Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) The Science of Breath &

the Philoso hy of the Tat!as (Translated from the Sans"rit !ith #$ %ntroductory & &' lanatory &ssays on Natures Finer Forces) (y Rama Prasad The Theoso hical Pu(lishing Society) *ondon (#+,-) . /ontents . Part 0ne Preface %1 The Tat!as %%1 &2olution %%%1 The 3utual Relation of the Tat!as & Princi les . %41 Prana (%) 41 Prana (%%) 4%1 Prana (%%%) 4%%1 Prana (%4) 4%%%1 The 3ind (%) %51 The 3ind (%%) 51 The /osmic Picture 6allery 5%1 The 3anifestations of Psychic Force 5%%1 Yoga . The Soul (%) 5%%%1 Yoga (%%) Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 5%41 Yoga (%%%) 541 The S irit Part T!o: The Science of Breath & The Philoso hy of the Tat!as 6lossary Preface . 7 !ord of e' lanation is necessary !ith regard to the (oo" no! offered to the u(lic1 %n the ,th and #-th 2olumes of the theoso hist % !rote certain &ssays on Natures Finer Forces1 The su(8ect of these essays interested the readers of the Theoso hist so much that % !as as"ed to issue the series of &ssays in (oo" form1 % found that in order to ma"e a (oo" they must (e almost entirely rearranged) and erha s re!ritten1 % !as) ho!e2er) not e9ual to the tas" of re!riting !hat % had once !ritten1 % therefore determined to u(lish a translation of the (oo" in Sans"rit on the Science of the Breath and the Philoso hy of the Tat!as1 7s) ho!e2er) !ithout these &ssays the (oo" !ould ha2e (een 9uite unintelligi(le) % decided to add them to the (oo" (y !ay of an illustrati2e introduction1 This accordingly has (een done1 The &ssays in the theoso hist ha2e (een re rinted !ith certain additions) modifications) and corrections1 Besides) % ha2e !ritten se2en more &ssays in order to ma"e the e' lanations more com lete and authoritati2e1 Thus there are altogether #$ introductory and e' lanatory &ssays1 % !as confirmed in this course (y one more consideration1 The (oo" contains a good deal

more than the essays touched u on) and % thought it (etter to lay all of it (efore the u(lic1 The (oo" is sure to thro! a good deal of light u on the scientific researches of the ancient 7ryans of %ndia) and it !ill lea2e no dou(t in a candid mind that the religion of ancient %ndia had a scientific (asis1 %t is chiefly for this reason that % ha2e dra!n my illustrations of the Tat!ic *a! from the : anishads1 There is a good deal in the (oo" that can only (e sho!n to (e true (y long and diligent e' eriment1 Those !ho are de2oted to the ursuit of truth !ithout re8udice !ill no dou(t (e ready to !ait (efore they form any o inion a(out such ortions of the (oo"1 0thers it is useless to reason !ith1 To the former class of students % ha2e to say one !ord more1 From my o!n e' erience % Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) can tell them that the more they study the (oo") the more !isdom they are sure to find in it) and let me ho e that ere long % shall ha2e a goodly num(er of colleagues) !ho !ill !ith me try their (est to e' lain and illustrate the (oo" still (etter) and more thoroughly1 Rama Prasad 3erut (%ndia) $ No2em(er #++, Natures Finer Forces & Their %nfluence on ;uman *ife & <estiny %1 The Tat!as . The tat!as are the fi2e modifications of the great Breath1 7cting u on ra"riti) this 6reat (reath thro!s it into fi2e states) ha2ing distinct 2i(ratory motions) and erforming different functions1 The first outcome of the &2olutionary State of ara(rahma is the a"asa tat!a1 7fter this come in order the 2ayu) the tai8as) the a as and the rithi2i1 They are 2ariously "no!n as maha(hutas1 The !ord a"asa is generally translated into &nglish (y the !ord ether1 :nfortunately) ho!e2er) sound is not "no!n to (e the distinguishing 9uality of ether in modern &nglish Science1 Some fe! might also ha2e the idea that the modern medium of light is the same as a"asa1 This) % (elie2e) is a mista"e1 The luminiferous ether is the su(tle tai8as tat!a) and not the a"asa1 7ll the fi2e su(tle tat!as might no dou(t (e called ethers) (ut to use it for the !ord a"asa) !ithout any distinguishing e ithet) is misleading1 =e might call a"asa the sonoriferous ether) the 2ayu the tangiferous ether) a as the gustiferous ether) and rithi2i the odoriferous ether1 >ust as there e'ists in the uni2erse the luminiferous ether) an element of refined mater !ithout !hich it has (een found that the henomena of light find no ade9uate e' lanation) so do there e'ist the four

remaining ethers) elements of refined matter) !ithout !hich it !ill (e found that the henomena of sound) touch) taste and smell find no ade9uate e' lanation1 The luminiferous ether is su osed (y 3odern Science to (e 3atter in a most refined state1 %t is the 2i(rations of this element that are said to constitute light1 The 2i(rations are said to ta"e lace at right angles to the direction of the !a2e1 Nearly the same is the descri tion of Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the tai8as tat!a gi2en in the (oo"1 %t ma"es this tat!a mo2e in an u !ard direction) and the center of the direction is) of course) the direction of the !a2e1 Besides) it says that one !hole 2i(ration of this element ma"es the figure of a triangle1 Su ose in the figure: 7B is the direction of the !a2e? B/ is the direction of the 2i(ration1 /7 is the line along !hich) seeing that in e' ansion the symmetrical arrangements of the atoms of a (ody are not changed) the 2i(rating atom must return to its symmetrical osition in the line 7B1 The tai8as tat!a of the 7ncients is then e'actly the luminiferous ether of the 3oderns) so far as the nature of the 2i(ration is concerned1 There is no e'ce tion) ho!e2er) of the four remaining ethers) at all e2ents in a direct manner) in 3odern Science1 The 2i(rations of a"asa) the soniferous ether) constitute sound? and it is 9uite necessary to recogni@e the distincti2e character of this form of motion1 The e' eriment of the (ell in a 2acuum goes to ro2e that the 2i(rations of atmos here ro agate sound1 7ny other media) ho!e2er) such as the earth and the metals) are "no!n to transmit sound in 2arious degrees1 There must) therefore) (e some one thing in all these media !hich gi2es (irth to sound the 2i(ration that constitutes sound1 That something is the %ndian a"asa1 But a"asa is allA er2ading) 8ust as the luminiferous ether1 =hy) then) is not sound transmitted to our ears !hen a 2acuum is roduced in the (ellA8arB The real fact is that !e must ma"e a difference (et!een the 2i(rations of the elements that constitute sound and light) etc1) and the 2i(rations in the media !hich transmit these im ressions to our senses1 %t is not the 2i(rations of the ethers the su(tle tat!as that cause our erce tions) (ut the ethereal 2i(rations transferred to different media) !hich are so many modifications of gross matter the sthula 3aha(hutas1 The luminiferous ether is resent 8ust as much in a dar"ened room as in the s ace !ithout1 The minutest s ace !ithin the dimensions of the surrounding !alls themsel2es is not 2oid of it1 For all this the luminosity of the e'terior is

Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) not resent in the interior1 =hyB The reason is that our ordinary 2ision does not see the 2i(rations of the luminiferous ether1 %t only sees the 2i(rations of the media that the ether er2ades1 The ca a(ility of (eing set into ethereal 2i(rations 2aries !ith different media1 %n the s ace !ithout the dar"ened room the ether (rings the atoms of the atmos here into the necessary state of 2isual 2i(ration) and one !ide e' anse of light is resented to our 2ie!1 The same is the case !ith e2ery other o(8ect that !e see1 The ether that er2ades the o(8ect (rings the atoms of that o(8ect into the necessary state of 2isual 2i(ration1 The strength of the ethereal 2i(rations that the resence of the sun im arts to the ether er2ading our lanet is not sufficient to e2o"e the same state in the dead matter of the dar"ening !alls1 The internal ether) di2ided from the eternal one (y this dead mass) is itself cut off from such 2i(rations1 The dar"ness of the room is thus the conse9uence) not!ithstanding the resence therein of the luminiferous ether1 7n electric s ar" in the 2acuum of a (ellA8ar must needs (e transmitted to our eyes) (ecause the glass of the 8ar !hich stands in contact !ith the internal luminiferous ether has a good deal of the 9uality of (eing ut into the state of 2isual 2i(ration) !hich from thence is transmitted to the e'ternal ether and thence to the eye1 The same !ould ne2er (e the case if !e !ere to use a orcelain or an earthen 8ar1 %t is this ca a(ility of (eing ut into the state of 2isual 2i(rations that !e call trans arency in glass and similar o(8ects1 To return to the soniferous ether (a"asa): &2ery form of gross matter has) to a certain e'tent) !hich 2aries !ith 2arious forms) !hat !e may call auditory trans arency1 No! % ha2e to say something a(out the nature of the 2i(rations1 T!o things must (e understood in this connection1 %n the first lace the e'ternal form of the 2i(ration is something li"e the hole of the ear: %t thro!s matter !hich is su(8ect to it) into the form of a dotted sheet: These dots are little oints) rising a(o2e the common surface so as to roduce microsco ic Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) its in the sheet1 %t is said to mo2e (y fits and starts (san"rama)) and to mo2e in all directions (sar2atogame)1 %t means to say that the im ulse falls (ac" u on itself along the line of its former ath) !hich lies on all sides of the direction of the !a2e: %t !ill (e understood that these ethers roduce in gross media 2i(rations similar to their o!n1 The form) therefore) into !hich the auditory 2i(rations thro! the atmos heric air is a true clue to the form of the ethereal 2i(ration1 7nd the 2i(rations of atmos heric air disco2ered (y 3odern Science are similar1

No! !e come to the tangiferous ether (2ayu)1 The 2i(rations of this ether are descri(ed as (eing s herical in form) and the motion is said to (e at acute angles to the !a2e (tirya")1 Such is the re resentation of these 2i(rations on the lane of the a er: The remar"s a(out the transmission of sound in the case of a"asa a ly here too) mutatis mutandis1 The gustiferous ether (a as tat!a) is said to resem(le in sha e the half moon1 %t is) moreo2er) said to mo2e do!n!ard1 This direction is o osite to that of the luminiferous ether1 This force therefore causes contraction1 ;ere is the re resentation of the a as 2i(rations on the lane of a er: The rocess of contraction !ill (e considered !hen % come to the 9ualities of the tat!as1 The odoriferous ether ( rithi2i) is said to (e 9uadrangular in sha e) thus: Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) This is said to mo2e in the middle1 %t neither mo2es at right angles) nor at acute angles) nor u !ards) nor do!n!ards) (ut it mo2es along the line of the !a2e1 The line and the 9uadrangle are in the same lane1 These are the forms) and the modes of motion) of the fi2e ethers1 0f the fi2e sensations of men) each of these gi2es (irth to one) thus: (#) 7"asa) Sonorifierous ether) Sound? (C) 4ayu) Tangiferous ether) Touch? (D) Tai8as) *uminfierous ether) /olor? (E) 7 as) 6ustiferous ether) Taste? ($) Prithi2i) 0doriferous ether) Smell1 %n the rocess of e2olution) these coAe'isting ethers) !hile retaining their general) relati2e forms and rimary 9ualities) contract the 9ualities of the other tat!as1 This is "no!n as the rocess of anchi"arana) or di2ision into fi2e1 %f !e ta"e) as our (oo" does) ;) P) R) 4 and * to (e the alge(raic sym(ols for (#)) (C)) (D)) (E)) and ($)) res ecti2ely) after anchi"arana the ethers assume the follo!ing forms: Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 0ne molecule of each ether) consisting of eight atoms) has four of the original rinci le ethers) and one of the remaining four1 The follo!ing ta(le !ill sho! the fi2e 9ualities of each of the tat!as after anchi"arana: Sound Touch Taste /olor Smell (#) ; ordinary 111 111 (C) P 2ery light cool acid light (lue acid (D) R light 2ery hot hot red hot (E) 4 hea2y cool astringent !hite astringent ($) * dee !arm s!eet yello! s!eet %t might (e remar"ed here that the su(tle tat!as e'ist no! in the uni2erse on four lanes1 The higher of these lanes differ from the lo!er in ha2ing a greater num(er of 2i(rations er second1 The four lanes are: (#) Physical (Prana)? (C) 3ental (3anas)? (D) Psychic (4i8nana)? (E) S iritual (7nanda) % shall discuss) ho!e2er) some of the secondary 9ualities of these tat!as1

Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) (#) S ace . This is a 9uality of the a"asa tat!a1 %t has (een asserted that the 2i(ration of this ether is sha ed li"e the hole of the ear) and that in the (ody thereof are microsco ic oints (2indus)1 %t follo!s e2idently that the interstices (et!een the oints ser2e to gi2e s ace to ethereal minima) and offer them room for locomotion (a2a"asa)1 (C) *ocomotion . This is the 9uality of the 2ayu tat!a1 4ayu is a form of motion itself) for motion in all directions is motion in a circle) large or small1 The 2ayu tat!a itself has the form of s herical motion1 =hen to the motion !hich "ee s the form of the different ethers is added to the stereoty ed motion of the 2ayu) locomotion is the result1 (D) &' ansion . This is the 9uality of the tai8as tat!a1 This follo!s e2idently from the sha e and form of motion !hich is gi2en to this ethereal 2i(ration1 Su ose 7B/ is a lum of metal: %f !e a ly fire to it) the luminiferous ether in it is set in motion) and that dri2es the gross atoms of the lum into similar motion1 Su ose (a) is an atom1 This (eing im elled to assume the sha e of the tai8as) 2i(ration goes to!ards (a)) and then ta"es the symmetrical osition of (a)1 Similarly does e2ery oint change its lace round the center of the iece of metal1 :ltimately the !hole iece assumes the sha e of 7B/1 &' ansion is thus the result1 (E) /ontraction . This is the 9uality of the a as tat!a1 7s has (een remar"ed (efore) the direction of this ether is the re2erse of the agni) and it is therefore easy to understand that contraction is the result of the lay of this tat!a1 ($) /ohesion . This is the 9uality of the rithi2i tat!a1 %t !ill (e seen that this is the re2erse of a"asa1 7"asa gi2es room for locomotion) !hile rithi2i resists it1 This is the natural result of the direction and sha e of this 2i(ration1 %t co2ers u the s aces of the a"asa1 (F) Smoothness . This is a 9uality of the a as tat!a1 7s the atoms of any (ody in contraction come near each other and assume the semiAlunar sha e of the a as) they must Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) easily glide o2er each other1 The 2ery sha e secures easy motion for the atoms1 This) % (elie2e) is sufficient to e' lain the general nature of the tat!as1 The different hases of their manifestation on all the lanes of life !ill (e ta"en u in their ro er laces1 %%1 &2olution . %t !ill (e 2ery interesting to trace the de2elo ment of man and the de2elo ment of the !orld according to the theory of the tat!as1 The tat!as) as !e ha2e already seen) are the modifications of S!ara1 Regarding

S!ara) !e find in our (oo": %n the S!ara are the 4edas and the shastras) and in the S!ara is music1 7ll the !orld is in the S!ara? S!ara is the s irit itself1 The ro er translation of the !ord S!ara is the current of the lifeA!a2e1 %t is that !a2y motion !hich is the cause of the e2olution of cosmic undifferentiated matter into the differentiated uni2erse) and the in2olution of this into the rimary state of nonAdifferentiation) and so on) in and out) fore2er and e2er1 From !hence does this motion comeB This motion is the s irit itself1 The !ord atma used in the (oo") itself carries the idea of eternal motion) coming as it does from the root at) eternal motion? and it may (e significantly remar"ed) that the root at is connected !ith (and in fact is sim ly another form of) the roots ah) (reath) and as) (eing1 7ll these roots ha2e for their original the sound roduced (y the (reathing of animals1 %n The Science of Breath the sym(ol for ins iration is sa) and for e' iration ha1 %t is easy to see ho! these sym(ols are connected !ith the roots as and ah1 The current of lifeA !a2e s o"en of a(o2e is technically called ;ansachasa) i1e1) the motion of ha and sa1 The !ord ;ansa) !hich is ta"en to mean 6od) and is made so much of in many Sans"rit !or"s) is only the sym(olic re resentation of the eternal rocesses of life ha and sa1 The rime2al current of lifeA!a2e is) then) the same !hich in man assumes the form of ins iratory and e' iratory motion of the lungs) and this is the allA er2ading source of the e2olution and the in2olution of the uni2erse1 The (oo" goes on: %t is the S!ara that has gi2en form to the first accumulations of the di2isions of the uni2erse? the S!ara causes in2olution and e2olution? the S!ara is 6od ;imself) or more ro erly the great Po!er (3ahash!ara)1 The S!ara is the manifestation of the im ression on matter of that o!er !hich in man is "no!n to us as the o!er that "no!s itself1 %t is to (e understood that the action of this o!er ne2er ceases1 %t is e2er at !or") and e2olution and in2olution are the 2ery necessity of its unchangea(le e'istence1 The S!ara has t!o different states1 The one is "no!n on the hysical lane as the sun(reath) the other as the moonA(reath1 % shall) ho!e2er) at the resent stage of e2olution Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) designate them as ositi2e and negati2e res ecti2ely1 The eriod during !hich this current comes (ac" to the oint from !hence it started is "no!n as the night of ara(rahma1 The ositi2e or e2olutionary eriod is "no!n as the day of ara(rahma? the negati2e or in2olutionary ortion is "no!n as the night of ara(rahma1 These nights and days follo!

each other !ithout (rea"1 The su(Adi2isions of this eriod com rehend all the hases of e'istence) and it is therefore necessary to gi2e her the scale of time according to the ;indu Shastras1 The <i2isions of Time . % shall (egin !ith a Truti as the least di2ision of time1 CFACGD truti H # nimesha H +GE$ second1 #+ nimesha H # "ashtha H DA#G$ seconds H + 2i ala1 D- "ashtha H # "ala H #ADG$ minutes H E ala1 D- "ala H # mahurta H E+ minutes H C ghari1 D- mahurta H # day and night H CE hours H F- ghari1 D- days and nights and odd hours H # Pitru8a day and night H # month and odd hours1 #C months H # <ai2a day and night H # year H DF$ days) #$) D-) D#1 DF$ <ai2a days and nights H # <ai2a year1 E)+-- <ai2a years H # Satya yuga1 D)F-- <ai2a years H # Treta yuga1 C)E-- <ai2a years H # <!a ara yuga1 #)C-- <ai2a years H # Iali yuga1 #C)--- <ai2a years H # /haturyugi (four yuga)1 #C)--- /haturyugi H # <ai2a yuga1 C)--- <ai2a yuga H # day and night of Brahma1 DF$ Brahmic days and nights H # year of Brahma1 J# <ai2a yuga H # 3an!antara1 #C)--- Brahmic years H # /haturyuga of Brahma) and so one1 C-- yuga of Brahma H # day and night of ara(rahma1 These days and nights follo! each other in eternal succession) and hence eternal e2olution and in2olution1 =e ha2e thus fi2e sets of days and night: (#) Para(rahma) (C) Brahma) (D) <ai2a) (E) Pitrya) ($) 3anusha1 7 si'th is the 3an!antara day) and the 3an!antara night ( ralaya)1 The days and nights of ara(rahma follo! each other !ithout (eginning or end1 The night (the negati2e eriod and the day (the ositi2e eriod) (oth merge into the susumna (the con8uncti2e eriod) and merge into each other1 7nd so do the other days and nights1 The days all through this di2ision are sacred to the ositi2e) the hotter current) and the nights are sacred to the negati2e) the cooler current1 The im ressions of names and forms) and the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) o!er of roducing an im ression) lie in the ositi2e hase of e'istence1 Rece ti2ity is gi2en (irth to (y the negati2e current1 7fter (eing su(8ected to the negati2e hase of ara(rahma) Pra"riti) !hich follo!s ara(rahma li"e a shado!) has (een saturated !ith e2olutionary rece ti2ity? as the hotter current sets in) changes are im rinted u on it) and it a ears in changed forms1 The first im rint that the e2olutionary ositi2e current lea2es u on Pra"riti is "no!n as a"asa1 Then) (y and (y the remaining ethers come into e'istence1 These modifications of Pra"riti are the ethers of the first stage1

%nto these fi2e ethers) as no! constituting the o(8ecti2e hase) !or"s on the current of the 6reat Breath1 7 further de2elo ment ta"es lace1 <ifferent centers come into e'istence1 The a"asa thro!s them into a form that gi2es room for locomotion1 =ith the (eginning of the 2ayu tat!a these elementary ethers are thro!n into the form of s heres1 This !as the (eginning of formation) or !hat may also (e called solidification1 These s heres are our Brahmandas1 %n them the ethers assume a secondary de2elo ment1 The soAcalled di2ision into fi2e ta"es lace1 %n this Brahmic s here in !hich the ne! ethers ha2e good room for locomotion) the tai8as tat!a no! comes into lay) and then the a as tat!a1 &2ery tat!ic 9uality is generated into) and reser2ed in) these s heres (y these currents1 %n rocess of time !e ha2e a center and an atmos here1 This s here is the selfconscious uni2erse1 %n this s here) according to the same rocess) a third ethereal state comes into e'istence1 %n the cooler atmos here remo2ed from the center another class of centers comes into e'istence1 These di2ide the Brahmic state of matter into t!o different states1 7fter this comes into e'istence another state of matter !hose centers (ear the names of de2as or suns1 =e ha2e thus four states of su(tle matter in the uni2erse: (#) Prana) life matter) !ith the sun for center? (C) 3anas) mental matter) !ith the manu for center? (D) 4i8nana) sychic matter) !ith Brahma for center? (E) 7nanda) s iritual matter) !ith ara(rahma as the infinite su(stratum1 &2ery higher state is ositi2e !ith regard to the lo!er one) and e2ery lo!er on is gi2en (irth to (y a com(ination of the ositi2e and negati2e hase of the higher1 (#) Prana has to do !ith three sets of days and nights in the a(o2e di2ision of time: (a) 0ur ordinary days and nights? (() The (right and dar" half of the month !hich are called the itrya day and night? (c) The northern and southern hal2es of the years) the day and night of the de2as1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) These three nights acting u on earthAmatter im art to it the rece ti2ity of the cool) negati2e shady hase of lifeAmatter1 These nights im rint themsel2es on the res ecti2e days coming in after it1 The earth herself thus (ecomes a li2ing (eing) ha2ing a north ole) in !hich a central force dra!s the needle to!ards itself) and a south ole in !hich is centered a for !hich is) so to s ea") the shade of the north olar center1 %t has also al!ays a solar force centered in the eastern half) and the lunar AA the shade of the former centered in the !estern half1

