthoftheimpressionmaybedividedintotendegrees,although somewritershavegonefurther. (1)Momentary:Thisdegreeofstrengthhasitseffectthenandthere; (2)30degreesstrength:Inthiscasetheeffectwillshowitselfwheneachplanetisinthesamesignasat thetimeoftheimpression; (3)15degreesstrength:Hora;(4)10degreesstrength:Dreskana;(5)200degreesstrength:Navaansha; (6)150degreesstrength:Dwadasansa;(7)60or1degreestrength:Trinsansa;(8)1"strength:Kala;(9) 1strength:Vipala;(10)1strength:Truti. Supposeinanyprana,onaccountofanyaction,theagnitatwaobtainsthestrongestpossible prevalenceconsistentwiththepreservationofthebody,thetatwawillbegintohaveitseffectthenand thereuntilithasexhausteditselftoacertainextent.Itwillthenbecomelatentandshowitselfwhenat anytimethesameplanetssitinthesamemansions.Exampleswillillustratebetter.Supposethe followingadvancementoftheplanetsatanymomentdenotesthetatwicconditionwhenanygivencolor hasenteredtheprana:

The3rdofApril,Tuesday~ Planet Sign DegreeMinute Sun 11 22 52 Moon 8 16 5 Mercury 10 25 42 Venus 11 26 35 Mars 5 28 1 Jupiter 7 15 41 Saturn 3 9 33

Second 55 9 27 17 40 53 30

Itisatthistime,wesuppose,thattheactabovereferredtoiscommitted.Thepresenteffectwillpass offwiththetwohourslunarcurrentthatmaybepassingatthattime.Thenitwillbecomelatent,and remainsotillthetimewhentheseplanetsareinthesamepositionagain.Ashasbeenseen,these positionsmightbenineormoreinnumber. Assoonastheexacttimepassesofwhenacolorhasobtainedpredominanceinprana,theeffectthereof onthegrossbodybecomeslatent.Itshowsitselfagaininageneralwaywhenthestarssitinthesame mansions.Someofthestrengthiswornoffatthistime,andtheforcebecomeslatenttoshowitselfin greaterminutenesswhenatanytimethehalfmansionscoincide,andsoonwiththeremainingparts noticedabove.Theremaybeanynumberoftimeswhenthereisonlyanapproachtocoincidence,and thentheeffectwilltendtoshowitself,thoughatthattimeitwillremainonlyatendency. Theseobservation,althoughnecessarilyverymeager,tendtoshowthattheimpressionproducedupon pranabyanyact,howeverinsignificant,reallytakesagestopassoff,whenthestarscoincidein positiontoadegreewiththatwhentheactwascommitted.Therefore,aknowledgeofastronomyis highlyessentialinoccultVedicreligion.Thefollowingobservationmay,however,rendertheabovea littlemoreintelligible. Asoftenremarked,thepranamayokoshaisanexactpictureoftheTerrestrialPrana.Theperiodical currentsofthefinerforcesofnaturethatareintheearthpassaccordingtothesamelawsinthe principleoflife;justliketheZodiac,thepranamayakoshaissubdividedintomansions,etc.The northernandsoutherninclinationsoftheaxisgiveusaheartandabrain.Eachofthesehas12 ramificationsbranchingofffromit;thesearethe12signsoftheZodiac.Thedailyrotationthangives usthe31chakrasspokenofpreviously.Thereisthepositivesemimansionandthenegativesemi mansion.Thenwehavetheonethird,theoneninth,theonetwelfth,andsoontoadegree,orthe divisionsandsubdivisionsthereof.Eachchakra,bothdiurnalandannual,isinfactacircleof360 degrees,justlikethegreatcirclesoftheheavenlyspheres.Throughthechakraacourseofseven descriptionsoflifecurrentsisestablished: (1)Solar,(2)lunar,(3)Mars,agni,(4)Mercury,prithivi,(5)Jupiter,vayu,(6)Venus,apas,(7)Saturn, akasa. Itisquitepossiblethatalongthesamechakratheremaybepassingalloranyoneormoreofthese differingcurrentsatoneandthesametime.Thereaderisremindedofthetelegraphcurrentsofmodern

electricity.Itisevidentthattherealstateofpranaisdeterminedbythepositionoftheselocalized currents.Nowifanyoneormoreofthesetatwiccurrentsisstrengthenedbyanyactofours,underany positionofthecurrents,itisonlywhenwehavetoadegreethesamepositionofthecurrentsthatthe tatwiccurrentwillmakesitappearanceatfullstrength.Theremayalsobeappearancesofslightpower atvarioustimes,butthefullstrengthwillneverbeexhausteduntilwehavethesamepositionofthese currentstotheminutestdivisionofadegree.Thistakesagesuponages,anditisquiteimpossiblethat theeffectshouldpassoffinthepresentlife.Hencerisesthenecessityofasecondlifeuponthisearth. Theaccumulatedtatwiceffectsofalifesworkgiveeachlifeageneraltingeofitsown.Thistinge wearsoffgraduallyasthecomponentcolorspassofforweakeninstrength,onebyone.Wheneachof thecomponentcolorsisonebyonesufficientlywornoff,thegeneralcolorofalifepassesoff.The grossbodythatwasgivenbirthtobythisparticularcolorceasestorespondtothenowgenerally differentcoloredprana.Thepranadoesnotpassoutofthesusumna.Deathistheresult. ~Death~ Asalreadysaid,thetwoordinaryformsofdeatharethepositivethroughthebrain,andthenegative throughtheheart.Thisisdeaththroughthesusumna.Inthisallthetatwasarepotential.Deathmay alsotakeplacethroughtheothernadis.Inthiscasetheremustalwaysbetheprevalenceofoneormore tatwas. Thepranagoestowardsdifferentregionsafterdeath,accordingtothepathsthroughwhichitpassesout ofthebody.Thus: (1)Thenegativesusumnatakesittothemoon;(2)thepositivesusumnatakesittothesun;(3)theagni oftheothernaditakesittothehillknownasRaurava(fire);(4)theapasoftheothernaditakesitto thehillknownasAmbarisha,andsoon,theakasa,thevayu,andtheprithivitakeittoAndhatanusra, Kalasutra,andMahakala(SeeYogaSutra,pada111,Aphorism26,commentary). Thenegativepathisthemostgeneralonethatthepranatakes.Thispathtakesittothemoon(the chandraloka)becausethemoonisthelordofthenegativesystem,andthenegativecurrents,andthe negativesusumnatheheart,whichthereforeisacontinuationofthelunarprana.Thepranathathasthe generalnegativecolorcannotmovebutalongthispath,anditistransferrednaturallytothereservoirs, thecentersofthenegativeprana.Thosemeninwhomthetwohourslunarcurrentispassingmoreor lessregularlytakethispath. Thepranathathaslosttheintensityofitsterrestrialcolorenergizeslunarmatteraccordingtoitsown strength,andthusestablishesforitselfthereasortofpassivelife.Herethemindisinastateofdream. Thetatwicimpressionsofgatheredupforcespassbeforeitinthesamewayastheypassbeforeitinour earthlydreams.Theonlydifferenceisthatinthatstatethereisnotthesuperimposedforceof indigestiontorenderthetatwicimpressionssostrongandsuddenastobeterrible.Thatdreamystateis characterizedbyextremecalmness.Whateverourmindhasinitoftheinterestingexperiencesofthis world,whateverwehavethought,heard,seenorenjoyed,thesenseofsatisfactionandenjoyment,the

blissandplayfulnessoftheapasandtheprithivitatwa,thelanguidsenseofloveoftheagni,the agreeableforgetfulnessoftheakasa,allmaketheirappearanceoneaftertheotherinperfectcalm.The painfulimpressionsmakenoappearance,becausethepainfulariseswhenanyimpressionforcesitself uponthemindthatisoutofharmonywithitssurroundings.InthisstatethemindlivesinChandraloka, aswillbebetterunderstoodwhenIcometospeakofthetatwiccausesofdreams. Agesrolloninthisstate,whenthemindhas,accordingtothesamegenerallawsthatobtainforprana, wornouttheimpressionsofaformerlife.Theintensetatwiccolorsthattheceaselessactivityofprana hadcalledintoexistencenowfadeaway,untilatlastthemindcomesuponachroniclevelwiththe prana.Bothofthemhavenowlostthetingeofaformerlife.Itmaybesaidofpranathatithasanew appearance,andofthemindthatithasanewconsciousness.Whentheyarebothinthisstate,bothvery weak,theaccumulatedtatwiceffectsofpranabegintoshowthemselveswiththereturnofthestarsto thesamepositions.Thesedrawusbackfromthelunartotheterrestrialprana.Atthisstage,themind hasnoindividualityworthtakingaccountof,sothatitisdrawnbypranatowhereveritsaffinitiescarry it.Itcomesandjoinswiththosesolarraysthatbearasimilarcolor,withallthosemightypotentialities thatshowthemselvesinthefuturemanremainingquitelatent.Itpasseswiththeraysofthesun accordingtotheordinarylawsofvegetationintograinthatbearssimilarcolors.Eachgrainhasa separateindividuality,whichaccountsforitsseparateindividualityfromothersofitsbrothers,andin manytheremaybehumanpotentialitiesgivingitanindividualityofitsown.Thegrainorgrains producethevirilesemen,whichassumestheshapeofhumanbeingsinthewombsofwomen.Thisis rebirth. Similarlydohumanindividualitiescomebackfromthefivestatesthatareknownashells.Theseare thestatesofposthumousexistencefixedforthosemenwhoenjoytoanexcessiveandviolentdegreethe variousimpressionsofeachofthetatwas.Asthetatwicintensity,whichdisturbsthebalanceand thereforecausespain,wearsoffintime,theindividualpranapassesofftothelunarsphere,andthence undergoesthesamestatesthathavebeendescribedabove. Alongthepositivepaththroughthebrahmarandhrapassthosepranathatpassbeyondthegeneral effectsofTime,andthereforedonotreturntotheearthunderordinarylaws.ItisTimethatbringsback pranafromthemoon,whenheiseventhemostgeneral,andtheleaststrongtatwicconditioncomes intoplaywiththereturnofidenticalastralpositions;butthesunbeingthekeeperofTimehimself,and thestrongestfactorinthedeterminationofhistatwiccondition,itwouldbeimpossibleforsolarTime toaffectsolarprana.Therefore,onlythatpranatravelstowardsthesuninwhichthereisalmostno preponderanceofanytatwiccolor.ThisisthestateofthepranaofYoginalone.Bytheconstant practiceoftheeightbranchesofYoga,thepranaispurifiedofanyverystronglypersonifyingcolors, andsinceitisevidentthatonsuchapranaTimecanhavenoeffect,underordinarycircumstances,they passofftothesun.Thesepranahavenodistinctpersonifyingcolors;allofthemthatgotothesunhave almostthesamegeneraltinge.Buttheirmindsaredifferent.Theycanbedistinguishedfromeachother accordingtotheparticularbranchofsciencethattheyhavecultivated,oraccordingtotheparticular andvaryingmethodsofmentalimprovementthattheyhavefollowedonearth.Inthisstatethemindis notdependent,asinthemoon,upontheimpressionsofprana.ConstantpracticeofYogahasrendered

itanindependentworker,dependingonlyuponthesoul,andmoldingthepranatoitsownshapes,and givingititsowncolors.ThisisakindofMoksha. Althoughthesunisthemostpotentlordoflife,andthetatwicconditionofprananowhasnoeffect uponthepranathathaspassedtothesun,theplanetarycurrentsstillhavesomeslighteffectuponit, andtherearetimeswhenthiseffectisverystrong,sothattheearthlyconditionsinwhichtheyhave previouslylivedarecalledbackagaintotheirminds.Adesiretodothesamesortofgoodtheydidthe worldintheirpreviouslifetakespossessionofthem,andimpelledbythisdesiretheysometimescome backtoearth.SnakaracharyahasnoticedinhiscommentaryoftheBrahmasutrathatApantaramah,a Vedicrishi,thusappearedonearthasKrishnadwaipayana,abouttheendoftheDwaparaandthe beginningoftheKaliyuga.

VI.PRANA(III) AsitisdesirablethatasmuchaspossibleshouldbeknownaboutPrana,Igivebelowsomequotations onthesubjectfromthePrasnopnishat.Theywillgiveadditionalinteresttothesubject,andpresentitin amorecomprehensiveandfarmoreattractivegarb. SixthingsaretobeknownaboutPrana,saystheUpanishad: "Hewhoknowsthebirth(1),thecomingin(2),theplacesofmanifestation(3),therule(4),the macrocosmicappearance(5),andthemicrocosmicappearanceofPranabecomesimmortalbythat knowledge." Practicalknowledgeofthelawsoflife,i.e.,toliveuptothem,mustnaturallyendinthepassingofthe souloutoftheshadowysideoflifeintotheoriginallightoftheSun.Thismeansimmortality,thatis, passingbeyondthepowerofterrestrialdeath. ButtogoonwithwhattheUpanishadhastosayaboutthesixthingstobeknownaboutPrana: ~TheBirthofPrana~ ThePranaisbornfromtheAtma;itiscausedintheatma,liketheshadowinthebody. Thehumanbody,oranyotherorganism,becomesthecauseofthrowingashadeintheoceanofprana, asitcomesbetweenthesunandtheportionofspaceontheothersideoftheorganism.Similarly,the pranaisthrownasashadeinthemacrocosmicsoul(Iswara)becausethemacrocosmicmind(manu) intervenes.BrieflythepranaistheshadeofManucausedbythelightoftheLogos,themacrocosmic center.Thesunsaregivenbirthtointhisshade,bytheimpressionofthemacrocosmicmentalideas intothisshade.Thesesuns,thecentersofPrana,becomeintheirturnthepositivestartingpointof furtherdevelopment.Themanusthrowingtheirshadebytheinterventionofthesuns,givebirthin thoseshadestoplanets,etc.Thesunsthrowingtheirshadesbytheinterventionofplanets,givebirthto moons.Thenthesedifferentcentersbegintoactupontheplanets,andthesundescendsontheplanets intheshapeofvariousorganisms,manincluded. ~TheMacrocosmicAppearance~ Thispranaisfoundinthemacrocosmastheoceanoflifewiththesunforitscenter.Itassumestwo phasesofexistence:(1)theprana,thesolar,positivelifematter,and(2)therayi,thelunar,negative lifematter.Theformeristhenorthernphaseandtheeastern;thelatteristhesouthernphaseandthe western.IneveryMomentofTerrestriallife,wehavethusthenorthernandsoutherncentersofprana, thecentersfromwhichthesouthernandnorthernphasesoflifemattertaketheirstartatanymoment. Theeasternandwesternhalvesaretheretoo. Ateverymomentoftimei.e.,ineverytrutitherearemillionsoftrutiperfectorganismsinspace. Thismightrequiresomeexplanation.Theunitsoftimeandspacearethesame:atruti. Takeanyonetrutioftime.Itiswellknownthateverymomentoftimethetatwicraysofpranagoin everydirectionfromeverypointtoeveryotherpoint.Henceitisclearenoughthateverytrutiofspace isaperfectpictureofthewholeapparatusofprana,withallitscentersandsides,andpositiveand

negativerelations.Toexpressagooddealinafewwords,everytrutiofspaceisaperfectorganism.In theoceanofPranathatsurroundsthesunthereareinnumerablesuchtruti. Whileessentiallythesame,itiseasytounderstandthatthefollowingitemswillmakeadifferencein thegeneralcolor,appearance,andformsofthesetrutis:(1)distancefromthesolarcenter;(2) inclinationfromthesolaraxis. Taketheearthforillustration.Thatzoneofsolarlife,takingintoconsiderationboththedistanceand theinclinationinwhichtheearthmoves,givesbirthtoearthlife.Thiszoneofearthlifeisknownas theecliptic.Noweverytrutiofspaceinthiseclipticisaseparateindividualorganism.Astheearth movesinherannualcourse,i.e.,asthetrutioftimechanges,thesepermanenttrutiofspacechangethe phasesoftheirlife.Buttheirpermanencyisneverimpaired.Theyretaintheirindividualityallthe same. Alltheplanetaryinfluencesreachthesetrutisalways,wherevertheplanetsmaybeintheirjourney.The changingdistanceandinclinationis,ofcourse,alwayscausingachangeoflifephase. Thistrutiofspace,fromitspermanentpositionintheecliptic,whilemaintainingitsconnectionwithall theplanets,atthesametimesendsitstatwicraystoeveryotherquarterofspace.Theyalsocometothe earth. Itisaconditionofearthlifethatthepositiveandnegativecurrents,thepranaandtherayi,beequally balanced.Therefore,whenthetwophasesoflifematterareequallystronginthiseclipticaltruti,the tatwicraysthatcomefromittotheearthenergizegrossmatterthere.Themomentthatthebalanceis disturbedbythetatwicinfluenceoftheplanets,orbysomeothercause,terrestrialdeathensues.This simplymeansthatthetatwicraysofthetrutithatfallonearthceasetoenergizegrossmatter,although theydofallthereallthesame,andalthoughthetrutiisthereallthesameinitspermanentecliptical abode.Inthisposthumousstate,thehumantrutiwillenergizegrossmatterinthatquarterofspace whoselawsofrelative,negativeandpositivepredominancecoincidewiththatstate.Thus,whenthe negativelifematter,therayi,becomesoverlystrong,theenergizationofthetrutiistransferredfromthe earthtothemoon.Similarlyitmaypasstootherspheres.Whentheterrestrialbalanceisrestoredagain, whenthisposthumouslifehasbeenlived,theenergizationistransferredtotheearthagain. SuchisthemacrocosmicappearanceofPrana,withthepicturesofalltheorganismsoftheearth. ~TheComingInOfPrana~ Howdoesthispranamayakoshathistrutiofthemacrocosmcomeintothisbody?Briefly,"By actionsatwhoserootliesthemind",saystheUpanishad.Itwasexplainedpreviouslyhoweveryaction changesthenatureofthepranamayakosha,anditwillbeexplainedintheessayonthe"Cosmic PictureGallery"howthesechangesarerepresentedinthecosmicalcounterpartofourlifeprinciple.It isevidentthatbytheseactionschangeisproducedinthegeneralrelativenatureofthepranaandthe rayi,whichhasbeenspokenofpreviously.Itishardlynecessarytosaythatthemindthehumanfree willliesattherootofthoseactionsthatdisturbthetatwicbalanceofthelifeprinciple.Hence,"The pranacomesintothisbodybyactions,atwhoserootliesthemind."

~ThePlacesofManifestation~ "AstheparamountPowerappointsitsservants,telling,Rulesuchandsuchvillages,sodoesthe Prana.Itputsitsdifferentmanifestationsindifferentplaces.Theapana(thisdischargesfacesand urine)isinthePayu(anus)andtheupastha.Themanifestationsknownassightandhearing(Chakahus andSrotra)areintheeyeandear.Thepranaremainsitself,goingoutofmouthandnose.Between(the placesofpranaandapana,aboutthenavel)livestheSamana.Itisthisthatcarriesequally(alloverthe body)thefood(anddrink)thatisthrowninthefire.Hencearethosesevenlights(bymeansofprana, lightofknowledgeisthrownovercolor,form,sound,etc.) "Intheheartisofcoursethisatma(thepranamayakosha)andinit,ofcourse,theothercoils.Here thereareahundredandonenadi.Ofthesethereareahundredineach.Ineachofthesebranchnadis thereare72,000othernadi.Inthesemovesthevyana. "Byone(theSusumna)goingupward,theudanacarriestogoodworldsbymeansofgoodness,andto badonesbymeansofevil;bybothtotheworldofmen. "Thesunis,ofcourse,themacrocosmicprana;herises,andtherebyhelpstheeyesight.ThePowerthat isintheearthkeepsupthepowerofapana.Theakasa(theetherealmatter)thatisbetweenheavenand earth,helpsthesamana. "Theethereallifematter(independentofitsbeingbetweenheavenandearth)whichfillsmacrocosmic space,isvyana. "Thetaijastheluminiferousetherisudana;hencehewhosenaturalfireiscooleddownapproaches death. "Thenthemangoestowardthesecondbirth;theorgansandsensesgointothemind;themindofthe mancomestothePrana(itsmanifestationsnowceasing).Thepranaiscombinedwiththetaijas;going withthesoul,itcarrieshertothespheresthatareinview." ThedifferentmanifestationsofPranainthebody,andtheplaceswheretheymanifestthemselveshave beendweltupon.Butotherstatementsofinterestappearinthisextract.Itissaidthatthisatma,this pranamayakosha,withtheothercoilsofcourse,islocatedintheheart.Theheart,ashasbeenseen, representsthenegativesideoflife,therayi.Whenthepositivepranaimpressesitselfupontherayi theheartandthenadisthatflowfromittheformsoflifeandtheactionsofmancomeintoexistence. Itistherefore,properlyspeaking,thereflectionintheheartthatworksintheworld,i.e.,istheproper lordofthesensuousandactiveorgansoflife.Ifthisbeingoftheheartlearnsnottolivehere,the sensuousandactiveorgansbothlosetheirlife;theconnectionwiththeworldceases.Thebeingofthe brainthathasnoimmediateconnectionwiththeworld,exceptthroughtheheart,nowremainsin unrestrainedpurity.Thismeanstosaythatthesoulgoestothesuryaloka(theSun). ThenextpointofinterestisthedescriptionofthefunctionsoftheExternalPrana,whichlieattheroot of,andhelptheworkingoftheindividualizedprana.ItissaidthattheSunisthePrana.Thisisevident enough,andhasbeenmentionedmantimesbeforethis.Hereitismeanttosaythatthemostimportant functionoflife,inspirationandexpiration,thefunctionofwhich,accordingtotheScienceofBreath,is

theOneLawofexistenceintheUniverseonalltheplanesoflife,isbroughtintoexistenceandkeptin activitybythesuninhimself.Itisthesolarbreaththatconstituteshisexistence,andthisreflectedin manproducingmattergivesbirthtohumanbreath. TheSunthenappearsinanotherphase.Herises,andashedoes,hesupportstheeyesintheirnatural action. Similarly,thepowerthatisintheearthsustainstheapanamanifestationofprana.Itisthepowerthat drawseverythingtowardstheearth,saysthecommentator.Inmodernlanguage,itisgravity. Somethingmoremightbesaidhereabouttheudanamanifestationofprana.Aseverybodyknows, thereisaphaseofmicrocosmicpranathatcarrieseverything,names,forms,sight,sounds,andall othersensations,fromoneplacetoanother.Thisisotherwiseknownastheuniversalagni,ortheTejas ofthetext.ThelocalizedmanifestationofPranaiscalledudana,thatwhichcarriesthelifeprinciple fromoneplacetoanother.Theparticulardestinationisdeterminedbypastactions,andthisuniversal agnicarriestheprana,withthesoul,todifferentworlds.

VIIPRANA(IV) ThisPranaisthenamightybeing,andifitslocalizedmanifestationsweretoworkinunison,andwith temperance,doingtheirownduty,butnotusurpingthetimeandplaceofothers,therewouldbebut littleevilintheworld. Buteachofthesemanifestationsassertsitssolepoweroverthebewilderedhumansoul.Eachofthese claimsthewholelifeofmantobeitsownproperdomain: "Theakasa,thevayu,theagni,theprithivi,theapas,speech,sightandhearingallofthemsayclearly thattheyarethesolemonarchsofthehumanbody." Theprincipalprana,hewhosemanifestationsalltheseare,tellsthem: "Benotforgetful;itisIwhosustainthehumanbody,dividingmyselfintofive." IfthefivemanifestationsofPranawithalltheirminorsubdivisionsrevoltagainsthim,ifeachbeginto assertitsownlordshipandceasetoworkforthegeneralbenefitofthelordparamount,thereallife, miserymakesitssadappearancetoharassthepoorhumansoul."Butthemanifestationofprana, blindedbyignorance,"wouldnot"putforth"intheadmonitionsoftheirlord."Heleavesthebody,and asheleaves,alltheotherminorpranasleaveittoo;theystaythereashestays."Thentheireyesare opened."Asthebeesfollowthequeenbeeineveryposture,sodoesprana;these,speech,themind,the eye,theear,followhimwithdevotion,andthuspraisehim." "Heistheagni,thecauseofheat;heisthesun(thegiveroflight);heisthecloud,heistheIndra,heis theVayu,heistheprithivi,heistherayi,andthedeva,thesat,andtheasat,andheistheimmortal. [Rayiandasatarethenegative,devaandsatthepositivephasesoflifematter.] "Likethespokesinthenaveofawheel,everythingissustainedinprana:thehymnsoftheRik,the Yajur,andtheSamaVeda,thesacrifice,theKshatriya,andtheBrahmin,etc. "ThouarttheProgenitor;thoumovestinthewomb;thouartbornintheshapeofthefatherorthe mother;tothee,OPrana,thatputsupinthebodywiththymanifestations,thesecreaturesoffer presents. "Thouartthecarrierofofferingstothedeva,thouartthecarrierofoblationstothefathers;thouartthe actionandthepowerofthesensesandothermanifestationsoflife. "Thouart,OPrana,inpowerthegreatlord,theRudra[thedestroyer]andthePreserver;thoumovestin theskyasthesun,thouartthepreserverofthelightofheaven. "Whenthourainest,thesecreaturesarefullofjoybecausetheyhopetohaveplentyoffood. "ThouartPrana,purebynature;thouarttheconsumerofalloblations,astheEkarshifire[ofthe Atharva;thouartthepreserverofallexistence;wearetotheetheofferersoffood;thouartourfatheras theRecorder[or,theLifegiveroftheRecorder]. "Makehealthythatappearanceofthinewhichislocatedinthespeech,theear,theeye,andthatwhich isstretchedtowardsthemind;donotflyaway.

"Whateverexistsinthethreeheavens,allofitisinthepowerofprana.Protectuslikeamotherher offspring;giveuswealthandintellect." WiththisIconcludemydescriptionofprana,thesecondprincipleoftheuniverse,andthehumanbody. Theepithetsbestoweduponthismightybeingintheaboveextractwillbeeasyofunderstandinginthe lightofallthathasgonebefore.ItisnowtimetotracetheworkingoftheuniversalTatwicLawof breathonthenexthigherplaneoflife,themind(manomayakosha).

VIIITHEMIND(I) ~Introduction~ NotheoryofthelifeoftheUniverseisatoncesosimpleandsograndasthetheoryofbreath(Swara). Itistheoneuniversalmotion,whichmakesitsappearanceinmayabyvirtueoftheunseensubstratum oftheCosmos,theparabrahmaoftheVedantins.ThemostappropriateexpressionforSwarainEnglish isthe"currentoflife".TheIndianScienceofBreathinvestigatesandformulatesthelaws,orratherthe oneUniversalLaw,accordingtowhichthiscurrentoflife,thismotivepowerofUniversalIntelligence, running(asEmersonsobeautifullyputsit)alongthewireofthought,governsevolutionandinvolution andallthephenomenaofhumanlife,physiological,mentalandspiritual.Inthewholelengthand breadthofthisuniversethereisnophenomenon,greatorsmall,thatdoesnotfinditsmostnatural, mostintelligible,mostappositeexplanationinthetheoryofthefivemodesofmanifestationofthis universalmotion:thefiveelementarytatwas.IntheforegoingessaysIhavetriedtoexplaingenerally howeveryphysiologicalphenomenonwasgovernedbythefivetatwas.Theobjectofthepresentessay istobrieflyrunoverthevariousphenomenarelatingtothethirdhigherbodyofmanthemanomaya kosha,themindandnotehowsymmetricallyanduniversallythetatwasbringabouttheformationand workofthisprinciple. ~Knowledge~ Itiswhatisingenerallanguagecalledknowledgethatdistinguishesthemindfromphysiologicallife (prana),butitwillbeseenonalittleconsiderationthatdifferentdegreesofknowledgemightverywell betakenasthedistinguishingcharacteristicsofthefivestatesofmatter,whichinmanwecallthefive principles.Forwhatisknowledgebutakindoftatwicmotionofbreath,elevatedintoself consciousnessbythepresence,inagreaterorlesserdegree,oftheelementofahankara(egoism)?His isnodoubttheviewtakenofknowledgebytheVedanticphilosopherwhenhespeaksofintelligenceas beingthemotivepower,thefirstcauseoftheuniverse.Thewordswaraisonlyasynonymof intelligence,theonemanifestationoftheOnedescendingintoprakriti. "Iseesomething"means,accordingtoourviewofknowledge,thatmymanomayakoshahasbeenput intovisualvibration."Ihear"meansthatmymindisinastateofauditoryvibration."Ifeel"meansthat mymindisinastateoftangiblevibration.Andsoonwiththeothersenses."Ilove"meansthatmy mindisinastateofamatoryvibration(aformofattraction). Thefirststate,thatoftheanandamaya,isthestateofthehighestknowledge.Thereisthenbutone center,thesubstratumforthewholeinfinityofparabrahma,andtheetherealvibrationsofhisbreath areonethroughoutthewholeexpanseofinfinity.Thereisbutoneintelligence,butoneknowledge.The wholeuniversewithallitspotentialitiesandactualitiesisapartofthatknowledge.Thisisthehighest stateofbliss.Thereisnoconsciousnessofselfhere,fortheIhasonlyarelativeexistence,andthere mustbeaThouoraHebeforetherecanbeanI. Theegotakesformwhen,inthesecondplaneofexistence,morethanoneminorcentercomesinto existence.Itisforthisreasonthatthenameahankarahasbeengiventothisstateofmatter.The

etherealimpulsesofthosecentersareconfinedtotheirownparticulardomaininspace,andtheydiffer ineachcenter.Theycan,however,affecteachotherinjustthesamewayastheindividualizedethereal impulsesofonemanareaffectedbythoseofothers.ThetatwicmotionofonecenterofBrahmais carriedalongthesameuniversallinestotheother.Twodifferingmotionsarethusfoundinonecenter. ThestrongerimpulseiscalledtheI,theweakertheThouortheHeasthecasemaybe. Thencomesmanas.Virajisthecenter,andmanutheatmosphereofthisstate.Thesecentersarebeyond thekenofordinaryhumanity,buttheyworkunderlawssimilartothoserulingtherestofthecosmos. Thesunsmovetheviratsinthesamewayastheplanetsmovearoundthesun. ~TheFunctionsoftheMind~ Thecompositionofthemanuissimilartothatofprana:itiscomposedofastillfinergradeofthefive tatwas,andthisincreasedfinenessendowsthetatwaswithdifferentfunctions. Thefivefunctionsofpranahavebeengiven.Thefollowingarethefivefunctionsofmanas,asgivenby PatanjaliandacceptedbyVyasa: (1)Meansofknowledge(Pramana),(2)Falseknowledge(Viparyaya),(3)Compleximagination (Vikalpa),(4)Sleep(Nidra),(5)Memory(Smrite). Allthemanifestationofthemindfallunderoneoranotherofthesefiveheads.Thus,Pramana includes: (1)Perception(pratyaksha),(2)Inference(anumana),(3)Authority(Agama). Viparyanaincludes: (1)Ignorance(avidya,tamas),(2)Egoism(asinita,moha),(3)Retention(raja,mahamoka),(4) Repulsion(tamisra,dwesha),(5)Tenacityoflife(abhinwesha,andhatamisra). Theremainingthreehavenodefinitesubdivisions.NowIshallshowthatallthemodificationsof thoughtareformsoftatwicmotiononthementalplane. ~Pramana(MeansofKnowledge)~ Thewordpramana(meansofknowledge)isderivedfromtworoots,thepredicativema,andthe derivativerootana,withtheprefixpra.Theoriginalideaoftherootmais"togo","tomove",and hence"tomeasure".ThePrefixpragivestherootideaoffullness,connectedasitiswiththerootpri, tofill.Thatwhichmovesexactlyupordowntothesameheightwithanyotherthingisthepramanaof thatthing.Inbecomingthepramanaofanyotherthing,thefirstthingassumescertainqualitiesthatit didnothavebefore.Thisisalwaysbroughtaboutbyachangeofstatecausedbyacertainkindof motion,foritisalwaysmotionthatcauseschangeofstate.Infact,thisisalsotheexactmeaningofthe wordpramana,asappliedtoaparticularmanifestationofthemind. Pramanaisaparticulartatwicmotionofthementalbody;itseffectistoputthementalbodyintoa statesimilartothatofsomethingelse.Themindcanundergoasmanychangesastheexternaltatwas arecapableofimprintinguponit,andthesechangeshavebeenclassifiedintothreegeneralheadsby

Patanjali. ~Pratyaksha(Perception)~ Thisisthatchangeofstatewhichtheoperationsofthefivesensuousorgansproduceinthemind.The wordisacompoundof"I",each,and"aksha",sensuouspower,organofsense.Henceisthat sympathetictatwicvibrationthatanorganofsenseincontactwithitsobjectproducesinthemind. Thesechangescanbeclassifiedunderfiveheads,accordingtothenumberofthesenses. Theeyegivesbirthtothetaijasvibrations,thetongue,theskin,theear,andthenoserespectivelytothe apas,thevayu,theakasaandtheprithivivibrations.Thepureagnicausestheperceptionofred,the taijasprithiviofyellow,thetaijasapasofwhite,thetaijasvayuofblue,andsoon.Othercolorsare producedinthemindbymixedvibrationsinathousandvaryingdegrees.Theapasgivessoftness,the vayuroughness,theagniharshness.Weseethroughtheeyesnotonlycolor,butalsoform.Itwillbe rememberedthataparticularformhasbeenassignedtoeverytatwicvibration,andalltheformsof grossmatteranswertocorrespondingtatwicvibrations.Thus,formcanbeperceivedthroughevery sense.Theeyescanseeform,thetonguecantasteit,theskincantouchit,andsoon.Thismay probablyappeartobeanovelassertion,butitmustberememberedthatvirtueisnotanact.Theear wouldhearform,ifthemoregeneraluseoftheeyeandskinforthispurposehadnotalmoststifledit intoinaction. Thepureapasvibrationscauseanastringenttaste,theapasprithiviasweet,theapasagnihot,the apasvayuacid,andsoon.Innumerableothervibrationsoftastearecausedbyintermediatevibrations invariousdegrees. Thecaseissimilarwiththevocalandotherchangesofvibration.Itisclearthatourperceptive knowledgeisnothingmorethanaveritabletatwicmotionofthementalbody,causedbythe sympatheticcommunicationsofthevibrationsofprana,justasastringedinstrumentofacertain tensionbeginstovibratespontaneouslywhenvibrationissetupinanothersimilarinstrument. ~Anumana(Inference)~ Thewordanumanahasthesamerootsasthewordpramana.Theonlydifferenceisintheprefix.We havehereanu,"after",insteadofpra.Inference(anumana)isthereforeaftermotion.Whenthemindis capableofsustainingtwovibrationsatoneandthesametime,thenifanyoneofthesevibrationsisset upandperceived,thesecondvibrationmustalsomanifestitself.Thus,supposeamanpinchesme.The complexvibrationsthatmakeuptheperceptionoftheactionofmanpinchingmeareproducedinmy mind.Irecognizethephenomena.Almostsimultaneouslywiththesevibrationsanothersetof vibrationsisproducedinme.Icallthispain.Nowherearetwokindsoftatwicmotion,onecoming aftertheother.IfatanyothertimeIfeelsimilarpain,theimageofthemanpinchingwillberecalledto myconsciousness.Thisaftermotionis"inference".Inductionanddeductionarebothmodificationsof thisaftermotion.Thesunalwaysappearstoriseinacertaindirection.Theconceptofthatdirection becomesforeverassociatedinmymindwiththerisingofthesun.WheneverIthinkofthephenomenon ofsunrise,theconceptofthatdirectionpresentsitself.ThereforeIsaythat,asarule,thesunrisesin thatdirection.Inferenceisthereforenothingmorethanatatwicmotioncomingafteranotherrelated

one. ~Agama(Authority)~ Thethirdmodificationofwhatiscalledthemeansofknowledge(pramana)isauthority(agama).What isthis?Ireadinmygeography,orhearfromthelipsofmyteacherthatBritainissurroundedbythe ocean.NowwhathasconnectedthesewordsinmymindwiththepictureofBritain,theocean,and theirmutualrelations?Certainlyitisnotperception,andthereforenotinference,whichmustbynature workthroughsensuousknowledge.Whatthen?Theremustbesomethirdmodification. Thefactthatwordspossessthepowertoraiseacertainpictureinourmindsisoneofverydeep interest.EveryIndianphilosopherrecognizesitasathirdmodificationofthemind,butitreceivesno recognitionatthehandsofmodernEuropeanphilosophy. Thereis,however,littledoubtthatthecolorcorrespondingtothismentalmodificationdiffersfromthat correspondingtoeitherperceptionorinference.Thecolorbelongingtheperceptivemodificationsof themindisalwayssingleinnature.Acertainphaseofthetaijasvibrationmustalwaysprevailinthe visualmodification,andsimilarlythevibrationsofothertatwascorrespondtoourdifferentsensuous modifications.Eachmanifestationhasitsowndistinctivecolor.Theredwillappearaswellinthevisual asintheauditoryoranyothervibration,buttheredofthevisualwillbebrightandpure;thatofthe organofsmellwillbetingedwithyellow;thatoftheorganoftouchwithblue,andthesoniferousether willberatherdark.Thereis,therefore,nottheleastlikelihoodthatthevocalvibrationwillcoincide withthepureperceptivevibration.Thecoalvibrationsaredoubleintheirnature,andtheycanonly(if atall)coincidewiththeinferentialvibrations;andhere,too,theycanonlycoincidewiththeauditory vibrations.Alittleconsiderationwill,however,showthatthereissomedifferencebetweenthevocal andinferentialvibrations.Ininference,acertainmodificationofsoundinourmindisfollowedbya certainvisualpicture,andboththesevibrationsretainanequallyimportantpositioninourmind.We placetwopreceptstogether,comparethem,andthensaythatonefollowstheother.Intheverbal modificationthereisnocomparison,nosimultaneousconsciousness,noplacingtogetherofthetwo precepts.Theonecausestheother,butwearenotatallconsciousofthefact.Ininferencethe simultaneouspresenceforsometimeofboththecauseandtheeffectbringsaboutachangeinthecolor oftheeffect.Thedifferenceislessgreatinthevocalascomparedwiththeinferentialvibration. Axiomaticknowledgeisnotinferentialinthepresent,toughithasnodoubtbeensointhepast;inthe presentithasbecomenativetothemind. ~Viparyaya(FalseKnowledge)~ Thisisthesecondmentalmodification.Thiswordalsoisderivedfromarootmeaningmotion:ioray. "togo","tomove".Theprefixpariisconnectedwiththerootpra,andgivesthesameradicalmeaning aspramana.ThewordParyayahasthesameradicalmeaningaspramana.ThewordViparyaya thereforemeans"amotionremovedfromthemotionthatcoincideswiththeobject".Thevibrationsof pramanacoincideinnaturewiththevibrationsofviparyaya.Certainacquiredconditionsofthemind imprintonthepreceptsanewcoloroftheirown,andthusdistinguishthemfromthepreceptsof pramana.Therearefivemodificationsofthismanifestation.

~Avidya(Ignorance)~ Thisisthegeneralfieldforthemanifestationofallthemodificationsoffalseknowledge.Theword comesfromtherootvid,"toknow",theprefixa,andthesuffixya.Theoriginalmeaningofthevidya is,therefore,"thestateofathingasitis",orexpressedintermsofthementalplaneinoneword, "knowledge".AslongasinthefaceofahumanbeingIseeafaceandnothingelse,mymentalvibration issaidtobevidya.ButassoonasIseeamoonorsomethingelsenotaface,whenitisafaceIam lookingat,mymentalvibrationisnolongersaidtobevidya,butavidya.Avidya(ignorance)is thereforenotanegativeconception;itisjustaspositiveasvidyaitself.Itisagreatmistaketosuppose thatwordshavingtheprivativeprefixesalwaysimplyabstractionsandneverrealities.This,however,is bythebye.Thestateofavidyaisthatstateinwhichthementalvibrationisdisturbedbythatofakasa, andsomeothertatwas,whichthusresultintheproductionoffalseappearances.Thegeneral appearanceofavidyaisakasa,darkness,andthisiswhytamasisasynonymofthisword. Thisgeneralprevalenceofdarknessiscausedbysomedefectinindividualminds,because,aswefind fromdailyexperience,agivenobjectdoesnotexcitethesamesetofvibrationsinallminds.What,then isthementaldefect?Itistobefoundinthenatureofthestoreduppotentialenergyofthemind.This storingupofpotentialenergyisaproblemofthedeepestimportanceinphilosophy,andthedoctrineof transmigrationofsoulsfindsitsmostintelligibleexplanationinthis.Thelawmightbeenunciatedas follows: ~TheLawofVasana~ Ifanythingbesetinanyparticularkindoftatwicmotion,internalorexternal,itacquiresforasecond timethecapabilityofeasilybeingsetinmotion,andofconsequentlyresistingadifferentsortof motion.Ifthethingissubjectedtothesamemotionforsometime,themotionbecomesanecessary attributeofthething.Thesuperposedmotionbecomes,sotospeak,"secondnature". Thus,ifamanaccustomshisbodytoaparticularformofexercise,certainmusclesinhisbodyarevery easilysetintomotion.Anyotherformofexercisethatrequirestheuseofothermuscleswillbefound fatiguingonaccountoftheresistancesetupbymuscularhabits.Thecaseissimilarwiththemind.IfI haveadeeprootedconviction,assomedotothisday,thattheearthisflatandthesunmovesaroundit, itmayrequireagestodislodgeit.Athousandexamplesmightbecitedofsuchphenomena.Itis, however,onlynecessaryinthisplacetostatethatthecapacityofturningeasilytoonementalstateand offeringresistancetoanotheroneiswhatImeanbythisstoredupenergy.Itisvariouslycalledvasana orSansakarainSanskrit. Thewordvasanacomesfromtherootvas,"todwell".Itmeansthedwellingorfixingofsomeformof vibratorymotioninthemind.Itisbyvasanathatcertaintruthsbecomenativetothemind,andnotonly certainsocalledtruths,butallthesocallednaturaltendencies,moral,physical,spiritual,becomein thiswaynativetothemind.Theonlydifferenceindifferentvasanaistheirrespectivestability.The vasanathatareimprinteduponthemindastheresultoftheordinaryevolutionarycourseofnature neverchange.Theproductsofindependenthumanactionsareoftwokinds.Ifactionsresultin tendenciesthatchecktheevolutionaryprogressivetideofnature,theeffectoftheactionexhaustsitself

intimebytherepellantforceoftheundercurrentofevolution.If,however,thetwocoincidein direction,increasedstrengthistheresult.Thelattersortofactionswecallvirtuous,theformervicious. Itisthisvasana,thistemporarydominionoftheoppositecurrent,thatcausesfalseknowledge.Suppose thepositivegenerativecurrenthasinanymanthestrengtha,iftooitispresentedanegativefemale currentofthesamedegreeofstrengtha,thetwowilltrytounite.Anattractionthatwetermsexual lovewillthenbesetup.Ifthesetwocurrentsarenotallowedtounite,theyincreaseinstrengthand reactonthebodyitselftoitsinjury;ifallowedtounite,theyexhaustthemselves.Thisexhaustion causesarelieftothemind,theprogressiveevolutionarycurrentassertsitselfwithgreaterforce,and thusafeelingofsatisfactionistheresult.Thistatwicdisturbanceofthemindwill,aslongasithas sufficientstrength,giveitsowncolortoallperceptionsandconcepts.Theywillnotappearintheirtrue light,butascausesofsatisfaction.Thustheysaythattrueloversseeallthingsrosecolored.The appearanceofafacewelovetoseecausesapartialrunningofcurrentsintooneanother,andacertain amountofsatisfactionistheresult.Weforgethatweareseeingaface:weareonlyconsciousofsome causeresultinginastateofsatisfaction.Thatcauseofsatisfactionwecallbydifferentnames. Sometimeswecallitaflower,atotherswecallitamoon.Sometimeswefeelthatthecurrentoflifeis flowingfromthosedeareyes,atotherswerecognizenectaritselfinthatdearembrace.Sucharethe manifestationsofavidya.AsPatanjalisays,avidyaconsistsintheperceptionoftheeternal,thepure, thepleasing,andthespiritualinsteadoforratherinthenoneternal,theimpure,thepainful,andthe nonspiritual.Suchisthegenesisofavidya,which,ashasbeenremarked,isasubstantialrality,andnot amerenegativeconception. Thismentalphenomenoncausesthefourremainingones. ~Asmita(Egoism)~ Egoism(Asmita)istheconvictionthatreallife(purushaswara)isonewiththevariousmentaland physiologicalmodifications,thatthehigherselfisonewiththelowerone,thatthesumofourpercepts andconceptsistherealego,andthatthereisnothingbeyond.Inthepresentcycleofevolutionandin thepreviousones,themindhasbeenchieflyoccupiedwiththeseperceptsandconcepts.Therealpower oflifeisneverseenmakinganyseparateappearance,hencethefeelingthattheegomustbethesame withthementalphenomena.Itisplainthatavidya,asdefinedabove,liesattherootofthis manifestation. ~Raga(DesiretoRetain)~ Themisleadingfeelingofsatisfactionabovementionedunderavidyaisthecauseofthiscondition. Whenanyobjectrepeatedlyproducesinourmindthisfeelingofsatisfaction,ourmindengendersthe habitoffallingagainandagainintothesamestateoftatwicvibration.Thefeelingofsatisfactionand thepictureoftheobjectthatseemedtocausethatsatisfactiontendtoappeartogether,andthisisa hankeringaftertheobject,adesirenottoletitescapeusthatistosay,Raga.

~Pleasure~ Heremayinvestigatemorethoroughlythenatureofthisfeelingofsatisfactionanditsopposite: pleasureandpain.TheSanskritwordsforthesetwomentalstatesarerespectivelysukhaanddukkha. Bothcomefromtherootkhan,"todig";theprefixessuanddusmakethedifference.Theformerprefix conveystheideaof"ease"anditderivesthisideafromtheunrestrainedeasyflowofbreath.Theradical ideaofsukhais,therefore,unrestraineddiggingdiggingwherethesoiloffersbutlittleresistance. Transferredtothemind,thatactbecomessukha,whichmakesaneasyimpressionuponit.Theact must,inthenatureofitsvibrations,coincidewiththethenprevailingconditionsofthemental vibrations.Beforeanyperceptsorconceptshadtakenrootinthemind,therewasnodesire,no pleasure.Thegenesisofdesireandwhatiscalledpleasurethatis,thesenseofsatisfactioncausedby theimpressionsproducedbyexternalobjectsbeginswithcertainperceptsandconceptstakingrootin themind.Thistakingrootreallyisonlyanovercloudingoftheoriginalsetofimpressionsarisingoutof evolutionarymentalprogress.Whencontactwiththeexternalobjectmomentarilyremovesthatcloud fromtheclearhorizonofthemind,thesoulisconsciousofafeelingofsatisfactionthatavidya connectswiththeexternalobject.This,asshownabove,givesbirthtodesire. ~Pain&Dwesha~ Thegenesisofpainandthedesiretorepel(dwesha)issimilar.Theradicalideaofdukkha(pain)isthe actofdiggingwhereagooddealofresistanceisexperienced.Transferredtothemind,itsignifiesan actthatencountersresistancefromthemind.Theminddoesnoteasilygiveplacetothesevibrations;it triestorepelthemwithallitsmight.Therearisesafeelingofprivation.Itisasifsomethingofits naturewasbeingtakenaway,andanalienphenomenonintroduced.Theconsciousnessofprivation,or want,ispain,andtherepulsivepowerthatthesealienvibrationsexciteinthemindisknownbythe nameofdwesha(desiretorepel).Theworddweshacomesfromtherootdwesh,whichisacompound ofduandish.Ishitselfappearstobeacompoundroot,iands.Thefinalsisconnectedtotherootsu, "tobreath","tobeinonesnaturalstate".Therootimeans"togo",andtherootish,therefore,meansto gotowardonesnaturalstate.Transferredtothemind,thewordbecomesasynonymofraga.Theword duindweshperformsthesamefunctionasdusindukkh.Hencedweshcomestomean"ahankering afterrepulsion".Anger,jealousy,hatred,etc.,areallmodificationsofthis,aslove,affectionand friendshiparethoseofraga.Bywhathasbeensaidabove,itiseasytofollowupthegenesisofthe principleof"tenacityoflife".Imustnowtrytoassigntheseactionstotheirprevailingtatwas. Thegeneralcolorofavidyais,asalreadysaid,thatofakasa,darkness.Otherwise,theagnitatwa prevailsinanger.Ifthisisaccompaniedbyvayu,therewillbeagooddealofmotioninthebody, prithiviwillmakeitstubborn,andapaseasilymanageable.Akasawillgiveatingeoffear. Thesametatwaprevailsinlove.Prithivimakesitabiding,vayuchangeable,agnifretting,apas lukewarm,andakasablind. Akasaprevailsinfear;ittendstoproduceahollowintheveinsthemselves.Inprithivithetimidmanis rootedtothespot,withvayuherunsaway,withapashesuccumbstoflattery,andagnitendstomake onevengeful.

~Vikalpa~ Vikalpaisthatknowledgewhichthewordsimplyorsignify,butforwhichthereisnorealityonthe physicalplane.Thesoundsofnatureconnectedwithitssighthavegivenusnamesforprecepts.With theadditionsorsubtractionsoftheperceptswehavealsohadadditionsandsubtractionsofthesounds connectedtherewith.Thesoundsconstituteourwords. Invikalpatwoormorepreceptsareaddedtogetherinsuchawayastogivebirthtoaconcepthavingno correspondingrealityonthephysicalplane.Thisisanecessaryresultoftheuniversallawofvisana. Whenthemindishabituatedtoaperceptionofmorephenomenathanone,allofthemhaveatendency toappearagain;andwhenevertwoormoresuchphenomenacoincideintime,wehaveinourminda pictureofathirdsomething.Thatsomethingmayormaynotexistinthephysicalplane.Ifitdoesnot, thephenomenonisvikalpa.Ifitdoes,however,wecallitSamadhi. ~Nidra(Sleep)~ Thisalsoisaphenomenonofthemanomayakoshamind.Indianphilosophersspeakofthreestatesin thisconnection:waking,dream,andsleep. ~Waking~ Thisistheordinarystatewhentheprincipleoflifeworksinconnectionwiththemind.Themindthen receivesimpressionsoftheexternalobjectsthroughtheactionofthesenses.Theotherfacultiesofthe mindarepurelymental,andtheymayworkinthewakingasinthedreamingstate.Theonlydifference isthatindreamstheminddoesnotundergotheperceptivechanges.Howisthis?Thesechangesofstate arealwayspassive,andthesoulhasnochoiceinbeingsubjectedtothem.Theycomeandgoasa necessaryresultoftheworkingofswarainallitsfivemodifications.Ashasbeenexplainedinthe articlesonPrana,thedifferentsensuousorgansceasetorespondtoexternaltatwicchangeswhenthe positivecurrentgainsmorethanordinarystrengthinthebody.Thepositiveforceappearstousinthe shapeofheat,thenegativeintheshapeofcold.ThereforeImayspeakoftheseforcesasheatandcold. ~Dreams~ TheUpanishadsaysthatindreamlesssleepthesoulsleepsinthebloodvessels(nadi),thepericardium (puritat),thehollowoftheheart.Hasthesystemofbloodvessels,thenegativecenterofPrana, anythingtodowithdreamsalso?Thestateofdream,accordingtotheIndiansage,isanintermediate onebetweenwakingandsleeping,anditisbutreasonabletosupposethattheremustbesomethingin thissystemthataccountsforboththesephenomena.Whatisthatsomething?Itisvariouslyspokenof asthepitta,theagni,andthesun.Itisneedlesstosaythatthesewordsaremeanttodenoteoneandthe samething.Itistheeffectproducedonthebodybythesolarbreathingeneral,andtheagnitatwain particular.Thewordpittamightmisleadmany,andthereforeitisnecessarytostatethattheworddoes notnecessarilyalwaysmeanlull.ThereisonepittathatSanskritphysiologylocatesspecificallyinthe heart.Thisiscalledthesadhakapitta.Itisnothingmoreorlessthancardiactemperature,anditiswith thisthatwehavetodoinsleepordream. AccordingtotheIndianphilosopher,itisthecardiactemperaturethatcausesthethreestatesinvarying

degrees.ThisandnothingmoreisthemeaningoftheVedictextthatthesoulsleepsinthepericardium, etc.Allthefunctionsoflifearecarriedonproperlyaslongaswehaveaperfectbalanceofthepositive andnegativecurrents,heatandcold.Themeanofthesolarandlunartemperaturesisthetemperatureat whichthepranakeepsupitsconnectionwiththegrossbody.Themeanisstruckafteranexposureofa wholedayandnight.Withinthisperiodthetemperatureissubjectedtotwogeneralvariations.Theone istheextremeofthepositive;theothertheextremeofthenegative.Whenthepositivereachesitsdaily extremethesensuousorganspassoutoftimewiththeexternaltatwas. Itisamatterofdailyexperiencethatthesensuousorgansrespondtoexternaltatwicvibrationswithin certainlimits.Ifthelimitisexceededeitherway,theorgansbecomeinsensibletothesevibrations. Thereis,therefore,acertaindegreeoftemperatureatwhichthesensuousorganscanordinarilywork; whenthislimitisexceedeitherway,theorgansbecomeincapableofreceivinganyimpressionfrom without.Duringdaythepositivelifecurrentgathersstrengthintheheart.Theordinaryworking temperatureisnaturallyexceededbythisgatheringupoftheforces,andthesensessleep.Theyreceive noimpressionfromwithout.Thisissufficienttoproducethedreamingstate.Asyetthechordsofthe grossbody(sthulasharira)alonehaveslackened,andthesoulseesthemindnolongeraffectedby externalimpressions.Themindis,however,habituatedtovariouspreceptsandconcepts,andbythe mereforceofhabitpassesintovariousstates.Thebreath,asitmodifiesintothefivetatwicstates, becomesthecauseofthevaryingimpressionscomingup.Asalreadysaid,thesoulhasnopartin callingupthesevisionsofitsownfreewill.Itisbytheworkingofanecessarylawoflifethatthemind undergoesthevariouschangesofthewakingandthesleepingstates.Thesouldoesnothingin conjuringupthephantasmsofadream,otherwiseitwouldbeimpossibletoexplainhorribledreams. Why,indeed,ifthesoulisentirelyfreeindreamingdoesitsometimescallintobeingthehideous appearancesthat,withoneterribleshock,seemtosendourverybloodbacktoourheart?Nosoul wouldeveractthusifitcouldhelpit. Thefactisthattheimpressionsofadreamchangewiththetatwas.Asonetatwaeasilyglidesintothe other,onethoughtgivesplacetoanother.Theakasacausesfear,shame,desire,andanger;thevayu takesustodifferentplaces;thetaijasshowsusgoldandsilver,andtheprithivimaybringusenjoyment, smiles,dalliance,andsoon.Andthenwemighthavecompositetatwicvibrations.Wemightseemen andwomen,dancesandbattles,councilsandpopulargatherings;wemightwalkingardens,smellthe choicestflowers,seethemostbeautifulspots;wemightshakehandswithourfriends,wemightdeliver speeches,wemighttravelintodifferentlands.Alltheseimpressionsarecausedbythetatwicstateof thementalcoil,broughtabouteitherby(1)physicalderangement,(2)ordinarytatwicchanges,(3)or someothercomingnaturalchangeofstate. Astherearethreedifferentcauses,therearethreedifferentkindsofdreams.Thefirstcauseisphysical derangement.Whenthenaturalcurrentsofpranaaredisturbedsothatdiseaseresults,orareaboutto besodisturbed,themindintheordinarywayundergoesthesetatwicchanges.Thesympatheticchords ofthemindsareexcited,andwedreamofallthedisagreeableaccompanimentsofwhateverdisease maybewithinourphysicalatmosphereinstoreforus.Suchdreamsareakinintheirnaturetothe ravingsofdelirium;thereisonlyadifferenceinstrengthandviolence.Whenill,wemayinasimilar