These centers come) in fact) into e'istence e2en (efore the earth is manifested on the gross lane1 So too do the centers of other lanets come into e'istence1 7s the sun resents himself to the manu there come into e'istence t!o states of matter in !hich the sun li2es and mo2es the ositi2e and the negati2e1 7s the solar rana) after ha2ing (een for some time su(8ected to the negati2e shady state) is su(8ected in its re2olutionary course to the source of its ositi2e hase) manu) the figure of manu is im rinted u on it1 This manu is) in fact) the uni2ersal mind) and all the lanets !ith their inha(itants are the hases of his e'istence1 0f this) ho!e2er) more heareafter1 7t resent !e see that earthAlife or Terrestrial Prana has four centers of force1 =hen it has (een cooled (y the negati2e current) the ositi2e hase im rints itself u on it) and earthAlife in 2arious forms comes into e'istence1 The essays on rana !ill e' lain this more clearly1 (C) 3anas: this has to do !ith manu1 The suns re2ol2e round these centers !ith the !hole of their atmos heres of rana1 This system gi2es (irth to the lo"as or s heres of life) of !hich the lanets are one class1 These lo"as ha2e (een enumerated (y 4yasa in his commentary on the Yogasutra (%%%1 Pada) CFth Sutra)1 The a horism runs thus: By meditation u on the sun is o(tained a "no!ledge of the hysical creation1 0n this) the re2ered commentator says: There are se2en lo"as (s heres of e'istence)1 (#) The Bhurlo"a: this e'tends to the 3eru? (C) 7ntarei"shalo"a: this e'tends from the surface of the 3eru to the <hru) the oleAstar) and contains the lanets) the na"statras) and the stars? (D) Beyond that is the s!arlo"a: this is fi2efold and sacred to 3ahendra? (E) 3aharlo"a: This is sacred to the Pra8a ati? ($) >analo"a? (F) Ta as lo"a) and? (J) Satya lo"a1 These three ($) F) and J) are sacred to Brahma1 %t is not my ur ose to try at resent to e' lain the meaning of these lo"as1 %t is sufficient for my resent ur ose to say that the lanets) the stars) the lunar mansions are all Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) im ressions of manu) 8ust as the organisms of the earth are the im ressions of the sun1 The solar rana is re ared for this im ression during the man!antara night1 Similarly) 4i8nana has to do !ith the nights and days of Brahma) and 7nanda !ith those of Para(rahma1 %t !ill thus (e seen that the !hole rocess of creation) on !hate2er lane of life) is erformed most naturally (y the fi2e tat!as in their dou(le modifications) the ositi2e and negati2e1 There is nothing in the uni2erse that the :ni2ersal Tat!ic *a! of Breath does

not com rehend1 7fter this (rief e' osition of the theory of tat!ic e2olution comes a series of &ssays) ta"ing u all the su(tle states of matter one (y one) and descri(ing more in detail the !or"ing of the tat!ic la! in those lanes) and also the manifestations of these lanes of life in humanity1 %%%1 The 3utual Relation of the Tat!as and of the Princi les . The a"asa is the most im ortant of all the tat!as1 %t must) as a matter of course) recede and follo! e2ery change of state on e2ery lane of life1 =ithout this there can (e no manifestation or cessation of forms1 %t is out of a"asa that e2ery form comes) and it is in a"asa that e2ery form li2es1 The a"asa is full of forms in their otential state1 %t inter2enes (et!een e2ery t!o of the fi2e tat!as) and (et!een e2ery t!o of the fi2e rinci les1 The e2olution of the tat!as is al!ays art of the e2olution of a certain definite form1 Thus the manifestation of the rimary tat!as is !ith the definite aim of gi2ing !hat !e may call a (ody) a Pra"ritic form to the %s!ara1 %n the (osom of the %nfinite Para(rahma) there are hidden unnumera(le such centers1 0ne center ta"es under its influence a certain ortion of the %nfinite) and there !e find first of all coming into e'istence the a"asa tat!a1 The e'tent of this a"asa limits the e'tent of the :ni2erse) and out of it the %s!ara is to come1 =ith this end comes out of this a"asa the 4ayu tat!a1 This er2ades the !hole :ni2erse and has a certain center that ser2es to "ee the !hole e' anse together) and se arate as one !hole) from other uni2erses (Brahmandas)1 %t has (een mentioned) and further on !ill (e more clearly e' lained) that e2ery tat!a has a ositi2e and a negati2e hase1 %t is also e2ident on the analogy of the sun that laces more distant from the center are al!ays negati2e to those !hich are nearer1 =e might say that they are cooler than these) as it !ill (e seen later on the heat is not eculiar to the sun only) (ut that all the higher centers ha2e a greater amount of heat than e2en the sun itself1 =ell then) in this Brahmic s here of 4ayu) e'ce t for some s ace near the ara(rahmic a"asa) e2ery atom of the 2ayu is reacted u on (y an o osite force1 The more distant and Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) therefore the cooler one reacts u on the nearer and therefore the hotter1 The e9ual and o osite 2i(rations of the same force cancel each other) and (oth together ass into the a"asic state1 Thus) !hile some of this s ace remains filled u (y the Brahmic 4ayu on account of the constant outflo! of this tat!a from the ara(rahmic a"asa) the

remainder is ra idly turned into a"asa1 This a"asa is the mother of the Brahmic agni tat!a1 The agni tat!a !or"ing similarly gi2es (irth through another a"asa to the a as) and this similarly to the rithi2i1 This Brahmic rithi2i thus contains the 9ualities of all the receding tat!as (esides a fifth one of its o!n1 The first stage of the :ni2erse) the ocean of sychic matter has no! come into e'istence in its entirety1 This matter is) of course) 2ery) 2ery fine) and there is a(solutely no grossness in it as com ared !ith the matter of the fifth lane1 %n this ocean shines the intelligence of %s!ara) and this ocean) !ith e2erything that might (e manifest in it) is the selfA conscious uni2erse1 %n this sychic ocean) as (efore) the more distant atoms are negati2e to the nearer ones1 ;ence) e'ce t a certain s ace !hich remains filled !ith the sychic rithi2i on account of the constant su ly of this element from a(o2e) the rest (egins to change into an a"asa1 This second a"asa is full of !hat are called 3anus in their otential state1 The 3anus are so many grou s of certain mental forms) the ideals of the 2arious genera and s ecies of life to a ear further on1 =e ha2e to do !ith one of these1 %m elled (y the e2olutionary current of the 6reat Breath) manu comes out of this a"asa) in the same !ay as Brahma did out of the ara(rahmic a"asa1 First and u ermost in the mental s here is the 4ayu) and then in regular order the tai8as) the a as) and the rithi2i1 This mental matter follo!s the same la!s) and similarly (egins to ass into the third a"asic state) !hich is full of innumera(le suns1 They come out in the same !ay) and (egin to !or" on a similar lan) !hich !ill (e (etter understood here than higher u 1 &2ery(ody can test here for himself that the more distant ortions of the solar system are cooler than the nearer ones1 &2ery little atom of Prana is com arati2ely cooler than the ad8acent one to!ards the sun from itself1 ;ence e9ual and o osite 2i(rations cancel each other1 *ea2ing) therefore) a certain s ace near the sun as al!ays filled u !ith the tat!as of Prana) !hich are there (eing constantly su lied from the sun) the rest of the Prana asses into the a"asic state1 %t might (e noted do!n here that the !hole of this Prana is made u of innumera(le little oints1 %n the future % shall s ea" of these oints of as trutis) and might say here that it is these trutis that a ear on the terrestrial lane as atoms (anu or aramanu)1 They might (e s o"en of as solar atoms1 These solar atoms are of 2arious classes according to the

re2alence of one or more of the constituent tat!as1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) &2ery oint of Prana is a erfect icture of the !hole ocean1 &2ery other oint is re resented in e2ery oint1 &2ery atom has) therefore) for its constituents) all the four tat!as) in 2arying ro ortions according to its osition in res ect of others1 The different classes of these solar atoms a ear on the terrestrial lane as the 2arious elements of chemistry1 The s ectrum of e2ery terrestrial element re2eals the color or colors of the re2alent tat!a or tat!as of a solar atom of that su(stance1 The greater the heat to !hich any su(stance is su(8ected the nearer does the element a roaches its solar state1 ;eat destroys for the time (eing the terrestrial coatings of the solar atoms1 The s ectrum of sodium thus sho!s the resence of the yello! rithi2i) that of lithium) the red agni and the yello! rithi2i) that of cesium) the red agni) the green admi'ture) the yello! rithi2i) and the (lue 2ayu1 Ru(idium sho!s red) orange) yello!) green and (lue) i1e1) the agni) rithi2i and agni) rithi2i) 2ayu and rithi2i) and 2ayu1 These classes of solar atoms that ma"e u all ut altogether) the !ide e' anse of the solar rana) ass into the a"asic state1 =hile the sun "ee s u a constant su ly of these atoms) those that are assing into the a"asic state ass on the other side into the lanetary 2ayu1 /ertain measured ortions of the solar a"asa naturally se arate themsel2es from others) according to the differing creation that is to a ear in those ortions1 These ortions of a"asa are called lo"as1 The earth itself is a lo"a called the Bhurlo"a1 % shall ta"e u the earth for further illustration of the la!1 That ortion of the solar a"asa that is the immediate mother of the &arth) first gi2es (irth to the terrestrial 4ayu1 &2ery element is no! in the state of the 4ayu tat!a) !hich may no! (e called gaseous1 The 4ayu tat!a is s herical in sha e) and thus the gaseous lanet (ears similar outlines1 The center of this gaseous s here "ee s together round itself the !hole e' anse of gas1 7s soon as this gaseous s here comes into e'istence) it is su(8ected to the follo!ing influences among others: (#) The su er osed influence of the solar heat? (C) The internal influence of the more distant atoms on the nearer ones and 2ice 2ersa1 The first influence has a dou(le effect u on the gaseous s here1 %t im arts more heat to the nearer hemis here than to the more distant one1 The su erficial air of the nearer hemis here ha2ing contracted a certain amount of solar energy) rises to!ards the sun1 /ooler air from (elo! ta"es its lace1 But !here does the su erficial air goB %t

cannot ass (eyond the limit of the terrestrial s here) !hich is surrounded (y the solar a"asa through !hich comes a su ly from the solar Prana1 %t therefore (egins to mo2e in a circle) and thus a rotary motion is esta(lished in the s here1 This is the origin of the earths rotation u on its a'is1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 7gain) as a certain amount of the solar energy is im arted to the gaseous terrestrial s here) the im ulse of the u !ard motion reaches the center itself1 Therefore that center itself) and along !ith it the !hole s here) mo2es to!ards the sun1 %t cannot) ho!e2er) go on in this direction) for a nearer a roach !ould destroy that (alance of forces that gi2es the earth its eculiarities1 7 lo"a that is nearer to the sun than our lanet cannot ha2e the same conditions of life1 ;ence) !hile the sun dra!s the earth to!ards itself) those la!s of life that ha2e gi2en it a constitution) on !hich ages must roll on) "ee it in the s here they ha2e assigned to it1 T!o forces thus come into e'istence1 <ra!n (y one the earth !ould go to!ards the sun? chec"ed (y the other it must remain !here it is1 These are the centrifugal and the centri etal forces) and their action results in gi2ing the earth its annual re2olution1 Secondly) the internal action of the gaseous atoms u on each other ends in the change of the !hole gaseous s here) e'ce t the u er ortion) into the a"asic state1 This a"asic state gi2es (irth to the igneous ( ertaining to the agni tat!a) state of terrestrial matter1 This changes similarly into the a as) and this again into the rithi2i1 The same rocess o(tains in the changes of matter !ith !hich !e are no! familiar1 7n e'am le !ill (etter illustrate the !hole la!1 Ta"e ice1 This is solid) or !hat the Science of Breath !ould call in the state of rithi2i1 0ne 9uality of the rithi2i tat!a) the reader !ill remem(er) is cohesi2e resistance1 *et us a ly heat to this ice1 7s this heat asses into the ice) it is indicated (y the thermometer1 =hen the tem erature rises to J+ degrees) the ice changes its state1 But the thermometer no longer indicates the same amount of heat1 J+ degrees of heat ha2e (ecome latent1 *et us no! a ly $DF degrees of heat to a ound of (oiling !ater1 7s is generally "no!n) this great 9uantity of heat (ecomes latent !hile the !ater asses into the gaseous state1 No! let us follo! the re2erse rocess1 To gaseous !ater let us a ly a certain amount of cold1 =hen this cold (ecomes sufficient entirely to counteract the heat that "ee s it in the gaseous state) the 2a or asses into the a"asa state) and from thence into the tai8as state1 %t

is not necessary that the !hole of the 2a or should at once ass into the ne't state1 The change is gradual1 7s the cold is gradually assing into the 2a or) the tai8as modification is gradually a earing out of) and through the inter2ention of a"asa) into !hich it had assed during latency1 This is (eing indicated on the thermometer1 =hen the !hole has assed into the igneous state) and the thermometer has indicated $DF degrees) the second a"asa comes into e'istence1 0ut of this second a"asa comes the li9uid state at the same tem erature) the !hole heat ha2ing again assed into the a"asa state) and therefore no longer indicated (y the thermometer1 =hen cold is a lied to this li9uid) heat again (egins to come out) and !hen it reaches J+ degrees) this heat ha2ing come out of and through the a"asa) into !hich it had assed) the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) !hole li9uid had assed into the igneous state1 ;ere it again (egins to ass into the a"asa state1 The thermometer (egins to fall do!n) and out of this a"asa (egins to come the rithi2i state of !ater AAA ice1 Thus !e see that the heat !hich is gi2en out (y the influence of cold asses into the a"asa state) !hich (ecomes the su(stratum of a higher hase) and the heat !hich is a(sor(ed asses into another a"asa state) !hich (ecomes the su(stratum of a lo!er hase1 %t is in this !ay that the terrestrial gaseous s here changes into its resent state1 The e' eriment descri(ed a(o2e oints out many im ortant truths a(out the relation of these tat!as to each other1 First of all it e' lains that 2ery im ortant assertion of the Science of Breath !hich says that e2ery succeeding tat!ic state has the 9ualities of all the foregoing tat!ic states1 Thus !e see that as the gaseous state of !ater is (eing acted u on (y cold) the latent heat of steam is (eing cancelled and assing into the a"asa state1 This cannot (ut (e the case) since e9ual and o osite 2i(rations of the same force al!ays cancel each other) and the result is the a"asa1 0ut of this comes the tai8as state of matter1 This is that state in !hich the latent heat of steam (ecomes atent1 %t !ill (e o(ser2ed that this state has no ermanence1 The tai8as form of !ater) as indeed any other su(stance) cannot e'ist for any length of time) (ecause the ma8or art of terrestrial matter is in the lo!er and therefore more negati2e states of a as and rithi2i) and !hene2er for any cause any su(stance asses into the tai8as state) the surrounding o(8ects (egin at once to react u on it !ith such force as at once to force it into the ne't a"asa state1 Those things that no! li2e in the normal state of the a as

or the rithi2i find it 9uite against the la!s of their e'istence to remain) e'ce t under e'ternal influence) in the tai8as (igneous) state1 Thus an atom of gaseous !ater (efore assing into the li9uid state has already remained in the three states) the a"asa) the gaseous) and the tai8as1 %t must) therefore) ha2e all the 9ualities of the three tat!as) and so it no dou(t has1 /ohesi2e resistance is only !anted) and that is the 9uality of the rithi2i tat!a1 No! !hen this atom of li9uid !ater asses into the icy state) !hat do !e seeB 7ll the states that ha2e receded must again sho! themsel2es1 /old !ill cancel the latent heat of the li9uid state) and the a"asa state !ill come out1 0ut of this a"asa state is sure to come the gaseous state1 This gaseous (4aya2a) state is e2idenced (y the gyrations and other motions that are set u in the (ody of the li9uid (y the mere a lication of the cold1 The motion) ho!e2er) is not of 2ery long duration) and as they are ceasing ( assing into the a"asa state) the tai8as state is coming out1 This too) ho!e2er) is not of long duration) and as this is assing into the a"asa state) the ice is coming into e'istence1 %t !ill (e easy to see that all four states of terrestrial matter e'ist in our s here1 The gaseous (4aya2a) is there in !hat !e call the atmos here? the igneous (tai8as) is the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) normal tem erature of earth life? the li9uid (a as) is the ocean? the solid ( rithi2i) is the terra firma1 None of these states) ho!e2er) e'ists 9uite isolated from the other1 &ach is constantly in2ading the domain of the other) and thus it is difficult to find any ortion of s ace filled u only !ith matter in one state1 The t!o ad8acent tat!as are found intermi'ed !ith each other to a greater degree than those that are remo2ed from each other (y an intermediate state1 Thus rithi2i !ill (e found mi'ed u to a greater e'tent !ith !ater than !ith agni and 2ayu) a as !ith agni than !ith 2ayu) and 2ayu !ith agni more than !ith any other1 %t !ould thus a ear from the a(o2e) according to the science of tat!as) that the flame and other luminous (odies on earth are not in the terrestrial tai8as (igneous) state1 They are in or near the solar state of matter1 %41 Prana (%) . The /enters of Prana? The Nadis? The Tat!ic /enters of *ife? The 0rdinary /hange of Breath Prana) as already e' ressed) is that state of Tat!ic matter !hich surrounds the sun) and in !hich mo2es the earth and other lanets1 %t is the state ne't higher than matter in the terrestrial state1 The terrestrial s here is se arated from the solar Prana (y an

a"asa1 Thisa"asa is the immediate mother of the terrestrial 2ayu !hose nati2e color is (lue1 %t is on this account that the s"y loo"s (lue1 7lthough at this oint in the hea2ens) the Prana changes into a"asa) !hich gi2es (irth to the terrestrial 4ayu) the rays of the sun that fall on the s here from !ithout are not sto ed in their in!ard 8ourney1 They are refracted) (ut mo2e on!ards into the terrestrial s here all the same1 Through these rays the ocean of Prana) !hich surrounds our s here) e'erts u on it an organi@ing influence1 The terrestrial Prana the earthAlife that a ears in the sha e of all the li2ing organisms of our lanet is) as a !hole) nothing more than a modification of the solar Prana1 7s the earth mo2es round her o!n a'is and round the sun) t!ofold centers are de2elo ed in the terrestrial Prana1 <uring the diurnal rotation e2ery lace) as it is su(8ected to the direct influence of the sun) sends forth the ositi2e lifeAcurrent from the &ast to the =est1 <uring the night the same lace sends forth the negati2e current1 %n the annual course the ositi2e current tra2els from the North to the South during the si' months of summer the day of the de2as and the negati2e during the remaining si' months the night of the de2as1 The North and &ast are thus sacred to the ositi2e current? the o osite 9uarters to the negati2e current1 The sun is the lord of the ositi2e current) the moon of the negati2e) Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) (ecause the negati2e solar rana comes during the night to the earth from the moon1 The terrestrial rana is thus an ethereal (eing !ith dou(le centers of !or"1 The first is the northern) the second the southern1 The t!o hal2es of these centers are the eastern and !estern centers1 <uring the si' months of summer the current of life runs from the North to the South) and during the months of !inter the negati2e current goes the other !ay1 =ith e2ery month) !ith e2ery day) !ith e2ery nimesha this current com letes a minor course) and !hile this current continues in this course the diurnal rotation gi2es it an eastern or !estern direction1 The northern current runs during the day of man from &ast to =est) and during the night from =est to &ast1 The directions of the other current are res ecti2ely o osite to the a(o2e1 So ractically there are only t!o directions the eastern and !estern1 The difference of the northern and southern currents is not ractically felt in terrestrial life1 These t!o currents roduce in the terrestrial rana t!o distinguisha(le modifications of the com osing ethers1 The rays of either of these ethereal

modifications roceeding from their different centers run into each other the one gi2ing life) strength) form and other 9ualities to the other1 7long the rays emerging from the northern center) run the currents of ositi2e rana? along those emerging from the southern) the currents of negati2e rana1 The eastern and !estern channels of these currents are res ecti2ely called Pingala and %da) t!o of the cele(rated nadis of the Tantrists1 %t !ill (e (etter to discuss the other (earings of Prana) !hen !e ha2e locali@ed it in the human (ody1 The influence of this terrestrial Prana de2elo s t!o centers of !or" in the gross matter that is to form a human (ody1 Part of the matter gathers round the northern) and art round the southern center1 The northern center de2elo s into the (rain? the southern into the heart1 The general sha e of the terrestrial Prana is something li"e an elli se1 %n this the northern focus is in the (rain? the southern in the heart1 The column along !hich the ositi2e matter gathers runs (et!een these foci1 The line in the middle is the lace !here the eastern and !estern right and left di2isions of the column 8oin1 The column is the medulla o(longata the central line is also susumna) the right and left di2isions the Pingala and %da1 The rays of Prana that di2erge either !ay from these nadis are only their ramifications) and constitute together !ith them the ner2ous system1 The negati2e Prana gathers round the southern center1 This) too) ta"es a form similar to the former1 The right and left di2isions of this column are the right and left di2isions of the heart1 &ach di2ision has t!o rinci al ramifications) and each ramification again ramifies into others1 The t!o o enings either !ay are one a 2ein) and one an artery) the four o ening Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) into four cham(ers the four etals of the lotus of the heart1 The right art of the heart again) !ith all its ramifications) is called Pingala) the left %da) and the middle art susumna1 There is reason to thin") ho!e2er) that the heart only is s o"en of as the lotus) !hile the three foregoing names are set a art for the ner2ous system1 The current of Prana !or"s for!ard and (ac"!ard) in and out1 The cause of this lies in the momentary of the (eing of Prana1 7s the year ad2ances) e2ery moment a change of state ta"es lace in the terrestrial rana) on account of the 2arying strengths of the solar and lunar currents1 Thus) e2ery moment is) strictly s ea"ing) a ne! (eing of Prana1 7s Buddha says) all life is

momentary1 The 3oment that is the first to thro! into matter the germ that !ill de2elo the t!o centers is the first cause of organi@ed life1 %f the succeeding 3oments are friendly in their tat!ic effect to the first cause) the organism gains strength and de2elo s? if not) the im ulse is rendered fruitless1 The general effect of these succeeding moments "ee s u general life? (ut the im ulse of any one moment tends to ass off as the others come in1 7 system of for!ard and (ac"!ard motion is thus esta(lished1 0ne 3oment of Prana roceeding from the center of !or" goes to the farthest ends of the gross 2essels ner2es and (lood 2essels of the organism1 The succeeding moment gi2es it) ho!e2er) the (ac"!ards im ulse1 7 fe! moments are ta"en in the com letion of the for!ard im ulse) and the determination of the (ac"!ard one1 This eriod differs in different organisms1 7s the Prana runs for!ard) the lungs ins ire? as it recedes) the rocess of e' iration sets in1 The Prana mo2es in the Pingala !hen it mo2es from the northern center to!ards the east) and from the southern to!ards the !est? it mo2es in %da !hen it mo2es from the northern center to!ards the !est) and from the southern center to!ards the east1 This means that in the former case the Prana mo2es from the (rain) to!ards the right) through the heart) to the left and (ac" to the (rain? and from the heart to the left through the (rain to the right (ac" to the heart1 %n the latter the case is the re2erse1 To use other terms) in the former case the Prana mo2es from the ner2ous system to the right through the system of (lood 2essels to the left) and (ac" again to the ner2ous system? or) from the system of (lood 2essels to the left through the ner2ous system to the right) and (ac" again to the system of (lood 2essels1 These t!o currents coincide1 %n the latter the case is the re2erse1 The left art of the (ody containing the ner2es and the (lood 2essels may (e called %da) the right the Pingala1 The right and left (ronchi form as !ell the art res ecti2ely of Pingala and %da) as any other arts of the right and left di2isions of the (ody1 But !hat is susumnaB 0ne of the names of susumna is sandhi) the lace !here the t!o %da and Pingala 8oin1 %t is really that lace from !hich the Prana may mo2e either !ay right or left or) under certain circumstances) (oth !ays1 %t is that lace !hich the Prana must ass !hen it changes from the right to the left) and from the left to the right1 %t is therefore (ooth the s inal canal and the cardiac canal1 The s inal canal e'tends from the Brahmarandhra) the

northern center of Prana through the !hole 2erte(ral column (Brahmadanda)1 The cardiac canal e'tends from the southern center mid!ay (et!een the t!o lo(es of the heart1 7s the Prana mo2es from the s inal canal to!ards the right hand to the heart) the right lung Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) !or"s? the (reath comes in and out of the right nostril1 =hen it reaches the southern canal) you cannot feel the (reath out of either nostril1 7s) ho!e2er) it goes out of the cardiac canal to the left) the (reath (egins to come out of the left nostril) and flo!s through that until the Prana again reaches the s inal canal1 There) again) you cease to feel the (reath out of either nostril1 The effect of these t!o ositions of Prana is identical u on the flo! of (reath) and) therefore) % thin" that (oth the northern and southern canals are designated (y susumna1 %f !e may s ea" in this !ay) let us imagine that a lane asses mid!ay (et!een the s inal and cardiac canals1 This lane !ill ass through the hollo! of the susumna1 But let it (e understood that there is no such lane in reality1 %t !ill erha s (e more correct to say that as the rays of the ositi2e %da and Pingala s read either !ay as ner2es) and those of the negati2e as (loodA2essels) the rays of susumna s read all o2er the (ody mid!ay (et!een the ner2es and (lood 2essels) the ositi2e and negati2e nadis1 The follo!ing is the descri tion of susumna in the Science of Breath: =hen the (reath goes in and out) one moment (y the left and the other (y the right nostril) that too is susumna1 =hen Prana is in that nadi the fires of death (urn? this is called 2ishu2a1 =hen it mo2es one moment in the right) and the other in the left) let it (e called the :ne9ual State (2ishama(ha2a)? !hen it mo2es thorough (oth at once) the !ise ha2e called it 2ishu2a K%t is susumnaL at the time of the assing of the Prana from the %da into the Pingala) or 2ice 2ersa? and also of the change of one tat!a into another1 Then the susumna has t!o other functions1 %t is called 2edoA2eda in one of its manifestations) and sandhyasandhi in the other1 7s) ho!e2er) the right and left directions of the cardiac Prana coincide !ith the left and right of the s inal current) there are some !riters !ho dis ense !ith the dou(le susumna1 7ccording to them) the s inal canal alone is the susumna1 The :ttaragita and *atacha"ra niru ana are !or"s in this class1 This method of e' lanation ta"es a!ay a good deal of difficulty1 The highest recommendation of this 2ie! is its com arati2e sim licity1 The right side current from the heart) and the left side current from the s ine may (oth (e rec"oned !ithout difficulty as the left side s inal

currents) and so may the remaining t!o currents (e rec"oned as the right side s inal currents1 0ne more consideration is in fa2or of this 2ie!1 The ner2ous system re resents the sun) the system of (lood 2essels the moon1 ;ence the real force of life d!ells in the ner2es1 The ositi2e and negati2e the solar and lunar hases of life matter are only different hases of Prana) the solar matter1 The more distant and therefore the cooler matter is negati2e to the nearer) and therefore) the hotter1 %t is solar life that manifests itself in the 2arious hases of the moon1 To ass out of technicalities) it is ner2ous force that manifests itself in 2arious forms) in the system of (lood 2essels1 The (lood 2essels are only the rece tacles of ner2ous force1 ;ence) in the ner2ous system) the real life of the gross (ody is the true %da) Pingala and susumna1 These are) in such a case) the s inal column) and the right and left Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) sym athetics) !ith all their ramifications throughout the (ody1 The de2elo ment of the t!o centers is thus the first stage in the de2elo ment of the fetus1 The matter that gathers u under the influence of the northern center is the s inal column? the matter that gathers u round the southern center is the heart1 The diurnal rotation di2ides these columns or canals into the right and left di2isions1 Then the correlati2e influence of these t!o centers u on each other de2elo s an u er and lo!er di2ision in each of these centers1 This ha ens some!hat in the same !ay) and on the same rinci le) as a *eyden 8ar is charged !ith ositi2e electricity (y a negati2e rod1 &ach of these centers is thus di2ided into four arts: (#) The right side ositi2e) (C) the left side ositi2e) (D) the right side negati2e) and (E) the left side negati2e1 %n the heart these four di2isions are called the right and left auricles and 2entricles1 The Tantras style these four di2isions the four etals of the cardiac lotus) and indicate them (y 2arious letters1 The ositi2e etals of the heart form the center from !hich roceed the ositi2e (lood 2essels) the arteries? the negati2e etals are the starting oints of the negati2e (lood 2essels) the 2eins1 This negati2e rana is regnant !ith ten forces: (#) Prana) (C) 7 ana) (D) Samana) (E) 4yana) ($) :dana) (F) Iri"ila) (J) Naga) (+) <e2adatta) (,) <ha2an8aya) (#-) Iurma1 These ten forces are called 2ayu1 The !ord 2ayu is deri2ed from the root 2a) to mo2e) and means nothing more than a moti2e o!er1 The Tantrists do not mean to gi2e it the idea of a gas1 ;enceforth % shall s ea" of the 2ayu as the forces or moti2e o!ers of

rana1 These ten manifestations of Prana are reduced (y some !riters to the first fi2e alone) holding that the remaining ones are only modifications of the former) !hich are the allA im ortant of the functions of rana1 This) ho!e2er) is only a 9uestion of di2ision1 From the left side ositi2e etal the rana gathers u into a nadi that ramifies !ithin the chest into the lungs) and again gathers u into a nadi that o ens into the right side negati2e etal1 This entire course forms something li"e a circle (cha"ra)1 This nadi is called in modern science the ulmonary artery and 2ein1 T!o lungs come into e'istence (y the alternate !or"ings of the ositi2e and negati2e rana of the eastern and !estern o!ers1 Similarly) from the right side ositi2e etal (ranch se2eral nadi that go (oth u !ards and do!n!ards in t!o directions) the former under the influence of the northern) the latter under the influence of the southern o!ers1 Both these nadi o en after a circular march throughout the u er and lo!er ortions of the (ody into the left side negati2e etal1 Bet!een the left side ositi2e and the right side negati2e etal is one cha"ra (dis")1 This cha"ra com rises the ulmonary artery) the lungs) and the ulmonary 2ein1 The chest gi2es Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) room to this cha"ra) !hich is ositi2e !ith res ect to the lo!er ortions of the (ody) in !hich run the ramifications of the lo!er cha"ra) !hich latter 8oins the right side ositi2e and the left side negati2e etals1 %n the a(o2e cha"ra (in the ca2ity of the chest) is the seat of rana) the first and most im ortant of the ten manifestations1 %ns iration and e' iration (eing a true inde' of the changes of rana) the ulmonary manifestations thereof ha2e the same name1 =ith the changes of rana !e ha2e a corres onding change in the other functions of life1 The lo!er negati2e cha"ra contains the rinci al seats of some of the other manifestations of life1 This a ana is located in the long intestine) samana in the na2el) and so on1 7lso) udana is located in the throat? 2yana all o2er the (ody1 :dana causes (elching? "urma in the eyes causes them to shut and o en? "ri"ila in the stomach causes hunger1 %n short) roceeding from the four etals of the heart !e ha2e an entire net!or" of these (lood 2essels1 There are t!o sets of these (lood 2essels side (y side in e2ery art of the (ody) connected (y innumera(le little channels) the ca illaries1 =e read in the Prasno nisat: From the heart Kramify theL nadi1 0f these there are #-# rinci al ones (Pradhana nadi)1 &ach of these (ranches into #--1 &ach of these again into JC)---1

Thus) there are #-)#-- (ranch nadi) and JCJ)C--)--- still smaller ones) or !hat are called t!igAnadi1 The terminology is imitated from a tree1 There is the root in the heart1 From these roceed 2arious stems1 These ramify into (ranches) and these again into t!ig 2essels? all these nadi ut together are JCJ)C#-)C-#1 No!) of these the one is the susumna? the rest are di2ided half and half o2er the t!o hal2es of the (ody1 So !e read in the Iatho nishat) Fth 2alli) #Fth mantra: 7 hundred and one nadi are connected !ith the heart1 0f these one asses out into the head1 6oing out (y that one (ecomes immortal1 The others (ecome the cause in sending the life rinci le out of 2arious other states1 This one that goes to the head) remar"s the commentator) is the susumna1 The susumna then is that nadi !hose ner2ous su(stratum or reser2oir of force is the s ine1 0f the remaining rinci al nadis) the %da is the reser2oir of the life force that !or"s in the left art of the (ody) ha2ing $- rinci al nadi1 So also has the right art of the (ody $rinci al nadi1 These go on di2iding as a(o2e1 The nadi of the third degree (ecome so minute as to (e 2isi(le only (y a microsco e1 The ramifications of the susumna all o2er the (ody ser2e during life to carry the rana from the ositi2e to the negati2e ortions of the (ody) and 2ice 2ersa1 %n case of (lood these are the modern ca illaries1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) The 4edantins) of course) ta"e the heart to (e the starting oint of this ramification1 The Yogis) ho!e2er) roceed from the na2el1 Thus in The Science of Breath !e read: From the root in the na2el roceed JC)--- nadi s reading all o2er the (ody1 There slee s the goddess Iundalini li"e a ser ent1 From this center (the na2el) ten nadi go u !ards) ten do!n!ards) and t!o and t!o croo"edly1 The num(er JC)--- is the result of their o!n eculiar rec"oning1 %t matters little !hich di2ision !e ado t if !e understand the truth of the case1 7long these nadi run the 2arious forces that form and "ee u the hysiological man1 These channels gather u into 2arious arts of the (ody as centers of the 2arious manifestations of rana1 %t is li"e !ater falling from a hill) gathering into 2arious la"es) each la"e letting out se2eral streams1 These centers are: (#) ;and o!er centers) (C) Foot o!er centers) (D) S eech o!er centers) (E) &'creti2e o!er centers) ($) 6enerati2e o!er centers) (F) <igesti2e and a(sor(ing o!er centers) (J) Breathing o!er centers) and (+) the fi2e sense o!er centers1 Those nadi that roceed to the outlets of the (ody erform the most im ortant functions of the (ody) and they are hence said to (e the ten rinci al ones in the !hole system1 These are:

(#) 6handari goes to the left eye? (C) ;asti8ihi2a goes to the right eye? (D) Pasta goes to the right ear? (E) Yasha!ani goes to the left ear? ($) 7lamhusha) or alammu"ha (as it is 2ariously s elled in one ms1) goes to the mouth1 This e2idently is the alimentary canal? (F) Iuhu goes to the generati2e organs? (J) Shan"ini goes to the e'creti2e organs? (+) %da is the nadi that leads to the left nostril? (,) Pingala is the one that leads to the right nostril1 %t a ears that these names are gi2en to these local nadi for the same reason that the ulmonary manifestation of rana is "no!n (y the same name? (#-) Susumna has already (een e' lained in its 2arious hases and manifestations1 There are t!o more outlets of the (ody that recei2e their natural de2elo ment in the female: the (reasts1 %t is 9uite ossi(le that the nadi <anini) of !hich no s ecific mention has (een made) might go to one of these1 =hate2er it may (e) the rinci le of the di2ision and classification is clear) and this is something actually gained1 /enters of moral and intellectual o!ers also e'ist in the system1 Thus !e read in the 4ishramo nishat (The follo!ing figure !ill ser2e to illustrate the translation): Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) (#) =hile the mind rests in the eastern ortion (or etal)) !hich is !hite in color) then it is inclined to!ards atience) generosity) and re2erence1 (C) =hile the mind rests in the southeastern ortion) !hich is red in color) then it is inclined to!ards slee ) tor or and e2il inclination1 (D) =hile the mind rests in the southern ortion) !hich is (lac" in color) then it is inclined to!ards anger) melancholy) and (ad tendencies1 (E) =hile the mind rests in the south!estern ortion) !hich is (lue in color) then it is inclined to!ards 8ealousy and cunning1 ($) =hile the mind rests in the !estern ortion) !hich is (ro!n in color) then it is inclined to!ards smiles) amorousness) and 8ocoseness1 (F) =hile the mind rests in the north!estern ortion) !hich is indigo in color) then it is inclined to!ards an'iety) restless dissatisfaction) and a athy1 (J) =hile the mind rests in the northern ortion) !hich is yello! in color) then it is inclined to!ards lo2e and en8oyment and adornment1 (+) =hile the mind rests in the northeastern ortion) !hich is !hite in color) then it is inclined to!ards ity) forgi2eness) reflection) and religion1 (,) =hile the mind rests in the sandhi (con8unctions) of these ortions) then disease and confusion in (ody and home) and the mind inclines to!ards the three humors1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) (#-) =hile the mind rests in the middle ortion) !hich is 2iolet in color) then /onsciousness goes (eyond the 9ualities Kthree 9ualities of 3ayaL and it inclines to!ard %ntelligence1

=hen any of these centers is in action the mind is conscious of the same sort of feelings) and inclines to!ards them1 3esmeric asses ser2e only to e'cite these centers1 These centers are located in the head as !ell as in the chest) and also in the a(dominal region and the loins) etc1 %t is these centers) together !ith the heart itself) that (ear the name of adma or "amala (lotus)1 Some of these are large) some small) some 2ery small1 7 tantric lotus is the ty e of a 2egeta(le organism) a root !ith 2arious (ranches1 These centers are the reser2oirs of 2arious o!ers) and hence the roots of the adma? the nadi ramifying these centers are their 2arious (ranches1 The ner2ous le'us of the modern anatomists coincide !ith these centers1 From !hat has (een said a(o2e it !ill a ear that the centers are constituted (y (lood 2essels1 But the only difference (et!een the ner2es and the (lood 2essels is the difference (et!een the 2ehicles of the ositi2e and negati2e rana1 The ner2es are the ositi2e) and the (lood 2essels are the negati2e system of the (ody1 =here2er there are ner2es there are corres onding (lood 2essels1 Both of them are indiscriminately called nadi1 0ne set has for its center the lotus of the heart) the other the thousandA etalled lotus of the (rain1 The system of (lood 2essels is an e'act icture of the ner2ous system? it is) in fact) only its shado!1 *i"e the heart) the (rain has its u er and lo!er di2isions AA the cere(rum and the cere(ellum and its right and left di2isions as !ell1 The ner2es going to 2ery art of the (ody and coming (ac" from thence together !ith those going to the u er and lo!er ortions corres ond to the four etals of the heart1 This system) too) has as many centers of energy as the former1 Both these centers coincide in osition1 They are) in fact) the same: the ner2ous le'uses and ganglia of modern anatomy1 Thus) in my o inion) the tantric adma are not only the centers of ner2ous o!er the ositi2e northern rana (ut necessarily of the negati2e rana as !ell1 The translation of the Science of Breath that is no! resented to the reader has t!o sections enumerating the 2arious actions that are to (e done during the flo! of the ositi2e and negati2e (reath1 They sho! nothing more than !hat can in some cases (e 2ery easily 2erified) that certain actions are (etter done (y ositi2e energy) and others (y negati2e energy1 The ta"ing in of chemicals and their changes are actions) as !ell as any others1 Some of the chemicals are (etter assimilated (y the negati2e for e'am le) mil" and other fatty su(stances)) others (y the ositi2e Prana (other food) that !hich is digested in the

stomach)1 Some of our sensations roduce more lasting effects u on the negati2e) others u on the ositi2e rana1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) Prana has no! arranged the gross matter in the !om( into the ner2ous and (lood 2essel systems1 The Prana) as has (een seen) is made of the fi2e tat!a) and the nadi ser2e only as lines for tat!ic currents to run on1 The centers of o!er noticed a(o2e are centers of tat!ic o!er1 The tat!ic centers in the right art of the (ody are solar) and those in the left are lunar1 Both these solar and lunar centers are of fi2e descri tions1 Their "ind is determined (y !hat are called the ner2ous ganglia1 The semiAlunar ganglia are the reser2oirs of the a as tat!a1 Similarly) !e ha2e the reser2oirs of the other forces1 From these central reser2oirs the tat!ic currents run o2er the same lines) and do the 2arious actions allotted to them in hysiological anatomy1 &2erything in the human (ody that has more less of the cohesi2e resistance is made u of the rithi2i tat!a1 But in this the 2arious tat!as !or" im rinting differing 9ualities u on the 2arious arts of the (ody1 The 2ayu tat!a) among others) erforms the functions of gi2ing (irth to) and nourishing the s"in? the ositi2e gi2es us the ositi2e) and the negati2e the negati2e s"in1 &ach of these has fi2e layers: (#) Pure 2ayu) (C) 4ayuAagni) (D) 4ayuA rithi2i) (E) 4ayuAa as) ($) 4ayuAa"asa1 These fi2e classes of cells ha2e the follo!ing figures: (#) Pure 4ayu . This is the com lete s here of the 4ayu: (C) 4ayuA7gni . The triangle is su er osed o2er the s here) and the cells ha2e something li"e the follo!ing sha e: (D) 4ayuAPrithi2i . This is the result of the su er osition of the 9uadrangular Prithi2i o2er the s herical 4ayu: Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) (E) 4ayuA7 as . Something li"e an elli se) the semiAmoon su er osed o2er the s here: ($) 4ayuA7"asa . The s here flattened (y the su er osition of the circle and dotted: 7 microsco ic e'amination of the s"in !ill sho! that the cells of the s"in ha2e this a earance1 Similarly) (one) muscle and fat are gi2en (irth to (y the rithi2i) the agni) and the a as1 7"asa a ears in 2arious ositions1 =here2er there is any room for any su(stance) there is a"asa1 The (lood is a mi'ture of nutriti2e su(stances "e t in the fluidic state (y the a as tat!a of Prana1 %t is thus seen that !hile Terrestrial Prana is an e'act manifestation of the Solar Prana) the

human manifestation is an e'act manifestation of either1 The microcosm is an e'act icture of the macrocosm1 The four etals of the lotus of the heart (ranch really into t!el2e nadi (I) Ih) g) gn) n) I) Ih) 8) 8h) n) t) the)1 Similarly the (rain has t!el2e airs of ner2es1 These are the t!el2e signs of the Modiac) (oth in their ositi2e and negati2e hases1 %n e2ery sign the sun rises D# times1 Therefore !e ha2e D# airs of ner2es1 %nstead of airs) !e s ea" in the language of the Tantras of a cha"ra (dis" or circle)1 =here2er these D# cha"ra connect !ith the #C airs (cha"ras) of ner2es in the (rain) ass throughout the (ody) !e ha2e running side (y side the (lood 2essels roceeding from the #C nadis of the heart1 The only difference (et!een the s inal and cardiac cha"ras is that the former lie cross!ise) !hile the latter lie length!ise in the (ody1 The sym athetic chords consist of lines of tat!ic centers: the adma or "amal1 These centers lie on all the D# cha"ra noticed a(o2e1 Thus from the t!o centers of !or") the (rain and the heart) the signs of the Modiac in their ositi2e and negati2e as ects a system of nadi (ranch off1 The nadi from either center run into one another so much that one set is found al!ays side (y side !ith the other1 The D# cha"ra are 2arious tat!ic centers? one set is ositi2e) and the other is negati2e1 The former o!e allegiance to the (rain) !ith !hich they are connected (y the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) sym athetic chords? the latter o!e allegiance to the heart) !ith !hich they ha2e 2arious connections1 This dou(le system is called Pingala on the right side) and %da on the left1 The ganglia of the a as centers are semiAlunar) those of the tai8as) the 2ayu) the rithi2i) and the a"asa res ecti2ely triangular) s herical) 9uadrangular) and circular1 Those of the com osite tat!a ha2e com osite figures1 &ach tat!ic center has ganglia of all the tat!a surrounding it1 Prana mo2es in this system of nadi1 7s the sun asses into the sign of 7ries in the 3acrocosm) the Prana asses into the corres onding nadi (ner2es) of the (rain1 From thence it descends e2ery day to!ards the s ine1 =ith the rise of the sun it descends into the first s inal cha"ra to!ards the right1 %t thus asses into the Pingala1 %t mo2es along the ner2es of the right side) at the same time assing little (y little into the (lood 2essels1 : to noon of e2ery day the strength of this Prana is greater in the ner2ous cha"ra than in the 2enous1 7t noon they (ecome of e9ual strength1 %n the e2ening (!ith sunset)) the Prana