waydreamofhealthanditssurroundings. Thesecondkindofdreamiscausedbyordinarytatwicchanges.Whenthepast,thepresent,andthe futuretatwicconditionofoursurroundingsisuniforminitsnature,whenthereisnochange,andwhen nochangeisinstoreforus,thestreamofdreamsismostcalmandequableinitseasyflow.Asthe atmosphericandthehealthfulphysiologicaltatwasglidesmoothlyoneintotheother,sodothe impressionsofourmindsinthisclassofdreams.Ordinarilywecannotevenrememberthesedreams, forinthemthereisnothingofspecialexcitementtokeeptheminourmemory. Thethirdkindofchangeissimilartothefirst;thereisonlyadifferenceinthenatureoftheeffects. Thesewecalltheeffectsofdiseaseorhealth,asthecasemaybe;herewemightgrouptheresultsunder thegeneralnameofprosperityorcalamity. Theprocessofthissortofmentalexcitementis,however,thesameinboth.Thecurrentsoflife, pregnantwithallsortsofgoodandevil,aresufficientinstrengthwhileyetpotentialandonlytending towardstheactual,tosetthesympatheticchordsofthemindinvibration.Thepurerthemind,andthe freerfromdustoftheworld,themoresensitiveitistotheslightestandtheremotestendencyofprana towardssomechange.Consequentlywebecomeconsciousofcomingeventsindreams.Thisexplains thenatureofpropheticdreams.Toweightheforceofthesedreams,however,tofindoutexactlywhat eachdreammeans,isamostdifficulttask,andunderordinarycircumstancesquiteimpossible.Wemay make10,000mistakesateverstep,andweneednothinglessthanaperfectYogifortheright understandingofevenourowndreams,tosaynothingofthoseofothers.Letusexplainandillustrate thedifficultiesthatsurroundusintherightunderstandingofourdreams.Amaninthesamequarterof thecityinwhichIlive,butunknowntome,isabouttodie.Thetatwiccurrentsofhisbody,pregnant withdeath,disturbtheatmospherictatwas,andthroughtheirinstrumentalityarespreadinvarious degreesallovertheworld.Theyreachme,too,andexcitethesympatheticchordsofmymindwhileI amsleeping.Therebeingnospecialroominmymindforthatman,myimpressionwillbeonlygeneral. Ahumanbeing,fairorugly,maleorfemale,lamentedornot,andhavingothersimilarqualities,will comeintothemidonhisdeathbed.Butwhatman?Thepowerofcompleximagination,unlessstrongly keptincheckbythehardestexerciseofyoga,willhaveitsplay,anditisalmostcertainthatamanwho haspreviouslybeenconnectedinmymindwithallthesetatwicqualitieswillmakehisappearancein myconsciousness.ItisevidentthatIshallbeonthewrongtrack.Thatsomeoneisdeadordying,we maybesure,butwhoorwhereisimpossibleforordinarymentodiscover.Andnotonlydoesthe manifestationofvikalpaputusonthewrongtrack,butallthemanifestationsoftheminddothat.The stateofsamadhi,whichisnothingmorethanputtingonesselfintoastateofthemostperfect amenabilitytotatwicsurroundings,isthereforeimpossibleunlessalltheothermanifestationsareheld inperfectcheck.Patanjalisays,"Yogaiskeepingincheckthemanifestationsofthemind." ~Sleep~ Thedreamystateismaintainedaslongasandwhenthecardiactemperatureisnotstrongenoughto affectthementalcoil.Butwithincreasingpositivestrength,thattoomustbeaffected.Themanasand thepranaaremadeofthesamematerialsandaresubjecttothesamelaws.Themoresubtlethese

materialsare,however,thestrongermustbetheforcesthatproducesimilarchanges.Allthecoilsare tunedtogether,andchangesintheoneaffecttheother.Thevibrationspersecondofthefirstoneare, however,largerinnumberthanthoseofthelowerone,andthiscausesitssubtlety.Thehigherare alwaysaffectedthroughtheimmediatelylowerprinciples.Thustheexternaltatwaswillaffectprana immediately,butthemindcanonlybeaffectedthroughthepranaandnotdirectly.Thecardiac temperatureisonlyanindicationofthedegreeofheatinprana.Whensufficientstrengthisgatheredup there,thepranaaffectsthementalcoil.Thattoonowpassesoutoftunewiththesoul.Themental vibrationcanonlyworkatacertaintemperature;beyondthatitmustgotorest.Inthisstatewehaveno moredreams.Theonlymanifestationofthemindisthatofrest.Thisisthestateofdreamlesssleep. Ipassonnowtothefifthandlastmentalmanifestation. ~Smrite(Retention,Memory)~ AsProfessorMaxMullerhasremarked,theoriginalideaattherootsmri(fromwhichsmrite)is"to makesoft,tomelt".Theprocessofmakingsoftormeltingconsistsinthemeltingthingassuminga consistencynearerandnearertothetatwicconsistencyofthemeltingforce.Allchangeofstateis equivalenttotheassumptiononthepartofthethingchanging,ofthestateoftatwathatcausesthe change.Hencethesecondaryideaoftheroot,"tolove".Loveisthatstateofmindinwhichitmeltsinto thestateoftheobjectoflove.Thischangeisanalogoustothechemicalchangethatgivesusa photographonasensitiveplate.Asinthisphenomenonthematerialsonthesensitiveplatearemelted intothestateofthereflectedlight,sothesensitiveplateofthemindmeltsintothestateofitspercepts. Theimpressionuponthemindisdeeper,thegreatertheforceoftheimprintingraysandthegreaterthe sympathybetweenthemindandtheobjectperceived.Thissympathyiscreatedbystoreduppotential energy,andtheperceptiveraysthemselvesactwithgreaterforcewhenthemindisinasympathetic state. Everypercepttakesrootinthemind,asexplainedabove.Itisnothingmorethanachangeofthetatwic stateofthemind,andwhatisleftbehindisonlyacapacityforsoonerfallingintothesamestateagain. Themindfallsbackintothesamestatewhenitisundertheinfluenceofthesametatwicsurroundings. Thepresenceofthesamethingcallsbackthesamementalstate. Thetatwicsurroundingsmaybeoftwodescriptions,astralandlocal.Theastralinfluenceistheeffect upontheindividualpranaoftheconditionoftheterrestrialpranaatthattime.Ifthiseffectappearsas theagnitatwa,thoseofourconceptsthathaveaprominentconnectionwiththistatwawillmaketheir appearanceinthemind.Someoftheseareahankeringafterwealth,adesireforprogeny,etc.Ifwe havethevayutatwa,adesiretotravelmaytakepossessionofourmindsandsoon.Aminutetatwic analysisofallofourconceptsisofthegreatestinterest;sufficeittosayherethatthetatwiccondition ofpranaoftencallsupintothemindobjectsthathavemadetheobjectsofperceptioninsimilar previousconditions.Itisthispowerthatunderliesdreamsofoneclass.Inthewakingstatetoothis phaseofmemoryoftenactsasreminiscence. Localsurroundingareconstitutedbythoseobjectwhichthemindhasbeenaccustomedtoperceive togetherwiththeimmediateobjectofmemory.Thisisthepowerofassociation.Boththesephenomena

constitutememoryproper(smrite).Heretheobjectcomesfirstintothemind,andafterwardstheact andthesurroundingsofperception.Anotherveryimportantkindofmemoryiswhatiscalledbuddhi, literarymemory.Thisisthepowerbywhichwecalltomindwhatwehavelearnedofscientificfacts. Theprocessofstoringupthesefactsinthemindisthesame,butthecomingbackintoconsciousness differsinthis,thatheretheactfirstcomesintothemindandthentheobject.Allthefivetatwasandthe foregoingmentalphenomenamaycausethephenomenonofmemory.Literarymemoryhasagooddeal todowithyoga,i.e.,theexerciseoffreewilltodirecttheenergiesofthemindintodesirablechannels. Whilethoseimpressionsthattakerootinthemindonaccountofnaturalsurroundingsmakethemind theunwillingslaveoftheexternalworld,buddhimayleadittoblissandfreedom.Butwillthesetatwic surroundingsalwaysbringrelatedphenomenaintoconsciousness?No!Thisdependsupontheir correlativestrength.Itiswellknownthatwhenthevibrationspersecondofakasa(sound)passbeyond acertainlimiteitherway,theydonotaffectthetympanum.Itis,forexample,onlyacertainnumberof vibrationspersecondofthetaijastatwathataffectstheeye,andsoonwiththeothersenses.Thecase withthemindissimilar.Itisonlywhenmentalandexternaltatwictensionsareequalthatthemind beginstovibrateasitcomesintocontactwiththeexternalworld.Justasthevaryingstatesofthe externalorgansmakeusmoreorlesssensitivetoordinarysensation,sodifferentmenmightnothear thesamesounds,mightnotseethesamesights,thementaltatwasmightnotbeaffectedbyperceptsof thesamestrength,ormightbeaffectedindifferentdegreesbyperceptsofthesamestrength.The questionis,howisthevariationofthismentaltatwicstrengthproduced?Byexercise,andtheabsence ofexercise.Ifweaccustomthemind,justaswedothebody,toanyparticularpreceptorconcept,the mindeasilyturnstothoseperceptsandconcepts.If,however,wegiveuptheexercise,themind becomesstiffandceasesbydegreestorespondtotheseperceptsandconcepts.Thisisthephenomenon offorgetting.Letastudentwhoseliteraryexercisesisjustopeningthebudsofhismind,whosemindis justgainingstrengthenoughtoseeintothecausesandeffectsofthings,giveuphisexercise.Hismind willbegintolosethatniceperception.Thestifferthemindbecomesthelesswillthecasualrelation affecthim,andthelesshewillknowofit,untilatlasthelosesallhispower. Ceaselessinfluenceandactivityofonesortbeingimpossibleintheordinarycourseoftime,every impressiontendstopassawayassoonasitismade.Itsdegreeofstabilitydependsuponthedurationof theexercise.Butalthoughactivityofonesortisimpracticable,activityofsomesortisalwayspresent inthemind.Witheveryactionthecolorofthemindchanges,andonecolormaytakesodeeparootin themindastoremainthereforagesuponages,tosaynothingofminutes,hours,daysandyears.Justas timetakesagestodemolishtheimpressionsofthephysicalplane,justasmarksofincisionuponthe skinmaynotpassawayevenintwodecades,soalsoittakesagestodemolishtheimpressionsofthe mind.Hundredsandthousandsofyearsmaythisbespentindevachaninordertowearawaythose antagonisticimpressionsthatthemindhascontractedinearthlylife.Byantagonisticimpressions,I meanthoseimpressionsthatarenotcompatiblewiththestateofmoksha,andhaveaboutthematinge ofearthlylife. Witheverymomentthemindchangesitscolor,whethertheimpressionbeaddingorsubtracting.These changesaretemporary.Butthereisatthesametimeapermanentchangegoingoninthecolorofthe mind.Witheverylittleactofourworldlyexperience,theevolutionarytideofprogressisgaining

strengthandpassingintovariety.Thecolorisconstantlychanging.Butthesamegeneralcoloris maintainedunderordinarycircumstances,duringoneearthlylife.Underextraordinarycircumstances wemighthavemenhavingtwomemories.Undersuchcircumstancesasinthecaseofapproaching death,theaccumulatedforcesofawholelifecombineintoadifferentcolor.Thetension,sotospeak, becomesdifferentfromwhatitwasbefore.Nothingcanputthemindintothesamestateagain.This generalcoloroftheminddifferingfromthatofotherminds,andyetretainingitsgeneralcharacterfora wholelife,givesustheconsciousnessofpersonalidentity.Ineveryactthathasbeendone,orthatis,or mightbedone,thesoulseesthesamegeneralcolor,andhencethefeelingofpersonalidentity.Indeath thegeneralcolorchanges,andalthoughwehavethesamemind,wehaveadifferentconsciousness. Hencenocontinuanceofthefeelingofpersonalidentityispossiblethroughdeath. Suchisabriefaccountofthemanomayakosha,thementalcoilintheordinarystate.Theinfluenceof thehigherprinciple(thevijnanamayakosha)throughtheexerciseofyogainducesintheminda numberofothermanifestations.Psychicmanifestationsshowthemselvesinthemindandtheprana,in thesamewayasmentalmanifestationsareseeninfluencingandregulatingtheprana.

IXTHEMIND(II) Ashasbeenseen,theuniversehasfiveplanesofexistence(whichmayalsobedividedintoseven).The formsoftheearth,whicharelittlepicturesoftheuniverse,alsohavethesamefiveplanes.Insomeof theseorganismsthehigherplanesofexistenceareabsolutelylatent.Inman,inthepresentage,the Vijnanamayakoshaandthelowerprinciplesmaketheirappearance. Wehavehadaninsightintothenatureofthemacrocosmicprana,andwehaveseenthatalmostevery pointinthisoceanofliferepresentsaseparateindividualorganism. Thecaseissimilarwiththemacrocosmicmind.Everytrutiofthatcentertakesinthewholeofthe macrocosmicmindinthesameway.Fromeverypointthetatwicraysofthementaloceangotoevery point,andthuseverypointisalittlepictureoftheuniversalmind.Thisistheindividualmind. TheUnivesalmindistheoriginalofallthecentersofPrana,inthesamewayasthesolarpranaisthe originalofthespeciesofearthlife.Individualmind,too,issimilarlytheoriginalofalltheindividual manifestationsofthepranamayakosha.Similarlythesoul,andtheindividualspiritonthehighest plane,istheperfectpictureofallthatcomesbelow. Withthefourhigherplanesoflifetherearefourdifferentstatesofconsciousness,thewaking,the dreaming,thesleeping,andtheTureya. WiththeseremarksthefollowingextractfromthePrasnopnishatwillbeintelligibleandinstructive. "NowSauryayanaGargyaaskedhim,Sir,inthisbody,whatsleeps,andwhatremainsawakened? Whichoftheseluminousbeingsseesdreams?Whohasthisrest?Inwhomdoallthese[manifestations] restinthepotentialunmanifestedstate? "Heansweredhim,OGargya,astheraysofthesettingsunareallcollectedintheluminousshell,and thengooutagain,asherisesagainandagain,soallthatiscollectedintheluminousshellofmind beyond.Forthisreasonthen,themandoesnothear,doesnotsee,doesnotsmell,doesnottaste,does nottouch,doesnottake,doesnotcohabit,doesnotexcrete,doesnotgoon.Theysaythathesleeps. Thefiresofpranaaloneremainawakenedinhisbody.TheapanaistheGarhapatyafire;theVyanais therighthandfire.Thepranaistheahavanuryafire,whichismadebytheGarhapatya.Thatwhich carriesequallyeverywheretheoblationsoffoodandair,isthesamana.Themind(manas)isthe sacrificer(vajmana).TheUdanaisthefruitofthesacrifice.Hecarriesthesacrificereverydayto Brahma.Herethisluminousbeing[themind]enjoysgreatthingsindreams.Whateverwasseen,he seesagainasifitwerereal;whateverwasexperiencedindifferentcountries,indifferentdirections,he experiencesthesameagainandagaintheseenandtheunseen,theheardortheunheard,thoughtor notthoughtupon.Heseesall,appearingastheselfofallmanifestations. "Whenheisoverpoweredbythetaijas,thenthisluminousbeingseesnodreamsinthisstate;then thereappearsinthebodythisrest[thedreamlesssleep]. "Inthisstate,mydearpupil,all[thatisenumeratedbelow]staysintheulterioratma,likebirdsthat resorttoatreeforhabitationtheprithivicompositeandtheprithivinoncomposite;theapas compositeandtheapasnoncomposite;thetaijascompositeandthetaijasnoncomposite;thevayu

compositeandthevayunoncomposite;theakasacompositeandtheakasanoncomposite;thesight andthevisible,thehearingandtheaudible,thesmellandthesmellable,thetasteandthetasteable,the touchandthetangible,thespeechandtheutterable,thehandsandwhatevermightbegrasped,the generativeorganandtheexcrements,thefeetandthatwhichmaybegoneover,thefacultyandthe objectofdoubt,thefacultyandtheobjectofegoism,thefacultyandtheobjectofmemory,thelight andthatwhichmightbeenlightened,thepranaandthatwhichkeepsittogether. ThesoulistheVijnanaatma,theseer,thetoucher,thehearer,thesmeller,thetaster,thedoubter,the ascertainer,theagent.Thissoul[theVijnanaatma]staysintheulterior,unchangeableatma[the ananda]. Sotherearefouratmathelife,themind,thesoul,thespirit.Theultimateforcethatliesattheroot macrocosmicPowerofallthemanifestationofsoul,mind,andthelifetheprinciple,isthespirit. Bycompositeismeantthattatwawhichhascomeintoexistenceafterthedivisionintofive,noticedin thefirstessay.Thenoncompositemeansatatwabeforethedivisionintofive. Theprincipalinterestofthisquotationliesinpresentinginauthoritativefashiontheviewsthathave alreadybeenpropounded.Thenextessayexplainsoneofthemostimportantfunctionsofthe macrocosmicPowerandMind,thatofrecordingthehumanactions,andtouchesuponsomeother ratherimportanttruths.

XTHECOSMICPICTUREGALLERY WearedirectedbyourGuruinthephilosophyoftatwastolookintovacantspacetowardthesky,when theskyisperfectlyclear,andfixyourattentiontherewiththeutmostpossiblestrength. Wearetoldthataftersufficientpracticeweshallseethereavarietyofpicturesthemostbeautiful landscapes,themostgorgeouspalacesoftheworld,andmen,womenandchildreninallthevarying aspectsoflife.Howissuchathingpossible?Whatdowelearnbythispracticallessoninthescienceof attention? IthinkIhavedescribedwithsufficientexplicitnessintheessays,theoceanofpranawiththesunforits center,andhavegivenahintsufficientlysuggestiveofthenatureofthemacrocosmicmentaland psychicatmospheres.Itisoftheessentialnatureoftheseatmospheresthateverypointthereinformsa centerofactionandreactionforthewholeocean.Fromwhathasalreadybeensaid,itwillbeplainthat eachoftheseatmosphereshasalimitofitsown.Theterrestrialatmosphereextendsonlytoafewmiles, andtheexternalboundarylineofthisspheremust,itwillbereadilyunderstood,giveittheappearance ofanorange,justlikethatoftheearth.Thecaseisthesamewiththesolarprana,andthehigher atmospheres.TobeginwiththeterrestrialPrana,whichhasthemeasuredlimitsofouratmosphere. Everylittleatomofourearth,andthemostperfectorganisms,aswellasthemostimperfect,makesa centerofactionandreactionforthetatwiccurrentsofterrestrialPrana.Thepranahasthecapabilityof beingthrownintotheshapeofeveryorganismor,touseadifferentlanguage,theraysofpranaasthey falluponeveryorganismarereturnedfromthatorganismaccordingtothewellknownlawsof reflection.Theserays,asisagainwellknown,carrywithinthemselvesourpictures.Bearingthese withinthem,theygouptothelimitoftheterrestrialprananotedabove.Itwillbeeasytoconceivethat withintheimaginaryspherethatsurroundsourterrestrialprana,wenowhaveamagnifiedpictureof ourcentralorganism.Notoneorganismonly,butallthesmallestpoints,themostimperfectbeginnings oforganizedlife,aswellasthemostperfectorganismsallarepicturedinthisimaginarysphere.Itisa magnificentpicturegallery;allthatisseenorheard,touched,tastedorsmelledonthefaceoftheearth hasagloriousandmagnifiedpicturethere.Atthelimitofthisterrestrialprana,thepictureforming tatwicraysexerciseadoublefunction. Firstlytheythrowthesympathetictatwicchordsofthesolarpranaintosimilarmotion.Thatistosay, thesepicturesarenowconsignedtothesolarprana,fromwhenceinduecoursetheyreachstepbystep totheuniversalintelligenceitself. Secondly,theseraysreactuponthemselves,andturningbackfromthelimitingsphere,areagain reflectedbacktothecenter. Itisthesepicturesthattheattentivemindseesinitsnoondaygazeintovacancy,anditisthesepictures, seeninthismysteriousway,thatgiveusthefinestfoodforourimaginationandintellect,andsupplyus withafarreachingcluetothenatureandworkingofthelawsthatgovernthelifeofthemacrocosmand themicrocosm.Forthesepicturestellusthatthesmallestofouractions,onwhateverplaneofour existence,actionsthatmaybesoinsignificanttousastopassunnoticedevenbyourselves,aredestined toreceiveaneverlastingrecord,astheeffectofthepastandthecauseofthefuture.Thesepictures

againtellusoftheexistenceofthefiveuniversaltatwasthatplaysoimportantapartintheuniverse.It isthesepicturesthatleadustothediscoveryofthemanifoldconstitutionofmanandtheuniverse,and ofthosepowersofthemindthathavenotyetreceivedrecognitionatthehandsoftheofficialscienceof theday. ThatthesetruthshavefoundplaceintheUpanishadmaybeseenfromthefollowingquotationfromthe Ishopnishat,mantra4: "TheAtmadoesnotmove:isone:isfasterthanthemind:thesensesreachitnot:asitistheforemostin motion.Itgoesbeyondtheothersinrapidmotionwhileitselfatrest,inittheRecorderpreservesthe actions." IntheabovequotationitisthewordMatarishwathatItranslate"Recorder".Ordinarilythewordis translatedasair,andsofarasIknow,thewordhasneverbeenunderstoodclearlyinthesenseofthe "Recorder".Myview,therefore,maybefurtherexplainedwithadvantage. Thewordisacompoundofthewordsmatariandswah.Thewordmatariisthelocativecaseofmatri whichordinarilymeansmother,butwhichisrenderedhereasspace,asthesubstratumofdistance, fromtherootma,tomeasure.Thesecondwordofthecompoundmeansthebreather,comingasitdoes fromtherootSwas,tobreathe.Hencethecompoundmeans"hewhobreathesinspace".Inexplaining thiswordthecommentatorSankaracharyagoesontosay: "ThewordMatarishwa,whichhasbeenderivedasabove,meanstheVayu[themover]whichcarries initallthemanifestationsofprana,whichisactionitself,thatwhichisthesubstratumofallthegroups ofcausesandeffects,andinwhichallthecausesandeffectsareheldlikebeadsinathread,thatwhich isgiventhenameofsutra[thethread]inasmuchasitholdsinitselfthewholeoftheworld." Itisfurthersaidthatthe"actions"intheabovequotationwhichthismatarishwaholdsinitselfareall themovementsoftheindividualizedprana,aswellastheactionsofheating,lighting,ruining,etc.,of themacrocosmicpowersknownasAgni,etc. Nowsuchathingcanbynomeansbetheatmosphericair.Itisevidentlythatphaseofpranawhichacts ascarryingthepicturesofallactions,allmotionsfromeverypointofspacetoeveryotherpointandto thelimitsofthesuryamandala.ThisphaseofpranaisnothingmoreorlessthantheRecorder.Itholds initselfforeverandeverallthecausesandeffects,theantecedentsandconsequentsofthisworldof ours. Itisactionitself.Thismeansthatallactionisachangeofphaseofprana. ItissaidintheabovequotationthatthisRecorderlivesintheatma.Inasmuchastheatmaexists,this Poweralwaysperformsitsfunction.Thepranadrawsitslifeitselffromtheatma,andaccordinglywe findasimilaritybetweenthedualitiesofthetwo.Itissaidoftheatmaintheaboveextractthatitdoes notmove,andyetitmovesfasterthanthemind.Theseappeartobecontradictoryqualitiesatfirstsigh, anditissuchqualitiesthatmaketheordinaryGodofcommonplacetheologianstheabsurdbeinghe alwayslookstobe.Letus,however,applythesequalitiestoprana,andonceunderstoodonthisplane, theywillbequiteasclearlyunderstoodonthehighestplane,theatma.Ithasbeensaidmorethanonce

thatfromeverypointoftheoceanofpranathetatwicraysflyineverydirection,toeverypointwithin thesuryamandala.Thustheoceanofpranaisineternalmotion.Forallthis,however,doesonepoint ofthisoceaneverchangeitsplace?Ofcoursenot.Thuswhileeverypointkeepsitsplace,everypointat thesametimegoesandshowsitselfineveryotherpoint. Itisthesamesimplewaythattheallpervadingatmaisineternalmotionandyetalwaysatrest. Thecaseissimilarwithalltheplanesoflife;allouractions,allourthoughts,allouraspirations, receiveaneverlastingrecordinthebooksofMatarishwa. Imustnownoticethesepicturesinalittlemoredetail.Thescienceofphotographytellsusthatunder certainconditionsthevisualpicturescanbecaughtontheplaneofthesensitivefilm.Buthowcanwe accountforthereadingoflettersatadistanceof40milesormore?Suchphenomenaareamatterof personalexperiencetome.Veryrecently,whilesittingabstracted,oritmaybeinakindofdream, about4oclockinthemorning,Ireadapostcardwrittenbyafriendtoafriendaboutme,thevery samenight,atadistanceofalmost30miles.Onemorethingmustbenoticedhere,Ithink.Almosthalf thecardspokeaboutme,andtherestreferredtoothermattersthatmighthaveapassinginterestforme, butcouldnotbeengrossing.Nowthisrestofthecarddidnotcomebeforemyeyesveryclearly,andI feltthatwithallmyeffortIcouldnotevenkeepmyeyeuponthoselinesorasufficientlylongtimeto understandthem,butwasirresistiblydrawntowardstheparagraphthatspokeofme,andwhichIcould readveryclearly.Fourdaysafterthis,theaddresseeshowedittome;itwasexactlythesame,sentence bysentence(sofarasIcouldremember),asIhadseenbefore.Imentionthisphenomenoninparticular, asinitthevariousprerequisitesfortheproductionofthesephenomenaareclearlydefined.Welearn fromananalysisofthisincidentthefollowingfacts: (1)Whenhewaswriting,thewriterofthecardmeantthatIshouldreadthecard,andespeciallythe paragraphthatconcernedme. (2)Iwasveryanxioustoknowthenewsaboutmethatthecardcontained. (3)Intheframeofmindmentionedabovemyfriendwrotethecard.Whathappened?Thepictureofhis thoughtsonthecard,bothonthephysicalandthementalplane,flewineverydirectionalongthetatwic raysofthemacrocosmicpranaandmind.Apicturewasimmediatelymadeonthemacrocosmic spheres,andfromthenceitbentitsraystowardsthedestinationofthepostcard.Nodoubtallmindsin theearthreceivedashockofthiscurrentofthoughtatthesametime.Butmymindalonewassensitive tothecardandthenewsitcontained.Itwas,therefore,onmymindalonethatanyimpressionwas made.Therayswere,asitwere,refractedintomymind,andtheresultdescribedabovefollowed. Itfollowsfromthisillustrationthatinordertoreceivethepictorialraysofthepranawemusthavea mindinastateofsympathy,andnotofantipathy;thatistosay,amindfreefromallactionorintense feelingforthetimebeingisthefittestreceptacleforthepictorialrepresentationsofthecosmos,andso foracorrectknowledgeofthepastandthefuture.Andifwehaveanintensedesiretoknowthething, somuchthebetterforus.Itisinthiswaythatthedivineoccultistreadstherecordsofthepastinthe bookofnature,anditisonthisroadthatthebeginnerofthissciencemustwalkaccordingtothe directionofourGuru.

Itmustbeunderstoodthateverythingineveryaspectthathasbeenorisbeingnourplanethasalegible recordinthebookofnature,andthetatwicraysofthepranaandthemindareconstantlybringingthe outlinesofthesepicturesbacktous.Itistoagreatextentduetothisthatthepastneverleavesus,but alwaysliveswithinus,althoughmanyofitsmostmagnificentmonumentshavebeenforevereffaced fromthefaceofourplanetfortheordinarygaze.Thesereturningraysarealwaysinclinedtowardthe centerthatoriginallygavethembirth.Inthecaseofthemineralsurroundingsofterrestrialphenomena thesecentersarepreservedintactforagesuponages,anditisquitepossibleforanysensitivemind,at anytime,toturntheseraystowardsitselfbycomingintocontactwithanymaterialremainsofhistoric phenomena.AstoneunearthedatPompeiiispicturedaspartofthegreateventthatdestroyedthecity, andtheraysofthatpicturenaturallyareinclinedtowardsthatpieceofstone.IfMrs.Dentonputsthe stonetoherforehead,asympatheticandreceptiveconditionistheonlyprerequisiteforthe transferenceofthewholepicturetohermind.Thissympatheticstateofmindmaybenaturaltoa person,oritmaybeacquired.Itmaybementionedthatwhatweareinthehabitofcallingnatural powersarereallyacquired,buttheyhavebeenacquiredinpreviousincarnations.Shivasays: "Therearesometowhomthetatwasbecomeknown,whenthemindispurifiedbyhabituation,either bytheacquiredvelocityofotherbirthsorbythekindnessoftheGuru." Itseemsthattwopiecesofgranite,thesametoallintentsandpurposesexternally,mayhaveanentirely differenttatwiccolor,forthecolorofathingdependstoaverygreatextentuponitstatwic surrounding.Itisthisoccultcolorthatconstitutestherealsoulofthings,althoughthereadermustby thistimeknowthattheSanskritwordpranaismoreappropriate. Itisnomythtosaythatthepracticedyogimightbringthepictureofanypartoftheworld,pastor present,beforehismindseyewithasingleeffortofhiswill.Andnotonlyvisualpictures,asour illustrationmightleadthereadertothink.Thepreservationandformationofvisualpicturesisonlythe workoftheluminiferousether,thetaijastatwa.Theothertatwasperformtheirfunctionsaswell.The akasaorsoniferousetherpreservesallthesoundsthathaveeverbeenheardorarebeingheardonearth, andsimilarlytheremainingthreeotherpreservetherecordsoftheremainingsensations.Wesee, therefore,thatcombiningallthesepictures,ayogiincontemplationmighthavebeforehismindseye anymanatanydistancewhatsoeverandmighthearhisvoicealso.Glyndon,inItaly,seeingandhearing theconversationofViolaandZanoniintheirdistanthome,isthereforenotmerelyadreamofthepoet; itisascientificreality.Theonlythingnecessaryistohaveasympatheticmind.Thephenomenaof mentaltelepathy,psychometry,clairvoyanceandclairaudience,areallphasesofthistatwicaction. Onceunderstood,itisallaverysimpleaffair.Itmaybeusefulinthisplacetooffersomereflectionsas tohowthesepictorialrepresentationsofamanspresentgotoshapehisfuture.Ishallfirstattemptto showhowcompletetherecordis.AttheoutsetImayremindthereaderofwhatIhavesaidaboutthe tatwiccolorofeverything.Itisthisthatgivesindividualityeventoapieceofstone. Thispictorialwholeisonlythecosmiccounterpartoftheindividualpranamayakosha(thecoilof life).Itispossiblethatanyonewhomaynothavethoroughlyunderstoodthemannerofthestoringupof tatwicenergyintheindividualpranamaymoreeasilycomprehendthephenomenainitscosmic counterpart.Infact,themacrocosmicandmicrocosmicphenomenaarebothlinksofthesamechain,

andbothwillconducetothethoroughunderstandingofthewhole.Supposeamanstandsona mountain,withthefinestprospectofnaturestretchedoutbeforehiseyes.Ashestandsthere contemplatingthiswealthofbeauty,hispictureinthispostureisatoncemadeintheecliptic.Notonly ishisexternal;appearancepictured,butthehueofislifereceivesthefullestrepresentation.Iftheagni tatwaprevailsinhimatthatmoment,ifthereisthelightofsatisfactioninhisface,ifthelookinhis eyesiscalm,collectedandpleasant,ifheissomuchabsorbedinthegazeastoforgeteverythingelse, tatwasseparateorincompositewilldotheirduty,andallthesatisfaction,calmness,pleasure,attention orinattentionwillberepresentedtothefinestdegreeinthesphereoftheecliptic.Ifhewalksorruns, comesdownorjumpsuporforward,thetatwicraysofpranapicturethegeneratingandthegenerated colorswiththeutmostfaithfulnessinthesameretentivesphere. Amanstandswithaweaponinhishand,withthelookofcrueltyinhiseye,withtheglowof inhumanityinhisveins,hisvictim,manoranimal,helplessorstrugglingbeforehim.Thewhole phenomenonisinstantlyrecorded.Therestandsthemurdererandthevictimintheirtruestpossible colors,thereisthesolitaryroomorthejungle,thedirtyshedorthefilthyslaughterhouse;allarethere assurelyandcertainlyastheyareintheeyeofthemurdererrthevictimhimself. Letusagainchangethescene.Wehavealiarbeforeus.Hetellsalie,andtherebyinjuressomebrother man.Nosooneristhewordutteredthantheakasasetstoworkwithallpossibleactivity.Therewehave themostfaithfulrepresentation.Theliaristherefromthereflectionthatthethoughtiftheinjured personthrowsintotheindividualprana;thereistheinjuredmanalso.Thewordsaretherewithallthe energyofthecontemplatedwrong.Andifthatcontemplatedwrongiscompleted,thereisalsothe changefortheworsethathismendacityhasproducedinthevictim.Thereisnothingofthe surroundings,theantecedentandtheconsequentposturesthecausesandeffectsthatisnot representedthere. Thescenechanges,andwecometoathief.Letthenightbeasdarkasitmay,letthethiefbea circumspectandwaryashecan;ourpictureistherewithallitscolorswelldefined,thoughperhapsnot soprominent.Thetime,thehouse,thewall,thesleepingandinjuredinmates,thestolenproperty,the subsequentday,thesorrowfulhouseholders,withalltheantecedentandconsequentpostures,are pictured.Andthisisnotonlyforthemurderer,thethief,ortheliar,butfortheadulterer,theforger,the villainwhothinkshiscrimeishiddenfromeveryhumaneye.Theirdeeds,likealldeedsthathaveever beendone,arevividly,clearly,exactlyrecordedinnaturespicturegallery.Instancesmightbe multiplied,butitisunnecessary.Whathasbeensaidissufficienttoexplaintheprinciple,andthe applicationisusefulandnotverydifficult.Butnowwemustbringourpicturesbackfromourgallery. Wehaveseenthattimeandspaceandallthepossiblefactorsofaphenomenonreceiveanaccurate representationthere,andthesetatwicraysareunitedtothetimethatsawthemleavingtheirrecordon theplaneofourpictorialregion.When,inthecourseofages,thesameTimethrowsitsshadeagain upontheearth,thepictorialrays,storeduplongsince,energizemanproducingmatter,andshapeit accordingtotheirownpotentialenergy,whichnowbeginstobecomeactive.Itwillbereadilyconceded thatthesundiveslifetotheearthtomenaswellastovegetablesandminerals.Solarlifetakeshuman shapeinthewombofthemother,andthisisonlyaninfusionofsomeonesetofourpictorialraysinto

thesympatheticlifethatalreadyshowsitselfonourplanet.Theseraysthusproduceforthemselvesa grosshumanbodyinthewombofthemother,andthenhavingthenowsomewhatdifferentand differingmaternalbody,startontheirterrestrialjourney.Astimeadvances,thepictorialrepresentation changesittatwicpostures,andwithitthegrossbodydoesthesame. Inthecaseoftherebirthofthemanwesawgazingonthemountains,thecalm,watchful,contented attitudeofthemindthathecultivatedthenhasitsinfluenceupontheorganismnow,andoncemorethe manenjoysthebeautyofnatureandsoispleasedandhappy. Butnowtakethecaseofthecruelmurderer.Heisbynaturecruel,andhestillyearnstomurderand destroy,andhecouldnotberestrainedfromhishorriblepractices;butthepictureoftheebbinglifeof hisvictimisnowpartandparcelofhisconstitution,thepain,theterror,andthefeelingofdespairand helplessnessarethereinalltheirstrength.Occasionallyhefeelsasifthebloodoflifewereleavinghis veryveins.Thereisnoapparentcause,andyethesufferspain;heissubjecttounaccountablefitsof terror,despairandhelplessness.Hislifeismiserable;slowlybutsurelyitwanesaway. Letthecurtainfallonthisstage.Theincarnatedthiefnowcomesonthestage.Hisfriendsleavehim onebyoneorheisdrivenawayfromthem.Thepictureofthelonelyhousemustassertitspowerover him.Heisdoomedtoalonelyhouse.Thepictureofsomebodycomingintothehousethroughsome unfrequentedpartandstealingsomeofhisproperty,makesitsappearancewiththefulleststrength.The manisdoomedtoeternalcowardice.Hedrawstowardshimselfthesamegriefandheartrendingthat hecausedtootherslongago.Thispostureofheartrendinggriefhasitsinfluenceuponhiminthe ordinaryway,anditcreatesitssurroundingunderthesameinfluence. Theseillustrationsaresufficienttoexplainthelawaccordingtowhichthesecosmicpicturesgovernour futurelives.Whateverothersinsmaybecommittedundertheinnumerablecircumstanceoflife,their tatwiceffectscanbetracedeasilythroughthepictorialrepresentationsofthecosmos. Itisnotdifficulttounderstandthatthepictureofeachindividualorganismuponthefaceoftheearthis picturedinprana,anditisthesepictures,inmyopinion,thatcorrespondtotheideasofPlatoonthe highestplaneofexistence.Averyinterestingquestionarisesatthispoint.Arethesepicturesofeternal existence,ordotheyonlycomeintoexistenceafterformationshavetakenplaceontheterrestrial plane?Exnihilonihilfitisawellknowndoctrineofphilosophy,andIholdwithVyasathatthe representations(whatwenowcallpictures)ofallobjectsintheirgeneric,specific,andindividual capacitieshavebeenexistingforeverintheuniversalmind.Swara,orwhatmaybecalledtheBreathof God,theBreathofLife,isnothingmoreorlessthanabstractintelligence,ashasbeenexplained,or intelligentmotion,ifsuchanexpressionisbetterunderstood.Ourbooksays: "Intheswaraarepictured,orrepresented,theVedasandtheSastras,intheswarathehighest Gandharvas,andintheswaraallthethreeworlds;theswaraisatmaitself." Itisnotnecessarytoentermorethoroughlyintoadiscussionofthisproblem;thesuggestionis sufficient.Itmightbesaid,however,thatallformationinprogressonthefaceofourplanetisthe assumingbyeverythingundertheinfluenceofsolarideasoftheshapeoftheseideas.Theprocessis quitesimilartotheprocessofwetearthtakingimpressionsofanythingthatispresseduponit.Theidea

ofanythingisitssoul. Humansouls(pranamayakosha)existinthisspherejustlikethesoulsofotherthings,andareaffected inthathomeoftheirsbyterrestrialexperienceinthemannermentionedabove. Inthecourseofages,theseideasmaketheirappearanceinthephysicalplaneagainandagain, accordingtothelawshintedatpreviously. Ihavealsosaidthatthesepictureshavetheircounterpartsinthementalandthehigheratmospheres. Nowitmightbesaidthatjustasthesesolarpicturesrecuragainandagain,therearetimesatwhich thesementalpicturesalsorecur.Theordinarydeathsknowntousareterrestrialdeaths.Thismeansto saythattheinfluenceofthesolarpicturesiswithdrawnforsometimefromtheearth.Aftersometime, thedurationdependinguponthecolorsofthepicture,theythrowtheirinfluenceagainupontheearth, andwehaveterrestrialrebirth.Wemaydieanynumberofterrestrialdeaths,andyetoursolarlifemight notbeextinct. Butmenofthepresentmanwantaramightdiesolardeathsundercertaincircumstances.Thentheypass outoftheinfluenceofthesunandarebornagainonlyintheregionofthesecondManu.Menwhonow diesolardeathswillremaininthestateofblissallthroughthepresentmanwantara.Theirrebirthmight alsobedelayedformorethanonemanwantara.AllthesepicturesremaininthebosomofManuduring themanwantarapralaya.Inthesameway,menmightundergohigherdeaths,andpasstheirtimeina stateofevenhigherandmoreenduringbliss.Thementalcoilmaybebroken,too,justasthegross,the terrestrial,andthesolarmightbe,andthentheblessedsoulremainsinblissandunbornuntilthedawn oftheseconddayofBrahma.HigherstillandlongerstillisthestatethatfollowsBrahmicdeath.Then thespiritisatrestfortheremainingKalpaandtheMahapralayathatfollows.Afterthisitwillbeeasy tounderstandthemeaningoftheHindudoctrine,thatduringthenightofBrahmathehumansouland thewholeoftheuniverseishiddeninthebosomofBrahmalikethetreeintheseed.

XITHEMANIFESTATIONSOFPSYCHICFORCE PsychicForceistheformofmatterknownasvijnanainactiveconnectionwiththementalandlife matters.InthequotationgivenabovefromtheIshnopnishat,ithasbeensaidthatthedevathe macrocosmicandmicrocosmicmanifestationsofpranadonotreachtheatma,inasmuchasitmoves fasterthaneventhemind.Thetatwasofpranamovewithacertainmomentum.Themindhasgreater velocity,andpsychicmattergreaterstill.Inthepresenceofthehigher,thelowerplanealwaysappears tobeatrest,andisalwaysamenabletoitsinfluence.Creationisamanifestationofthevarious macrocosmicsphereswiththeirvariouscenters.Ineachofthesespherestheprana,themanas,and thevijnanatheuniversaltatwicraysgivebirthtoinnumerableindividualitiesontheirownplanes. Eachtrutiontheplaneofpranaisalifecoil(pranamayakosha).Theraysthatgiveexistencetoeach ofthesetruticomefromeachandalloftheothertruti,whicharesituatedinthespaceallottedtoeach ofthefivetatwasandtheirinnumerableadmixtures,andwhichrepresentthereforeallthepossible tatwicmanifestationsoflife. Ontheplaneofmanaseachmentaltrutirepresentsanindividualmind.Eachindividualmindisgiven birthtobymentaltatwicraysfromtheotherquarter.Theserayscamefromalltheothertrutisituated underthedominionofeachofthefivetatwasandtheirinnumerableadmixturesandrepresenting thereforeallthepossibletatwicphasesofmentallife. Onthepsychicplane,eachtrutirepresentsanindividualsoulbroughtintoexistencebythepsychic tatwasflyingfromeverypointtoeveryotherpoint.Theserayscomefromeverytrutisituatedunderthe dominionofeachofthefivetatwasandtheirinnumerableadmixtures,andthusrepresentingallthe possiblemanifestationsofpsychiclife. Thelatterclassoftrutionthevariousplanesofexistencearethesocalledgodsandgoddesses.The formerclassarecoilsthatmanifestthemselvesinearthlylife. Eachpsychictrutiisthusalittlereservoirofeverypossibletatwicphaseoflifethatmightmanifest itselfonthelowerplanesofexistence.Andso,sendingitsraysdownwardjustlikethesun,thesetruti manifestthemselvesinthetrutiofthelowerplanes.Accordingtotheprevalentphaseoftatwiccolorin thesethreesetsoftruti,thevijana(psychic)selectsitsmind,themindselectsitscoil,andintheendthe lifecoilcreatesitshabitationintheearth. Thefirstfunctionoftheindividualtrutivijanaistosustaininthelifeofthementaltrutijustasthe macrocosmicvijanasustainsthelifeofthemacrocosmicmind.Andsoalsodoesthementaltruti sustainthelifeoftheindividualtrutiofprana.Inthisstate,thesoulsareconsciousonlyoftheir subjectivitywithreferencetothemindandtheprana.Theyknowthattheysustainthelowertruti,they knowthemselves,theyknowalltheotherpsychictruti,andtheyknowthewholeofthemacrocosmof Iswara,thetatwicraysreflectingeverypointintotheirindvidualconsciousness.Theyareomniscient; theyareperfectlyhappybecausetheyareperfectlybalanced. Whenthepranamayakoshaentersthehabitationofearth,thesoulisassailedbyfinitudeforthefirst time.Thismeansacurtailment,orratherthecreationofanewcurtailedconsciousness.Forlongages

thesoultakesnonoteofthesefinitesensations,butastheimpressionsgaingreaterandgreaterstrength theyaredeludedintoabeliefofidentitywiththesefiniteimpressions.Fromabsolutesubjectivity consciousnessistransferredtorelativepassivity.Anewworldofappearancesiscreated.Thisistheir fall.Howthesesensationsandperceptions,etc.,areborn,andhowtheyaffectthesoul,alreadyhas beendiscussed.Howthesoulisawakenedoutofthisforgetfulnessandwhatitdoesthentoliberate itselfwillcomefurtheron. Itwillbeseenatthisstagethatthesoullivestwolives,anactiveandapassive.Intheactivecapacityit goesongoverningandsustainingthesubstantiallifeofthelowertruti.Inthepassivecapacityitforgets itselfanddeludesitselfintoidentitywiththechangesofthelowertrutiimprinteduponthembythe externaltatwas.Theconsciousnessistransferredtofinitephases. Thewholefightofthesouluponreawakeningconsistsintheattempttodoawaywithitspassive capacityandregainthispristinepurity.Thisfightisyoga,andthepowersthatyogaevokesinthemind andthepranaarenothingmorethantatwicmanifestationsofthepsychicforce,calculatedtodestroy thepoweroftheexternalworldonthesoul.Thisconstantchangeofphaseinthenewunrealfinitecoils ofexistenceistheupwardmarchofthelifecurrentfromthebeginningsofrelativeconsciousnesstothe originalabsolutestate. Thereisnodifficultyinunderstandingthehowofthesemanifestations.Theyarethereinthepsychic reservoir,andtheysimplyshowthemselveswhenthelowertrutisassumethestateofsympathetic polishandtatwicinclination.Thusthespectrumonlyshowsitselfwhencertainobjectsassumethe polishandformofaprism. Ordinarilythepsychicforcedoesnotmanifestitselfeitherinthepranaorthemindinanyuncommon phase.Humanityprogressesasawhole,andwhatevermanifestationsofthisforcetakeplace,theytake inracesasawhole.Finitemindsarethereforeslowtorecognizeit. Butalltheindividualsofaracedonothavethesamestrengthoftatwicphase.Someshowgreater sympathywiththepsychicforceinoneormoreofitscomponenttatwicphases.Suchorganismsare calledmediums.Inthemtheparticulartatwicphaseofpsychicforcewithwhichtheyareingreater sympathythantherestoftheirmind,makesitsuncommonappearance.Thisdifferenceofindividual sympathyiscausedbyadifferenceofdegreeinthecommissionsandomissionofdifferentindividuals, orbythepracticeofyoga. Inthisway,thispsychicforcemightmanifestitselfintheshapeofalltheinnumerablepossibilitiesof tatwiccombination.Sofarastheoryisconcerned,thesemanifestationsmightcoverthewholedomain oftatwicmanifestationsinthevisiblemacrocosm(andalsointheinvisible,which,however,wedonot know).Thesemanifestationsmayviolateallourpresentnotionsoftimeandspace,causeandeffect, forceandmatter.Intelligentlyutilized,thisforcemightverywellperformthefunctionsofthevrilof "TheComingRace".Thefollowingessayswilltracesomeofthesemanifestationsontheplaneofthe mind.

XIIYOGATHESOUL(I) Ihavedescribedtwoprinciplesofthehumanconstitution:pranaandmanas.Somethingalsohasbeen saidaboutthenatureandrelationsofthesoul.Thegrossbodywasomittedasneedingnospecial handling. Thefivemanifestationsofeachofthetwoprinciples(thepranaandthemanas),itmaybementioned, maybeeitherfortunateorunfortunate.Thosemanifestationsarefortunatewhichareconsonantwith ourtrueculture,whichleadustoourhighestspiritualdevelopment,thesummumbonumofhumanity. Thosethatkeepuschainedtothesphereofrecurringbirthsanddeathsmaybecalledunfortunate.On eachofthetwoplanesoflife(pranaandmanas)thereisapossibilityofdoubleexistence.Wemight haveafortunateandanunfortunateprana,ahappyandanunhappymind.Consideringthesetwotobe four,thenumberofprinciplesofthehumanconstitutionmightberaisedfromfivetoseven.The unhappyintelligencesoftheoneplaneallythemselveswiththeunhappyonesoftheother,thehappy oneswiththehappy,andwehaveinthehumanconstitutionanarrangementofprinciplessomething likethefollowing: (1)Thegrossbody(sthulasarira),(2)theunhappyprana,(3)theunhappymind,(4)thehappyprana, (5)thehappymind,(6)thesoul(vijana),and(7)thespirit(ananda). Thefundamentaldivisioninthefivefolddivisionisupadhi,theparticularanddistinctstateofmatter (prakriti)ineachcase;inthesevenfolddivisionitisthenatureofKarmawithreferencetoitseffect uponhumanevolution. Boththesetsofthesepowers,theblessedandtheunhappy,workuponthesameplane,andalthoughthe blessedmanifestationstendinthelongruntowardsthestateofmoksha,thatstateisnotreachedunless anduntilthehigherpowers(thesiddhi)areinducedinthemindbytheexerciseofyoga.Yogaisa powerofthesoul.ThereforeitisnecessarytosaysomethingaboutthesoulandYogabeforethehigher powersofthemindcanbeintelligiblydescribed.Yogaisthescienceofhumancultureinthehighest senseoftheword.Itspurposeisthepurificationandstrengtheningofthemind.Byitsexerciseisfilled withhighaspirations,andacquiresdivinepowers,whiletheunhappytendenciesdieout.Thesecond andthirdprinciplesareburntupbythefireofdivineknowledge,andthestateofwhatiscalled salvationinlifeisattained.Byandbyethefourthprincipletoobecomesneutralized,andthesoul passesintoastateofmanwantaricmoksha.Thesoulmaypasshigherstillaccordingtothestrengthof herexercise.Whenthemindtooisatrest,asinsoundsleep(sushupti)duringlife,theomniscienceof thevijnanaisreached.Thereisstillahigherstate:thestateofananda.Sucharetheresultsofyoga.I mustnowdescribethenatureofthethingandtheprocessofacquirement. SofarasthenatureofYogaisconcerned,Imaysaythatmankindhasreacheditspresentstateof developmentbytheexerciseofthisgreatpower.NatureherselfisagreatYogi,andhumanityhasbeen, andisbeing,purifiedintoperfectionbytheexerciseofhersleeplesswill.Manneedonlyimitatethe greatteachertoshortentheroadtoperfectionforhisindividualself.Howarewetorenderourselvesfit forthatgreatimitation?Whatarethestepsonthegreatladderofperfection?Thesethingshavebeen

discoveredforusbythegreatsagesofyore,andPatanjalislittlebookisonlyashortandsuggestive transcriptofsomuchofourpastexperiencesandfuturepotentialitiesasisrecordedinthebookof nature.ThislittlebookusesthewordYogainadoublesignification.Thefirstisastateofthemind otherwisecalledsamadhi;thesecondisasetofactsandobservancesthatinducethatstateinthemind. Thedefinitiongivenbythesageisanegativeone,andisapplicableonlyontheplaneofthemind.The sourceofthepositivepowerliesinthehigherprinciple;thesoulYoga(itissaid)isthekeepingincheck ofthefivemanifestationsofthemind.Theverywordingofthedefinitionisinvolvedinthesupposition oftheexistenceofapowerthatcancontrolandkeepthementalmanifestationsincheck.Thispoweris familiartousasfreedomofthewill.Althoughthesoulisdeludedbythemanifestationsofegoism (asmita)onthementalplaneintoregardingherselfasaslaveofthesecondandthirdprinciples,thatis notthefact,andtheawakeningtakesplaceassoonasthechordofegoismisslackenedtoacertain extent.Thisisthefirststepintheinitiationbynatureherselfoftheraceofman.Itisamatterof necessity.Thesidebysideworkingwitheachotherofthesecondandthirdandthefourthandfifth principlesweakenstheholdofnaturalmentalasmitauponthesoul."Iamthese,orofthesemental manifestations",saysEgoism.Suchastateofaffairs,however,cannotlastlong.Thesemanifestations aredoubleinnature;theoneisjustthereverseoftheother.Whichofthemisonewiththeego:the unhappyortheblessed?Nosooneristhisquestionaskedthantheawakeningtakesplace.Itis impossibletoansweranyofthesequestionsintheaffirmative,andthesoulnaturallyendsin discoveringthatsheisaseparatethingfromthemind,andthatalthoughshehasbeentheslave,she mightbe(whatshenaturallyis)theLordofthemind.Uptothistimethesoulhasbeentossedthisway orthatinobediencetothetatwicvibrationsofthemind.Herblindsympathywiththemental manifestationsgivesherunisonwiththemind,andhencethetossing.Thechordofsympathyis loosenedbythewaking.Thestrongerthenature,thegreaterthedeparturefromunison.Insteadofthe soulbeingtossedbythementalvibrations,itisnowtimethatthemindshouldvibrateinobedienceto thevibrationsofthesoul.Thisassumptionoflordshipisthefreedomofthewill,andthisobedienceof themindtothevibrationsofthesoulisYoga.Themanifestationsevokedinthemindbytheexternal tatwasmustnowgivewaytothestrongermotioncomingfromthesoul.Byandbyethementalcolors changetheirverynature,andthemindcomestocoincidewiththesoul.Inotherwords,theindividual mentalprincipleisneutralized,andthesoulisfreeinheromniscience. Letusnowtracetheacquirementsofthemindstepbystepuptosamadhi. Samadhi,orthementalstateinducedbythepracticeofYoga,hastwodescriptions.Aslongasthemind isnotperfectlyabsorbedinthesoulthestateiscalledsamprajnata.Thatisthestateinwhichthe discoveryofnewtruthsfollowslaborineverydepartmentofnature.Thesecondisthestateofperfect mentalabsorption.Itiscalledasamprajnata.Inthisthereisnoknowing,nodiscoveringofunknown things.Itisastateofintuitiveomniscience.Twoquestionsarenaturallysuggestedattheawakening stage: "IfIamthesemanifestations,whichofthemamI?IthinkIamnoneofthem.WhatamIthen?What arethese?" Thesecondquestionissolvedinthesamprajnatasamadhi,thefirstintheother.Beforeenteringfurther

intothenatureofsamadhi,awordabouthabituationandapathy.ThesetwoarementionedbyPatanjali asthetwomeansofcheckingmentalmanifestation,anditisveryimportanttounderstandthem thoroughlyThemanifestationofapathyisthereflectioninthemindofthecolorofthesoulwhenshe becomesawareofherfreenatureandconsequentlyisdisgustedatthemasteryofthepassions.Itisa necessaryconsequenceoftheawakening.Habituationistherepetitionofthestatesoastoconfirmitin themind. Theconfirmationofthemindinthisstatemeansastateofordinarymentalinactivity.BythisImean thatthefiveordinarymanifestationsareatrestforthefirsttime.Thisbeingso,themindisforthetime beingleftfreetoreceiveanyinfluences.Hereforthefirsttimeweseetheinfluenceofthesoulinthe shapeofcuriosity(Vitarka).Whatisthis?Whatisthat?Howisthis?Howisthat?Thisistheformin whichcuriosityshowsitselfinthemind.Curiosityisadesiretoknow,andaquestionisamanifestation ofsuchadesire.Buthowdoesmanbecomefamiliarwithquestions?Thementalshapeofcuriosityand questionwillbeunderstoodeasilybypayingalittleattentiontotheremarksIhavemadeonthegenesis ofdesire.Theprocessofthebirthofphilosophicalcuriosityissimilartothatofthebirthofdesire.In thelattertheimpulsecomesfromtheexternalworldthroughPrana,andintheformer,directlyfrom thesoul.Theplaceofpleasureinthisissuppliedbythereflectionintothemindoftheknowledgeof thesoulthatselfandindependencearebetterthannonselfandtheenslavingcordsthereof.The strengthofthephilosophicalcuriositydependsuponthestrengthofthisreflection,andasthis reflectionisratherfaintinthebeginning(asitgenerallyisinthepresentstateofthespiritual development),theholdofphilosophicalcuriosityuponthemindbearsalmostnocomparisonin strengthwiththeholdofdesire. PhilosophicalcuriosityisthenthefirststepofmentalascenttowardsYoga.Tobeginwith,weplace beforeourmindeverypossiblemanifestationofnature,andtrytofitineverypossiblephaseofitwith everyrelatedmanifestation.Inplainlanguage,itistoapplyourselvestotheinvestigationofallthe branchesofnaturalscienceonebyone. Thisisthenaturalresultofcuriosity.Bythisattempttodiscovertherelationsalreadyexistingor possible,essentialorpotential,amongthephenomenaofnature,anotherpowerisinducedinthemind. Patanjalicallsthispowervichara,meditation.Theradicalideaofthewordistogoamongthevarious relationsoftheportionsthatmakeupthewholesubjectofourcontemplation.Itisonlyadeeperhold onthemindofthephilosophicalcuriositynoticedabove.Thethirdstateofthissamadhiiswhatis calledananda,happinessorbliss.Aslongasthereiscuriosityormeditation,themindisonly assumingtheconsistencyofthesoul.Thismeanstosaythatasyetthevibrationsofthesoulareonly makingwayintothemind;theyhavenotyetentirelysucceeded.Whenthethirdstageisarrivedat, however,themindissufficientlypolishedtoreceivethefullandclearimageofthesixthcoil.Themind isconsciousofthisimageasbliss.Everymanwhohasdevotedhimselftothestudyofnaturehasbeen inthatcovetedstateforhowevershortatime.Itisverydifficulttomakeitintelligiblebydescription, butIamsurethatthemajorityofmyreadersarenotstrangerstoit. Butwhencedoesthisblisscome?Whatisit?Ihavecalleditareflectionofthesoul.Butfirstofall, whatisthesoul?FromwhatIhavewrittenuptothistime,thereaderwillnodoubtsurmisethatI

understandthesoultobeonlyapictureofthegrossbody,theprana,andthemind,sofaronlyasits constitutionisconcerned. Ihavementionedthatinthemacrocosmthesunisinthecenter,thepranatheatmosphereofthesecond principle,andthattheeclipticmarkstheshapeofthisprinciple.Ihavealsomentionedthatthe individualhumanprincipleisonlyapictureofthismacrocosmicwhole.Ihavementionedagainthatin themacrocosmviratisthecenterandmanutheatmosphereofsecondprinciple.Thisatmosphereis madeofthefiveuniversaltatwas,justlikeprana,theonlydifferencebeingthatthementaltatwas undergoagreaternumberofvibrationspersecondthanthetatwasofprana.Ihavealsosaidthatthe individualmindisanexactpictureofthemacrocosmicmind,theaspectdifferingwiththesurroundings oftime,justasinthecaseofprana. NowIhavetosaythesamewithregardtothesoul.InthemacrocosmthereisBrahmaforthecenter, andvijanafortheatmosphereofthisprinciple.Astheearthmovesinprana,asthesunmovesinmanu, asthemanu(orvirat)breathesinvijana,sothesoulbreathesinthehighestatmosphereofananda. Brahmaisthecenterofspirituallife,asthesunisthecenterofprana,andviratthecenterofmental life.Thesecentersaresimilarinluminositytothesun,butordinarysensescannotperceivethem becausethenumberoftatwicvibrationspersecondisbeyondtheirpower. Thesouloftheuniverse(thevijanamayakosha),withBrahmaforitscenter,isourpsychicideal. ThetatwicwiresofthissphereextendoverwhatwecallaBrahmanda.Thistheydoinawaysimilarto thetatwicraysofpranawithwhichwearefamiliarthroughthemediumofgrossmatter.Thiscenter withthisuniverseformstheselfconsciousuniverse.Allthelowercentersexistwithinthebosomof thisatmosphere. Undertheinfluenceofgrossmatterthementalmacrocosmregisterstheexternalpictures;thatistosay, itgainsthepowerofmanifestingitselfinthefivewaysIhavedescribedintheessayonmind.Underthe Brahma,however,thementalmacrocosm(Manu)attainsthehigherpowersunderdiscussion.This doubleinfluencechanges,afteratime,thenatureofManuitself.Theuniversehas,asitwere,anew mindaftereverymanwantara.Thischangeisalwaysforthebetter.Themindiseverspiritualizing.The latertheManuthemorespiritual.Atimewillcomewhenthepresentmacrocosmicmindwillbe entirelyabsorbedintothesoul.Thesameisthecasewiththemicrocosmofman.ThusBrahmaisby natureomniscient.Heisconsciousofaself.Thetypesofeverythingthatwasoristobeintheprocess oftimearebutsomanyvaryingcompositionsofhistatwas.Everyphaseoftheuniverse,withits antecedentsandconsequents,isinhim.Itishimself,hisownselfconsciousness.Onemindisabsorbed inhiminthespaceoffourteenmanwantara.Themotionofthementaltatwasissomuchaccelerated thattheybecomespiritual.BythetimethatthistakesplaceintheUniversethevibrationsofthetatwas ofpranatooarebeingacceleratedundertheinfluenceofManuuntilthepranaitselfisturnedintothe Manuofthenextperiod.Andagain,whilethisisbeingdone,thegrossmatterissimilarlydeveloping itselfintoprana. Thisistheprocessofinvolution,butforthepresentletusleaveithereandresumethesubject.