!ith its entire strength has assed into the (lood 2essels1 From thence it gathers u into the heart) the negati2e southern center1 Then it s reads into the left side (lood 2essels) gradually assing into the ner2es1 7t midnight the strength is e9uali@ed? in the morning ( ratasandhia) the rana is 8ust in the s ine? from thence it (egins to tra2el along the second cha"ra1 This is the course of the solar current of rana1 The moon gi2es (irth to other minor currents1 The moon mo2es #C odd times more than the sun1 Therefore) !hile the sun asses o2er one cha"ra (i1e1) during F- ghari day and night)) the moon asses o2er #C odd cha"ra1 Therefore !e ha2e #C odd changes of rana during CE hours1 Su ose the moon too (egins in 7ries? she (egins li"e the sun in the first cha"ra) and ta"es $+ min1 E sec1 in reaching the s ine to the heart) and as many minutes from the heart (ac" to the s ine1 Both these rana mo2e in their res ecti2e course along the tat!ic centers1 &ither of them is resent at any one time all o2er the same class of tat!ic centers) in any one art of the (ody1 %t manifests itself first in the 2ayu centers) then in the tai8as) thirdly in the rithi2i) and fourthly in the a as centers1 7"asa comes after each) and immediately recedes the susumna1 7s the lunar current asses from the s ine to!ards the right) the (reath comes out of the right nostril) and as long as the current of Prana remains in the (ac" art of the (ody) the tat!a changes from the 2ayu to the a as1 7s the current asses into the front art of the right half) the tat!a changes (ac" from the a as to the 2ayu1 7s the rana asses into the heart) the (reath is not felt at all in the nose1 7s it roceeds from the heart to the left) the (reath (egins to flo! out of the left nostril) and as long as it is in the front art of the (ody) the tat!a change from the 2ayu to the a as1 They change (ac" again a (efore) until the rana reaches the s ine) !hen !e ha2e the a"asa of susumna1 Such is the e2en change of rana that !e ha2e in the state of erfect health1 The im ulse that has (een gi2en to the locali@ed rana (y the sun and moon forces that gi2e acti2e o!er and e'istence to its rototy e Prana) ma"es it !or" in the same !ay fore2er and e2er1 The !or"ing of the human free !ill and other forces change the nature of the local rana) and indi2iduali@e it in such a !ay as to render it distinguisha(le from the uni2ersal Terrestrial Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) and &cli tical rana1 =ith the 2arying nature of rana) the order of the tat!a and the ositi2e and negati2e currents may (e affected in 2arious degrees1 <isease is the

result of this 2ariation1 %n fact) the flo! of (reath is the truest indication of the changes of tat!a in the (ody1 The (alance of the ositi2e and negati2e currents of tat!a results in health) and the distur(ance of their harmony in disease1 The science of the flo! of (reath is therefore of the highest im ortance to e2ery man !ho 2alues his o!n health and that of his fello! creatures1 7t the same time) it is the most im ortant) useful and com rehensi2e) the easiest and the most interesting (ranch of Yoga1 %t teaches us ho! to guide our !ill so as to effect desired changes in the order and nature of our ositi2e and negati2e tat!ic currents1 This it does in the follo!ing !ay1 7ll hysical action is rana in a certain state1 =ithout rana there is no action) and e2ery action is the result of the differing harmonies of tat!ic currents1 Thus) motion in any one art of the (ody is the result of the acti2ity of the 2ayu centers in that art of the (ody1 %n the same !ay) !hene2er there is acti2ity in the rithi2i centers) !e ha2e a feeling of en8oyment and satisfaction1 The causes of the other sensations are similar1 =e find that !hile lying do!n !e change sides !hen the (reath asses out of that nostril1 Therefore !e conclude that if !e lie on any side the (reath !ill flo! out the o osite nostril1 Therefore) !hene2er !e see that it is desira(le to change the negati2e conditions of our (ody to the ositi2e) !e resort to this e' edient1 7n in2estigation into the hysiological effects of rana on the gross coil) and the counter effects of gross action u on rana) !ill form the su(8ect of the ne't essay1 41 Prana (%%) . The Pranamaya Iosha (/oil of *ife) changes into three general states during day and night: the !a"ing) the dreaming) and the slee ing (8agrata) s!a na) susu ti)1 These three changes roduce corres onding changes in the manamaya Iosha (the mental coil)) and thence arises the consciousness of the changes of life1 The mind) in fact) lies (ehind the rana1 The strings (tat!ic lines) of the former instrument are finer than those of the latter? that is) in the former !e ha2e a greater num(er of 2i(rations than in the latter during the same s ace of time1 Their tensions stand to each other) ho!e2er) in such a relation that !ith the 2i(rations of the one) the other of itself (egins to 2i(rate1 The changes gi2e to the mind) therefore) a similar a earance) and consciousness of the henomenon is caused1 This) ho!e2er) some time after1 3y resent o(8ect is to descri(e all those changes of rana) natural or induced) that ma"e u the sum total of our !orldly e' erience) and

!hich) during ages of e2olution) ha2e called the mind itself out of the state of latency1 These changes) as % ha2e said) di2ide themsel2es into three general states: the !a"ing) the dreaming) and the slee ing1 =a"ing is the ositi2e) slee ing the negati2e state of rana? dreaming is the con8unction of the t!o (susumna sandhi)1 7s stated in the foregoing essay) the solar current tra2els in a ositi2e direction during the day) and !e are a!a"e1 7s night a roaches the ositi2e current has made itself lord of the (ody1 %t gains so much strength Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) that the sensuous and acti2e organs lose sym athy !ith the e'ternal !orld1 Perce tion and action cease) and the !a"ing state asses off1 The e'cess of the ositi2e current slac"ens) as it !ere) the tat!ic chords of the different centers of !or") and they accordingly cease to ans!er to the ordinary ethereal changes of e'ternal nature1 %f at this oint the strength of the ositi2e current assed (eyond ordinary limits) death !ould ensue) rana !ould cease to ha2e any connection !ith the gross (ody) the ordinary 2ehicle of the e'ternal tat!ic changes1 But 8ust at the moment the rana asses out of the heart) the negati2e current sets in) and it (egins to counteract the effects of the former1 7s the rana reaches the s ine) the effects of the ositi2e current ha2e entirely assed of) and !e a!a"e1 %f at this moment the strength of the negati2e current asses the ordinary limit (y some cause or other) death !ould ensue) (ut 8ust at this moment the ositi2e current sets in !ith midnight) and (egins to counteract the effect of the former1 7 (alance of the ositi2e and negati2e currents thus "ee s (ody and soul together1 =ith e'cess in the strength of either current) death ma"es its a earance1 Thus !e see that there are t!o "inds of death: the ositi2e or s inal) and the negati2e or cardiac1 %n the former the four higher rinci les ass out of the (ody through the head) the (rahmarandhra) along the s ine? in the latter they ass out of the mouth through the lungs and the trachea1 Besides these there are generally s ea"ing a(out si' tat!ic deaths1 7ll these deaths chal" out different aths for the higher rinci le1 0f these) ho!e2er) more hereafter1 7t this stage) let us in2estigate the changes of rana more thoroughly1 There are certain manifestations of rana that !e find e9ually at !or" in all three states1 7s % ha2e said (efore) some !riters ha2e di2ided these manifestations into fi2e heads1 They ha2e different centers of !or" in different arts of the (ody) from !hence they assert

their dominion o2er e2ery art of the hysical coil1 Thus: Positi2e: (#) Prana) right lung? Negati2e: Prana) left lung1 Prana is that manifestation of the life coil !hich dra!s atmos heric air from !ithout into the system1 Positi2e: (C) 7 ana) the a aratus that asses off feces) long intestine) etc1? Negati2e: 7 ana) the urinary a aratus1 7 ana is the manifestation that thro!s) from the inside) out of the system) things that are not !anted there1 Positi2e: (D) Samana) stomach? Negati2e: Samana) duodenum1 Samana is that manifestation !hich dra!s in and carries the 8uice of food to e2ery art of the (ody1 Positi2e: (E) 4yana) all o2er the (ody) a earing in 2arying states !ith different organs (on the right side)? Negati2e: 4yana) all o2er the (ody (on the left side)1 4yana is that manifestation !hich inclines the currents of life (ac" to the centers the heart and the (rain1 %t is) therefore) this manifestation that causes death) local or general1 Positi2e: ($) :dana) at the s inal and cardiac centers (right side)) and the region of the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) throat? Negati2e: :dana) the s inal and cardiac centers (left side)1 %f Prana recedes from any art of the (ody (for some reason or other)) that art loses its o!er of action1 This is local death1 %t is in this !ay that !e (ecome deaf) dum() (lind) etc1 %t is in this !ay that our digesti2e o!ers suffer) and so on1 6eneral death is similar in its o erations1 =ith the e'cess of the strength of either of the t!o currents) the rana remains in the susumna) and does not ass out1 The ac9uired o!er of !or" of the (ody then (eings to ass off1 The farther from the centers (the heart and the (rain)) the sooner they die1 %t is thus that the ulse first ceases to (e felt in the e'tremities) and then nearer and nearer the heart) until !e find it no!here1 7gain) it is this u !ard im ulse that) under fa2ora(le conditions) causes gro!th) lightness) and agility1 Besides the organs of the (ody already mentioned or indicated) the manifestation of 2yana ser2es to "ee in form the fi2e organs of sense) and the fi2e organs of action1 The organs of the gross (ody and the o!ers of rana that manifest themsel2es in !or" ha2e (oth the same names1 Thus !e ha2e: 7cti2e 0rgans & Po!ers: (#) 4a") the coal organs and the o!er of s eech? (C) Pani) the hands and the manual o!er? (D) Pada) the feet and the !al"ing o!er? (E) Payu) anus? ($) : astha) the generati2e organs and the o!ers that dra! these together1 Sensuous 0rgans & Po!ers: (#) /ha"sus) eye and ocular o!er? (C) T!a") s"in and tangiferous o!er? (D) Srotra) ear and sonoriferous o!er? (E) Rasama) tongue and gustatory o!er? ($) /o(rana) nose and odoriferous o!er1 The real fact is that the different o!ers are the corres onding organs of the rinci le of life1 %t !ill no! (e instructi2e to trace the tat!ic changes and influences of

these 2arious manifestations of life1 Prana: <uring health rana !or"s all o2er the system in one class of tat!ic centers at one time1 =e thus see that (oth during the course of the ositi2e and negati2e current !e ha2e fi2e tat!ic changes1 The color of rana during the reign of the ositi2e and negati2e current is ure !hite? during that of the ositi2e) reddish !hite1 The former is calmer and smoother than the latter1 The tat!ic changes gi2e to each of these fi2e ne! hases of color1 Thus: Positi2e . reddish !hiteG Negati2e . ure !hite: (#) The 2ayu tat!a) (lue? (C) The agni tat!a) red? (D) The rithi2i) yello!? (E) The a as) Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) !hite? ($) The a"asa tat!a) dar" %t is e2ident that there is a difference (et!een the ositi2e and negati2e tat!ic hases of color1 There are thus ten general hases of color1 The ositi2e current (reddish !hite) is hotter than the negati2e (the ure !hite)1 Therefore it may (e generally said that the ositi2e current is hot) and the negati2e cool1 &ach of these then undergoes fi2e tat!ic changes of tem erature1 The agni is the hottest) the yello! ne't to it? the 2ayu (ecomes cool) and the a as is the coolest1 The a"asa has a state that neither cools nor heats1 This state is the most dangerous of all) and if rolonged it causes death) disease and de(ility1 %t is e2ident that) if the cooling tat!a does not set in to counteract the accumulated effect of the latter in due time) the functions of life !ill (e im aired1 The 8ust color and the 8ust tem erature at !hich these functions !or" in their 2igor !ill (e distur(ed) and disease) death and de(ility are nothing more than this distur(ance in 2arious degrees1 The case is similar if the heating tat!a does not set in in due time after the cooling one1 %t !ill (e easy to understand that these changes of tat!ic colors and tem eratures are not a(ru t1 The one asses of easily and smoothly into the other) and the tat!ic mi'tures roduce innumera(le colors as many) in fact) as the solar rana has (een sho!n to ossess1 &ach of these colors tend to "ee the (ody healthy if it remains in action 8ust as long as it ought) (ut no sooner does the duration change than disease results1 There is a ossi(ility) therefore) of as many and more diseases as there are colors in the sun1 %f any one color is rolonged) there must (e some one or more that ha2e gi2en the eriod of their duration to it? similarly) if one color ta"es less time than it ought to) there must (e some one or more that ta"e its lace1 This suggests t!o methods of the treatment

of diseases1 But (efore s ea"ing of these) it !ill (e necessary to in2estigate as fully as ossi(le the causes that lengthen and shorten the ideal eriods of the tat!as1 To return at resent to Prana: This ulmonary manifestation of the rinci le of life is the most im ortant of all) (ecause its !or"ings furnish us !ith a most faithful measure of the tat!ic state of the (ody1 %t is on this account that the name rana has (een gi2en (y reeminence to this manifestation1 No!) as the rana !or"s in the ulmonary tai8as centers (i1e1) the centers of the luminiferous ether)) the lungs are thro!n into a triangular form of e' ansion) atmos heric air runs in) and the rocess of ins iration is com lete1 =ith e2ery truti) a (ac"!ards im ulse is gi2en to the currents of rana1 The lungs are thro!n into their stationary state !ith this returning current) and the e'cess air is e' elled1 The air that is thus thro!n out of the lungs (ears a triangular form1 To some e'tent) the !ater 2a or that this air contains furnishes us !ith a method of testing this truth (y e' eriment1 %f !e ta"e a smooth) shining Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) loo"ing glass) ut it under the nose) and (reath steadily u on its cool surface) the !ater 2a or of the air !ill (e condensed) and it !ill (e seen that this (ears a articular figure1 %n the case of ure agni) this figure !ill (e a triangle1 *et another erson loo" steadily at the loo"ing glass (ecause the im ression asses off rather 9uic"ly1 =ith the course of the other tat!as the lungs are thro!n into their res ecti2e sha es) and the loo"ing glass gi2es us the same figures1 Thus) in a as !e ha2e the semiAmoon) in 2ayu the s here) and in rithi2i the 9uadrangle1 =ith the com osition of these tat!as !e may ha2e other figures: o(longs) s9uares) s heroids) and so on1 %t may also (e mentioned that the luminiferous ether carries the materials dra!n from the atmos heric air to the centers of the luminiferous ether) and thence to e2ery art of the (ody1 The other ethers also carry these materials to their res ecti2e centers1 %t is not necessary to trace the !or"ing of the other manifestations one (y one1 %t may) ho!e2er) (e said that although all the fi2e tat!as !or" in all the fi2e manifestations) each of these manifestations is sacred to one of these tat!as1 Thus in rana the 2ayu tat!a re2ails) in samana the agni) in a ana the rithi2i) in 2yana the a as) in udana the a"asa1 % may remind the reader that the general color of rana is !hite) and this !ill sho! ho! the a as tat!a re2ails in 4yana1 The dar"ness of a"asa is the dar"ness of death) etc1) caused (y the manifestation of udana1

<uring life these ten changes are al!ays ta"ing lace at the inter2als of a(out CF minutes each1 %n !a"ing) in slee ) or in dream) these changes ne2er cease1 %t is only in the t!o susumnas or the a"asa that these changes (ecome otential for a moment) (ecause it is from these that these tat!ic manifestations sho! themsel2es on the lane of the (ody1 %f this moment is rolonged) the forces of rana remain otential) and in death the rana is thus in the otential state1 =hen those causes that tended to lengthen the eriod of i) and thus cause death) are remo2ed) this indi2idual rana asses out of the otential into the actual) ositi2e) or negati2e state as the case may (e1 %t !ill energi@e matter) and !ill de2elo it into the sha e to!ards !hich its accumulated otentialities tend1 Something may no! (e said a(out the !or" of the sensuous and acti2e organs1 %t may (e generally said that all !or" is tat!ic motion1 This !or" is ca a(le of (eing carried on during the !a"ing state) and not in slee or dream1 These ten organs ha2e ten general colors) generally thus: Sensuous 0rgans: (#) &ye) agni) red? (C) &ar) a"asa) dar"? (D) Nose) rithi2i) yello!? (E) Tongue (taste)) a as) !hite? ($) S"in) 2ayu) (lue? 7cti2e 0rgans: (#) ;and) 2ayu) (lue? (C) Foot) i) yello!? (D) Tongue (s eech)) a as) !hite? (E) 7nus) a"asa) dar"? ($) 6enitals) i) red1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 7lthough these are the generally re2alent tat!as in these 2arious centers) all the other tat!as e'ist in a su(ordinate osition1 Thus in the eye !e ha2e a reddish yello!) reddish !hite) reddish dar") reddish (lue) and similarly in the other organs1 This di2ision into fi2e of each of these colors is only general? in reality there is an almost innumera(le 2ariation of colors in each of these1 =ith e2ery act of e2ery one of these ten organs) the organ s ecially and the !hole (ody generally assumes a different color) the color of that articular tat!ic motion !hich constitutes that act1 7ll these changes of Prana constitute the sum total of our !orldly e' erience1 Furnished !ith this a aratus) rana (egins its human ilgrimage) in com any !ith a mind) !hich is e2ol2ed only to the e'tent of connecting the % am of the ahan"ara or 2i8nana) the fourth rinci le from (elo!) !ith these manifestations of rana1 Time im rints u on it all the innumera(le colors of the uni2erse1 The 2isual) the tangi(le) the gustatory) the auditory) and the olfactory a earances in all their 2ariety gather into rana 8ust as our daily e' erience carries many messages at one and the same time1 %n the same !ay do the a earances of the acti2e organs) and the fi2e remaining general functions of the

(ody) gather u in this rana to manifest themsel2es in due time1 7 fe! illustrations !ill render all this clear: Se'ual Relations . The generati2e agni tat!a of the male is ositi2e) and that of the female is negati2e1 The former is hotter) harsher) and more restless than the latter? the latter is cooler) smoother) and calmer than the former1 These t!o currents tend to run into each other) and a feeling of satisfaction is the result if the t!o currents are allo!ed to ta"e their course? if not) a feeling of uneasiness is the result1 The genesis of these feelings !ill (e my su(8ect under the head of the manomaya "osha (mental rinci le)1 ;ere % shall only s ea" of the coloration of rana (y the action or inaction of this organ1 The ositi2e agni tends to run into the negati2e) and 2ice 2ersa1 %f it is not allo!ed to do so) the re eated im ulses of this tat!a turn u on themsel2es) the center gains strength) and e2ery day the !hole rana is colored dee er and dee er red1 The centers of the agni tat!a all o2er the (ody (ecome stronger in their action) !hile all the others contract a general tinge of the red1 The eyes and the stomach (ecome stronger1 This) ho!e2er) is the case only !ithin certain limits and under certain circumstances1 %f the agni gains too much strength) all the other centers of the remaining tat!as (ecome 2itiated in their action (y an o2erAcoloration of agni) and disease and de(ility result1 %f) ho!e2er) man indulges in this lu'ury more often than he should) and in more than one lace) the male rana gets colored (y the female agni) and 2ice 2ersa1 This tends to !ea"en all the centers of this tat!a) and gi2es a feminine color to the !hole rana1 The stomach (ecomes cooled do!n) the eyes gro! !ea") and 2irile manly o!er Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) de arts1 %f) ho!e2er) more than one indi2idual female agni ta"es ossession of the male rana) and 2ice 2ersa) the general antagonistic tat!a (ecomes dee er and stronger1 The !hole rana is 2itiated to a greater e'tent) greater de(ility is the result) and s ermatorrhea) im otence) and other such antagonistic colors ta"e ossession of the rana1 Besides) the se arate indi2idualities of the male or female agni that has ta"en ossession of any one rana !ill tend to re el each other1 =al"ing . Su ose no! that a man is gi2en to !al"ing1 The rithi2i tat!a of the feet gains strength) and the yello! color er2ades the !hole rana1 The centers of the rithi2i all o2er the (ody (egin to !or" more (ris"ly? agni recei2es a mild and !holesome addition to its

o!er) the !hole system tends to!ards healthy e9uili(rium) neither too hot) nor too cold) and a general feeling of satisfaction accom anied !ith 2igor) layfulness) and a relish of en8oyment is the result1 S eech . *et me ta"e one more illustration from the o eration of 4a" (s eech)) and % shall (e done !ith the organs of action1 The o!er (Sa"ti) of s eech (4a") saras!ati) is one of the most im ortant goddesses of the ;indu antheon1 The a as tat!a is the chief ingredient of rana that goes to!ards the formation of this organ1 Therefore the color of the goddess is said to (e !hite1 The 2ocal chord !ith the laryn' in front form the 2ina (musical instrument) of the goddess1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) %n the a(o2e figure of the 2ocal a aratus) 7B is the thyroid) a (road cartilage forming the ro8ection of the throat) and much more rominent in men than in !omen1 Belo! this is the annular cartilage /) the crecoid1 Behind this) or !e may say on this) are stretched the chord a and (1 7tmos heric air assing o2er these chords in the act of (reathing sets these chords in 2i(ration) and sound is the result1 0rdinarily these chords are too loose to gi2e any sound1 The a as tat!a) the mil"A!hite goddess of s eech) erforms the allAim ortant function of ma"ing these chords tense1 7s the semiAlunar current of the a as tat!a asses along the muscles of these chords) they are as it !ere shri2eled u and cur2es are formed in the chords? they (ecome tighter1 The de th of these cur2es de ends u on the strength of the a as current1 The dee er these cur2es) the tenser are the chords1 The thyroid ser2es to 2ary the intensity of the 2oice thus roduced1 The thyroid ser2es to 2ary the intensity of the 2oice thus roduced1 This !ill do here) and it is enough to sho! that the real moti2e o!er in the roduction of 2oice is the a as tat!a or Prana1 7s !ill (e easily understood) there are certain ethereal conditions of the e'ternal !orld that e'cite the centers of the a as tat!a? the current asses along the 2ocal chords) they are made tense) and sound is roduced1 But the e'citement of these centers also comes from the soul through the mind1 The use of this sound in the course of e2olution as the 2ehicle of thought is the marriage of Brahma (the 4i8ana maya"osha) the soul) !ith Saras!ati) the o!er of s eech as located in man1 The a as tat!a of the 2ocal a aratus) although it is the chief moti2e o!er in the roduction of sound) is modified according to the circumstance (y the com osition of the

other tat!as in 2arious degrees1 7s far as human "en reaches) a(out E, of these 2ariations ha2e (een recorded under the name of s!ara1 First) there are se2en general notes1 These may (e ositi2e and negati2e (ti2ra and "omala)) and then each of these may ha2e three su(di2isions1 These notes are then com osed into eight raga) and each raga has se2eral ragini1 The sim le ragini may then (e com ounded into others) and each ragini may ha2e a good many arrangements of notes1 The 2ariations of sound thus (ecome almost innumera(le1 7ll these 2ariations are caused (y the 2arying tensions of the 2ocal chords) the 4ina of Saras!ati) and the tensions 2ary (y the 2arying strength of the a as current) caused (y the su er osition of the other tat!as1 &ach 2ariation of sound has a color of its o!n that affects the !hole rana in its o!n !ay? the tat!ic effect of all these sounds is noted in (oo"s of music1 4arious diseases may (e cured) and good or (ad tendencies im rinted on the rana (y the o!er of sound1 Saras!ati is an allA o!erful goddess) and controls our rana for good or e2il as the case may (e1 %f a song or note is colored (y the agni tat!a) the sound colors the rana red) and similarly the 2ayu) the a as) the a"asa) and the rithi2i) (lue) !hite) dar") and yello!1 The red colored song causes heat? it may cause anger) slee ) digestion) and redness of color1 The a"asa colored song causes fear) forgetfulness) etc1 Songs may similarly gi2e our rana Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the color of lo2e) enmity) adoration) morality) or immorality) as the case may (e1 *et us turn to another "ey1 %f the !ords !e utter (ear the color of the agni tat!a anger) lo2e) lust our rana is colored red) and this redness turns u on oursel2es1 %t may (urn u our su(stance) and !e may loo" lean and lan" and ha2e #-)--- other diseases1 Terri(le retri(ution of angry !ordsN %f our !ords are full of di2ine lo2e and adoration) "indness and morality) !ords that gi2e leasure and satisfaction to !hoe2er hears them the colors of the rithi2i and the a as !e (ecome lo2ing and (elo2ed) adoring and adored) "ind and moral) leasing and leased) satisfying and e2er satisfied1 The disci line of s eech itself the satya of Patan8ali is thus one of the highest ractices of Yoga1 Sensuous im ressions color the rana in a similar !ay1 %f !e are gi2en to too much of sightseeing) to the hearing of leasant sounds) to the smelling of dainty smells) etc1) the colors of these tat!as !ill (e o2erly strengthened) and !ill gain a mastery o2er our rana1 %f !e are too fond of seeing (eautiful !omen) hearing the music of their 2oices) hea2en hel us) for the least and most general effect !ill (e that our ranas !ill recei2e the feminine

coloration1 %f it !ere only for the lo2e of !omen) man should a2oid this o2erA indulgence) for feminine 9ualities in men do not o(tain fa2or in the eyes of !omen1 These illustrations are sufficient to e' lain ho! the tat!ic colors of e'ternal nature gather u in rana1 %t may (e necessary to say that no ne! colors enter into the formation of rana1 7ll the colors of the uni2erse are resent there already) 8ust as they are in the sun) the rototy e of rana1 The coloration % ha2e s o"en of is only the strengthening of this articular color to an e'tent that thro!s the others in shade1 %t is this distur(ance of (alance that in the first lace causes the 2ariety of human rana) and in the second those innumera(le diseases to !hich flesh is heir1 From this oint it is e2ident that e2ery action of man gi2es his rana a se arate color) and the color affects the gross (ody in turn1 But !hen) at !hat time) does the articular tat!ic color affect the (odyB 0rdinarily it is under similar tat!ic conditions of the e'ternal uni2erse1 This means that if the agni tat!a has gained strength in any rana at any one articular di2ision of time) the strength !ill sho! itself !hen that articular di2ision of time recurs again1 Before attem ting a solution of this ro(lem) it is necessary to understand the follo!ing truths: The sun is the chief lifeAgi2er of e2ery organism in the system1 The moment that a ne! organism has come into e'istence) the sun changes his ca acity in relation to that organism1 ;e no! (ecomes the sustainer of ositi2e life in that organism1 7long !ith this the moon (egins to influence the organism in her o!n !ay1 She (ecomes the sustainer of negati2e life1 The lanets each esta(lish their o!n currents in the organism1 For the sa"e of sim licity) % ha2e as yet s o"en only of the sun and moon) the res ecti2e lords of the ositi2e and negati2e currents of the right and left hal2es of the (ody) of the (rain and the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) heart) of the ner2es and the (lood 2essels1 These are the t!o chief sources of life) (ut it must (e remem(ered that the lanets e'ercise a modifying influence o2er these currents1 The real tat!ic condition of any moment is determined (y all the se2en lanets) 8ust li"e the sun and the moon1 &ach lanet) after determining the general tat!ic condition of the moment) goes to introduce changes in the organism (orn at that moment1 These changes corres ond !ith the manifestation of that color of rana that rose at that time1 Thus) su ose the red color has entered rana !hen the moon is in the second degree of the sign of *i(ra1 %f there is no distur(ing influence of any other luminary) the red color !ill

manifest itself !hene2er the moon is in the same osition? in the other case) !hen the distur(ing influence is remo2ed1 %t may sho! itself in a month) or it may (e ost oned for ages1 %t is 2ery difficult to determine the time !hen an act !ill ha2e its effect1 %t de ends a good deal u on the strength of the im ression1 The strength of the im ression may (e di2ided into ten degrees) although some !riters ha2e gone further1 (#) 3omentary: This degree of strength has its effect then and there? (C) D- degrees strength: %n this case the effect !ill sho! itself !hen each lanet is in the same sign as at the time of the im ression? (D) #$ degrees strength: ;ora? (E) #- degrees strength: <res"ana? ($) C-- degrees strength: Na2aansha? (F) #$- degrees strength: <!adasansa? (J) F- or # degree strength: Trinsansa? (+) # strength: Iala? (,) # strength: 4i ala? (#-) # strength: Truti1 Su ose in any rana) on account of any action) the agni tat!a o(tains the strongest ossi(le re2alence consistent !ith the reser2ation of the (ody) the tat!a !ill (egin to ha2e its effect then and there until it has e'hausted itself to a certain e'tent1 %t !ill then (ecome latent and sho! itself !hen at any time the same lanets sit in the same mansions1 &'am les !ill illustrate (etter1 Su ose the follo!ing ad2ancement of the lanets at any moment denotes the tat!ic condition !hen any gi2en color has entered the rana: The Drd of 7 ril) Tuesday . Planet Sign <egree 3inute Second Sun ## CC $C $$ 3oon + #F $ , 3ercury #- C$ EC CJ 4enus ## CF D$ #J 3ars $ C+ # E>u iter J #$ E# $D Saturn D , DD D%t is at this time) !e su ose) that the act a(o2e referred to is committed1 The resent effect !ill ass off !ith the t!o hours lunar current that may (e assing at that time1 Then it !ill Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) (ecome latent) and remain so till the time !hen these lanets are in the same osition again1 7s has (een seen) these ositions might (e nine or more in num(er1 7s soon as the e'act time asses of !hen a color has o(tained redominance in rana) the effect thereof on the gross (ody (ecomes latent1 %t sho!s itself again in a general !ay !hen the stars sit in the same mansions1 Some of the strength is !orn off at this time) and the force (ecomes latent to sho! itself in greater minuteness !hen at any time the halfmansions coincide) and so on !ith the remaining arts noticed a(o2e1 There may (e any num(er of times !hen there is only an a roach to coincidence) and then the effect !ill tend to sho! itself) though at that time it !ill remain only a tendency1

These o(ser2ation) although necessarily 2ery meager) tend to sho! that the im ression roduced u on rana (y any act) ho!e2er insignificant) really ta"es ages to ass off) !hen the stars coincide in osition to a degree !ith that !hen the act !as committed1 Therefore) a "no!ledge of astronomy is highly essential in occult 4edic religion1 The follo!ing o(ser2ation may) ho!e2er) render the a(o2e a little more intelligi(le1 7s often remar"ed) the rana mayo"osha is an e'act icture of the Terrestrial Prana1 The eriodical currents of the finer forces of nature that are in the earth ass according to the same la!s in the rinci le of life? 8ust li"e the Modiac) the rana maya"osha is su(di2ided into mansions) etc1 The northern and southern inclinations of the a'is gi2e us a heart and a (rain1 &ach of these has #C ramifications (ranching off from it? these are the #C signs of the Modiac1 The daily rotation than gi2es us the D# cha"ras s o"en of re2iously1 There is the ositi2e semiAmansion and the negati2e semiAmansion1 Then !e ha2e the oneA third) the oneAninth) the oneAt!elfth) and so on to a degree) or the di2isions and su(di2isions thereof1 &ach cha"ra) (oth diurnal and annual) is in fact a circle of DF- degrees) 8ust li"e the great circles of the hea2enly s heres1 Through the cha"ra a course of se2en descri tions of lifecurrents is esta(lished: (#) Solar) (C) lunar) (D) 3ars) agni) (E) 3ercury) rithi2i) ($) >u iter) 2ayu) (F) 4enus) a as) (J) Saturn) a"asa1 %t is 9uite ossi(le that along the same cha"ra there may (e assing all or any one or more of these differing currents at one and the same time1 The reader is reminded of the telegra h currents of modern electricity1 %t is e2ident that the real state of rana is determined (y the osition of these locali@ed currents1 No! if any one or more of these tat!ic currents is strengthened (y any act of ours) under any osition of the currents) it is only !hen !e ha2e to a degree the same osition of the currents that the tat!ic current !ill ma"es it a earance at full strength1 There may also (e a earances of slight o!er at 2arious times) (ut the full strength !ill ne2er (e e'hausted until !e ha2e the same osition of these currents to the minutest di2ision of a degree1 This ta"es ages u on ages) and it is 9uite im ossi(le that the effect should ass off in the resent life1 ;ence rises the necessity Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) of a second life u on this earth1 The accumulated tat!ic effects of a lifes !or" gi2e each life a general tinge of its o!n1 This tinge !ears off gradually as the com onent colors ass off or !ea"en in

strength) one (y one1 =hen each of the com onent colors is one (y one sufficiently !orn off) the general color of a life asses off1 The gross (ody that !as gi2en (irth to (y this articular color ceases to res ond to the no! generally different colored rana1 The rana does not ass out of the susumna1 <eath is the result1 <eath . 7s already said) the t!o ordinary forms of death are the ositi2e through the (rain) and the negati2e through the heart1 This is death through the susumna1 %n this all the tat!as are otential1 <eath may also ta"e lace through the other nadis1 %n this case there must al!ays (e the re2alence of one or more tat!as1 The rana goes to!ards different regions after death) according to the aths through !hich it asses out of the (ody1 Thus: (#) The negati2e susumna ta"es it to the moon? (C) the ositi2e susumna ta"es it to the sun? (D) the agni of the other nadi ta"es it to the hill "no!n as Raura2a (fire)? (E) the a as of the other nadi ta"es it to the hill "no!n as 7m(arisha) and so on) the a"asa) the 2ayu) and the rithi2i ta"e it to 7ndhatanusra) Ialasutra) and 3aha "ala (See Yoga Sutra) ada ###) 7 horism CF) commentary)1 The negati2e ath is the most general one that the rana ta"es1 This ath ta"es it to the moon (the chandralo"a) (ecause the moon is the lord of the negati2e system) and the negati2e currents) and the negati2e susumna the heart) !hich therefore is a continuation of the lunar rana1 The rana that has the general negati2e color cannot mo2e (ut along this ath) and it is transferred naturally to the reser2oirs) the centers of the negati2e rana1 Those men in !hom the t!o hours lunar current is assing more or less regularly ta"e this ath1 The rana that has lost the intensity of its terrestrial color energi@es lunar matter according to its o!n strength) and thus esta(lishes for itself there a sort of assi2e life1 ;ere the mind is in a state of dream1 The tat!ic im ressions of gathered u forces ass (efore it in the same !ay as they ass (efore it in our earthly dreams1 The only difference is that in that state there is not the su erim osed force of indigestion to render the tat!ic im ressions so strong and sudden as to (e terri(le1 That dreamy state is characteri@ed (y e'treme calmness1 =hate2er our mind has in it of the interesting e' eriences of this !orld) !hate2er !e ha2e thought) heard) seen or en8oyed) the sense of satisfaction and en8oyment) the (liss and layfulness of the a as and the rithi2i tat!a) the languid sense of lo2e of the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga)

agni) the agreea(le forgetfulness of the a"asa) all ma"e their a earance one after the other in erfect calm1 The ainful im ressions ma"e no a earance) (ecause the ainful arises !hen any im ression forces itself u on the mind that is out of harmony !ith its surroundings1 %n this state the mind li2es in /handralo"a) as !ill (e (etter understood !hen % come to s ea" of the tat!ic causes of dreams1 7ges roll on in this state) !hen the mind has) according to the same general la!s that o(tain for rana) !orn out the im ressions of a former life1 The intense tat!ic colors that the ceaseless acti2ity of rana had called into e'istence no! fade a!ay) until at last the mind comes u on a chronic le2el !ith the rana1 Both of them ha2e no! lost the tinge of a former life1 %t may (e said of rana that it has a ne! a earance) and of the mind that it has a ne! consciousness1 =hen they are (oth in this state) (oth 2ery !ea") the accumulated tat!ic effects of rana (egin to sho! themsel2es !ith the return of the stars to the same ositions1 These dra! us (ac" from the lunar to the terrestrial rana1 7t this stage) the mind has no indi2iduality !orth ta"ing account of) so that it is dra!n (y rana to !here2er its affinities carry it1 %t comes and 8oins !ith those solar rays that (ear a similar color) !ith all those mighty otentialities that sho! themsel2es in the future man remaining 9uite latent1 %t asses !ith the rays of the sun according to the ordinary la!s of 2egetation into grain that (ears similar colors1 &ach grain has a se arate indi2iduality) !hich accounts for its se arate indi2iduality from others of its (rothers) and in many there may (e human otentialities gi2ing it an indi2iduality of its o!n1 The grain or grains roduce the 2irile semen) !hich assumes the sha e of human (eings in the !om(s of !omen1 This is re(irth1 Similarly do human indi2idualities come (ac" from the fi2e states that are "no!n as hells1 These are the states of osthumous e'istence fi'ed for those men !ho en8oy to an e'cessi2e and 2iolent degree the 2arious im ressions of each of the tat!as1 7s the tat!ic intensity) !hich distur(s the (alance and therefore causes ain) !ears off in time) the indi2idual rana asses off to the lunar s here) and thence undergoes the same states that ha2e (een descri(ed a(o2e1 7long the ositi2e ath through the (rahmarandhra ass those rana that ass (eyond the general effects of Time) and therefore do not return to the earth under ordinary la!s1 %t is Time that (rings (ac" rana from the moon) !hen he is e2en the most general) and the least strong tat!ic condition comes into lay !ith the return of identical astral ositions? (ut the sun (eing the "ee er of Time himself) and the strongest factor in the

determination of his tat!ic condition) it !ould (e im ossi(le for solar Time to affect solar rana1 Therefore) only that rana tra2els to!ards the sun in !hich there is almost no re onderance of any tat!ic color1 This is the state of the rana of Yogin alone1 By the constant ractice of the eight (ranches of Yoga) the rana is urified of any 2ery strongly ersonifying colors) and since it is e2ident that on such a rana Time can ha2e no effect) under ordinary circumstances) they ass off to the sun1 These rana ha2e no distinct ersonifying colors? all of them that go to the sun ha2e almost the same general tinge1 But Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) their minds are different1 They can (e distinguished from each other according to the articular (ranch of science that they ha2e culti2ated) or according to the articular and 2arying methods of mental im ro2ement that they ha2e follo!ed on earth1 %n this state the mind is not de endent) as in the moon) u on the im ressions of rana1 /onstant ractice of Yoga has rendered it an inde endent !or"er) de ending only u on the soul) and molding the rana to its o!n sha es) and gi2ing it its o!n colors1 This is a "ind of 3o"sha1 7lthough the sun is the most otent lord of life) and the tat!ic condition of rana no! has no effect u on the rana that has assed to the sun) the lanetary currents still ha2e some slight effect u on it) and there are times !hen this effect is 2ery strong) so that the earthly conditions in !hich they ha2e re2iously li2ed are called (ac" again to their minds1 7 desire to do the same sort of good they did the !orld in their re2ious life ta"es ossession of them) and im elled (y this desire they sometimes come (ac" to earth1 Sna"aracharya has noticed in his commentary of the Brahmasutra that 7 antaramah) a 4edic rishi) thus a eared on earth as IrishnaAd!ai ayana) a(out the end of the <!a ara and the (eginning of the Ialiyuga1 4%1 Prana (%%%) . 7s it is desira(le that as much as ossi(le should (e "no!n a(out Prana) % gi2e (elo! some 9uotations on the su(8ect from the Prasno nishat1 They !ill gi2e additional interest to the su(8ect) and resent it in a more com rehensi2e and far more attracti2e gar(1 Si' things are to (e "no!n a(out Prana) says the : anishad: ;e !ho "no!s the (irth (#)) the coming in (C)) the laces of manifestation (D)) the rule (E)) the macrocosmic a earance ($)) and the microcosmic a earance of Prana (ecomes immortal (y that "no!ledge1 Practical "no!ledge of the la!s of life) i1e1) to li2e u to them) must naturally end in the