Thehumansoulisanexactpictureofthismacrocosmicprinciple.Itisomniscientlikeitsprototype, andhasthesameconstitution.Buttheomniscienceofthehumansoulisyetlatentonaccountofher forgetfulness.Thesixthprinciple(absolute)hasdevelopedonlyalittle.Humanityingeneralhasonlya verydimnotionofinfinity,ofGodhead,andofallsuchsubjects.Thismeansthattheraysoftheinfinite areonlyjustevokingoursixthprincipleintoactivelifeatthisstageofourprogress.Wheninthe processoftimetheraysoftheinfinitegathersufficientstrength,oursoulwillcomeoutinhertrue light.Wemightacceleratethisprocessbyvairagya(apathy),whichgivesstrengthtoYoga,aswehave seen. ThemeansofstrengtheningYogadeserveseparateconsideration.Someofthemhelptoremovethose influencesandforcesthatareantagonistictoprogress;others,suchasthecontemplationofthedivine principle,acceleratetheprocessofdevelopmentofthehumansoul,andtheconsequentabsorptionof themindinthesoul.AtpresentIhavesimplytodiscoverthenatureoftheblissfulsamadhi,whichI spokeofasbeingcausedbythereflectionofthesoulinthemind. Thisreflectionsimplymeanstheassumptionbythemindofthestateofthesoul.Themindpassesfrom itsownordinarystatetothestateofthehigherenergyofthesoul.Thegreaternumberoftatwic vibrationspersecondmaketheirwayinthematterofalowernumberoftatwicvibrationspersecond. TheEnglishlanguagerecognizesthisrisingupofthemind,thispassingoutofitself,aselation,and thisisthemeaningofthewordanandaasqualifyingthethirdstateofthesamprajnatasamadhi.The anandamayakoshatakesitsnamefromitsbeingthestateofthehighestupheaval.Everymomentof anandaisasteptowardstheabsorptionofthemindasitchangesitsnature,passingforeverintoa higherstateofconsistency.Thatstatewhichinanandaonlyappearedinthemomentoftriumphnow becomespartandparcelofthemind.Thisconfirmationofthehigherenergyisknownbythenameof Asmita,whichmaybetranslatedbythewordegoism,butmeansmakingpartandparcelofself.

XIII.YOGA(II) Theobjectinviewinthisarticleistomarkthestagesalongtheroadofmentalmattertoitsfinal absorptioninthesoul.InthelastessayIbroughtthemindtothestateofsamprajnatasamadhi.Itisin thisstatethatthemindacquiresthepowerofdiscoveringnewtruths,andseeingnewcombinationsof thingsexistent.Asthisstatehasbeenattainedinthelongcycleofbygoneages,manhasacquireda knowledgeofsciencetoitspresentstageofdevelopment,andtheattainmentofthisquantumof knowledgehasbeenthemeansofraisingourmindstoourpresentpitchofperfection,whenwehave learnedtosaythatthesegreatpowersarenativetothehumanmind.AsIhaveshown,thesepowers havebecomenativetothemindonlyafterlongsubmissionofthemindtotheinfluenceofthesoul. Bytheconstantexerciseofthissamadhithemindlearnstoinclinetowardsthosecosmicinfluencesthat areintheirverynatureantagonistictothosebadpowersofourconstitutionthatcheckourprogress. Thesepowerstendtodieoutnaturally.Theultimategoalofthismarchisthatthestateofmindwhenits manifestationbecomeentirelypotential.Thesoul,ifshepleases,mightpropelthembyherinherent powerintothedomainoftheactual,buttheyloseallpowertodrawthesoulafterthem. Whenthisstateisreached,orwhenitisabouttobereached,certainpowersbegintoshowthemselves inthemind,whichinthepresentcyclearebynomeanscommon.Thisstateistechnicallycalled paravairagya,ortheHigherApathy. ThewordvairagyausuallyisrenderedintoEnglishasapathy,andislookeduponwithdisfavorby modernthinkers.Thisis,Ibelieve,owingtoamisconceptionofthemeaningoftheword.Itisgenerally understoodthatmisanthropyistheonlyindication,orperhapsthehighestperfection,ofthismental state.Nothingcanbefurtherfromtheintentionofthosesageswhoputvairagyadownasthehighest meansoftheattainmentofbliss.VairagyaorapathyisdefinedbyVyasainhiscommentaryonThe AphorismsofYogaasthe"finalstateofperfectedknowledge".Itisthatstateinwhichthemind,coming toknowtherealnatureofthings,wouldnolongerbedeludedintofalsepleasurebythemanifestations ofavidya.Whenthisupwardinclinationbecomesconfirmed,whenthishabitofsoaringtowardsthe divinebecomessecondnature,thenameofparavairagyaisgiventothecomplementarymentalstate. Thisstateisreachedinmanyways,andtheroadismarkedbymanyclearlydefinedstages.Onewayis thepracticeofsamprajnatasamadhi.Bytheconstantpracticeofthissamadhi,towhichthemindruns ofitselfwhenitoncetastestheblissofthefourthstageofthatstate,themindishabituatedtoastateof faithintheefficacyofthepursuit.Thisfaithisnothingmorethanastateofmentallucidityinwhich theyetunknowntruthsofnaturebegintothrowtheirshadowsbeforethem.Themindbeginstofeel truthinanyandeveryplace,anddrawnbythetasteofbliss(ananda),setstoworkouttheprocessofits evolutionwithgreaterandgreaterzeal.ThisfaithhasbeencalledSraddhabyPatanjali,andhecallsthe consequentzealVirya. Confirmedinthiszealandworkingon,themanifestationofmemorycomesinnaturally.Thisisahigh stateofevolution.Everytruthbecomespresentbeforethemindseyeattheslightestthought,andthe fourstagesofsamadhimaketheirappearanceagainandagaintillthemindbecomesverynearlya mirrorofNature.

Thiscorrespondstothestateofparavairagya,whichinthesecondplacewouldalsobeattainedbythe contemplationoftheHighPrototypeoftheSoul.ThisistheIswaraofPtanjali,themacrocosmicsoul thatremainsforeverinthatentityssoulofpristinepurity.ItisthisIswaraofthatIhavespokenasthe selfconsciousuniverse. ThisIswara,asIconceiveit,isonlyamacrocosmiccenter,similarinnaturetothesun,thoughhigher infunction. AsthesunwithhisoceanofPranaistheprototypeofourlifeprinciple,pranamayakosha,soIswara isthegreatprototypeofoursouls.Whatisthesixthprincipleofnotonlyaphaseoftheexistenceof thisgreatbeingprolongedasaseparatephaseintothelowerprinciples,yetdestinedtoemergeagain intoitsowntrueself?JustasIhaveshownthattheprinciplesoflifeliveinthesunafterourterrestrial death,torecuragainandagainintoactuallife,sotoothesoullivesintheIswarainasimilarfashion. Wemaylookuponthisentityasbeingthegroupofalltheliberatedsouls,butatthesametimewemust rememberthattheunliberatedsoulsalsoarehisundevelopedreflections,destinedinthelongrunto attaintheiroriginalstate.ItisthereforenecessarytoassumetheindependentexistenceofIswara,and ofothersoulsinIswara. Thismacrocosmicpsychiccenter,thisidealofthesixthprincipleinman,isthegreatreservoirofevery actualforceintheuniverse.Heisthetruetypeoftheperfectionofthehumansoul.Theincidentsof mentalandphysicalexistencewhich,howeverperfectinthemselves,aretoHismorecomprehensive naturemereimperfections,findnoplaceinHim.ThereisnomiseryforHimthefivecomprehensive miseriesofPatanjaliareenumeratedaboveformiserycanariseonlyintheretrogradeprocessofthe firstawakeningofthemind,onlybeingcausedbysensation,andthehumansixthprinciplenotyet gainingsufficientstrengthintheprocessoftimetodrawthemindtowardsitselfandoutofthedomain ofthesenses,tomakeitwhatitsprototypeoriginallyis,therodofdominion,andnotassensationhas madeit,theinstrumentofslavery. BythisconemplationofthesixthprincipleoftheUniverse,asympathyisestablishednaturallybetween itandthehumansoul.ThatsympathyisonlynecessaryfortheUniversalTatwicLawtoworkwith greatereffect.Thehumansoulbeginstobecleansedofthedustoftheworldandinitsturnaffectsthe mindinasimilarway,andthereintheyogibecomesconsciousofthisinfluencebytheslackeningofthe fettersforgedbyPrakriti,andadaily,hourlystrengtheningofheavenwardaspirations. Thehumansoulthenbeginstobecomeacenterofpowerforitsownlittleuniverse,justasIswaraisthe centerofpowerinHisuniverse.Themicrocosmthenbecomesaperfectlittlepictureofthemacrocosm. Whenperfectionisattained,allthementalandphysiologicaltatwasofthemicrocosm,andtoacertain extentofthesurroundingworld,becometheslavesofthesoul.Whithersoitmayincline,thetatwasare atitsback.Hemaywill,andtheatmosphericVayutatwa,withanyamountofstrengthhepleasesoris capableofcentering,willsetinmotionanypieceoffurniturewithinthereachofhiswill.Hemaywill, andattheinstanttheapastatwawillslakeyourthirst,cureyourfever,orinfactwashoffthegermsof anydisease.Hemaywill,andanyandeverytatwaoneitherofthelowerplaneswilldoitsworkfor him.Thesehighpowersdonotwaittocomeinallofasudden,butshowthemselvesgradually,and

accordingtothespecialaptitudesinspecialforms. Butadescriptionofthesepowersisnotmypresentbusiness.Myonlypurposeistoshowinwhatway, accordingtotheuniversallawofnature,bycontemplationofthemacrocosmicsixthprinciple,thatthe humansoulbecomesthemeansforthemindattainingthestatecalledparavairagya. Besidesthesetwo,theauthorofTheAphorismsofYogaenumeratesfivemorewaysinwhichtheminds ofthosewhoarealreadybythepowerofpreviouskarmainclinedtowardsthedivine,areseentowork outtheirwaytothesateofparavairagya. Thisfirstwayisthehabituatingofthemindtothemanifestationsofpleasure,sympathy,elation,and pitytowardthecomfortable,themiserable,andtheviciousrespectively.Everygoodmanwilltellus thatthemanifestationofjoyatthecomfortofanotherisahighvirtue.Why,whatharmistherein jealousy?Ithinknootherscienceexceptthephilosophyofthetatwasexplainswithanyamountof satisfactionthereasonwhyofsuchquestions. Wehaveseenthatinastateofenjoyment,comfort,pleasure,satisfaction,andthelike,theprithivior theapastatwaprevailsinthepranaandthemind.Itisevidentthatifweputourmindsinthesame,we induceeitherofthetwotatwasinourlifeandmentalprinciples.Whatwillbetheresult?Aprocessof purificationwillsetin.Boththeprincipleswillbeingtobecleansedofanytraceofdefectthatthe excessofanyremainingtatwasmayhavegiventoourconstitution. Allthosephysiologicalormentalcausesthatinduceinattentioninthemindareremoved.Bodily distemperstaketheirleavefortheyaretheresultofthedisturbanceofthebalanceofthephysiological tatwas,andcomfort,pleasureandenjoymentareforeigntothese.Theoneinducestheother.Asthe balanceofthetatwasbringscomfortandenjoymentoflife,sothesenseofcomfortandenjoymentthat colorsourpranaandmindwhenweputourselvesinsympathywiththecomfortable,restoresthe balanceofourtatwas. Andwhenthebalanceoftatwasisrestored,whatremains?Disinclinationtowork,doubt,lazinessand otherfeelingsofthatkindcannolongerstand,andtheonlyresultistherestorationofthemindto perfectcalmness.AsVyasasaysinhiscommentary,theWhiteLawmakesitsappearanceinthemind. Suchandinasimilarwayistheresultofthemanifestationoftheotherqualities.Butforsucharesultto beachieved,theremustbelongandpowerfulapplication. ThenextmethodisPranayama,deepexpirationandinspiration.Thistooconducestothesameendand inthesameway.Thedrawingofdeepbreathsinandouthastosomeextentthesameeffectasrunning andotherhardexercise.Theheatthatisproducedburnsdowncertainelementsofdisease,whichifit desirableshouldbeburnt.Butthepracticeinitseffectsdiffersforthebetterfromhardexercise.Inhard exercisethesusumnabeginstoplay,andthatisnotgoodforphysiologicalhealth.Pranayama,if properlyperformed,however,isbeneficialfromaphysiologicalaswellasfromamentalpointofview. Thefirsteffectthatisproducedinpranayamaisthegeneralprevalenceoftheprithivitatwa.Itis unnecessarytoremindthereaderthattheapastatwacarriesthebreathlowestdown,andthatthe Prithiviisthenext.Inourattempttodrawdeeperbreathsthanusual,theprithivitatwacannotbutbe introduced,andthegeneralprevalenceofthistatwa,withtheconsequentgoldentingeofthecircleof

lightroundourheads,canneverfailtocausefixityofpurposeandstrengthofattention.Theapas tatwacomesinnext.Thisisthesilveryhueofinnocencethatencirclestheheadofasaintandmarks theattainmentofparavairagya. Thenextistheattainmentofthetwofoldluciditythesensuousandthecardiac.Thesensuous lucidityisthepowerofthesensestoperceivethechangesofprana.Thepreviouslytrainedattention, accordingtospecialaptitudes,iscenteredonanyoneofthefivesensesormore.Ifcenteredintheeyes, onecanseethephysiologicalandatmosphericcolorsofprana.Icanaffirmthisbypersonal experience.Icanseethevariouscolorsoftheseasons.Icanseetheraincominganhour,twohours, andsometimeseventwodaysbeforeanactualshower.Brightsheetsofthegreenwashedintocoolness andpuritybythewhitemaketheirappearanceanywhereaboutmeintheroom,intheheavens,onthe tablebeforeme,onthewallinfront.Whenthishappens,Iamsurethatrainisintheairandwillcome downsoon.Ifthegreenisstreakedwithred,ittakessometimetocome,butitissurelypreparing. Theseremarksareenoughforcolor.Thepowercanbemadetoshowitselfbyasustainedattemptto lookintospace,oranythingelse,asthemoon,astar,ajewel,andsoon.Theremainingfoursensesalso attainsimilarpowers,andsounds,smells,tastesandtouchesthatordinaryhumanitycannotperceive begintobeperceivedbytheYogi. Thecardiaclucidityisthepowerofthemindtofeelandalsothatofthesensestoperceivethoughts.In thearticleonPrana,Ihavegivenachartofthehead,specifyingtheplacesandgivingthecolorsofthe variouskindsofmentalmanifestations.Thesecolorsareseenbyanyonewhohasoracquiresthepower, andtheyconstitutethesurestbookinwhichtoreadthethoughtsofanyman.Bysustainedpracticeone willrecognizethefinestshades. Onecanalsofeelthesethoughts.Themodificationsofthoughtmovingalongtheuniversaltatwicwires affectanyandeveryman.Theyeachimpartadistinctimpulsetothepranamayakosha,andthusa distinguishableimpulsetothethrobsofthebrainandthemoreeasilyperceivablethrobsoftheheart.A manwhostudiesthesethrobsoftheheartandsitswithhisattentioncenteredintotheheart(whileitis ofcourseopentoeveryinfluence)learnstofeeleveryinfluencethere.Theeffectontheheartofthe mentalmodificationsofotherpeopleisafactthat,sofarasqualityisconcerned,maybeverifiedbythe commonestexperience. Thissensuousorcardiaclucidity,asthecasemaybe,onceattainedkillsskepticism,andintheend conducestothestateofparavairagya. Inthenextplace,onemayrelyupontheknowledgeobtainablethroughdreamsandsleep.Butthiswill doforthepresent.

XIVYOGATHESOUL(III) Thefiveetherealcurrentsofsensationarefocusedinthebrain,andmotionistransmittedtothemental principlefromthesefivecentersofforce.Thesevariousfociserveaconnectinglinksbetweenthe mentalandthelifeprinciples.Thevisualcurrentsproduceinthemindthecapabilityofbecoming consciousofcolor.Inotherwords,theyproduceeyesinthemind.Similarly,themindgetsthe capabilityofreceivingtheimpressionsofthefourremainingsensations.Thiscapabilityisacquired aftertheexposureofages.Cyclesuponcyclespass,andthemindisnotyetcapableofreceivingthese tatwicvibrations.Thewaveoflifebeginsitsorganizedjourneyuponearthwithvegetableforms.Since thattimeexternalcurrentsbegintoaffectthevegetableorganism,andthisisthebeginningofwhatwe callsensation.Themodificationsoftheexternaltatwasthroughtheindividualizedvegetablelifestrike thechordsofthelatentmind,butitwillnotyetrespond.Itisnotinsympathy.Higherandhigher throughvegetableformsthelifewavetravels;greaterandgreateristheforcewithwhichitstrikesthe mentalchords,andbetterandbetteristhecapabilityofthatprincipletorespondtothetatwiccallsof life.Whenwereachtheanimalkingdomtheexternaltatwicfociarejustvisible.Thesearethesensuous organs,eachofwhichhasthecapabilityoffocusingitsownpeculiartatwicraysintoitself.Inthelowest formsofanimallifetheyarejustvisible,andthisisasignthatthementalprincipleisthenina comparativelyhighstateofperfection:ithasbeguntorespondsomewhattotheexternaltatwiccall.It mightberemarkedherethatthisisthesuperposedrelativemind,andnottheabsoluteoriginalmental truti,bothofwhichIhavealreadydescribed.Itistheuprisingofthisevolutionaryfinitestructureonall theplanesoflifethathasledaGermanphilosophertotheconclusionthatGodisBecoming.Thisis trueofcourse,butitisonlytrueofthefiniteUniverseofnamesandformsandnotoftheabsolute towardswhichitismoving.

Toresume:Theexposureofthisanimallifetotheexternaltatwasislongerandlonger,andthestrength
becomesgreaterandgreaterintheirvariousfoci,theformationofthesefocibecomeshigherand higher,theexternalcalluponthemindisstrongerandstronger,andthementalresponseismoreand moreperfect.Atimecomesintheprogressofthismentalevolutionwhenthefivementalsensesare perfectlydeveloped,asismarkedbythedevelopmentoftheexternalsenses.Wecalltheactionofthe fivementalsensesthephenomenonofperception.Onthemanifestationofthisperceptionisraisedthe mightyfabricofperceptionofthosementalmanifestationsthatIhavediscussedintheessayonMind. Thewayinwhichthisevolutiontakesplaceissketchedtheretoo. Theexternaltatwasofgrossmattercreategrossfociinagrossbodyfromwhencetosendtheir currents.Thesouldoesthesame.Thetatwiccurrentsoftheexternalsoul,Iswara,createsimilar centersofactioninconnectionwiththemind.Butthetatwicvibrationsofthesoularefinerthanthose ofthelifeprinciple.ThementalmattertakesalongertimetorespondtothecallofIswarathanitdoes toanswertothecallofPrana.Itisnottillthelifewavereacheshumanitythatthevibrationsofthesoul begintoshowthemselvesinthemind.Thefociofpsychiccurrentsarelocatedinwhatiscalledthe vijnanamayakosha,thepsychiccoil.Atthetimeofthebeginningofhumanlife,thepsychicfocigoon gainingstrength,raceafterrace,tillwereachthepointthatIhavecalledtheawakeningofthesoul. Thatprocessendsintheconfirmationofthestateofparavairagya.Fromthisstatethereareonlyafew

stepstothepowerofwhathasbeencalledulteriororpsychicperception.Ourformerperceptionmay nowbecalledanimalperception.Andjustasthemightyfabricofinferenceandverbalauthorityhas beenraisedonthebasisofanimalperception,amoremightyfabricofinferenceandverbalauthority hasbeenraisedonthebasisofpsychicperceptionbyancientAryansages.Weshallcometothatbyand bye. AspracticeconfirmsthestateofparavairagyaintheYogismind,itgetsthemostperfectcalm.Itis opentoallsortsoftatwicinfluences,withoutanysensuousdisturbance.Thenextpowerthat consequentlyshowsitselfiscalledsamapatti.Idefinethiswordasthatmentalstateinwhichit becomescapableofreceivingthereflectionofthesubjectiveandtheobjectiveworlds,andthemeans ofknowledgeattheslightestmotion,howeverimparted. Intuitionhasfourstages:(1)Savitarka,verbal,(2)Nirvitarka,wordless,(3)Savichara,meditative,(4) Nirvichara,ultrameditative. Thestateofintuitionhasbeenlikenedtoabright,pure,transparent,colorlesscrystal.Placewhatever youwillbehindsuchacrystal,anditwillshowitselfinthecolorofthatobject.Andsodoesthemind behaveinthisstate.Letthetatwicraysthatconstitutetheobjectiveworldfallonit,anditshowsitself inthecolorsoftheobjectiveworld.Removethesecolors,anditisagainaspureascrystal,readyto showinitselfanyothercolorsthatmightbepresentedtoit.ThinkoftheelementaryforcesofNature, thetatwa,thinkofthegrossobjectswheretheywork,thinkoftheorgansofsenseandtheirgenesisand themethodoftheiroperations,thinkofthesoul,liberatedorbound,andthemindreadilyfallsintoeach ofthesestates.Itretainsnoparticularcolorthatmightopposeorvitiateanyothercolorenteringit.The firststageofintuitionisverbal.Itisthemostcommoninthisageandthereforethemosteasily intelligible.Letthereaderthinkofamindinwhichnocolorisevokedatthesoundofscientificwords. Lethimthinkofthousandsofthosemeninwhosemindsthesoundsoftheirownlanguage,fullofhigh andgreatideas,isasstrangeasHebrew.TakeanuneducatedEnglishpeasantandteachhimtoread Comus.Doyouthinkthosebeautifulwordswillcarrytohimalltheyareintendedtoconvey?Butwhy anuneducatedpeasant?DidthegreatJohnsonhimselfunderstandthebeautiesofMilton?Takeagaina commonschoolboy,andreadtohiminhisownlanguagethetruthsofphilosophy.Doesthatlanguage, evenifyougavehimitslexicographicmeaning,conveyanyideatohismind?TaketheUpanishad,and readittoanypanditwhocanunderstandSanskritreasonablywell.Doesanyonedoubt(Idonot)thathe doesnotunderstandallthatthosenoblewordsconvey?Withsuchamind,lethimcomparethemindof areallyeducatedman,amindthatalmostintuitivelytakesinthetruesenseofwords.Totakeinthefull sensethatwordsareintendedtoconveyisnotaneasytask,evenforthehighlyeducated.Prejudice, deepseatedantagonistictheories,thestrengthofonesownconvictions,andperhapssomeother characteristicsofthemindprovetobeaninsurmountableobstacle.EvenaJohnStuartMillcouldnot properlyunderstandthephilosophyofSirWilliamHamilton.OneofthegreatestOrientalscholarssays thatPatanjalissystemisnophilosophyatall!Anotherhasexpressedhimselftotheeffectthat PatanjalisAphorismsonYogaaremerefanaticism!Therearemanytantrasofwhich,thoughwemight translatethemintoanylanguage,veryfewofusreallyknowthemeaning.Thisisaverygrave

shortcoming,andsometimesmuchtoberegretted.Itdisappearsonlywiththemanifestationofverbal intuition.InthisstatetheYogiisatonceenrapportwiththeauthorofthebook,andthisisbecausehis mindisfreefromeveryblindingprejudice,andisinfactapure,bright,colorlesscrystal,readytoshow anyphaseofcolorthatmightcomeincontactwithit. Thenextstageofintuitioniswordless.Inthisyounolongerstandinneedofbookstoinitiateyourself intothesecretsofnature.Yourmindbecomescapableofservingthesetruthsfromtheirfountainhead: truepicturesofeverythingineverystateoftheobjectivewordwhichthroughtheagencyofpranaare representedintheuniversalmind,picturesthatarethesoulsofthesethings,theirowntrueselves, pregnantwitheverystateinwhichthethinghaspassed,orhastopass,therealitiesofthevariousand varyingphasesofthephenomenalworld,thethingwhichinatable,aglass,apen,andinfactanyand everything,ishardorsoft,longorshort,whiteorblack. Thesestatehavefortheirobjectthegrossphenomenalworld.Thenexttwostagesofintuitionhavefor theirobjecttheworldofforcesthatliesattherootofthechangesofthegrossworld,theworldofsubtle bodies.Themeditativeintuitionhasforitsobjectonlythepresentmanifestationofthecurrentsofthe subtlebody,theforcesthatarealreadyshowingorgoingtoshowthemselves.Inthisstate,forexample, theYogiknowsintuitivelythepresentforcesoftheatmosphericPranaastheyaregatheringstrength enoughtogiveusashowerofrainorsnow,buthedoesnotknowwhathasgiventhemtheirpresent activity,orwhetherthepotentialwilleverbecometheactual,andifyes,towhatextent.Heknowsthe forcesthatareworkingatthepresentmomentinthattree,thathorse,thatman,thepowersthatkeep thesethingsinthestatetheyarein,buthedoesnotknowtheantecedentsandconsequentsofthatstate. Thenextstatehasforitsobjectallthethreestatesofsubtlebodies.Thepresentstateisknowofcourse, butwithittheYogidrawsinthewholehistoryoftheobjectfrombeginningtoend.Placebeforehima rose,andheknowsitssubtleprincipleinallthisstates,antecedentsandconsequents.Heisfamiliar withthelittlebeginningsofthebushanditsgrowthinvariousstages;heknowshowthebudding began,howthebudopened,andhowitgrowsintoabeautifulflower.Heknowswhatitsendshallbe, andwhen.Putbeforehimaclosedletter,andheknowsnotonlywhatthatlettercontains,buthecan tracethosethoughtstothebrainwhencetheyproceeded,tothehandthatwrotetheletter,totheroom inwhichtheywerewritten,andsoon.Itisinthisstatetoothatthemindknowsmind,withoutthe mediumofwords. Thesefourstatesconstitutewhatiscalledtheobjectivetrance(savijasamadhi). Occasionallythesepowersshowthemselvesinmanyminds.Butthatsimplyshowsthatthefavored mortalisontherighttrack.Hemustmakesureofthepointifhewouldwin. Whenthelaststageofthissamadhiisconfirmedinthemind,ourpsychicsensesgainthepowerofthat amountofcertainknowledgewhichistheportionofouranimalsenses.Theauthorityofthesesensesis supremewithus,sofarasthegrossworldisconcerned.Inasimilarwaythereisnoroomleftforusto doubtthetruthoftheknowledgethatourpsychicsensesbringus.Thehighpowerofknowingevery supersensuoustruthwithperfectcertaintyisknownasRitambhara,orpsychicperception. Theknowledgethatpsychicperceptiongivesusisbynomeanstobeconfoundedwiththeknowledge

obtainedthroughinference,imagination,ortherecordsofothersexperience. Inference,imagination,andverbalauthority,basedonanimalperception,canonlyworkupon knowledgeobtainedthroughanimalsenses.Butpsychicperceptionandinferencebaseduponthathas foritsobjectthingsofthesupersensuousworld,therealitiesthatunderliethephenomenalexistence withwhichwearefamiliar.ThatperceptiontakesinthefactoftheexistenceandthenatureofPrakriti, themostsubtlestateofmatter,justasanimalperceptiontakesingrossmatter. Animalperceptiondrawsthemindtowardsgrossmatter,theworldthathasgivenitbirth.Sodoes psychicperceptiondrawthemindtowardsthesoul.Thepracticeofobjectivesamadhidestroysitself. Themindtakesinsomuchofthehigherenergyofthesoulthatitlosesitsmentalconsistency.Down goestheentirestructureofunrealnamesandforms.Thesoullivesinherself,andnotinthemindas now. Withthisthegreaterpartofmyworkisdone.Itisnowclearthatwhatwecallmanliveschieflyinthe mind.Themindhastwoentitiestoaffectit.Theoneisthelifeprinciple,theotherthepsychic principle,theonceproducingcertainchangesinthemindfrombelow,theotherfromabove.These changeshavebeenrecorded,andithasbeenfoundthatthedominionofthesoulismoredesirablethan thatofthelifeprinciple.Whenthemindlosesitselfentirelyinthesoul,manbecomesGod. Theobjectoftheseessayshasbeenroughlytoportraythenature,functionandmutualrelationofthe principles;inotherwords,totracetheoperationoftheuniversaltatwiclawonalltheplanesof existence.Thishasbeenbrieflydone.Agooddealmoreremainstobesaidaboutthepowerslatentin thePranaandthemind,whichshowthemselvesinspecialdepartmentsoftheprogressofman.That neednot,however,formpartofthepresentseries,andthereforeIclosethisserieswithsome descriptionofthefirstandlastprincipleofthecosmos:theSpirit.

XVTHESPIRIT Thisistheanandamayakosha,literallythecoilofblissoftheVedantins.Withthepowerofpsychic perception,thesoulknowstheexistenceofthisentity,butinthepresentstageofhumandevelopmentit hashardlymadeitspresencedirectlyfeltinthehumanconstitution.Thecharacteristicdifference betweenthesoulandthespiritistheabsenceofthe"I"inthelatter. Itisthedawnofthedayofevolution.Itisthefirstsettinginofthepositivecurrentofthegreatbreath. ItisthefirststateofcosmicactivityafterthenightofMahapralaya.Aswehaveseen,thebreathin everystateofexistencehasthreestates:thepositive,thenegative,andthesusumna.Thesusumnais pregnantwitheitherofthetwostates.ThisisthestatethatisdescribedintheParameshthisuktaofthe RigVedaasneitherSat(positive)norAsat(negative).Thisistheprimarystateofparabrahma,in whichthewholeuniverselieshiddenlikeatreeintheseed.Asbillowsriseandlosethemselvesinan ocean,thetwostatesofevolutionandinvolutiontaketheirriseinthisstate,andinduetimearelostin thesame.WhatisPrakritiitselfinthisstateofpotentialomnipotence?ThephenomenaofPrakritiowe theiroriginandexistencetothemodificationsofthegreatbreath.Whenthatgreatbreathisinthestate ofsusumna,canwenotsaythatPrakritiitselfisheldinthatstatebysusumna?Itisinfactparabrahma thatisallinall.Prakritiisonlytheshadowofthatsubstance,andlikeashadowitfollowsthe modificationsofHisgreatbreath.Thefirstmodificationofthegreatbreathisthesettinginofthe evolutionary(positive)current)Inthisstate,Prakritiisreadytomodifyintotheethersofthefirst degree,whichmakeuptheatmospherefromwhichIswaradrawslife.Inthefirststateofevolution,the Subject(parabrahma)whosebreathcausesthesemodificationsofPrakriti,isknownasSat,the fountainheadofallexistence.TheIislatentinthisstate.Naturallyenough,becauseitisthe differentiationthatgivesbirthtotheI.Butwhatisthisstate?Mustmanbeannihilatedbeforehe reachesthisstateofwhatfromthestandpointofmaniscallednirvanaorparanirvana?Thereisno reasontosupposethatitisthestateofannihilationanymorethanacertainamountoflatentheatis annihilatedinwater.Thesimplefactisthatthecolorthatconstitutestheegobecomeslatentinthe spiritshigherformofenergy.Itisastateofconsciousnessorknowledgeaboveself,notcertainly destroyingit. TheindividualspiritbearsthesamerelationtotheSatwhichtheindividualsoulbearstotheIswara, theindividualmindtotheVirat,andtheindividuallifeprincipletothePrana.Eachcenterisgiven birthtobythetatwicraysofthatdegree.Eachisadropinitsownocean.TheUpanishadexplainsthis stateundermanynames.TheChhandogva,however,hasaverycomprehensivedialogueonthissubject betweenUddalakaandhissonShwetakete. ProfessorMaxMullerhasmadesomeveryquestionableremarksoncertainassertionsinthisdialogue, callingthem"moreorlessfanciful".Theseremarkscouldneverhavefallenfromsolearnedamanhad heknownandunderstoodsomethingoftheancientScienceofBreathandthePhilosophyoftheTatwas. TheUpanishadcanneverbeveryintelligiblewithoutthiscomprehensivescience.Itmustbe rememberedthattheUpanishadsthemselveshaveinmanyplacesclearlylaiddownthatateacheris wantedfortheproperunderstandingofthesedivinewords.Nowtheteachertaughtnothingelsebutthe ScienceofBreath,whichissaidtobethesecretdoctrineofallsecretdoctrines.Itis,infact,thekeyto

allthatistaughtintheUpanishad.Thelittlebookthattriestoexplaintheseessaystotheworldappears fromitsveryarrangementtobeacompilationofvariouscoupletsonthesamesubject,inheritedfrom variousesotericcircles.Infact,thishandfulofstanzashasitschiefvalueasakeytoAryanphilosophy andoccultscience,buteventhislittlebookwillhardlyservetodispelthegloomofages. Toreturn,however,tothedialoguebetweenthefatherandtheson:itiscontainedinthesixth PrapathakaoftheChhandogyaUpanishad. "Inthebeginning,mydear,therewasonlythatwhichisoneonly,withoutasecond.Otherssayinthe beginningtherewasthatonly,whichisnotoneonly,withoutasecond,andfromwhichisnot,that whichiswasborn." ThisisthetranslationofProfessormaxMuller.Notwithstandingtheauthorityofhisgreatname,and realscholarship,IventuretothinkthatthesenseoftheUpanishadistotallylostsightofinthis translation.Thewordsoftheoriginalare: "Sadevasaumyedamagreasit." Icannotfindanywordinthetranslationgivingthesenseofthewordidamintheoriginal.Idammeans "this",andithasbeenexplainedasmeaningthephenomenalworld.Thisthatisperceived,etc. Thereforerealtranslationofthetextwouldbe: "This(world)wasSataloneinthebeginning." PerhapsinthetranslationofProfessorMullertheword"there"isprintedbymistakefor"this".Ifthisis thecase,thedefectinthetranslationisatoncecured. ThetextmeansthatthefirststateoftheworldbeforedifferentiationwasthestateknownasSat.From whatcomesafterwards,itappearsthatthisisthestateoftheUniverseinwhichallitsphenomena, material,mentalandpsychic,areheldinposse.Thewordeva,whichinthetranslationstandsforthe word"alone"or"only",signifiesthatinthebeginningoftheDayofEvolutiontheuniversehadnotall thefive,oreventwoormoreofthefiveplanesofexistencetogether.Nowsuchisthecase,butinthe beginningtheSatexistedalone. TheSatisoneonly,withoutasecond.Thereisnoqualificationoftimeinthesetwoepithets.TheSatis onealone,notlikethePrana,theVirat,andIswara,havingallthreeexistingsimultaneously,ashadowy sideofexistence. ThenextsentencegoesontosaythatinthebeginningtherewasAsatalone.AsProfessorMuller rendersit,"There[?]wasthatonlywhichisnot." Nowthiscarriesnomeaning,notwithstandingtheGreekaccompaniment.ThatthewordAsatisusedin thesenseof"thatwhichisnot"orbriefly"nothing",thereisnodoubt.Butthereisalsonodoubtthat suchisnotthemeaningoftheUpanishad.Thewordsareusedhereinthesamesenseinwhichtheyare usedinthe"Nosadasit"hymnoftheRigveda. "ThentherewasneithertheSatnortheAsat."

ThisofcourseisastatequiteotherthantheSatoftheUpanishad.Itisnothingmorethanthesusumna oftheBrahmicbreath.AfterthisinthebeginningofevolutiontheBrahmabecameSat.Thisisthe positivepotentialphase.TheAsatisnothingmorethanthecoolernegativelifecurrentthatrulesduring thenightofMahapralaya.WhentheshadowyPrakritihasundergonethepreparatoryinfluenceofthe negativecurrent,thedayofevolutionsetsinwiththebeginningofthepositivecurrent.Thedisputeas tobeginningismerelyofatechnicalnature.Inrealitythereisnobeginning.Itisallamotioninthe circle,andfromthispointofviewwemayputwhateverstatewelikeinthebeginning. ButtheAsatphilosopherarguesthatunlesstheMayaundergothepreparatoryinfluenceoftheNight, therecanbenocreation.Hence,accordingtohim,wemustputAsatatthebeginning. ThesageUddalakawouldnotconsenttothis.Accordingtohim,theactiveimpressiveforceisinthe Sat,thepositivestate,justasallthelifeformstaketheiroriginfromPrana(thepositivelifematter) andnotfromRayi(thenegativelifematter)seethePrasnopnishat.Itisonlyimpressibilitythatexists ItheAsat;therealnamesandformsofthephenomenalUniversedonotexistthere.Infact,thename Asathasbeengiventotheprimarystateoftheevolvinguniverseforthisveryreason.Ifwewould translatethesetwowordsintoEnglish,wewouldhavetocointwoveryuniquecompounds:Sat(thatin whichis)andAsat(thatinwhichisnot). Itisonlysucharenderingthatwouldcarrythetrueidea,andhenceitisadvisabletoretaintheSanskrit wordsandexplainthemaswellasonecan. Thatactuallyexistingstateinwhichthenamesandformsdonotexistcannotveryproperlystandasthe causeofthenamesandformsthatdonotexist.HencetheSatalonewasinthebeginning,etc. TheindividualspirithasthesamerelationtotheSatasthesoulhastotheIswara. Thatwilldofornow.ItisenoughtoshowthatthereisnoannihilationanywhereintheUniverse. Nirvanasimplymeanstheenlightenment(whichisnotextinction)ofthephenomenalrays.

Part2
XVTHESPIRIT Thisistheanandamayakosha,literallythecoilofblissoftheVedantins.Withthepowerofpsychic perception,thesoulknowstheexistenceofthisentity,butinthepresentstageofhumandevelopmentit hashardlymadeitspresencedirectlyfeltinthehumanconstitution.Thecharacteristicdifference betweenthesoulandthespiritistheabsenceofthe"I"inthelatter. Itisthedawnofthedayofevolution.Itisthefirstsettinginofthepositivecurrentofthegreatbreath. ItisthefirststateofcosmicactivityafterthenightofMahapralaya.Aswehaveseen,thebreathin everystateofexistencehasthreestates:thepositive,thenegative,andthesusumna.Thesusumnais pregnantwitheitherofthetwostates.ThisisthestatethatisdescribedintheParameshthisuktaofthe RigVedaasneitherSat(positive)norAsat(negative).Thisistheprimarystateofparabrahma,in whichthewholeuniverselieshiddenlikeatreeintheseed.Asbillowsriseandlosethemselvesinan ocean,thetwostatesofevolutionandinvolutiontaketheirriseinthisstate,andinduetimearelostin thesame.WhatisPrakritiitselfinthisstateofpotentialomnipotence?ThephenomenaofPrakritiowe theiroriginandexistencetothemodificationsofthegreatbreath.Whenthatgreatbreathisinthestate ofsusumna,canwenotsaythatPrakritiitselfisheldinthatstatebysusumna?Itisinfactparabrahma thatisallinall.Prakritiisonlytheshadowofthatsubstance,andlikeashadowitfollowsthe modificationsofHisgreatbreath.Thefirstmodificationofthegreatbreathisthesettinginofthe evolutionary(positive)current)Inthisstate,Prakritiisreadytomodifyintotheethersofthefirst degree,whichmakeuptheatmospherefromwhichIswaradrawslife.Inthefirststateofevolution,the Subject(parabrahma)whosebreathcausesthesemodificationsofPrakriti,isknownasSat,the fountainheadofallexistence.TheIislatentinthisstate.Naturallyenough,becauseitisthe differentiationthatgivesbirthtotheI.Butwhatisthisstate?Mustmanbeannihilatedbeforehe reachesthisstateofwhatfromthestandpointofmaniscallednirvanaorparanirvana?Thereisno reasontosupposethatitisthestateofannihilationanymorethanacertainamountoflatentheatis annihilatedinwater.Thesimplefactisthatthecolorthatconstitutestheegobecomeslatentinthe spiritshigherformofenergy.Itisastateofconsciousnessorknowledgeaboveself,notcertainly destroyingit. TheindividualspiritbearsthesamerelationtotheSatwhichtheindividualsoulbearstotheIswara, theindividualmindtotheVirat,andtheindividuallifeprincipletothePrana.Eachcenterisgiven birthtobythetatwicraysofthatdegree.Eachisadropinitsownocean.TheUpanishadexplainsthis stateundermanynames.TheChhandogva,however,hasaverycomprehensivedialogueonthissubject betweenUddalakaandhissonShwetakete. ProfessorMaxMullerhasmadesomeveryquestionableremarksoncertainassertionsinthisdialogue, callingthem"moreorlessfanciful".Theseremarkscouldneverhavefallenfromsolearnedamanhad heknownandunderstoodsomethingoftheancientScienceofBreathandthePhilosophyoftheTatwas. TheUpanishadcanneverbeveryintelligiblewithoutthiscomprehensivescience.Itmustbe rememberedthattheUpanishadsthemselveshaveinmanyplacesclearlylaiddownthatateacheris

wantedfortheproperunderstandingofthesedivinewords.Nowtheteachertaughtnothingelsebutthe ScienceofBreath,whichissaidtobethesecretdoctrineofallsecretdoctrines.Itis,infact,thekeyto allthatistaughtintheUpanishad.Thelittlebookthattriestoexplaintheseessaystotheworldappears fromitsveryarrangementtobeacompilationofvariouscoupletsonthesamesubject,inheritedfrom variousesotericcircles.Infact,thishandfulofstanzashasitschiefvalueasakeytoAryanphilosophy andoccultscience,buteventhislittlebookwillhardlyservetodispelthegloomofages. Toreturn,however,tothedialoguebetweenthefatherandtheson:itiscontainedinthesixth PrapathakaoftheChhandogyaUpanishad. "Inthebeginning,mydear,therewasonlythatwhichisoneonly,withoutasecond.Otherssayinthe beginningtherewasthatonly,whichisnotoneonly,withoutasecond,andfromwhichisnot,that whichiswasborn." ThisisthetranslationofProfessormaxMuller.Notwithstandingtheauthorityofhisgreatname,and realscholarship,IventuretothinkthatthesenseoftheUpanishadistotallylostsightofinthis translation.Thewordsoftheoriginalare: "Sadevasaumyedamagreasit." Icannotfindanywordinthetranslationgivingthesenseofthewordidamintheoriginal.Idammeans "this",andithasbeenexplainedasmeaningthephenomenalworld.Thisthatisperceived,etc. Thereforerealtranslationofthetextwouldbe: "This(world)wasSataloneinthebeginning." PerhapsinthetranslationofProfessorMullertheword"there"isprintedbymistakefor"this".Ifthisis thecase,thedefectinthetranslationisatoncecured. ThetextmeansthatthefirststateoftheworldbeforedifferentiationwasthestateknownasSat.From whatcomesafterwards,itappearsthatthisisthestateoftheUniverseinwhichallitsphenomena, material,mentalandpsychic,areheldinposse.Thewordeva,whichinthetranslationstandsforthe word"alone"or"only",signifiesthatinthebeginningoftheDayofEvolutiontheuniversehadnotall thefive,oreventwoormoreofthefiveplanesofexistencetogether.Nowsuchisthecase,butinthe beginningtheSatexistedalone. TheSatisoneonly,withoutasecond.Thereisnoqualificationoftimeinthesetwoepithets.TheSatis onealone,notlikethePrana,theVirat,andIswara,havingallthreeexistingsimultaneously,ashadowy sideofexistence. ThenextsentencegoesontosaythatinthebeginningtherewasAsatalone.AsProfessorMuller rendersit,"There[?]wasthatonlywhichisnot." Nowthiscarriesnomeaning,notwithstandingtheGreekaccompaniment.ThatthewordAsatisusedin thesenseof"thatwhichisnot"orbriefly"nothing",thereisnodoubt.Butthereisalsonodoubtthat suchisnotthemeaningoftheUpanishad.Thewordsareusedhereinthesamesenseinwhichtheyare usedinthe"Nosadasit"hymnoftheRigveda.

"ThentherewasneithertheSatnortheAsat." ThisofcourseisastatequiteotherthantheSatoftheUpanishad.Itisnothingmorethanthesusumna oftheBrahmicbreath.AfterthisinthebeginningofevolutiontheBrahmabecameSat.Thisisthe positivepotentialphase.TheAsatisnothingmorethanthecoolernegativelifecurrentthatrulesduring thenightofMahapralaya.WhentheshadowyPrakritihasundergonethepreparatoryinfluenceofthe negativecurrent,thedayofevolutionsetsinwiththebeginningofthepositivecurrent.Thedisputeas tobeginningismerelyofatechnicalnature.Inrealitythereisnobeginning.Itisallamotioninthe circle,andfromthispointofviewwemayputwhateverstatewelikeinthebeginning. ButtheAsatphilosopherarguesthatunlesstheMayaundergothepreparatoryinfluenceoftheNight, therecanbenocreation.Hence,accordingtohim,wemustputAsatatthebeginning. ThesageUddalakawouldnotconsenttothis.Accordingtohim,theactiveimpressiveforceisinthe Sat,thepositivestate,justasallthelifeformstaketheiroriginfromPrana(thepositivelifematter) andnotfromRayi(thenegativelifematter)seethePrasnopnishat.Itisonlyimpressibilitythatexists ItheAsat;therealnamesandformsofthephenomenalUniversedonotexistthere.Infact,thename Asathasbeengiventotheprimarystateoftheevolvinguniverseforthisveryreason.Ifwewould translatethesetwowordsintoEnglish,wewouldhavetocointwoveryuniquecompounds:Sat(thatin whichis)andAsat(thatinwhichisnot). Itisonlysucharenderingthatwouldcarrythetrueidea,andhenceitisadvisabletoretaintheSanskrit wordsandexplainthemaswellasonecan. Thatactuallyexistingstateinwhichthenamesandformsdonotexistcannotveryproperlystandasthe causeofthenamesandformsthatdonotexist.HencetheSatalonewasinthebeginning,etc. TheindividualspirithasthesamerelationtotheSatasthesoulhastotheIswara. Thatwilldofornow.ItisenoughtoshowthatthereisnoannihilationanywhereintheUniverse. Nirvanasimplymeanstheenlightenment(whichisnotextinction)ofthephenomenalrays.

Worksonastrologyassigndifferentorganstotheseastraldivisions,andforthepurposeofillustrationI shallassumethesewithoutfurtherexplanation.Thuswehaveonalargerscale:

Thesetwelveregionscomprehendthewholebodyinandout.NowsupposethatthereisaplaneABhavingacertain inclinationtotheaxisofthesun,S.FromeverypointinthetwelveregionsraysfallineverytrutioftheplaneAB. Thenthereareotherplanes,CDandEF,etc. Itisevidentthattheraysfallingonalltheseplanesfromthetwelveregionswillvaryinrelativestrength andpositionondifferentplanes.Itisevidentthatonalltheseplanesthedifferentorganswilldifferin shape,instrength,andinrelativeposition.Thisgivesbirthtomoreorlessvaryingnervoussystemsin allthelokas,andthevariousshapesoftheorganismsoftheearth. Asinevolutionthenecessitiesofthemindarechanged,thepranamayaKoshaschangetheirplanes, anditisthusthattheyarechangedonearthaccordingtotheocculttheoryofevolution. 141.Intheleftaswellastherightthereisthefivefoldrise[ofthetatwas].Theknowledgeofthe tatwasiseightfold.Hearme,OFairOne:Ishalltellthee. 142.Thefirstisthenumberofthetatwas;thesecondtheconjunctionofbreath;thethirdarethesigns ofthebreath;thefourththeplaceofthetatwas; 143.Thefifthisthecolorofthetatwas;thesixthisthepranaitself;theseventhistheirtaste;theeighth istheirmodeofvibration. 144.HearofthethreefoldPrana:theVishuvata,theActive[chara,themotor,sun],thePassive [acharaorsthira,thereceiverofmotion,themoon]intheseeightforms.Thereisnothing,OLotus FacedGoddess,beyondthebreath.

145.Whenbytheeffectoftimethepowerofseeingdoescomeitmustbeseenwithgreateffort.The Yogiactsforthepurposeofdeceivingtime.

Notes~"TheYogiactsforthepurposeofdeceivingtime."Timeistheorderofappearanceofthe varioustatwicphasesofalivingorganism.InmanthisorderisregulatedbyhispreviousKarma.By thepowerofpreviousKarma,thehumanorganismassumesdifferentreceptivestates,andin accordancewiththereceptivitythetatwicinfluenceoftimethesolarpranacausepainsor enjoymentsofdifferentsorts. BythepracticeofYogatheYogimastersthetatwicchangesofhisbody.Timeischeated.Ifhepushes thegermofdiseaseoutofhisbodynoepidemicwilleveraffecthim. 146.Letamanshuthisearsbyhisthumbs,hisnostrilsbythemiddlefingers,hismouthbythelast fingersandthoselastbutone,andhiseyesbytheremainingfingers. 147.Inthisstatethefivetatwasaregraduallyknownastheyellow,thewhite,thered,theblue,andthe spottedwithoutanyotherdistinctupadhi[differentia]. 148.Lookingintoamirror,letthebreathbethrownuponit;thusletthewisemanknowthedifference amongthetatwasbytheirforms. 149.Quadrangular,semilunar,triangular,spherical,andspottedarerespectivelytheformsofthefive tatwas. 150.Thusthefirst,prithivi,flowsmidway;thesecond,apas,flowsdownward;thethird,agni,flows upwards;thefourth,vayu,flowsatacuteangles;theakasaflowsbetweeneverytwo. 151.Theapastatwaiswhite;theprithiviyellow;theagnired;thevayuskyblue;theakasaforeshadows everycolor. 152.Firstofallflowsthevayutatwa;secondly,thetaijas;thirdly,theprithivi;andfourthly,theapas. 153.Betweenthetwoshouldersislocatedagni;intherootofthenavelvayu;inthekneestheapas;in thefeettheprithivi;intheheadtheakasa. 154.Theprithivitatwaissweet;theapasastringent;thetaijaspungent;thevayuacid;theakasabitter. 155.Thevayuflowseightfingersbreadth;theagnifour;theprithivitwelve;theapassixteen. 156.Theupwardmotiontendstodeath;thedownwardtocalmness;theoneatacuteanglesto restlessness;themiddleonetoendurance;theakasaiscommontoall. 157.Duringtheflowoftheprithiviareperformedactswhichareexpectedtolivelong;duringtheapas passiveacts;duringthetaijasharshacts;duringthevayu,killing,etc. 158.NothingoughttobedoneduringtheakasaexceptthepracticeofYoga;allotheractswillremain withouttheirdesiredeffect.

159.Duringtheprithiviandtheapassuccessisobtained;deathcomesinthetaijas;reductioninthe vayu.Theakasaisknownbythetatwicphilosopherstobealtogetheruseless. 160.Duringtheprithiviincomeislate;duringtheapas,immediate;losscomesintoexistencebythe taijasandthevayu;akasaisaltogetheruseless. 161.Theprithivitatwaisyellow,hasslowmotion,movesinthemiddle,comesinitsflowuptotheend ofthesternum,isheavyinsound,hasslightheatintemperature.Itgivessuccessinworksthatare expectedtostaylong. 162.Theapastatwaiswhite,hasrapidmotion,movesdownwards,comesinitsflowsixteenfingers downward[uptothenavel],isheavyinsound,iscoolintemperature. 163.Thetaijastatwaisred,movesinwhirls[avartagah],movesupwards,comesinitsflowfourfingers downwards[uptotheendofthechin],isveryhighintemperature.Itgivesbirthtoharshactions [actionswhich,sotospeak,setoneonfire]. 164.Thevayutatwaisskyblue,movesatacuteangles,comesinfloweightfingersdownward,ishotor coolintemperature.Itgivessuccessinthoseworksthataretransitory. 165.Theakasatatwaisthecommonsurfaceofall,foreshadowsthequalitiesofallthetatwas.Itgives yogatotheyogi. 166.Yellowandquadrangular,sweetandmovinginthemiddle,andthegiverofenjoymentisthe prithivitatwa,whichflowstwelvefingersdownwards. 167.White,semilunar,astringent,movingdownwards,andthecauserofbenefitistheapastatwa, whichissixteenfingersinflow. 168. 169.Blue,spherical,acid,movingatacuteangles,thegiveroflocomotionisthevayutatwa,whichis eightfingersinflow. 170.Foreshadowingallcolors,oftheshapeofanear,bitterintaste,movingeverywherethroughthe giverofMokshaistheakasatatwa,whichisuselessinallworldlyworks. 171.Theprithiviandtheapasareauspicioustatwas,thetaijasismiddlinginitseffects,theakasaand vayuareinauspiciousandcauselossanddeathtomankind. 172.Theapastatwaisintheeast;theprithiviinthewest;thevayuinthenorth;thetaijasinthesouth; theakasainthemiddlecorners. 173.Whentheprithiviandtheapasareinthemoon,andtheagniinthesun,thenthereisdoubtless successinmildandharshactsrespectively. 174.Theprithivicausesincomeduringtheday,theapasduringthenight;deathcomesinthetaijas; reductioninthevayu;theakasasometimesburns. 175.Infitnessforliving,insuccess,inincome,incultivation[or:inenjoymentandgrowth],in

amassingwealth,inunderstandingthemeaningofthemantras,inquestionsaboutbattle,incomingand going; 176.Benefitresultsduringtheapastatwa;auspiciousstaywhereveritisduringtheprithivi;bythe vayutheygoawayelsewhere;theakasaandthetaijascauselossanddeath. 177.Intheprithivicomesthethoughtofroots[Mala];intheapasandthevayuthatoflivingthings;in thetaijascomesthethoughtofminerals;intheakasathereisvoid. 178.Intheprithivionethinksofbeingsofmanyfeet;intheapasandvayuofbipeds;inthetaijasof quadrupeds;intheakasaofthefootless. 179.Marsissaidtobethetaijas,theSuntheprithivi,Saturntheapas,andtheRahuthevayuinthe rightNadi. 180.TheMoonisintheapas,Jupitertheprithivi,Mercurythevayu,andVenusthetaijasintheleft Nadi;forallactsdoubtless. Notes~Thetatwicvalueoftheplanetsdescribedinthesetwoversesseemstobetheopinionofonlya few.Theopinionofthewriter,whichisalsotheopinionofthegreatastrologerVarahamchira,is expressedinstanza181. 181.Jupiteristheprithivi;theMoonandVenusaretheapas;theSunandMarsarethetaijas;the Dragon,theKetu,andSaturnareVayu;Mercuryistheakasa. 182.Sayduringtheprithivithequestionthatisaboutearthlythings[roots,mala];duringtheapas aboutlife;duringthetaijasaboutminerals;duringtheakasanothing. 183.LeavingtheSunandtheMoon,whenthebreathgoestotheRahuknowthatit[prana]isinmotion anddesiresanotherplace. 184.(1)Pleasure,92)growth,(3)affection,(4)playfulness,(5)success,(6)laughing,(7)intheprithivi andtheapas;wantofpowerintheorgans,(8)fever,(9)trembling,(10)goingoutofonescountryin thetaijasandvayu. 185.(11)Lossofthelife,substance,(12)anddeathintheakasathesetwelvearethephasesofthe moon[i.e.,theforms,etc.,thatthenegativematterassumes];theyoughtalwaystobeknownwithpains bythewise. Notes~Thesetwelvearethephasesofthemoon.Themoonheremeansthepowerthatgives sustenancetonamesandforms.Thatpower,therayi,appearsintwelveforms,accordingtotatwic changes.TheflowoftheleftNadiinitsdiurnalcourseisnotmeanthere.