assing of the soul out of the shado!y side of life into the original light of the Sun1 This means immortality) that is) assing (eyond the o!er of terrestrial death1 But to go on !ith !hat the : anishad has to say a(out the si' things to (e "no!n a(out Prana: The Birth of Prana . The Prana is (orn from the 7tma? it is caused in the atma) li"e the shado! in the (ody1 The human (ody) or any other organism) (ecomes the cause of thro!ing a shade in the ocean of rana) as it comes (et!een the sun and the ortion of s ace on the other side of Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the organism1 Similarly) the rana is thro!n as a shade in the macrocosmic soul (%s!ara) (ecause the macrocosmic mind (manu) inter2enes1 Briefly the rana is the shade of 3anu caused (y the light of the *ogos) the macrocosmic center1 The suns are gi2en (irth to in this shade) (y the im ression of the macrocosmic mental ideas into this shade1 These suns) the centers of Prana) (ecome in their turn the ositi2e starting oint of further de2elo ment1 The manus thro!ing their shade (y the inter2ention of the suns) gi2e (irth in those shades to lanets) etc1 The suns thro!ing their shades (y the inter2ention of lanets) gi2e (irth to moons1 Then these different centers (egin to act u on the lanets) and the sun descends on the lanets in the sha e of 2arious organisms) man included1 The 3acrocosmic 7 earance . This rana is found in the macrocosm as the ocean of life !ith the sun for its center1 %t assumes t!o hases of e'istence: (#) the rana) the solar) ositi2e lifeAmatter) and (C) the rayi) the lunar) negati2e lifeAmatter1 The former is the northern hase and the eastern? the latter is the southern hase and the !estern1 %n e2ery 3oment of Terrestrial life) !e ha2e thus the northern and southern centers of rana) the centers from !hich the southern and northern hases of lifeAmatter ta"e their start at any moment1 The eastern and !estern hal2es are there too1 7t e2ery moment of time i1e1) in e2ery truti there are millions of truti erfect organisms in s ace1 This might re9uire some e' lanation1 The units of time and s ace are the same: a truti1 Ta"e any one truti of time1 %t is !ell "no!n that e2ery moment of time the tat!ic rays of rana go in e2ery direction from e2ery oint to e2ery other oint1 ;ence it is clear enough that e2ery truti of s ace is a erfect icture of the !hole a aratus of rana) !ith all its centers and sides) and ositi2e and negati2e relations1 To e' ress a good deal in a fe! !ords) e2ery truti of s ace is a erfect organism1 %n the ocean of Prana that

surrounds the sun there are innumera(le such truti1 =hile essentially the same) it is easy to understand that the follo!ing items !ill ma"e a difference in the general color) a earance) and forms of these trutis: (#) distance from the solar center? (C) inclination from the solar a'is1 Ta"e the earth for illustration1 That @one of solar life) ta"ing into consideration (oth the distance and the inclination in !hich the earth mo2es) gi2es (irth to earthAlife1 This @one of earthAlife is "no!n as the ecli tic1 No! e2ery truti of s ace in this ecli tic is a se arate indi2idual organism1 7s the earth mo2es in her annual course) i1e1) as the truti of time changes) these ermanent truti of s ace change the hases of their life1 But their ermanency is ne2er im aired1 They retain their indi2iduality all the same1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 7ll the lanetary influences reach these trutis al!ays) !here2er the lanets may (e in their 8ourney1 The changing distance and inclination is) of course) al!ays causing a change of lifeA hase1 This truti of s ace) from its ermanent osition in the ecli tic) !hile maintaining its connection !ith all the lanets) at the same time sends its tat!ic rays to e2ery other 9uarter of s ace1 They also come to the earth1 %t is a condition of earth life that the ositi2e and negati2e currents) the rana and the rayi) (e e9ually (alanced1 Therefore) !hen the t!o hases of life matter are e9ually strong in this ecli tical truti) the tat!ic rays that come from it to the earth energi@e gross matter there1 The moment that the (alance is distur(ed (y the tat!ic influence of the lanets) or (y some other cause) terrestrial death ensues1 This sim ly means that the tat!ic rays of the truti that fall on earth cease to energi@e gross matter) although they do fall there all the same) and although the truti is there all the same in its ermanent ecli tical a(ode1 %n this osthumous state) the human truti !ill energi@e gross matter in that 9uarter of s ace !hose la!s of relati2e) negati2e and ositi2e redominance coincide !ith that state1 Thus) !hen the negati2e life matter) the rayi) (ecomes o2erly strong) the energi@ation of the truti is transferred from the earth to the moon1 Similarly it may ass to other s heres1 =hen the terrestrial (alance is restored again) !hen this osthumous life has (een li2ed) the energi@ation is transferred to the earth again1 Such is the macrocosmic a earance of Prana) !ith the ictures of all the organisms of the earth1 The /oming %n 0f Prana . ;o! does this rana maya "osha this truti of the macrocosm come into this

(odyB Briefly) By actions at !hose root lies the mind) says the : anishad1 %t !as e' lained re2iously ho! e2ery action changes the nature of the rana maya "osha) and it !ill (e e' lained in the essay on the /osmic Picture 6allery ho! these changes are re resented in the cosmical counter art of our lifeA rinci le1 %t is e2ident that (y these actions change is roduced in the general relati2e nature of the rana and the rayi) !hich has (een s o"en of re2iously1 %t is hardly necessary to say that the mind the human free !ill lies at the root of those actions that distur( the tat!ic (alance of the lifeA rinci le1 ;ence) The rana comes into this (ody (y actions) at !hose root lies the mind1 The Places of 3anifestation . 7s the aramount Po!er a oints its ser2ants) telling) Rule such and such 2illages) so does the Prana1 %t uts its different manifestations in different laces1 The a ana (this discharges faces and urine) is in the Payu (anus) and the u astha1 The manifestations Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) "no!n as sight and hearing (/ha"ahus and Srotra) are in the eye and ear1 The rana remains itself) going out of mouth and nose1 Bet!een (the laces of rana and a ana) a(out the na2el) li2es the Samana1 %t is this that carries e9ually (all o2er the (ody) the food (and drin") that is thro!n in the fire1 ;ence are those se2en lights ((y means of rana) light of "no!ledge is thro!n o2er color) form) sound) etc1) %n the heart is of course this atma (the ranamaya "osha) and in it) of course) the other coils1 ;ere there are a hundred and one nadi1 0f these there are a hundred in each1 %n each of these (ranch nadis there are JC)--- other nadi1 %n these mo2es the 2yana1 By one (the Susumna) going u !ard) the udana carries to good !orlds (y means of goodness) and to (ad ones (y means of e2il? (y (oth to the !orld of men1 The sun is) of course) the macrocosmic rana? he rises) and there(y hel s the eyesight1 The Po!er that is in the earth "ee s u the o!er of a ana1 The a"asa (the ethereal matter) that is (et!een hea2en and earth) hel s the samana1 The ethereal lifeAmatter (inde endent of its (eing (et!een hea2en and earth) !hich fills macrocosmic s ace) is 2yana1 The tai8as the luminfierous ether is udana? hence he !hose natural fire is cooled do!n a roaches death1 Then the man goes to!ard the second (irth? the organs and senses go into the mind? the mind of the man comes to the Prana (its manifestations no! ceasing)1 The rana is com(ined !ith the tai8as? going !ith the soul) it carries her to the s heres that are in 2ie!1 The different manifestations of Prana in the (ody) and the laces !here they manifest themsel2es ha2e (een d!elt u on1 But other statements of interest a ear in this

e'tract1 %t is said that this atma) this rana maya "osha) !ith the other coils of course) is located in the heart1 The heart) as has (een seen) re resents the negati2e side of life) the rayi1 =hen the ositi2e rana im resses itself u on the rayi the heart and the nadis that flo! from it the forms of life and the actions of man come into e'istence1 %t is therefore) ro erly s ea"ing) the reflection in the heart that !or"s in the !orld) i1e1) is the ro er lord of the sensuous and acti2e organs of life1 %f this (eing of the heart learns not to li2e here) the sensuous and acti2e organs (oth lose their life? the connection !ith the !orld ceases1 The (eing of the (rain that has no immediate connection !ith the !orld) e'ce t through the heart) no! remains in unrestrained urity1 This means to say that the soul goes to the suryalo"a (the Sun)1 The ne't oint of interest is the descri tion of the functions of the &'ternal Prana) !hich lie at the root of) and hel the !or"ing of the indi2iduali@ed rana1 %t is said that the Sun is Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the Prana1 This is e2ident enough) and has (een mentioned man times (efore this1 ;ere it is meant to say that the most im ortant function of life) ins iration and e' iration) the function of !hich) according to the Science of Breath) is the 0ne *a! of e'istence in the :ni2erse on all the lanes of life) is (rought into e'istence and "e t in acti2ity (y the sun in himself1 %t is the solar (reath that constitutes his e'istence) and this reflected in man roducing matter gi2es (irth to human (reath1 The Sun then a ears in another hase1 ;e rises) and as he does) he su orts the eyes in their natural action1 Similarly) the o!er that is in the earth sustains the a ana manifestation of rana1 %t is the o!er that dra!s e2erything to!ards the earth) says the commentator1 %n modern language) it is gra2ity1 Something more might (e said here a(out the udana manifestation of rana1 7s e2ery(ody "no!s) there is a hase of microcosmic rana that carries e2erything) names) forms) sight) sounds) and all other sensations) from one lace to another1 This is other!ise "no!n as the uni2ersal agni) or the Te8as of the te't1 The locali@ed manifestation of Prana is called udana) that !hich carries the lifeA rinci le from one lace to another1 The articular destination is determined (y ast actions) and this uni2ersal agni carries the rana) !ith the soul) to different !orlds1 4%%1 Prana (%4) .

This Prana is then a mighty (eing) and if its locali@ed manifestations !ere to !or" in unison) and !ith tem erance) doing their o!n duty) (ut not usur ing the time and lace of others) there !ould (e (ut little e2il in the !orld1 But each of these manifestations asserts its sole o!er o2er the (e!ildered human soul1 &ach of these claims the !hole life of man to (e its o!n ro er domain: The a"asa) the 2ayu) the agni) the rithi2i) the a as) s eech) sight and hearing all of them say clearly that they are the sole monarchs of the human (ody1 The rinci al rana) he !hose manifestations all these are) tells them: Be not forgetful? it is % !ho sustain the human (ody) di2iding myself into fi2e1 %f the fi2e manifestations of Prana !ith all their minor su(di2isions re2olt against him) if each (egin to assert its o!n lordshi and cease to !or" for the general (enefit of the lord aramount) the real life) misery ma"es its sad a earance to harass the oor human soul1 But the manifestation of rana) (linded (y ignorance) !ould not ut forth in the Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) admonitions of their lord1 ;e lea2es the (ody) and as he lea2es) all the other minor ranas lea2e it too? they stay there as he stays1 Then their eyes are o ened1 7s the (ees follo! the 9ueen (ee in e2ery osture) so does rana? these) s eech) the mind) the eye) the ear) follo! him !ith de2otion) and thus raise him1 ;e is the agni) the cause of heat? he is the sun (the gi2er of light)? he is the cloud) he is the %ndra) he is the 4ayu) he is the rithi2i) he is the rayi) and the de2a) the sat) and the asat) and he is the immortal1 KRayi and asat are the negati2e) de2a and sat the ositi2e hases of lifeAmatter1L *i"e the s o"es in the na2e of a !heel) e2erything is sustained in rana: the hymns of the Ri") the Ya8ur) and the Sama 4eda) the sacrifice) the Ishatriya) and the Brahmin) etc1 Thou art the Progenitor? thou mo2est in the !om(? thou art (orn in the sha e of the father or the mother? to thee) 0 Prana) that uts u in the (ody !ith thy manifestations) these creatures offer resents1 Thou art the carrier of offerings to the de2a) thou art the carrier of o(lations to the fathers? thou art the action and the o!er of the senses and other manifestations of life1 Thou art) 0 Prana) in o!er the great lord) the Rudra Kthe destroyerL and the Preser2er? thou mo2est in the s"y as the sun) thou art the reser2er of the light of hea2en1 =hen thou rainest) these creatures are full of 8oy (ecause they ho e to ha2e lenty of food1 Thou art Prana) ure (y nature? thou art the consumer of all o(lations) as the &"arshi fire Kof the 7thar2a? thou art the reser2er of all e'istence? !e are to thee the offerers of food? thou art our father as the Recorder Kor) the *ifeAgi2er of the RecorderL1

3a"e healthy that a earance of thine !hich is located in the s eech) the ear) the eye) and that !hich is stretched to!ards the mind? do not fly a!ay1 =hate2er e'ists in the three hea2ens) all of it is in the o!er of rana1 Protect us li"e a mother her offs ring? gi2e us !ealth and intellect1 =ith this % conclude my descri tion of Prana) the second rinci le of the :ni2erse) and the human (ody1 The e ithets (esto!ed u on this mighty (eing in the a(o2e e'tract !ill (e easy of understanding in the light of all that has gone (efore1 %t is no! time to trace the !or"ing of the uni2ersal Tat!ic *a! of Breath on the ne't higher ane of life) the mind (manomaya"osha)1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 4%%%1 The 3ind (%) . %ntroduction. No theory of the life of the :ni2erse is at once so sim le and so grand as the theory of (reath (S!ara)1 %t is the one uni2ersal motion) !hich ma"es its a earance in maya (y 2irtue of the unseen su(stratum of the /osmos) the ara(rahma of the 4edantins1 The most a ro riate e' ression for S!ara in &nglish is the current of life1 The %ndian Science of Breath in2estigates and formulates the la!s) or rather the one :ni2ersal *a!) according to !hich this current of life) this moti2e o!er of :ni2ersal %ntelligence) running (as &merson so (eautifully uts it) along the !ire of thought) go2erns e2olution and in2olution and all the henomena of human life) hysiological) mental and s iritual1 %n the !hole length and (readth of this uni2erse there is no henomenon) great or small) that does not find its most natural) most intelligi(le) most a osite e' lanation in the theory of the fi2e modes of manifestation of this uni2ersal motion: the fi2e elementary tat!as1 %n the foregoing essays % ha2e tried to e' lain generally ho! e2ery hysiological henomenon !as go2erned (y the fi2e tat!as1 The o(8ect of the resent essay is to (riefly run o2er the 2arious henomena relating to the third higher (ody of man the manomaya "osha) the mind and note ho! symmetrically and uni2ersally the tat!as (ring a(out the formation and !or" of this rinci le1 Ino!ledge . %t is !hat is in general language called "no!ledge that distinguishes the mind from hysiological life ( rana)) (ut it !ill (e seen on a little consideration that different degrees of "no!ledge might 2ery !ell (e ta"en as the distinguishing characteristics of the fi2e states of matter) !hich in man !e call the fi2e rinci les1 For !hat is "no!ledge (ut a "ind

of tat!ic motion of (reath) ele2ated into selfAconsciousness (y the resence) in a greater or lesser degree) of the element of ahan"ara (egoism)B ;is is no dou(t the 2ie! ta"en of "no!ledge (y the 4edantic hiloso her !hen he s ea"s of intelligence as (eing the moti2e o!er) the first cause of the uni2erse1 The !ord s!ara is only a synonym of intelligence) the one manifestation of the 0ne descending into ra"riti1 % see something means) according to our 2ie! of "no!ledge) that my manomaya "osha has (een ut into 2isual 2i(ration1 % hear means that my mind is in a state of auditory 2i(ration1 % feel means that my mind is in a state of tangi(le 2i(ration1 7nd so on !ith the other senses1 % lo2e means that my mind is in a state of amatory 2i(ration (a form of attraction)1 The first state) that of the anandamaya) is the state of the highest "no!ledge1 There is then (ut one center) the su(stratum for the !hole infinity of ara(rahma) and the ethereal Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 2i(rations of his (reath are one throughout the !hole e' anse of infinity1 There is (ut one intelligence) (ut one "no!ledge1 The !hole uni2erse !ith all its otentialities and actualities is a art of that "no!ledge1 This is the highest state of (liss1 There is no consciousness of self here) for the % has only a relati2e e'istence) and there must (e a Thou or a ;e (efore there can (e an %1 The ego ta"es form !hen) in the second lane of e'istence) more than one minor center comes into e'istence1 %t is for this reason that the name ahan"ara has (een gi2en to this state of matter1 The ethereal im ulses of those centers are confined to their o!n articular domain in s ace) and they differ in each center1 They can) ho!e2er) affect each other in 8ust the same !ay as the indi2iduali@ed ethereal im ulses of one man are affected (y those of others1 The tat!ic motion of one center of Brahma is carried along the same uni2ersal lines to the other1 T!o differing motions are thus found in one center1 The stronger im ulse is called the %) the !ea"er the Thou or the ;e as the case may (e1 Then comes manas1 4ira8 is the center) and manu the atmos here of this state1 These centers are (eyond the "en of ordinary humanity) (ut they !or" under la!s similar to those ruling the rest of the cosmos1 The suns mo2e the 2irats in the same !ay as the lanets mo2e around the sun1 The Functions of the 3ind . The com osition of the manu is similar to that of rana: it is com osed of a still finer grade of the fi2e tat!as) and this increased fineness endo!s the tat!as !ith

different functions1 The fi2e functions of rana ha2e (een gi2en1 The follo!ing are the fi2e functions of manas) as gi2en (y Patan8ali and acce ted (y 4yasa: (#) 3eans of "no!ledge (Pramana)) (C) False "no!ledge (4i aryaya)) (D) /om le' imagination (4i"al a)) (E) Slee (Nidra)) ($) 3emory (Smrite)1 7ll the manifestation of the mind fall under one or another of these fi2e heads1 Thus) Pramana includes: (#) Perce tion ( ratya"sha)) (C) %nference (anumana)) (D) 7uthority (7gama)1 4i aryana includes: (#) %gnorance (a2idya) tamas)) (C) &goism (asinita) moha)) (D) Retention (ra8a) mahamo"a)) (E) Re ulsion (tamisra) d!esha)) ($) Tenacity of life (a(hin!esha) andhatamisra)1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) The remaining three ha2e no definite su(di2isions1 No! % shall sho! that all the modifications of thought are forms of tat!ic motion on the mental lane1 Pramana (3eans of Ino!ledge) . The !ord ramana (means of "no!ledge) is deri2ed from t!o roots) the redicati2e ma) and the deri2ati2e root ana) !ith the refi' ra1 The original idea of the root ma is to go) to mo2e) and hence to measure1 The Prefi' ra gi2es the root idea of fullness) connected as it is !ith the root ri) to fill1 That !hich mo2es e'actly u or do!n to the same height !ith any other thing is the ramana of that thing1 %n (ecoming the ramana of any other thing) the first thing assumes certain 9ualities that it did not ha2e (efore1 This is al!ays (rought a(out (y a change of state caused (y a certain "ind of motion) for it is al!ays motion that causes change of state1 %n fact) this is also the e'act meaning of the !ord ramana) as a lied to a articular manifestation of the mind1 Pramana is a articular tat!ic motion of the mental (ody? its effect is to ut the mental (ody into a state similar to that of something else1 The mind can undergo as many changes as the e'ternal tat!as are ca a(le of im rinting u on it) and these changes ha2e (een classified into three general heads (y Patan8ali1 Pratya"sha (Perce tion) . This is that change of state !hich the o erations of the fi2e sensuous organs roduce in the mind1 The !ord is a com ound of %) each) and a"sha) sensuous o!er) organ of sense1 ;ence is that sym athetic tat!ic 2i(ration that an organ of sense in contact !ith its o(8ect roduces in the mind1 These changes can (e classified under fi2e heads) according to the num(er of the senses1 The eye gi2es (irth to the tai8as 2i(rations) the tongue) the s"in) the ear) and the nose res ecti2ely to the a as) the 2ayu) the a"asa and the rithi2i 2i(rations1 The ure agni causes the erce tion of red) the tai8asA rithi2i of yello!) the tai8asAa as of !hite) the

tai8asA2ayu of (lue) and so on1 0ther colors are roduced in the mind (y mi'ed 2i(rations in a thousand 2arying degrees1 The a as gi2es softness) the 2ayu roughness) the agni harshness1 =e see through the eyes not only color) (ut also form1 %t !ill (e remem(ered that a articular form has (een assigned to e2ery tat!ic 2i(ration) and all the forms of gross matter ans!er to corres onding tat!ic 2i(rations1 Thus) form can (e ercei2ed through e2ery sense1 The eyes can see form) the tongue can taste it) the s"in can touch it) and so on1 This may ro(a(ly a ear to (e a no2el assertion) (ut it must (e remem(ered that 2irtue is not an act1 The ear !ould hear form) if the more general use of the eye and s"in for this ur ose had not almost stifled it into inaction1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) The ure a as 2i(rations cause an astringent taste) the a asA rithi2i a s!eet) the a asAagni hot) the a asA2ayu acid) and so on1 %nnumera(le other 2i(rations of taste are caused (y intermediate 2i(rations in 2arious degrees1 The case is similar !ith the 2ocal and other changes of 2i(ration1 %t is clear that our erce ti2e "no!ledge is nothing more than a 2erita(le tat!ic motion of the mental (ody) caused (y the sym athetic communications of the 2i(rations of rana) 8ust as a stringed instrument of a certain tension (egins to 2i(rate s ontaneously !hen 2i(ration is set u in another similar instrument1 7numana (%nference) . The !ord anumana has the same roots as the !ord ramana1 The only difference is in the refi'1 =e ha2e here anu) after) instead of ra1 %nference (anumana) is therefore aftermotion1 =hen the mind is ca a(le of sustaining t!o 2i(rations at one and the same time) then if any one of these 2i(rations is set u and ercei2ed) the second 2i(ration must also manifest itself1 Thus) su ose a man inches me1 The com le' 2i(rations that ma"e u the erce tion of the action of man inching me are roduced in my mind1 % recogni@e the henomena1 7lmost simultaneously !ith these 2i(rations another set of 2i(rations is roduced in me1 % call this ain1 No! here are t!o "inds of tat!ic motion) one coming after the other1 %f at any other time % feel similar ain) the image of the man inching !ill (e recalled to my consciousness1 This afterAmotion is inference1 %nduction and deduction are (oth modifications of this afterAmotion1 The sun al!ays a ears to rise in a certain direction1 The conce t of that direction (ecomes fore2er associated in my mind !ith the rising of the sun1 =hene2er % thin" of the henomenon of sunrise) the conce t of that

direction resents itself1 Therefore % say that) as a rule) the sun rises in that direction1 %nference is therefore nothing more than a tat!ic motion coming after another related one1 7gama (7uthority) . The third modification of !hat is called the means of "no!ledge ( ramana) is authority (agama)1 =hat is thisB % read in my geogra hy) or hear from the li s of my teacher that Britain is surrounded (y the ocean1 No! !hat has connected these !ords in my mind !ith the icture of Britain) the ocean) and their mutual relationsB /ertainly it is not erce tion) and therefore not inference) !hich must (y nature !or" through sensuous "no!ledge1 =hat thenB There must (e some third modification1 The fact that !ords ossess the o!er to raise a certain icture in our minds is one of 2ery dee interest1 &2ery %ndian hiloso her recogni@es it as a third modification of the mind) (ut it recei2es no recognition at the hands of modern &uro ean hiloso hy1 There is) ho!e2er) little dou(t that the color corres onding to this mental modification Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) differs from that corres onding to either erce tion or inference1 The color (elonging the erce ti2e modifications of the mind is al!ays single in nature1 7 certain hase of the tai8as 2i(ration must al!ays re2ail in the 2isual modification) and similarly the 2i(rations of other tat!as corres ond to our different sensuous modifications1 &ach manifestation has its o!n distincti2e color1 The red !ill a ear as !ell in the 2isual as in the auditory or any other 2i(ration) (ut the red of the 2isual !ill (e (right and ure? that of the organ of smell !ill (e tinged !ith yello!? that of the organ of touch !ith (lue) and the soniferous ether !ill (e rather dar"1 There is) therefore) not the least li"elihood that the 2ocal 2i(ration !ill coincide !ith the ure erce ti2e 2i(ration1 The coal 2i(rations are dou(le in their nature) and they can only (if at all) coincide !ith the inferential 2i(rations? and here) too) they can only coincide !ith the auditory 2i(rations1 7 little consideration !ill) ho!e2er) sho! that there is some difference (et!een the 2ocal and inferential 2i(rations1 %n inference) a certain modification of sound in our mind is follo!ed (y a certain 2isual icture) and (oth these 2i(rations retain an e9ually im ortant osition in our mind1 =e lace t!o rece ts together) com are them) and then say that one follo!s the other1 %n the 2er(al modification there is no com arison) no simultaneous consciousness) no lacing together of the t!o rece ts1 The one causes the other) (ut !e are not at all conscious of the fact1 %n inference the simultaneous resence for some time of (oth the cause and the effect (rings

a(out a change in the color of the effect1 The difference is less great in the 2ocal as com ared !ith the inferential 2i(ration1 7'iomatic "no!ledge is not inferential in the resent) tough it has no dou(t (een so in the ast? in the resent it has (ecome nati2e to the mind1 4i aryaya (False Ino!ledge) . This is the second mental modification1 This !ord also is deri2ed from a root meaning motion : i or ay1 to go) to mo2e1 The refi' ari is connected !ith the root ra) and gi2es the same radical meaning as ramana1 The !ord Paryaya has the same radical meaning as ramana1 The !ord 4i aryaya therefore means a motion remo2ed from the motion that coincides !ith the o(8ect1 The 2i(rations of ramana coincide in nature !ith the 2i(rations of 2i aryaya1 /ertain ac9uired conditions of the mind im rint on the rece ts a ne! color of their o!n) and thus distinguish them from the rece ts of ramana1 There are fi2e modifications of this manifestation1 72idya (%gnorance) . This is the general field for the manifestation of all the modifications of false "no!ledge1 The !ord comes from the root 2id) to "no!) the refi' a) and the suffi' ya1 The original meaning of the 2idya is) therefore) the state of a thing as it is) or e' ressed in terms of the mental lane in one !ord) "no!ledge1 7s long as in the face of a human (eing % see a face and nothing else) my mental 2i(ration is said to (e 2idya1 But as soon as % see a moon or something else not a face) !hen it is a face % am loo"ing at) my mental 2i(ration is no longer said to (e 2idya) (ut a2idya1 72idya (ignorance) is therefore not a negati2e conce tion? it is 8ust as ositi2e as 2idya itself1 %t is a great mista"e to su ose that !ords Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) ha2ing the ri2ati2e refi'es al!ays im ly a(stractions and ne2er realities1 This) ho!e2er) is (y the (ye1 The state of a2idya is that state in !hich the mental 2i(ration is distur(ed (y that of a"asa) and some other tat!as) !hich thus result in the roduction of false a earances1 The general a earance of a2idya is a"asa) dar"ness) and this is !hy tamas is a synonym of this !ord1 This general re2alence of dar"ness is caused (y some defect in indi2idual minds) (ecause) as !e find from daily e' erience) a gi2en o(8ect does not e'cite the same set of 2i(rations in all minds1 =hat) then is the mental defectB %t is to (e found in the nature of the storedAu otential energy of the mind1 This storingAu of otential energy is a ro(lem of the dee est im ortance in hiloso hy) and the doctrine of transmigration of souls finds its most intelligi(le e' lanation in this1 The la! might (e enunciated as follo!s: The *a! of 4asana . %f anything (e set in any articular "ind of tat!ic motion) internal or e'ternal)

it ac9uires for a second time the ca a(ility of easily (eing set in motion) and of conse9uently resisting a different sort of motion1 %f the thing is su(8ected to the same motion for some time) the motion (ecomes a necessary attri(ute of the thing1 The su er osed motion (ecomes) so to s ea") second nature1 Thus) if a man accustoms his (ody to a articular form of e'ercise) certain muscles in his (ody are 2ery easily set into motion1 7ny other form of e'ercise that re9uires the use of other muscles !ill (e found fatiguing on account of the resistance set u (y muscular ha(its1 The case is similar !ith the mind1 %f % ha2e a dee Arooted con2iction) as some do to this day) that the earth is flat and the sun mo2es around it) it may re9uire ages to dislodge it1 7 thousand e'am les might (e cited of such henomena1 %t is) ho!e2er) only necessary in this lace to state that the ca acity of turning easily to one mental state and offering resistance to another one is !hat % mean (y this storedAu energy1 %t is 2ariously called 2asana or Sansa"ara in Sans"rit1 The !ord 2asana comes from the root 2as) to d!ell1 %t means the d!elling or fi'ing of some form of 2i(ratory motion in the mind1 %t is (y 2asana that certain truths (ecome nati2e to the mind) and not only certain soAcalled truths) (ut all the soAcalled natural tendencies) moral) hysical) s iritual) (ecome in this !ay nati2e to the mind1 The only difference in different 2asana is their res ecti2e sta(ility1 The 2asana that are im rinted u on the mind as the result of the ordinary e2olutionary course of nature ne2er change1 The roducts of inde endent human actions are of t!o "inds1 %f actions result in tendencies that chec" the e2olutionary rogressi2e tide of nature) the effect of the action e'hausts itself in time (y the re ellant force of the undercurrent of e2olution1 %f) ho!e2er) the t!o coincide in direction) increased strength is the result1 The latter sort of actions !e call 2irtuous) the former 2icious1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) %t is this 2asana) this tem orary dominion of the o osite current) that causes false "no!ledge1 Su ose the ositi2e generati2e current has in any man the strength a) if too it is resented a negati2e female current of the same degree of strength a) the t!o !ill try to unite1 7n attraction that !e term se'ual lo2e !ill then (e set u 1 %f these t!o currents are not allo!ed to unite) they increase in strength and react on the (ody itself to its in8ury? if allo!ed to unite) they e'haust themsel2es1 This e'haustion causes a relief to the

mind) the rogressi2e e2olutionary current asserts itself !ith greater force) and thus a feeling of satisfaction is the result1 This tat!ic distur(ance of the mind !ill) as long as it has sufficient strength) gi2e its o!n color to all erce tions and conce ts1 They !ill not a ear in their true light) (ut as causes of satisfaction1 Thus they say that true lo2ers see all things roseAcolored1 The a earance of a face !e lo2e to see causes a artial running of currents into one another) and a certain amount of satisfaction is the result1 =e forge that !e are seeing a face: !e are only conscious of some cause resulting in a state of satisfaction1 That cause of satisfaction !e call (y different names1 Sometimes !e call it a flo!er) at others !e call it a moon1 Sometimes !e feel that the current of life is flo!ing from those dear eyes) at others !e recogni@e nectar itself in that dear em(race1 Such are the manifestations of a2idya1 7s Patan8ali says) a2idya consists in the erce tion of the eternal) the ure) the leasing) and the s iritual instead of or rather in the nonAeternal) the im ure) the ainful) and the nonAs iritual1 Such is the genesis of a2idya) !hich) as has (een remar"ed) is a su(stantial rality) and not a mere negati2e conce tion1 This mental henomenon causes the four remaining ones1 7smita (&goism) . &goism (7smita) is the con2iction that real life ( urusha s!ara) is one !ith the 2arious mental and hysiological modifications) that the higher self is one !ith the lo!er one) that the sum of our erce ts and conce ts is the real ego) and that there is nothing (eyond1 %n the resent cycle of e2olution and in the re2ious ones) the mind has (een chiefly occu ied !ith these erce ts and conce ts1 The real o!er of life is ne2er seen ma"ing any se arate a earance) hence the feeling that the ego must (e the same !ith the mental henomena1 %t is lain that a2idya) as defined a(o2e) lies at the root of this manifestation1 Raga (<esire to Retain) . The misleading feeling of satisfaction a(o2e mentioned under a2idya is the cause of this condition1 =hen any o(8ect re eatedly roduces in our mind this feeling of satisfaction) our mind engenders the ha(it of falling again and again into the same state of tat!ic 2i(ration1 The feeling of satisfaction and the icture of the o(8ect that seemed to cause that satisfaction tend to a ear together) and this is a han"ering after the o(8ect) a desire not to let it esca e us that is to say) Raga1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) Pleasure . ;ere may in2estigate more thoroughly the nature of this feeling of satisfaction

and its o osite: leasure and ain1 The Sans"rit !ords for these t!o mental states are res ecti2ely su"ha and du""ha1 Both come from the root "han) to dig? the refi'es su and dus ma"e the difference1 The former refi' con2eys the idea of ease and it deri2es this idea from the unrestrained easy flo! of (reath1 The radical idea of su"ha is) therefore) unrestrained digging digging !here the soil offers (ut little resistance1 Transferred to the mind) that act (ecomes su"ha) !hich ma"es an easy im ression u on it1 The act must) in the nature of its 2i(rations) coincide !ith the then re2ailing conditions of the mental 2i(rations1 Before any erce ts or conce ts had ta"en root in the mind) there !as no desire) no leasure1 The genesis of desire and !hat is called leasure that is) the sense of satisfaction caused (y the im ressions roduced (y e'ternal o(8ects (egins !ith certain erce ts and conce ts ta"ing root in the mind1 This ta"ing root really is only an o2erclouding of the original set of im ressions arising out of e2olutionary mental rogress1 =hen contact !ith the e'ternal o(8ect momentarily remo2es that cloud from the clear hori@on of the mind) the soul is conscious of a feeling of satisfaction that a2idya connects !ith the e'ternal o(8ect1 This) as sho!n a(o2e) gi2es (irth to desire1 Pain & <!esha . The genesis of ain and the desire to re el (d!esha) is similar1 The radical idea of du""ha ( ain) is the act of digging !here a good deal of resistance is e' erienced1 Transferred to the mind) it signifies an act that encounters resistance from the mind1 The mind does not easily gi2e lace to these 2i(rations? it tries to re el them !ith all its might1 There arises a feeling of ri2ation1 %t is as if something of its nature !as (eing ta"en a!ay) and an alien henomenon introduced1 The consciousness of ri2ation) or !ant) is ain) and the re ulsi2e o!er that these alien 2i(rations e'cite in the mind is "no!n (y the name of d!esha (desire to re el)1 The !ord d!esha comes from the root d!esh) !hich is a com ound of du and ish1 %sh itself a ears to (e a com ound root) i and s1 The final s is connected to the root su) to (reath) to (e in ones natural state1 The root i means to go) and the root ish) therefore) means to go to!ard ones natural state1 Transferred to the mind) the !ord (ecomes a synonym of raga1 The !ord du in d!esh erforms the same function as dus in du""h1 ;ence d!esh comes to mean Oa han"ering after re ulsionO1 7nger) 8ealousy) hatred) etc1) are all modifications of this) as lo2e) affection and friendshi are those of raga1 By !hat has (een said a(o2e) it is easy to follo! u the genesis of the rinci le of Otenacity of lifeO1 % must no! try to assign these actions to their re2ailing tat!as1

The general color of a2idya is) as already said) that of a"asa) dar"ness1 0ther!ise) the agni tat!a re2ails in anger1 %f this is accom anied (y 2ayu) there !ill (e a good deal of motion in the (ody) rithi2i !ill ma"e it stu((orn) and a as easily managea(le1 7"asa !ill gi2e a tinge of fear1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) The same tat!a re2ails in lo2e1 Prithi2i ma"es it a(iding) 2ayu changea(le) agni fretting) a as lu"e!arm) and a"asa (lind1 7"asa re2ails in fear? it tends to roduce a hollo! in the 2eins themsel2es1 %n rithi2i the timid man is rooted to the s ot) !ith 2ayu he runs a!ay) !ith a as he succum(s to flattery) and agni tends to ma"e one 2engeful1 4i"al a . 4i"al a is that "no!ledge !hich the !ords im ly or signify) (ut for !hich there is no reality on the hysical lane1 The sounds of nature connected !ith its sight ha2e gi2en us names for rece ts1 =ith the additions or su(tractions of the erce ts !e ha2e also had additions and su(tractions of the sounds connected there!ith1 The sounds constitute our !ords1 %n 2i"al a t!o or more rece ts are added together in such a !ay as to gi2e (irth to a conce t ha2ing no corres onding reality on the hysical lane1 This is a necessary result of the uni2ersal la! of 2isana1 =hen the mind is ha(ituated to a erce tion of more henomena than one) all of them ha2e a tendency to a ear again? and !hene2er t!o or more such henomena coincide in time) !e ha2e in our mind a icture of a third something1 That something may or may not e'ist in the hysical lane1 %f it does not) the henomenon is 2i"al a1 %f it does) ho!e2er) !e call it Samadhi1 Nidra (Slee ) . This also is a henomenon of the manomaya "osha mind1 %ndian hiloso hers s ea" of three states in this connection: !a"ing) dream) and slee 1 =a"ing . This is the ordinary state !hen the rinci le of life !or"s in connection !ith the mind1 The mind then recei2es im ressions of the e'ternal o(8ects through the action of the senses1 The other faculties of the mind are urely mental) and they may !or" in the !a"ing as in the dreaming state1 The only difference is that in dreams the mind does not undergo the erce ti2e changes1 ;o! is thisB These changes of state are al!ays assi2e) and the soul has no choice in (eing su(8ected to them1 They come and go as a necessary result of the !or"ing of s!ara in all its fi2e modifications1 7s has (een e' lained in the articles on Prana) the different sensuous organs cease to res ond to e'ternal tat!ic changes !hen the ositi2e current gains more than ordinary strength in the (ody1 The ositi2e force

a ears to us in the sha e of heat) the negati2e in the sha e of cold1 Therefore % may s ea" of these forces as heat and cold1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) <reams . The : anishad says that in dreamless slee the soul slee s in the (lood 2essels (nadi)) the ericardium ( uritat)) the hollo! of the heart1 ;as the system of (lood 2essels) the negati2e center of Prana) anything to do !ith dreams alsoB The state of dream) according to the %ndian sage) is an intermediate one (et!een !a"ing and slee ing) and it is (ut reasona(le to su ose that there must (e something in this system that accounts for (oth these henomena1 =hat is that somethingB %t is 2ariously s o"en of as the itta) the agni) and the sun1 %t is needless to say that these !ords are meant to denote one and the same thing1 %t is the effect roduced on the (ody (y the solar (reath in general) and the agni tat!a in articular1 The !ord itta might mislead many) and therefore it is necessary to state that the !ord does not necessarily al!ays mean lull1 There is one itta that Sans"rit hysiology locates s ecifically in the heart1 This is called the sadha"a itta1 %t is nothing more or less than cardiac tem erature) and it is !ith this that !e ha2e to do in slee or dream1 7ccording to the %ndian hiloso her) it is the cardiac tem erature that causes the three states in 2arying degrees1 This and nothing more is the meaning of the 4edic te't that the soul slee s in the ericardium) etc1 7ll the functions of life are carried on ro erly as long as !e ha2e a erfect (alance of the ositi2e and negati2e currents) heat and cold1 The mean of the solar and lunar tem eratures is the tem erature at !hich the rana "ee s u its connection !ith the gross (ody1 The mean is struc" after an e' osure of a !hole day and night1 =ithin this eriod the tem erature is su(8ected to t!o general 2ariations1 The one is the e'treme of the ositi2e? the other the e'treme of the negati2e1 =hen the ositi2e reaches its daily e'treme the sensuous organs ass out of time !ith the e'ternal tat!as1 %t is a matter of daily e' erience that the sensuous organs res ond to e'ternal tat!ic 2i(rations !ithin certain limits1 %f the limit is e'ceeded either !ay) the organs (ecome insensi(le to these 2i(rations1 There is) therefore) a certain degree of tem erature at !hich the sensuous organs can ordinarily !or"? !hen this limit is e'ceed either !ay) the organs (ecome inca a(le of recei2ing any im ression from !ithout1 <uring day the ositi2e

life current gathers strength in the heart1 The ordinary !or"ing tem erature is naturally e'ceeded (y this gathering u of the forces) and the senses slee 1 They recei2e no im ression from !ithout1 This is sufficient to roduce the dreaming state1 7s yet the chords of the gross (ody (sthula sharira) alone ha2e slac"ened) and the soul sees the mind no longer affected (y e'ternal im ressions1 The mind is) ho!e2er) ha(ituated to 2arious rece ts and conce ts) and (y the mere force of ha(it asses into 2arious states1 The (reath) as it modifies into the fi2e tat!ic states) (ecomes the cause of the 2arying im ressions coming u 1 7s already said) the soul has no art in calling u these 2isions of its o!n free !ill1 %t is (y the !or"ing of a necessary la! of life that the mind undergoes the 2arious changes of the !a"ing and the slee ing states1 The soul does nothing in con8uring u the hantasms of a dream) other!ise it !ould (e im ossi(le to e' lain horri(le dreams1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) =hy) indeed) if the soul is entirely free in dreaming does it sometimes call into (eing the hideous a earances that) !ith one terri(le shoc") seem to send our 2ery (lood (ac" to our heartB No soul !ould e2er act thus if it could hel it1 The fact is that the im ressions of a dream change !ith the tat!as1 7s one tat!a easily glides into the other) one thought gi2es lace to another1 The a"asa causes fear) shame) desire) and anger? the 2ayu ta"es us to different laces? the tai8as sho!s us gold and sil2er) and the rithi2i may (ring us en8oyment) smiles) dalliance) and so on1 7nd then !e might ha2e com osite tat!ic 2i(rations1 =e might see men and !omen) dances and (attles) councils and o ular gatherings? !e might !al" in gardens) smell the choicest flo!ers) see the most (eautiful s ots? !e might sha"e hands !ith our friends) !e might deli2er s eeches) !e might tra2el into different lands1 7ll these im ressions are caused (y the tat!ic state of the mental coil) (rought a(out either (y (#) hysical derangement) (C) ordinary tat!ic changes) (D) or some other coming natural change of state1 7s there are three different causes) there are three different "inds of dreams1 The first cause is hysical derangement1 =hen the natural currents of rana are distur(ed so that disease results) or are a(out to (e so distur(ed) the mind in the ordinary !ay undergoes these tat!ic changes1 The sym athetic chords of the minds are e'cited) and !e dream of all the disagreea(le accom animents of !hate2er disease may (e !ithin our hysical atmos here in store for us1 Such dreams are a"in in their nature to the ra2ings of delirium? there is only a difference in strength and 2iolence1 =hen ill) !e may in a similar !ay dream of

health and its surroundings1 The second "ind of dream is caused (y ordinary tat!ic changes1 =hen the ast) the resent) and the future tat!ic condition of our surroundings is uniform in its nature) !hen there is no change) and !hen no change is in store for us) the stream of dreams is most calm and e9ua(le in its easy flo!1 7s the atmos heric and the healthful hysiological tat!as glide smoothly one into the other) so do the im ressions of our minds in this class of dreams1 0rdinarily !e cannot e2en remem(er these dreams) for in them there is nothing of s ecial e'citement to "ee them in our memory1 The third "ind of change is similar to the first? there is only a difference in the nature of the effects1 These !e call the effects of disease or health) as the case may (e? here !e might grou the results under the general name of ros erity or calamity1 The rocess of this sort of mental e'citement is) ho!e2er) the same in (oth1 The currents of life) regnant !ith all sorts of good and e2il) are sufficient in strength !hile yet otential and only tending to!ards the actual) to set the sym athetic chords of the mind in 2i(ration1 The urer the mind) and the freer from dust of the !orld) the more sensiti2e it is to the slightest and the remotes tendency of rana to!ards some change1 /onse9uently !e (ecome conscious of coming e2ents in dreams1 This e' lains the nature of ro hetic Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) dreams1 To !eigh the force of these dreams) ho!e2er) to find out e'actly !hat each dream means) is a most difficult tas") and under ordinary circumstances 9uite im ossi(le1 =e may ma"e #-)--- mista"es at e2er ste ) and !e need nothing less than a erfect Yogi for the right understanding of e2en our o!n dreams) to say nothing of those of others1 *et us e' lain and illustrate the difficulties that surround us in the right understanding of our dreams1 7 man in the same 9uarter of the city in !hich % li2e) (ut un"no!n to me) is a(out to die1 The tat!ic currents of his (ody) regnant !ith death) distur( the atmos heric tat!as) and through their instrumentality are s read in 2arious degrees all o2er the !orld1 They reach me) too) and e'cite the sym athetic chords of my mind !hile % am slee ing1 There (eing no s ecial room in my mind for that man) my im ression !ill (e only general1 7 human (eing) fair or ugly) male or female) lamented or not) and ha2ing other similar 9ualities) !ill come into the mid on his death(ed1 But !hat manB The o!er of com le' imagination) unless strongly "e t in chec" (y the hardest e'ercise of yoga) !ill ha2e its lay) and it is almost certain that a man !ho has re2iously (een connected in my mind