186.IntheEast,theWest,theSouth,andtheNorth,thetatwas,prithivi,etc.,arepowerful,soletitbe said. 187.FairOne,thebodymustbeknownasmadeofthefiveMahabhutas:theprithivi,theapas,the taijas,thevayu,andtheakasa. 188.Bone,muscle,skin,Nadiandhair:thesearethefivefoldprithiviaslaiddownbytheBrahmavidya [thedivinescience]. 189.Thesemen,thefemalegenitalfluid,fat,urineandsaliva:thesearethefivefoldapasaslaiddown bytheBrahmavidya. 190.Hunger,thirst,sleep,light,drowsiness:thesearethefivefoldagniaslaiddownbythe Brahmavidya. 191.Removing,walking,smelling,contractionandinflation:thesearethefivefoldvayuaslaiddownby theBrahmavidya. 192.Desiretohave,desiretorepel,shame,fearandforgetfulness:thesearethefivefoldakasaaslaid downbythedivinescience. 193.Theprithivihasfivequalities,theapasfour,thetaijasthree,thevayutwo,theakasaone.Thisisa portionoftatwicknowledge. 194.Theprithiviis50pala[pala=1/3ounce],theapas40;thetaijas30;thevayu20;theakasa10. 195.Intheprithiviincomeisdelayed;intheapasitcomesatonce;inthevayuitisverylittle;inthe agnievenwhatisathandisdestroyed. 196.[Thelunarmansions](1)Dhanestha,(2)Rohini,(3)Jyestha,(4)Anaradha,(5)Srawana,(6) Abhiji,and(7)Uttarashadh:thesearesaidtobetheprithivitatwa. 197.(1)Bharani,(2)Krithka,(3)Pushya,(4)Magha,(5)Purvaphalguni,(6)Purvabhadrapada,and (7)Swath:thesearesaidtobethetaijastatwa. 198.(1)Purvashada,(2)Shelesha,(3)Mula,(4)Ardra,(5)Revati,(6)Uttarabhadrapada,and(7) Satabhisha:thesearetheapastatwa,OBeloved! 199.(1)Vishakha,(2)Uttaragphalguni,(3)Hasta,(4)Chitra,(5)Punarvasu.(6)Ashwani,and(7) Mrigashirsha:thesearethevayutatwa. 200.Whatevergoodorbadthemessengerasksabout,standingtowardstheflowingNadi,comesnotto passashedesires.IntheemptyNadiitisthereverse. 201.EvenwhentheNadiisfull,butthetatwaisnotcongenial,thereisnosuccess.Thesunorthemoon givessuccessonlywhencombineswiththecongenialtatwa. 202.Ramagotvictoryinanauspicioustatwa;sodidArjuna.TheKauravaswereallkilledinbattleon accountoftheantagonistictatwa. 203.Bytheacquiredvelocityofotherbirths,orbythekindnessoftheguru,somemencometoknow

thenatureofthetatwasbyamindpurifiedbyhabituation. ~TheMeditationoftheFiveTatwas~ 204.MeditateupontheprithivitatwawithL[orLam]asitsalgebraicsymbol,asbeingquadrangular, yellow,sweetsmelling,andconferringacoloraspureasthatofgold,freedomfromdiseaseand lightnessofthebody. 205.MediateupontheapastatwawithV[orVam]asitsalgebraicsymbol,asbeingsemilunar,white asthemoon,andgivingenduranceofhungerandthirst,etc.,andproducingasensationsimilartothat ofaplungeinwater. 206.MeditateuponthetaijastatwawithR[orRam]asthealgebraicsymbol,asbeingtriangular,red, andgivingthepowerofconsumingagooddealoffoodanddrink,andtheenduranceofburningheat. 207.MeditateuponthevayutatwawithP[orPam]asthealgebraicsymbol,asbeingspherical,sky blue,andgivingthepowerofgoingintothespace,andflyinglikebird. 208.MeditateupontheakasatatwawithH[orHam]asthealgebraicsymbol,formless,foreshadowing manycolors,andasgivingtheknowledgeofthethreetimes,andthepowersAnima,etc. 209.Wherethereisamanwhoknowsthescienceofbreath,therecanbenowealthbetterthanhim.It isknownthatbytheKnowledgeofbreathonegetsgoodfruitwithoutmuchado. ~TheAuspiciousVictory~ 210.GreatLord!Thegodofgods,thegiverofhappiness,thescienceoftheriseofbreathisaveryhigh science;howdoesitcomprehendtheKnowledgeofthethreetimes? 211.Saidthegod:Fairone!Theknowledgeofthreetimesreferstothreethings,andnothingelse:(1) Fortune,(2)Victoryinbattle,and(3)Goodorbad[endofotheractions]. 212.Onaccountofthetatwaanyactisgoodorbadineffect;onaccountofthetatwacomesvictoryor discomfiture;onaccountofthetatwacomesscarcityandwealth.Thetatwasaresaidtoshow themselvesinthesethreestates. 213.Saidthegoddess:GreatLord!Thegodofgods,theallcomprehendingoceanofthisworldisthe greatestfriendandhelpmateofmen,hewhocausesthefulfillmentofallhisworks? 214.Sivasaid:ThePranaaloneisthehighestfriend,thePranaisthegreatesthelpmate,Fairone! ThereisnofriendbetterthanPrana. 215.Saidthegoddess:HowdoestheforceofPranastandinthebody?Whatistheappearanceof Pranainthebody?HowisthePranaknownbytheYogitobeactinginthetatwas? 216.Sivasaid:InthecityofthebodythePranaistheLordProtector;whilegoingin,itis10fingers; whilegoingout,12.

Notes~ThissectionreferstothehumanAura.ThesubtlePranasurroundsthegrosshumanbodylike ahalooflight.Thenaturallengthfromthebodytothecircumferenceofthishalois12fingersofthe manwhosePranaismeasured.Thislengthisaffectedduringtheordinarycourseofinspirationand expiration.Atthetimeofinspirationthelengthisreducedto10fingers;atthetimeofexpirationitis restoredto12.Duringcertainotheractionstoo,thelengthvaries.Thus,inwalkingthelengthofPrana becomes24;inrunning,42. Incohabitationitbecomes65;insleeping,100.Ineatingandspeaking,itbecomes18. Inordinarymen,thelengthis12fingers.Theordinarylengthis,however,reducedinextraordinary men.Thus,inthosemenwhoarefreefromdesire,thelengthofPranaisreducedbyonefinger;it becomes11.Inmenwhoarealwayspleasant,alwayshilarious,thelengthis10fingers.Apoethas9 fingers.Aspeakerhas8.Aseerhas7.Alevitatorhas6,andsoon.Seethefollowingstanzas. 217.Inwalkingitis24fingers,inrunning42;incohabitation65;insleeping100fingers. 218.ThenaturallengthofPrana,mygoddess,is12fingers.Ineatingandspeakingitstretchesto18 fingers. 219.WhenthePranaisreducedbyonefinger,freedomfromdesireistheresult.Pleasureresultswhen itisreducedby2;poeticalpowerwhenby3; 220.Powerofspeechwhenby4;secondsightwhenby5;levitationwhenby6;greatrapiditywhenby 7; 221.Theeightsiddhiwhenby8;thenineniddhiswhenby9;thetenfigureswhenby10,thelossofthe shadowwhenby11; 222.Whenitisreducedby12theinspiratoryandexpiratorymotionsdrinkofthefountainof immortalityatthesun[thecenterofPrana].Whenthepranafillsthebodyuptotheendofnailseven, forwhomelsethenisfood? 223.Thushasbeendescribedthelawofprana.Itcanbeknownbytheteachingofaguru,notby millionsofsciencesandshastra. 224.Ifthemoondoesnotsetinbychanceinthemorning,andthesunintheevening,theydoso respectivelyaftermiddayandmidnight. ~TheBattle~ 225.Indistantwarfarethemoonisvictorious;innearplacesthesun.Whenthefootisraisedfirstin goingbelongstotheflowingNadi,completesuccessistheresult. 226.Inbeginningajourney,inmarriage,inenteringanytown,etc.,inallauspiciousacts,theflowof themoonisgood.

227.PuttingtheenemysarmytowardstheemptyNadi,andonesowntowardsthefull,whenthetatwa iscongenial,onemightconquerthewholeworld. 228.Letonegivebattleinthedirectiontowardswhichthebreathflows;victoryiscertain,evenifIndra isinfront. 229.Ifamanputsaquestionaboutbattle,hewillwinifheistowardstheflowingNadi,loseifheis towardstheother. 230.Theprithivitatwapointstowoundsinthebelly,theapasinthefeet;theagniinthethighs;the vayuinthehands. 231.Theakasainthehead.ThesefivefoldwoundshavebeendescribedintheScienceofBreath. 232.Hewhosenamehasevenletterswins,ifheasksthequestionduringtheflowofthemoon.Hewho hasanoddnumberoflettersinhisnamewinsifheasksthequestionduringtheflowofthesun. 233.Whenthequestionisputduringthemoontherewillbeapeacefultermination;duringthesunthe fightmustcome. 234.Duringtheprithivitatwa,thefightwillbeequal.Duringtheapastheresultwillbeequal.During thetaijastherewillbedefeat.Duringthevayuandtheakasadeathwillensue. 235.Whenbysomecausetheflowofthebreathisnotclearlyfeltatthetimeofthequestion,letthe wisemanresorttothefollowingexpedient; 236.Sittingmotionlesslethimhaveaflowerthrownuponhimself.Theflowerwillfallonthefullside. Solethimgivetheanswer. 237.Hereorelsewheretheknowerofthelawsofbreathisverypowerful;whoismorepowerfulthan he? 238.Saidthegoddess:Thesearethelawsofvictorywhenmenfightamongthemselves;howdoes victorycomewhentheyfightwithYama[thegodofdeath]? 239.LethimmeditateupontheLordwhenthepranaiscalm;duringtheflowofthemoonandthen giveuplifewhenafterthatthetwopranascoincide.Hewillhavewhathedesires:greatbenefitand success. 240.Thewholeunmanifestedworldhascomeoutoftheunmanifested.Thatmanifestedworld disappearsintheunmanifestedwhenthefactisknown. ~HowToProduceSexualAttachment~ 241.Saidthegoddess:GreatLord!Thouhastgivenadescriptionofthebattleamongmen,andwith Death;tellmenowhowtoproduceattachmentbetweenthesexes. 242.Saidthegod:IthasbeensaidbytheYogisthatifoneplaceshimselfinthesphereofprana,by drawingthemoonwiththesun,thefemalewillbeeternallyattached.

Notes~ThesphereofPranameansthehaloofthisforcewhichsurroundsthegrossbody.Atthetime whenthemalepranahasthepurecolorofthesun,andthefemalethatofthemoon,letthetwohalosbe broughttogether.Theyareatthatmomentintheirownelement.Asthetwohaloscometogether,they allexchangecolor.Withacertainamountofnaturalsatisfactiontheindividualsunwillcontractthe habitofbeingsatisfiedbytheindividualfemaleprana,andviceversa.Thismustofcourseberepeated forsometimeinordertogiveeachofthetwopranasthepermanentcoloroftheother.Onemorething mustbedone.Anyantagonisticcolorsmustnotbeallowedtotakeeventheslightestholdofeitherof thesepranas.Ifthisisdonethetwowilllearntorepeleachother,andinsteadofattachmentenmitywill result. 243.Thepranaiscaughtbythepranaifthepranadoesgivehimselfup.Whenthepranagoesinthe placeoftheprana,shortlifeisdestroyed. Notes~Thefirstandthirdpranasintheversemeaneitherthemaleorthefemale,whilethesecond meansthereverseofeither.Itmeansthatthemaleorfemalepranatakeswithitssubstancethefemale ormaleprana,ifeitherofthelatterallow.Thispermissionmusthavetwophases.Theremustbea willingmind,otherwiseanantagonisticcolorwillbeintroducedandconsequentrepulsion. Theremustalsobeanactivethrowingoutofanyantagonisticcolorsthatmightbepresentintheprana, andalsoashuttingupofbothmindandpranaagainstanyantagonisticinfluences. Whenthemaleorfemalepranagoesintheplaceof,i.e.,issaturatedinthefemaleormaleprana,life isatanend.Thenegativepranagivesgeneralstrengthtopositiveandviceversa.Strengthcauseslong life.Butinordertoreceivelengthoflifetheremustbeacompletesaturation,whichisimpossiblewith thepresenceinanyoneofthesepranasofanyotherantagonisticprana. 244249. 250.Wheninthebeginningofthemonthlyperiodthemaleshavethesunandthefemalesthemoon, eventhebarrenwomangetsachild. 251.Inquestionsabouttheresultofapregnancy,afemalechildisbornifthemoonbeflowing;amale duringtheflowofthesun.Ifbothareflowing,thefetuswillbedestroyed. 252.Atthetimeofthisquestion,whenthemessengeristowardsthemoon,afemalechildisborn; whentowardsthesun,amalechild;wheninthemiddle,ahermaphrodite.Whenheistowardsthefull Nadiasonisborn. 253.Theprithivibringsason;theapasason;invayucomesagirl;inthetaijasthefetusisdestroyed; theakasabringsahermaphrodite. 254.Whenthenostrilisempty,nothingisborn;whentwotatwasjoin,twinsareborn.Whenoneis

passingintoanother,thefetusisdestroyed.Whenthishappensduringtheflowofthemoon,theresult isafemalechild;whenthesun,amale. 255.Duringthevishuvuconjunctionthefetusisdestroyed,orahermaphroditeisborn.FairOne!Itell thee,theknowerofthetatwascanknowallthis. 256.Whenatthetimeofconceptionthevayutatwaflows,thechildwillbeasufferer;whentheapas tatwaflows,thechildwillbehappyandrenowned.Whenthetaijastatwaflows,thefetusisdestroyed, orthechildisshortlived.Whentheprithivitatwaflows,thechildiswealthyandfullofenjoyment. 257.Duringtheapastatwathechildthatisconceivedisalwayswealthy,happy,andfullofenjoyment. Duringtheakasathefetusisdestroyed. 258.Duringtheprithiviasonisborn,duringtheapasagirl.Duringothertatwaseitherthefetusis destroyedorthechildisshortlived. Notes~Thesetwostanzas(253,258)seematfirstsighttorecorddifferenttruths.Buttheyreferto differentpranas:theonetothepositive,theothertothenegative. 259.Childrenarebornwhenthesungoesintothemoonandthemoongoesintothesun.Thiscanbe easilyknownfromateacher,notbymillionsofsciencesandshastras. Notes~Thefemalecellsintheovaryarethemoon.Theyhavethecapabilityofbeingimpressedinto anyformbythemalecells,thesun.Thesemenishotterthanthegermcellsofthefemale.Asthe formeractuponthelatter,theseexpand.Theformeronlyactuponthelatterwhenthesepresent themselvestothem;thisisexpressedbysayingthatthesunentersthemoon,andthemoonentersthe sun.Whenbothofthesethusentereachother,thefemalematterthatreceivesconstantnourishmentby thehelpofthePowerKundAlinibeginstoexpandalongthelinesstretchedforitbytheinherentpower ofthesun.Inthesemenlieshiddenthefutureman,justasatreeintheseed.Thisisaveritablepicture ofthesun,orwemightsayamacrocosmicprana.Thesemenvirileis,infact,themirrorinwhichon accountoftatwicaffinityisreflectedtheindividualtruti,withwhichthereadermustnowbefamiliar. ThesementhusisthereservoirofthewholepranamayaKosha. ~TheYear~ 260.OnthefirstlunardayofthewhitefortnightofthemonthofChaitra,letthewiseyogiseeboththe northwardandsouthwardjourneyofthesunbyananalysisofthetatwas. Notes~OnthisdaybeginsthesanwatyearoftheeraofKingVikramaditya.

261.Ifatthetimeoftheriseofthemoon,theprithivi,theapas,orthevayutaTwaisflowing,allkinds ofgrainwillbeplentiful. 262.Theflowofthetaijasandtheakasagivesfearfulfamines.ThisisthenatureofTime.Inthisway isknowntheeffectofTimeintheyear,themonth,andtheday. 263.Ifthesusumna,whichisbadinallworldlyconcerns,isflowing,therewillbeconfusioninthe land,subversionofthekingdom,orfearthereof,epidemic,andallsortsofdiseases. 264.WhenthesunpassesintoAries,lettheyogimeditateuponthebreathand,findingoutthe prevalenttatwa,telltheworldwhatwillbethenatureofthenextyear. Notes~Onthisdaythesolaryearbegins.ThetatwiccoloroftheUniversalPrana,theExternalone,is determinedatanytimebythepositionsofthesunandmoonandbythoseoftheplanets,whose presenceexercisesaverypotentinfluenceuponthetatwicvalueofanymoment.Thistatwicvalue changesaccordingtoauniversallaw. Ifatanytimetheapastatwaisflowing,itcanneverabruptlychangeintothetaijas,butmustdoso gradebygrade.Theseatmospherictaijasrunmanyminorcourses.Henceitispossible,though extremelydifficultandcomplicated,tocalculatefromthetatwicvalueofonemomentthetatwicvalue ofanyfuturemoment. Thelivingworldisalwaysaffectedbythesetatwicchanges.Intheactofbreathingnaturehasfurnished averyexactandfaithfulscaleforthemeasurementoftatwicchanges.Hencetheyogi,whocanlivein conformitywithtimeandspace,canforetellthefutureveryeasily.Ah!Buthowverydifficultitisto liveinperfectharmonywithtimeandspace! 265.Thegoodaspectoftheyear,themonth,andthedayisknownbythetatwas,prithivi,etc.,andthe badonebytheakasaandthevayu. 266.Iftheprithivitatwaflowstherewillbeplentyandprosperityinthekingdom,andtheearthwillbe fullofgoodcrops;therewillbemuchcomfortandenjoyment. 267.Iftheapastatwaflowstherewillbeplentyofrain,plentyofgrain,greatcomfort,andwellgrown fields. 268.Iftheagnitatwaflowstherewillbefamine,subversion,orfearthereof;therewillbefearful epidemicsandtheleastpossiblerain. 269.IfthevayutatwaflowswhenthesungoesintoAries,therewillbeconfusion,accidents,famine, littlerain,ortheitis[sixafflictionsthatdistresscrops:toomuchrain,etc.]. 270.IftheakasatatwaflowswhenthesungoesintoAries,therewillbewantofgrainandcomfort. 271.Whenthefullbreathisinitsownproperplace,withitsownpropertatwa,successofallsortsis theresult.Ifthesunandthemoonarethereverse,grainmustbelaidup[againstascarcity].

272.Iftheagnitatwaflowstherewillbeinequalityofprices;ifakasa,therewillbecontinuous scarcity.Letthingsbelaidupthen;therewillbeariseinthepricestwomonthsthereafter. 273.Whenthebreathischangingintothesunitgivesbirthtofearfuldiseases.Whentheakasaandthe vayuareconjoinedwiththetaijas,theearthwillbecomethepictureofhell. Notes~Thedisturbanceoftatwicbalanceisdisease;henceeverytatwahasitsowndiseases. ~TheDiseased~ 274.Intheprithivitatwathereisitsowndisease;intheapasthediseaseofthesametatwa;andsoin thetaijas,thevayu,andtheakasa,similarandhereditarydiseases. Notes~Whentwomencometogethertheirpranasexchangecolor.Itisonthisaccountthatyoucan measurefromthemomentaryreflectioninyourownbodythecolorofanyothermanthatisnearyou. Thepresentofeverymanisthefatherofisfuture.Henceyoucanpredicttheendofanydisease,orthe timeofdeath. Allthathasbeenascertainedtobetrueontheseheadshasbeendescribedinthevarioussectionsofthis book. The"messenger"in275isthemanwhocomestoaskquestionsaboutanything. 275.Whenthemessengercomesfirsttowardstheemptyhalfofthebody,andthentowardsthefullhalf, heaboutwhomthequestionisputwillsurelylive,evenifheis[apparently]lyingintheswoon[of death]. 276.Ifthequestionisputtotheyogiwhilesittinginthesamedirectionwiththepatient,hewilllive eventhoughmanyadiseasemighthavegatheredstrengthinhisbody. 277.Whenthebreathisintherightnostril,andthemessengerspeaksofhisafflictionsinpiteous accents,thepatientwilllive. 278.Ifthequestionisaskedwhileholdingthepictureofthepatienttowardsthepranaandlookingatit, thepatientwilllive. 279.Whenduringtheflowofthesunorthemoon,theyogigetsintoacarriageandthequestionisput tohimwhilethere,themessagewillhavesuccessinhisdesire. 280.Whenatthetimeofthequestiontheyogisitsupstairswhilethepatientisdownstairs,hewill certainlylive.Ifthepatientisupstairs,hewillcertainlygotothehouseofYama[thegodofdeath]. 281.Ifatthetimeofthequestionthemessengeristowardstheemptynostril,hewillhavesuccess.If thereverseisthecase,theresulttooisthereverse.

282.Whenthepatientistowardsthemoonandtheaskertowardsthesunthepatientwillcertainlydie, evenifheissurroundedbyhundredsofphysicians. 283.Whenthepatientistowardsthesun,andtheaskertowardsthemoon,thentoothepatientdies, evenifSambhubehisprotector. 284.Whenonetatwaisoutofitspropertime,peoplearesubduedbydisease;whentwoarewrong, theycausemisfortunetofriendsandrelation;ifitisoutofplacefortwofortnightsdeathistheresult. ~ThePredictionofDeath~ 285.Inthebeginningofamonth,afortnight,andayear,letthewisemantrytofindoutthetimeof deathfromthemovementsofprana. 286.Thelampofthefivetatwasreceivesitsoilfromthemoon.Protectitfromthesolarfire;lifewill therebybecomelongandstationary. 287.Ifbymasteringtheflowofbreath,thesuniskeptincheck,lifeisprolonged.Evensolartimeis cheated. 288.Themoonfallsfromheavengivingthenectaroflifetothelotusesofthebody.Bytheconstant practiceofgoodactionsandyogaonebecomesimmortalbythelunarnectar. 289.Makethesunflowduringtheday,thesunduringthenight.Hewhopracticesthusisdoubtlessa trueyogi. 290.IfforonenightanddaycontinuouslythebreathflowsinoneNadi,fullthreeyearswillbring death. 291.HewhosebreathflowsbythePingalatwowholedaysandnightscontinuouslyhas,astheknowers ofthetatwassay,twoyearsmoretolive. 292.Ifthemoonflowscontinuouslyduringthenightandthesunduringtheday,deathwillcome withinsixmonths. 293.Whenthesunflowsaltogether,andthemoonisnotaltogetherseen,deathcomesbyafortnight.So saysthescienceofdeath. 294.Hewhosebreathflowsfromonenostrilforthreenightscontinuouslyhas,sosaythewise,ayear onlytolive. 295.TakeavesseloftheKansyaalloy.Fillitwithwater,andseeinitthereflectionofthesun.Ifinthe midstofthereflectionisseenahole,theseerwilldiewithintendays.Ifthereflectionissmoky,death willcomethesameday.Ifitisseentowardsthesouth,WestandNorthrespectively,deathwillcome withinsix,twoandthreemonths.Thushasbeendescribedthemeasureoflifebytheomniscient. 296.[Ifamanseesthefigureofthemessengersofdeathheissuretodie].Themessengerofdeathhas redorreddishclothes,mattedhair,diseasedteeth,oilbesmearedbody,aweepingandredhotface,a bodybesmearedwithashes,flyingflamesoffire,havingheavylongrods,andstandingtowardsthe emptyNadi.

297.Whentheskiniscoolbuttheinsideishot,deathmustcomewithinamonth. 298.Whenamanchangessuddenlyandunaccountablyfromgoodhabitstobad,orfrombadhabitsto good,heissuretodie. 299.Hewhosebreaththatcomesoutofthenoseiscool,butthatwhichcomesoutofthemouthishot likefire,issuretodieofgreatheat. 300.Hewhoseeshideousfigures,andbrightlightwithoutmakingouttheflame,livesnotfornine months. 301.Hewhosuddenlybeginstofeelheavybodieslight,andlightbodiesheavy,andhewhobeingdark incolorbeginsindiseasetolookgoldcolored,mustdie! 302.Hewhosehands,chest,andfeetbecomeatoncedryafterbathinghasnottennightstolive. 303.Hewhobecomesdimofsight,andcannotseehisfaceinthepupilofanotherseyemustdoubtless die. 304.NowIshalltelltheesomethingabouttheshadyFigure[ChyaPurusha].Knowingthis,manvery soonbecomestheknowerofthethreetimes. 305.Ishallspeakofthoseexperimentsbymeansofwhichevendistantdeathisknown.Ishalldescribe alltheseinaccordancewiththeSivagama. 306.Goingtoalonelyplaceandstandingwiththebacktowardsthesunletamanlookwithattention intotheneckoftheshadehethrowsontheground. 307.Lethimseethisforaslongatimeashecancalmlyrepeatthewords:"OmKramparabrahman namah"for108times.Thenlethimlookupintothesky.HewillthusseeShankara[thefigureofa beingcapableofappearinginmanycolors]. 308.Bydoingthisforsixmonths,theyogibecomesthelordofthosewhowalkonearth;bytwoyears hebecomesabsolutelyindependentandhisownmaster. 309.Heobtainstheknowledgeofthethreetimesandgreatbliss.Thereisnothingimpossibleforthe constantpracticeofYoga. 310.TheYogiwhoseesthisfigureintheclearheavenshavingadarkcolor,dieswithinsixmonths. 311.Whenitisyellowthereisfearofdisease;whenitisredtherewillbeloss;whenithasmanycolors therewillbegreatconfusionanddejection. 312.Ifthefigurebewantinginfeet,shanks,abdomenandtherightarm,arelationissuretodie. 313.Iftheleftarmiswanting,thewifewilldie;whenthechestandtherightarmiswanting,deathand destructionwillcome. 314.Whenthefecesandgasescapeatonce,themanissuretodieintendays. 315.Whenthemoonflowsaltogether,andthesunisnotseenatall,deathcomessurelywithinamonth.

316.ThosewhosedeathisnearceasetoseetheArandhati,theDruhva,thestepsofVishnu,andthe circleofthemothersastheyarepointedouttothem. 317.TheArundhatiisthetongue;theDhruvathetipofthenose;theeyebrowsarethestepsofVishnu; thepupiloftheeyeisthecircleofthemothers. 318.Themanwhoceasestoseetheeyebrowsdieswithinninedays;hewhoceasestoseethepupilof theeyedieswithinfivedays;hewhoceasestoseethenosedieswithinthreedays;hewhoceasestosee thetonguedieswithinoneday. 319.Thepupiloftheeyeisseenbypressingtheeyenearthenose. ~TheNadis~ 320TheIdaisalsotechnicallycalledGanga;thePingala,Yamuna;theSusumna,Saraswati;the conjunctioniscalledPrayaga. 321.LettheYogisitintheposturecalledpadmasana,andperformpranayama. 322.TheYogimustknowthepuraka,therechaka,andthethirdKumbhakaforobtainingpowerover thebody. 323.Thepurakacausesgrowthandnourishment,andequalizesthehumors;theKumbhakacauses stability,andincreasesthesecurityoflife. 324.TheRechakatakesawayallthesins.Hewhopracticesthisreachesthestateofyoga. 325.IntheKumbhakaholdtheairinasmuchaspossible;letitgooutbythemoonandinbythesun. 326.Thesundrinksthemoon,themoondrinksthesun;bysaturatingonewiththeother,onemaylive tillthemoonandtheplanets. 327.TheNadiflowsinonesownbody.Havepoweroverthat;ifitisnotletgothroughthemouthor nose,onebecomesayoungman. 328.Whenthemouth,nose,eyesandearsarestoppedbythefingers,thetatwasbegintotaketheirrise beforetheeyes. 329.Hewhoknowstheircolor,theirmotion,theirtaste,theirplaces,andtheirsigns,becomesinthis worldequaltothegodRudra. 330.Hewhoknowsallthis,andreadsitalways,isfreedfromallpainandgetswhathedesires. 331.Hewhohastheknowledgeofbreathinhishead,hasfortuneathisfeet. 332.LiketheOneintheVedas,andthesunintheUniverse,istheknoweroftheScienceofBreathto behonored.HewhoknowstheScienceofBreathandthePhilosophyoftheTatwas,knowsnoteven millionsofelixirstobeequaltoit. 333.Thereisnothingintheworldthatwillreleaseyouofthedebtofthemanwhogivesyouthe knowledgeoftheword[Om]andofbreath.

334.Sittinginhisownplace,withmeasuredfood,andsleep,lettheYogimeditateuponthehighest Atma[whosereflectiontheBreathis].Whateverhesayswillcometopass.

THEEND
(GLOSSARYFOLLOWS)

Glossary
AAA Abhijit~Oneofthelunarmansions. Abhinivesha~Thetechnicalnameforthatweaknessofthemindthatcausesfearofdeath.Itisoneof thefivemiseriesoftheYogis. Agama~Oneofthethreemeansofknowledge.TheKnowledgethatcomestousfromtheexperience orresearchesofothers,whichwetakeonauthority,issaidtocomefromAgama.TheVedasarecalled Agamaforthesamereason. Agni~Fire.Anameoftheluminiferousether,otherwisecalledthetaijastatwa.Itscolorisred.Other colorsresultfromacompositionwithothertatwas. Ahankara~Egoism. Ahavanija~OneofthreefirethatweremaintainedinanancientHinduhousehold. Akasa~Thenameofthefirsttatwa,thesonoriferousether.Thisisaveryimportanttatwa.Allthe othertatwascomeoutofthis,andliveandworkinthis.Alltheformsandideasoftheuniverselivein this.Thereisnolivingthingintheworldthatisnotprecededbyakasaorfollowedbyit.Thisisthe statefromwhichwemayexpecteveryothersubstanceandeveryothertatwatoimmediatelycomeout, or,morestrictly,inwhicheverythingis,butisnotseen. Alambusha(or:Alammukha)~Thealimentarycanal. Ambarisha~Oneofthefivehells.Thequalitiesoftheapastatwaarefoundhereinpainfulexcess. Ananda~Thisisthatstateofblissinwhichthesoulmergesintothespirit.Italsomeansthespiritual stateoftatwicatmosphere. AnandamayaKosha~Thespiritualcoil,thespiritualmonad. Anaradha~Inference. Andhatumisra~Thehellwherethequalitiesoftheakasatatwaarefoundinpainfulexcess. Anumana~Inference. Apana~thatmanifestationofthelifeprinciplesthatthrowsoutofthesystemthingswhichitnolonger requires,suchasfeces,urine,etc. Apantartamah~AVedicrishi,saidtohaveincarnatedasVyasaKrishnaDwaipayana,theauthorofthe Mahabharata,etc. Apas~Thenameofoneofthefivetatwas;thegustiferousether.

Ardra~Oneofthelunarasterisms. Asamprajnata~Thehigherstateofmentaltrance,inwhichthemindisperfectlyabsorbedinthesoul. ThelowerstateisknownasSamprajnata. Asat~Thenegativebreathorphaseofmatter. Ashwini~Thefirstlunarmansion. Asmita~(1)AsynonymofAhankara,egoism;(2)Makingpartorparcelofself;(3)Thenotionthatthe selfisnothingseparatefromperceptsandconcepts. Avidya~Falseknowledge. BBB Bharani~Thesecondlunarmansion. Bhutas~Theshellsofthedepartedspirits. Brahma(w/shorta)~Alsoknownparabrahma,theOneAbsolute,fromwhichcomesoutthe Universe. Brahma(w/longa)~TheselfconsciousUniverse,thesixthprincipleoftheUniverse. Brahmadanda~Thevertebralcolumn. Bramavandhra~Theholeintheheadthroughwhichthesouloftheyogipassesoutofthebody.The spinalcanalendsinthis. Brahmavidya~TheDivineScience,Theosophia. Buddhi~Understanding. CCC Ch~Thealgebraicsymbolforoneofthesevesselsthatemanatefromtheheart. Chh~Dittoforanother. Chaitra~AlunarmonthoftheIndiancalendar,correspondinggenerallytoFebruaryMarch. Chakra~Acircle,adisc. Chakshus~Theeyes;theocularmodificationofprana. Chandra~Themoon,theleftbreath. Chandraloka~Thelunarsphere. Chaturyugi~Thefouryugas:theSatyu,theTreta,theDwapara,andtheKali;puttogether,aperiodof 12,000daivayears. Chhandogya~ThenameofanUpanishad,aclassoftreatisesontheIndianWisdomReligion. Chitra~Oneofthelunarasterisms.

DDD Daiva~Pertainingtothegods(devas).Daivaday=oneyearofmen.Daivayear=365suchdays. Damini~Thenameofoneofthevesselsofthehumanbody,probablytheonewithallitsramifications thatproceedstothebreastofthefemale.Ihavenotyetfounditdescribedanywhere. Devachan~NowusedinEnglishtodenotethatstateofblisswhichoneenjoysafterdeath,inthelunar sphere. Devadatta~Oneofthetenmodificationsofthelifeprinciple. Dhananjaya~Oneofthetenmodificationsofthelifeprinciple. Dhanishtha~Alunarmansion. Dreshkana~ThethirdpartofasignoftheZodiac. Dukkh~Pain. Dwasashansha~ThetwelfthpartofasignoftheZodiac. Dwesha~Thatmanifestationofthemindthatrepelsdisagreeablethings. GGG G~Thealgebraicsymbolforoneofthevesselsthatbranchfromtheheart. Gandhari~TheNadithatgoestothelefteye. Gandharva~Theheavenlymusician. Ganga~Atechnicaltermforthesunbreath. GargyaSauryayana~ThenameofanancientphilosophicalstudentmentionedintheUpanishads. Garhapatya~Oneofthethreehouseholdfires. Gh~Thealgebraicsymbolforoneofthetubesthatproceedfromthehearttobranchoffalloverthe body. Ghari(or:Ghati)~(1)Aperiodof24minutes;(2)AlunarGhatiissomewhatless:onesixtiethofa lunarday. Ghrana~Theorganofsmell,theodorifierousmodificationofPrana. HHH Ha(or:Ham)~(1)Thetechnicalsymbolfortheprocessofexpiration;(2)thesymbolfortheakasa tatwa,theneutergendernominativeofthesame. Hansa~ThisismadefromHamandsa;itisthetechnicalnameofparabrahma,becauseinthisstate boththepositiveandthenegativemotionslieinposse. Hansachara~Thetechnicaltermfortheprocessofbreathing.

Hasta~Alunarmansion. Hastijihva~ANadithatgoestotherighteye. Hora~ThehalfofaZodiacalsign. III Ida~Thenadithatspreadsintheleftpartofthebody;theleftsympathetic. Indra~Therulerofthegods;thewielderofthethunderbolt. Ishopanishat~ThenameofanUpanishad. Iswara~ThesixthprincipleoftheUniverse(accordingtotheSeptenarydivision);thesameasBrahma (longa). JJJ J~ThealgebraicsymbolforoneofthetwelvestemNadisthatbranchoffromtheheart. Jagrata~Thewakingstate. Jh~ThealgebraicsymbolforoneofthestemNadisproceedingfromtheheart. Jyeshtha~Alunarmansion. KKK K~ThealgebraicsymbolforoneoftheNadisproceedingfromtheheart. Kala~Adivisionoftime=13/5minutes. Kalasutra~Thenameofahellinwhichthequalitiesofthevayutatwaarefoundinpainfulexcess. Kali~Thenameofacycleof2,400Daivayears.TheIronAge. Kamala~Thelotus.Acenterofnervousforceinthebody. Kansya~Analloyofzincandcopper,largelyusedinmakingvessels. Kastha~Adivisionoftime=31/5seconds. Kathupanishad~OneoftheUpanishads. Kh~ThealgebraicsymbolforaNadiproceedingfromtheheart. Komala~Literally,soft. Kram~Thetantricsymbolfortheideaofthehumanmind,steppingbeyondtheordinaryboundsofthe visibleandthuspeepingintotheinvisible.Theancienttantricphilosophershadalgebraicsymbolsto denotealmosteveryidea.Thiswasabsolutelynecessarytothem,becausetheyheldthatifthehuman mindwerefixeduponanyobjectwithsufficientstrengthforacertaintime,itwassurebytheforceof willtoattaintheobject.Theattentionwassecuredgenerallybyconstantlymutteringcertainwords,and thuskeepingtheideaalwaysbeforethemind.Shortly,algebraicsymbolswerethereforeusedtodenote

everyidea.ThusHriendenotesmodesty,Kliwdenoteslove,Aiwdenotesprotection,Shaumdenotes warfare,andsoon.Similarsymbolswereusedtonamebloodvessels,etc.Thetantricscienceisnow almostcompletelylost;atpresentthereisnoavailablecomprehensivekeytothesymbolical terminology,andnowmuchofthesymboliclanguageissimplyunintelligible. Krikila~Thatmanifestationofthelifeprinciplethatcauseshunger. Krittika~Thethirdlunarmansion. Kumbhaka~Thepracticeinpranayamaofdrawingasdeepabreathaspossibleandholdingthe inspiredairinaslongaspossible. Kurma~Thatmanifestationofthelifeprinciplethatcausestwinklingoftheeye. LLL Lam(L)~Thealgebraicsymbolfortheprithivitatwa. Loka~Asphereofbeing. MMM Magha~Thetenthlunarmansion. Mahabhuta~Asynonymoftatwa. Mahakala~Thehellinwhichthequalitiesoftheprithivitatwaarefoundinpainfulexcess. Mahamoha~OneofthefivemiseriesofPtanjali.AsynonymofRage(desiretoobtainorretain). Maheshwara~ThegreatLord,thegreatPower. Mahurta~Adivisionoftime=48minutes. Manas~Mind;thethirdprincipleoftheUniversefrombelow. Manomayakosha~Thementalcoil.Theindividualizedmindthatis,asitwere,asheathforthe spiritualenergytomanifestitselfin,intheparticularwaywefindthemindworking. Manu~TheBeingconceivedasbeingthesubstratumofthethirdprincipleoftheUniversefrombelow. Theideaofthehumanityofoneofthosecyclesknownasmanwantaras. Manusha~Pertainingtomen;human.Manushaday:theordinarydayof24hours;manushayear:the ordinarysolaryear.Thelunarmonthisknownasthedayofthefathers(Pitrya),thesolaryearitselfis knownasthedayofthegods. Manwantara~Acycleof71Chaturyugis,duringwhichreignsoneManu,i.e.,duringwhichexists humanityofacertaintype. Manwantaric~PertainingtoaManwantara. Matarishwa~Literally,hewhosleepsinspace.AppliedtoPranaasperformingthefunctionsof recordingtheactsofmen,etc.

Meru~AlsocalledSumeru.ThePuranasspeakofitsbeingamountain(parvata,achala)onwhichis situatedSwarga,theheavenofIndia,whichcontainsthecitiesofgods,havingcelestialspiritsfor inhabitants.Itis,infact,spokenofastheOlympusoftheHindus.ThefactisthatMeruisnomountain ofearthlymould,suchaswearefamiliarwithonearth.Itistheboundarylinethatdividesthe atmosphereofearthfromtheupperair,thepureaether;theMeruistheboundingcircleofthe TerrestrialPrana.Thissideofthecircleisourplanetwithitsatmosphere;thatsideisthecelestial Prana,theabodeofthecelestials.ThesageVyasadescribestheBhurloka(Earth)asextendingfrom sealevel(avichebprabhriti)tothebackoftheMeru(Meruprishthamyavat).Onthefaceoftheso calledmountainlivethecelestials,hencetheearthsboundaryisitsback.Thisiscalledamountain fromitsfixed,unchangeableposition. Moha~Forgetfulness.Itisasynonymofasmita,oneofthefivemiseriesofPatanjali. Moksha~Thatstateofbeinginwhichthedownwardtendenciesofthemindabsolutelydieout,andin which,therefore,themindremainsmergedinthesoulwithoutthedangerofrebirth. Mrigshirah~(or:Mrighshirsha)~Alunarmansion. Mula~Alunarasterism. NNN N~ThesymbolforoneoftheNadithatramifyfromtheheart. Nadi~Thiswordmeansatube,avessel.Itisappliedindiscriminatelytobloodvesselsandnerves.The ideaofthewordisthatofatube,avessel,orevenaline,alongwhichsomethingflows,beitaliquidor thecurrentofaforce. Naga~Themanifestationoflifethatcausesbelching. Namah~Obeisance. Navansha~TheninthpartofasignoftheZodiac. Nasadasit~AhymnoftheRigveda,the129thofthe10thMandala,whichbeginswiththesewords.In thishymnisfoundthegermoftheScienceofBreath. Nidra~Dreamlesssleep. Nimesha~Adivisionoftime=8/45thofasecond.Literally,itmeansthetwinklingoftheeye. Nirvana~Theextinguishmentofthedownwardtendenciesofthemind.Itisasynonymofmoksha. Nirvichara~Theultrameditativeintuitioninwhich,withouttheleasteffortofthought,thepastand future,theantecedentsandconsequentsofapresentphenomenonatoncemaketheirappearanceinthe mind. Nirvitarka~Akindofintuition(sampatti),thewordlessintuition.Itisthatstateofmentallucidityin whichthetruthsofnatureshineofthemselveswithouttheinterventionofwords. PPP

Pada~Foot;thatmodificationoflifematterthatactsinwalking. Padma~AsynonymofKamala. Pala~Ameasure,aweight,about11/3rdounce. Pam~Thealgebraicsymbolforthevayutatwa.Pamistheneutergendernominativeoftheletterpa, thefirstletterofthewordpavana,asynonymofvayu. PanchiKarana~Literally,thewordmeansmakingfivefold.Ithasbeenroughlytranslatedasthe divisionintofive.Itmeanstheprocessofaminimumofatatwabeingcomposedwiththoseofothers. Thus,aftertheprocess,everymolecule,sayoftheprithivitatwa,willconsistofeightminima.Prithivi =Prithivi/4+Akasa/1+Vayu/1+Agni/1+Apas/1andsoon.Inanandathetatwasaresingle.In vijnanaandafterwardseachisfivefold,andhenceeachhasacolor,etc. Pani~Hand;manualpower. Parabrahma~ThisisnowwellknownasthecauselesscauseoftheUniverse,theOneAbsoluteAll. Parabrahmane~Thedativeofparabrahma;meanstoparabrahma. Paranirvana~Thelaststateinwhichthehumansoulcanliveandthepsychic,mental,and physiologicalinfluenceshavenopoweronthat. Paravairagya~Thisisthatstateofthemindwhenitsmanifestationsbecomeabsolutelypotential,and loseallpowerofcomingintotheactualwithoutthenodofthesoul.Inthisstateeveryhighpower makesitsappearanceeasilyinthemind. ParmeshthiSukta~TheNasaasithymnnoticedaboveisalsocalledtheParameshthisukta. Patanjali~TheauthorofTheAphorismsofYoga,thescienceofmentalapplicationandembellishment. Payu~Excretiveorgans;themodificationofPranathatgoestomakeupthese. Pingala~TheNadi,andthesystemofNadisthatworksintherighthalfofthebody;theright sympathetic. Pitrya~Pertainingtothefathers.Pitryadaymeansthelunarmonth. Pitta~AsynonymofAgni;meansheat,temperature. Prakriti~Theundifferentiatedcosmicmatter. Pralaya~Thecessationofthecreativeenergiesoftheworld;theperiodofrest. Pramana~Meansofknowledge.Theseare:(1)thesenses,(2)Inference,(3)Authority;or,inother words,theexperienceofothers. Prana~ThelifeprincipleoftheUniverseanditslocalizedmanifestation;thelifeprincipleofmanand otherlivingbeings.Itconsistsofanoceanofthefivetatwas.Thesunsarethedifferentcentersofthe oceanofPrana.OursolarsystemisfilledtoitsextremelimitwiththePrana,anditisinthisoceanthat thevariousheavenlybodiesmove.ItisheldthatthewholeoceanofPranawiththesunandmoonand

otherplanetsisacompletepictureofeverylivingorganismonearthoranyotherplanet.Hence sometimesPranaisspokenofasaperson,alivingbeing.Allthemanifestationsoflifeinthebodyare knownasminorpranas.Thepulmonarymanifestationisknownaspranabypreeminence.The positivephaseofmatteralsoissocalledasdistinguishedfromRayi,thenegativephaseoflifematter. Pranayama~Thepracticeofdrawingdeepbreaths,keepingtheindrawnairinsideaslongaspossible, andthenbreathingthelungsoutasemptyaspossible. PranamayaKosha~Thecoiloflife;thelifeprinciple. Prapathaka~AchapteroftheChandogyaUpanishad. Prasnopnishat~OneoftheUpanishads. Pratyaksha~Perception. Prayaga~Reallytheconjunctionofthethreerivers,theGanges,theJuman,andthenownowhere visibleSaraswatiatAllahabad.IntheterminologyoftheScienceofBreath,itisappliedtothe conjunctionoftherightandleftstreamsofbreath. Prithivi~Oneofthefivetatwas;theodoriferousether. Punarvasu~Oneofthelunarmansions. Puraka~Theprocessinpranayamaoffillingthelungswithasmuchairaspossible,drawingasdeepa breathaspossible. Purvabhadrapada~Oneofthelunarmansions. Purvashadha~Oneofthelunarmansions. Pusha~ThenameoftheNadithatgoestotherightear. Pushya~Oneofthelunarmansions. RRR Raga~(1)Thatmanifestationofthemindthatseekstoretainpleasuregivingobjects;(2)Amodeof music.Thereareeightmodesofmusic,andeachofthesehasseveralminormodescalledRagini.Each raginihasagainseveralharmonies. Ragini~SeeaboveunderRaga. Ram~NeuternominativeofRa;standsasthealgebraicsymbolfortheagnitatwa. Rasana~Theorganoftaste. Raurava~Thehellinwhichthequalitiesofthetaijastatwaarefoundinpainfulexcess. Rayi~Thenegativephaseofmatter,distinguishedfromthepositivephasebyitsimpressibility.Infact, itisthecoolerlifematter,whilethehotterisnamedPrana. Rechaka~Thepracticeinpranayamaofdrivingthebreathoutofthelungs.

Revati~Oneofthelunarmansions. Rohini~Thefourthlunarmansion. Rigveda~TheoldestandmostimportantoftheVedas. Ritambhara~ThefacultyofPsychicPerceptionbywhichtherealitiesoftheworldareknownwithas muchtruthandexactnessastheexternalthingsknownbyordinaryperception. SSS Sa~Thealgebraicsymbolfortheprocessofinspiration.TheShakti,thereceptivemodificationoflife matter,alsoiscalledSa. Sadhakapitta~Thetemperatureoftheheart,saidtobethecauseofintelligenceandunderstanding. Samadhi~Trance;thestateinwhichthemindissomuchabsorbedintheobjectofitspursuit,orinthe soul,astoforgetitselfintheobjectofitsattention. Samana~Thatmanifestationoflifewhichintheabdomenissaidtocausetheabsorptionand distributionoffoodalloverthebody. Samprajnata~Akindofsamadhi;thatinwhichthementalapplicationisrewardedbythediscoveryof truth. Sandhi~Theconjunctionofthepositiveandnegativephasesofanyforce.Thisisasynonymof susumna.Theconjunctionoftwotatwas.Whenonetatwapassesintoanothertheakasaintervenes.In fact,therecanbenochangefromonestateofmattertoanotherwithoutthisallpervadingtatwa intervening.Thisinterveningstate,however,isnottheSandhi.Bytatwicconjunctionanewconjunct tatwaisalwaysproduced.Thisisindicatedbythelengthofthebreath.Thus,whentheagniandthe vayuconjoin,thelengthissomewherebetweenthesetwo.Similarlyforothertatwas.Ifthepositiveand negativephasesinanyobjectmaketheirappearanceinregularimmediatesuccessionforsometime, theywillbesaidtobeinconjunction(Sandhi).Ifcomingfromoppositedirections,however,they canceleachotherout,andtheresultiseitherakasaorsusumna.Thereaderwillperceivethatthereis verylittledifference,andsometimesnoneatall,inthestatesofakasa,sandhi,andsusumna.Ifakasa remainsstationary,itissusumna;ifsusumnatendstowardsproduction,itbecomesakasa.Infact, akasaisthatstatewhichimmediatelyforeshadowsanyothertatwicstateofbeing. Sansakara~Acquiredvelocity;acquiredhabits.AsynonymofVasana. Saraswati~Thegoddessofspeech. Sat~ThefirststateoftheUniverse,inwhicheveryformofthelivinguniverse,evenIswarahimself, laylatent.Itisthatstatefromwhichthenoncompositetatwasfirstemit. Satya~Veracity;truthfulness;truth. Savichara~Themeditativeintuition(SeeNirvitarkaandNirvichara). Savitarka~Akindofintuition;theverbalintuition.

Shakti~Apower;thenegativephaseofanyforce;theconsortofagod,thegodbeingthepositive phaseoftheforce. Shambhu~Themaleprinciple;thepositivephaseofmatter.AnameofthegodSiva. Shankhini~ANadi,withallitsramifications,whichgoestotheanus. Shastra~ThesacredbooksoftheHindus.Thesixschoolsofphilosophy. Shatabhisha~Alunarmansion. ShatachaksaNirupana~ThenameofaworkonthephilosophyoftheTantrists. Shelesha~Alunarmanion. Shivagama~Thenameofanancientbook.ThepresenttreatiseontheScienceofBreathcontainsonly thesubjectofonechapterofthatbook,whichnowisnowheretobefound. ShivetaKetu~ThenameofanancientphilosopherwhoisrepresentedintheChandogyaUpanishadas readingBrahmavidyawithhisfatherGautama. Shravana~Alunarmansion. Shrotra~ear;theauditoryphaseoflifematter. Smriti~Thefacultyofretentivememory. Sthula~Gross. SthulaSarira~Thegrossbodyasdistinguishedfromthehighersubtleprinciples. Sukha~Thefeelingofpleasure. Surya~Thesun. SuryaMandal~Theportionofspacewheretheinfluenceofthesunreaches. Suryaloka~Thesolarsphere. Susumna(or:Sushumna)~(1)TheNadithatspreadsinthemiddleofthebody;(2)thespinalcordwith allitsramifications;(3)Thatstateofforcewhichispregnantwithboththenegativeandpositive phases;whenneitherthemoonbreathnorthesunbreathflows,thePranaissaidtobeinsusumna. Susupti(or:Sushupti)~Dreamlesssleep.Thestateofthesoulwhenthemanifestationsofthemind experiencedindreamareatrest. Swara~Thecurrentofthelifewave;theGreatBreath;thebreathofman.TheGreatBreath,on whateverplaneoflife,hasfivemodifications,thetatwas. Swapna~Adream. Swati~Alunarmansion. TTT

T~ThenameofoneofthoseNadisthatramifyfromtheheart. Th~Dittoanother. Taijas(or:Tejas)~Pertainingtotheagnitatwa;theluminiferousether.Rarely,asynonymofRaurava. Tamas~AsynonymofAvidya. Tantra~Thisisaclassoftreatisesonthescienceofthehumanbodyandsoul.Theycomprehenda gooddealofyoga.Thelanguagethattheyuseishighlysymbolic,andtheformulasoftheirfaithare littlemorethanalgebraicexpressionswithoutanyavailablekeyatpresent. Tatwa~(1)Amodeofmotion;(2)thecentralimpulsethatkeepsmatterinacertainvibratorystate;(3) adistinctformofvibration.TheGreatBreathgivestoPrakritifivesortsofelementaryextension.The firstandthemostimportantoftheseistheakasatatwa;theremainingfouraretheprithivi,thevayu, theapas,andtheagni.Everyformandeverymotionisamanifestationofthesetatwassinglyorin conjunction,asthecasemaybe. Treta~ThesecondcycleoftheChaturyugi,aperiodof3,600daivayears. Trinshansha~The30thpartofasignoftheZodiac. Truti~(1)Adivisionoftime:150trutisequalonesecond;(2)ameasureofspace;asmuchasthesun ormoontakesatrutioftimetomoveover.AtrutiisaperfectpictureofthewholeoceanofPrana.Itis theastralgermofeverylivingorganism. Tura~ThehighernotesofmusicopposedtoKomala. Turya~Thefourthstateofconsciousness.Thestateofabsoluteconsciousness.Thefirstthreestates are:(1)waking,(2)dreaming,and(3)sleep. Twak~Skin. UUU Udana~(1)Thatmanifestationoflifethatcarriesusupwards;(2)thatmanifestationoflifewhich recedesintorest. Uddalaka~AnancientphilosopherwhoappearsasteacherinthePrasnopnishat. Upastha~Thesexualorgans. UttaraGita~Thenameofatantricwork. UttaraBhadhrapada~Alunarmansion. Uttarashadhna~Dittoanother. VVV Vaidhrita(or:Vaidhriti)~Thereare27yogasintheecliptic.Colebrooksays,"TheYogaisnothingelse thanamodeofindicatingthesumofthelongitudesofthesunandmoon",andsoitis.TheVaidhritais the27thYoga.

Vairagya~Indifferencetothepleasingobjectsoftheworld. Vak~Thegoddessofspeech;anothernameofSaraswati. Vam(V)~Thealgebraicsymboloftheapastatwa,fromVari,asynonymofapas. Vasana~Thehabitofandtendencytowardsdoinganactthatisengenderedinthemindbythedoingof theact. Vayu~Oneofthetatwas;thetangiferousether. Vedas~ThefoursacredbooksoftheHindus. Vedoveda~Amanifestationofthesusumna. Vetala~Anevilspirit. Vichara~Meditation.ForthephilosophicaldefinitionseetheEssayonYoga. Vijnana~Literally,itmeansknowing.Technically,itmeansthePsychicMatteranditsmanifestations. VijnanamayaKosha~Thepsychiccoilofthespirit. Vikalpa~Compleximagination.Foradetaileddefinition,seetheEssayonMind. Vina~Astringinstrumentofmusic. Vindu(or:Bindu)~Point. Vipala~Ameasureoftime:2/5ofasecond. Viparyaya~Falseknowledge;oneofthefivemanifestationsofmindrecognizedbythesagePatanjali. Virat~TheimmediatefatherofManu,andsonofBrahma.Theakasastateofpsychicmatterfrom whichproceedthementaltatwasthatconstituteManu. Vishakha~Alunarasterism. Vishamabhava~Unequalstate.Thisisamanifestationofsusumna.Inthisthebreathflowsone momentoutofonenostrilandnextoutoftheother(seeNotesonverse121). Vishramopanishad~ThenameofanUpanishad. Vishuva(or:Vishuvat)~Thisisamanifestationofsusumna(SeeNotesonverse121). Vitarka~Philosophicalcuriosity. Vyana~Thatmanifestationoflifethatcauseseverypartofthebodytokeepitsshape. Vyasa~Anancientphilosopher,theauthoroftheMahabharata,acommentaryonTheAphorismsof Yoga,theaphorismsoftheVedantaandotherworks. Vyatipata~Oneofthe27yogas(SeeVaidhrita).

YYY Yaksha~Aclassofdemigods. Yakshini~ThefemaleYaksha. Yamuna~TermusedfortheflowingleftNadi. Yashaswani~TheNadithatgoestotheleftear. Yoga~Thescienceofapplication,attention,andtheembellishmentofthehumanmind.