!ith all these tat!ic 9ualities !ill ma"e his a earance in my consciousness1 %t is e2ident that % shall (e on the !rong trac"1 That someone is dead or dying) !e may (e sure) (ut !ho or !here is im ossi(le for ordinary men to disco2er1 7nd not only does the manifestation of 2i"al a ut us on the !rong trac") (ut all the manifestations of the mind do that1 The state of samadhi) !hich is nothing more than utting ones self into a state of the most erfect amena(ility to tat!ic surroundings) is therefore im ossi(le unless all the other manifestations are held in erfect chec"1 Patan8ali says) Yoga is "ee ing in chec" the manifestations of the mind1 Slee . The dreamy state is maintained as long as and !hen the cardiac tem erature is not strong enough to affect the mental coil1 But !ith increasing ositi2e strength) that too must (e affected1 The manas and the rana are made of the same materials and are su(8ect to the same la!s1 The more su(tle these materials are) ho!e2er) the stronger must (e the forces that roduce similar changes1 7ll the coils are tuned together) and changes in the one affect the other1 The 2i(rations er second of the first one are) ho!e2er) larger in num(er than those of the lo!er one) and this causes its su(tlety1 The higher are al!ays affected through the immediately lo!er rinci les1 Thus the e'ternal tat!as !ill affect rana immediately) (ut the mind can only (e affected through the rana and not directly1 The cardiac tem erature is only an indication of the degree of heat in rana1 =hen sufficient strength is gathered u there) the rana affects the mental coil1 That too no! asses out of tune !ith the soul1 The mental 2i(ration can only !or" at a certain tem erature? (eyond that it must go to rest1 %n this state !e ha2e no more dreams1 The only manifestation of the mind is that of rest1 This is the state of dreamless slee 1 % ass on no! to the fifth and last mental manifestation1 Smrite (Retention) 3emory) . Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 7s Professor 3a' 3uller has remar"ed) the original idea at the root smri (from !hich smrite) is to ma"e soft) to melt1 The rocess of ma"ing soft or melting consists in the melting thing assuming a consistency nearer and nearer to the tat!ic consistency of the melting force1 7ll change of state is e9ui2alent to the assum tion on the art of the thing changing) of the state of tat!a that causes the change1 ;ence the secondary idea of the root) to lo2e1 *o2e is that state of mind in !hich it melts into the state of the o(8ect of lo2e1 This change is analogous to the chemical change that gi2es us a hotogra h

on a sensiti2e late1 7s in this henomenon the materials on the sensiti2e late are melted into the state of the reflected light) so the sensiti2e late of the mind melts into the state of its erce ts1 The im ression u on the mind is dee er) the greater the force of the im rinting rays and the greater the sym athy (et!een the mind and the o(8ect ercei2ed1 This sym athy is created (y stored u otential energy) and the erce ti2e rays themsel2es act !ith greater force !hen the mind is in a sym athetic state1 &2ery erce t ta"es root in the mind) as e' lained a(o2e1 %t is nothing more than a change of the tat!ic state of the mind) and !hat is left (ehind is only a ca acity for sooner falling into the same state again1 The mind falls (ac" into the same state !hen it is under the influence of the same tat!ic surroundings1 The resence of the same thing calls (ac" the same mental state1 The tat!ic surroundings may (e of t!o descri tions) astral and local1 The astral influence is the effect u on the indi2idual rana of the condition of the terrestrial rana at that time1 %f this effect a ears as the agni tat!a) those of our conce ts that ha2e a rominent connection !ith this tat!a !ill ma"e their a earance in the mind1 Some of these are a han"ering after !ealth) a desire for rogeny) etc1 %f !e ha2e the 2ayu tat!a) a desire to tra2el may ta"e ossession of our minds and so on1 7 minute tat!ic analysis of all of our conce ts is of the greatest interest? suffice it to say here that the tat!ic condition of rana often calls u into the mind o(8ects that ha2e made the o(8ects of erce tion in similar re2ious conditions1 %t is this o!er that underlies dreams of one class1 %n the !a"ing state too this hase of memory often acts as reminiscence1 *ocal surrounding are constituted (y those o(8ect !hich the mind has (een accustomed to ercei2e together !ith the immediate o(8ect of memory1 This is the o!er of association1 Both these henomena constitute memory ro er (smrite)1 ;ere the o(8ect comes first into the mind) and after!ards the act and the surroundings of erce tion1 7nother 2ery im ortant "ind of memory is !hat is called (uddhi) literary memory1 This is the o!er (y !hich !e call to mind !hat !e ha2e learned of scientific facts1 The rocess of storing u these facts in the mind is the same) (ut the coming (ac" into consciousness differs in this) that here the act first comes into the mind and then the o(8ect1 7ll the fi2e tat!as and the foregoing mental henomena may cause the henomenon of memory1 *iterary memory has a good deal to do !ith yoga) i1e1) the e'ercise of free !ill to direct the energies of the mind into desira(le channels1 =hile those im ressions that ta"e root in the mind

on Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) account of natural surroundings ma"e the mind the un!illing sla2e of the e'ternal !orld) (uddhi may lead it to (liss and freedom1 But !ill these tat!ic surroundings al!ays (ring related henomena into consciousnessB NoN This de ends u on their correlati2e strength1 %t is !ell "no!n that !hen the 2i(rations er second of a"asa (sound) ass (eyond a certain limit either !ay) they do not affect the tym anum1 %t is) for e'am le) only a certain num(er of 2i(rations er second of the tai8as tat!a that affects the eye) and so on !ith the other senses1 The case !ith the mind is similar1 %t is only !hen mental and e'ternal tat!ic tensions are e9ual that the mind (egins to 2i(rate as it comes into contact !ith the e'ternal !orld1 >ust as the 2arying states of the e'ternal organs ma"e us more or less sensiti2e to ordinary sensation) so different men might not hear the same sounds) might not see the same sights) the mental tat!as might not (e affected (y erce ts of the same strength) or might (e affected in different degrees (y erce ts of the same strength1 The 9uestion is) ho! is the 2ariation of this mental tat!ic strength roducedB By e'ercise) and the a(sence of e'ercise1 %f !e accustom the mind) 8ust as !e do the (ody) to any articular rece t or conce t) the mind easily turns to those erce ts and conce ts1 %f) ho!e2er) !e gi2e u the e'ercise) the mind (ecomes stiff and ceases (y degrees to res ond to these erce ts and conce ts1 This is the henomenon of forgetting1 *et a student !hose literary e'ercises is 8ust o ening the (uds of his mind) !hose mind is 8ust gaining strength enough to see into the causes and effects of things) gi2e u his e'ercise1 ;is mind !ill (egin to lose that nice erce tion1 The stiffer the mind (ecomes the less !ill the casual relation affect him) and the less he !ill "no! of it) until at last he loses all his o!er1 /easeless influence and acti2ity of one sort (eing im ossi(le in the ordinary course of time) e2ery im ression tends to ass a!ay as soon as it is made1 %ts degree of sta(ility de ends u on the duration of the e'ercise1 But although acti2ity of one sort is im ractica(le) acti2ity of some sort is al!ays resent in the mind1 =ith e2ery action the color of the mind changes) and one color may ta"e so dee a root in the mind as to remain there for ages u on ages) to say nothing of minutes) hours) days and years1 >ust as time ta"es ages to demolish the im ressions of the hysical lane) 8ust as mar"s of incision u on the s"in may not ass a!ay e2en in t!o decades) so also it ta"es ages to demolish the

im ressions of the mind1 ;undreds and thousands of years may this (e s ent in de2achan in order to !ear a!ay those antagonistic im ressions that the mind has contracted in earthly life1 By antagonistic im ressions) % mean those im ressions that are not com ati(le !ith the state of mo"sha) and ha2e a(out them a tinge of earthly life1 =ith e2ery moment the mind changes its color) !hether the im ression (e adding or su(tracting1 These changes are tem orary1 But there is at the same time a ermanent change going on in the color of the mind1 =ith e2ery little act of our !orldly e' erience) the e2olutionary tide of rogress is gaining strength and assing into 2ariety1 The color is constantly changing1 But the same general color is maintained under ordinary circumstances) during one earthly life1 :nder e'traordinary circumstances !e might ha2e men ha2ing t!o memories1 :nder such circumstances as in the case of a roaching death) the accumulated forces of a !hole life com(ine into a different color1 The tension) so to Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) s ea") (ecomes different from !hat it !as (efore1 Nothing can ut the mind into the same state again1 This general color of the mind differing from that of other minds) and yet retaining its general character for a !hole life) gi2es us the consciousness of ersonal identity1 %n e2ery act that has (een done) or that is) or might (e done) the soul sees the same general color) and hence the feeling of ersonal identity1 %n death the general color changes) and although !e ha2e the same mind) !e ha2e a different consciousness1 ;ence no continuance of the feeling of ersonal identity is ossi(le through death1 Such is a (rief account of the manomaya "osha) the mental coil in the ordinary state1 The influence of the higher rinci le (the 2i8nana maya "osha) through the e'ercise of yoga induces in the mind a num(er of other manifestations1 Psychic manifestations sho! themsel2es in the mind and the rana) in the same !ay as mental manifestations are seen influencing and regulating the rana1 %51 The 3ind (%%) . 7s has (een seen) the uni2erse has fi2e lanes of e'istence (!hich may also (e di2ided into se2en)1 The forms of the earth) !hich are little ictures of the uni2erse) also ha2e the same fi2e lanes1 %n some of these organisms the higher lanes of e'istence are a(solutely latent1 %n man) in the resent age) the 4i8nana maya "osha and the lo!er rinci les ma"e their a earance1 =e ha2e had an insight into the nature of the macrocosmic rana) and !e ha2e seen that almost e2ery oint in this ocean of life re resents a se arate indi2idual organism1 The case is similar !ith the macrocosmic mind1 &2ery truti of that center ta"es in

the !hole of the macrocosmic mind in the same !ay1 From e2ery oint the tat!ic rays of the mental ocean go to e2ery oint) and thus e2ery oint is a little icture of the uni2ersal mind1 This is the indi2idual mind1 The :ni2esal mind is the original of all the centers of Prana) in the same !ay as the solar rana is the original of the s ecies of earthAlife1 %ndi2idual mind) too) is similarly the original of all the indi2idual manifestations of the rana maya "osha1 Similarly the soul) and the indi2idual s irit on the highest lane) is the erfect icture of all that comes (elo!1 =ith the four higher lanes of life there are four different states of consciousness) the !a"ing) the dreaming) the slee ing) and the Tureya1 =ith these remar"s the follo!ing e'tract from the Prasno nishat !ill (e intelligi(le and instructi2e1 No! Sauryayana 6argya as"ed him) Sir) in this (ody) !hat slee s) and !hat remains Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) a!a"enedB =hich of these luminous (eings sees dreamsB =ho has this restB %n !hom do all these KmanifestationsL rest in the otential unmanifested stateB ;e ans!ered him) 0 6argya) as the rays of the setting sun are all collected in the luminous shell) and then go out again) as he rises again and again) so all that is collected in the luminous shell of mind (eyond1 For this reason then) the man does not hear) does not see) does not smell) does not taste) does not touch) does not ta"e) does not coha(it) does not e'crete) does not go on1 They say that he slee s1 The fires of rana alone remain a!a"ened in his (ody1 The a ana is the 6arha atya fire? the 4yana is the right hand fire1 The rana is the aha2anurya fire) !hich is made (y the 6arha atya1 That !hich carries e9ually e2ery!here the o(lations of food and air) is the samana1 The mind (manas) is the sacrificer (2a8mana)1 The :dana is the fruit of the sacrifice1 ;e carries the sacrificer e2ery day to Brahma1 ;ere this luminous (eing Kthe mindL en8oys great things in dreams1 =hate2er !as seen) he sees again as if it !ere real? !hate2er !as e' erienced in different countries) in different directions) he e' eriences the same again and again the seen and the unseen) the heard or the unheard) thought or not thought u on1 ;e sees all) a earing as the self of all manifestations1 =hen he is o2er o!ered (y the tai8as) then this luminous (eing sees no dreams in this state? then there a ears in the (ody this rest Kthe dreamless slee L1 %n this state) my dear u il) all Kthat is enumerated (elo!L stays in the ulterior atma) li"e

(irds that resort to a tree for ha(itation the rithi2i com osite and the rithi2i noncom osite? the a as com osite and the a as nonAcom osite? the tai8as com osite and the tai8as nonAcom osite? the 2ayu com osite and the 2ayu nonAcom osite? the a"asa com osite and the a"asa nonAcom osite? the sight and the 2isi(le) the hearing and the audi(le) the smell and the smella(le) the taste and the tastea(le) the touch and the tangi(le) the s eech and the uttera(le) the hands and !hate2er might (e gras ed) the generati2e organ and the e'crements) the feet and that !hich may (e gone o2er) the faculty and the o(8ect of dou(t) the faculty and the o(8ect of egoism) the faculty and the o(8ect of memory) the light and that !hich might (e enlightened) the rana and that !hich "ee s it together1 The soul is the 4i8nana atma) the seer) the toucher) the hearer) the smeller) the taster) the dou(ter) the ascertainer) the agent1 This soul Kthe 4i8nana atmaL stays in the ulterior) unchangea(le atma Kthe anandaL1 So there are four atma the life) the mind) the soul) the s irit1 The ultimate force that lies at the root macrocosmic Po!er of all the manifestation of soul) mind) and the life the rinci le) is the s irit1 By com osite is meant that tat!a !hich has come into e'istence after the di2ision into fi2e) noticed in the first essay1 The nonAcom osite means a tat!a (efore the di2ision into Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) fi2e1 The rinci al interest of this 9uotation lies in resenting in authoritati2e fashion the 2ie!s that ha2e already (een ro ounded1 The ne't essay e' lains one of the most im ortant functions of the macrocosmic Po!er and 3ind) that of recording the human actions) and touches u on some other rather im ortant truths1 51 The /osmic Picture 6allery . =e are directed (y our 6uru in the hiloso hy of tat!as to loo" into 2acant s ace to!ard the s"y) !hen the s"y is erfectly clear) and fi' your attention there !ith the utmost ossi(le strength1 =e are told that after sufficient ractice !e shall see there a 2ariety of ictures the most (eautiful landsca es) the most gorgeous alaces of the !orld) and men) !omen and children in all the 2arying as ects of life1 ;o! is such a thing ossi(leB =hat do !e learn (y this ractical lesson in the science of attentionB % thin" % ha2e descri(ed !ith sufficient e' licitness in the essays) the ocean of rana !ith the sun for its center) and ha2e gi2en a hint sufficiently suggesti2e of the nature of the macrocosmic mental and sychic atmos heres1 %t is of the essential nature of these atmos heres that e2ery oint therein forms a center of action and reaction for the !hole

ocean1 From !hat has already (een said) it !ill (e lain that each of these atmos heres has a limit of its o!n1 The terrestrial atmos here e'tends only to a fe! miles) and the e'ternal (oundary line of this s here must) it !ill (e readily understood) gi2e it the a earance of an orange) 8ust li"e that of the earth1 The case is the same !ith the solar rana) and the higher atmos heres1 To (egin !ith the terrestrial Prana) !hich has the measured limits of our atmos here1 &2ery little atom of our earth) and the most erfect organisms) as !ell as the most im erfect) ma"es a center of action and reaction for the tat!ic currents of terrestrial Prana1 The rana has the ca a(ility of (eing thro!n into the sha e of e2ery organism or) to use a different language) the rays of rana as they fall u on e2ery organism are returned from that organism according to the !ellA"no!n la!s of reflection1 These rays) as is again !ell "no!n) carry !ithin themsel2es our ictures1 Bearing these !ithin them) they go u to the limit of the terrestrial rana noted a(o2e1 %t !ill (e easy to concei2e that !ithin the imaginary s here that surrounds our terrestrial rana) !e no! ha2e a magnified icture of our central organism1 Not one organism only) (ut all the smallest oints) the most im erfect (eginnings of organi@ed life) as !ell as the most erfect organisms all are ictured in this imaginary s here1 %t is a magnificent ictureAgallery? all that is seen or heard) touched) tasted or smelled on the face of the earth has a glorious and magnified icture there1 7t the limit of this terrestrial rana) the ictureA forming tat!ic rays e'ercise a dou(le function1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) Firstly they thro! the sym athetic tat!ic chords of the solar rana into similar motion1 That is to say) these ictures are no! consigned to the solar rana) from !hence in due course they reach ste (y ste to the uni2ersal intelligence itself1 Secondly) these rays react u on themsel2es) and turning (ac" from the limiting s here) are again reflected (ac" to the center1 %t is these ictures that the attenti2e mind sees in its noonday ga@e into 2acancy) and it is these ictures) seen in this mysterious !ay) that gi2e us the finest food for our imagination and intellect) and su ly us !ith a farAreaching clue to the nature and !or"ing of the la!s that go2ern the life of the macrocosm and the microcosm1 For these ictures tell us that the smallest of our actions) on !hate2er lane of our e'istence) actions that may (e so insignificant to us as to ass unnoticed e2en (y oursel2es) are destined to recei2e an

e2erlasting record) as the effect of the ast and the cause of the future1 These ictures again tell us of the e'istence of the fi2e uni2ersal tat!as that lay so im ortant a art in the uni2erse1 %t is these ictures that lead us to the disco2ery of the manifold constitution of man and the uni2erse) and of those o!ers of the mind that ha2e not yet recei2ed recognition at the hands of the official science of the day1 That these truths ha2e found lace in the : anishad may (e seen from the follo!ing 9uotation from the %sho nishat) mantra E: The 7tma does not mo2e: is one: is faster than the mind: the senses reach it not: as it is the foremost in motion1 %t goes (eyond the others in ra id motion !hile itself at rest) in it the Recorder reser2es the actions1 %n the a(o2e 9uotation it is the !ord 3atarish!a that % translate Recorder1 0rdinarily the !ord is translated as air) and so far as % "no!) the !ord has ne2er (een understood clearly in the sense of the Recorder1 3y 2ie!) therefore) may (e further e' lained !ith ad2antage1 The !ord is a com ound of the !ords matari and s!ah1 The !ord matari is the locati2e case of matri !hich ordinarily means mother) (ut !hich is rendered here as s ace) as the su(stratum of distance) from the root ma) to measure1 The second !ord of the com ound means the (reather) coming as it does from the root S!as) to (reathe1 ;ence the com ound means he !ho (reathes in s ace1 %n e' laining this !ord the commentator San"aracharya goes on to say: The !ord 3atarish!a) !hich has (een deri2ed as a(o2e) means the 4ayu Kthe mo2erL !hich carries in it all the manifestations of rana) !hich is action itself) that !hich is the su(stratum of all the grou s of causes and effects) and in !hich all the causes and effects are held li"e (eads in a thread) that !hich is gi2en the name of sutra Kthe threadL inasmuch Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) as it holds in itself the !hole of the !orld1 %t is further said that the actions in the a(o2e 9uotation !hich this matarish!a holds in itself are all the mo2ements of the indi2iduali@ed rana) as !ell as the actions of heating) lighting) ruining) etc1) of the macrocosmic o!ers "no!n as 7gni) etc1 No! such a thing can (y no means (e the atmos heric air1 %t is e2idently that hase of rana !hich acts as carrying the ictures of all actions) all motions from e2ery oint of s ace to e2ery other oint and to the limits of the surya mandala1 This hase of rana is nothing more or less than the Recorder1 %t holds in itself fore2er and e2er all the causes and effects) the antecedents and conse9uents of this !orld of ours1 %t is action itself1 This means that all action is a change of hase of rana1 %t is said in the a(o2e 9uotation that this Recorder li2es in the atma1 %nasmuch as the atma

e'ists) this Po!er al!ays erforms its function1 The rana dra!s its life itself from the atma) and accordingly !e find a similarity (et!een the dualities of the t!o1 %t is said of the atma in the a(o2e e'tract that it does not mo2e) and yet it mo2es faster than the mind1 These a ear to (e contradictory 9ualities at first sigh) and it is such 9ualities that ma"e the ordinary 6od of common lace theologians the a(surd (eing he al!ays loo"s to (e1 *et us) ho!e2er) a ly these 9ualities to rana) and once understood on this lane) they !ill (e 9uite as clearly understood on the highest lane) the atma1 %t has (een said more than once that from e2ery oint of the ocean of rana the tat!ic rays fly in e2ery direction) to e2ery oint !ithin the surya mandala1 Thus the ocean of rana is in eternal motion1 For all this) ho!e2er) does one oint of this ocean e2er change its laceB 0f course not1 Thus !hile e2ery oint "ee s its lace) e2ery oint at the same time goes and sho!s itself in e2ery other oint1 %t is the same sim le !ay that the allA er2ading atma is in eternal motion and yet al!ays at rest1 The case is similar !ith all the lanes of life? all our actions) all our thoughts) all our as irations) recei2e an e2erlasting record in the (oo"s of 3atarish!a1 % must no! notice these ictures in a little more detail1 The science of hotogra hy tells us that under certain conditions the 2isual ictures can (e caught on the lane of the sensiti2e film1 But ho! can !e account for the reading of letters at a distance of E- miles or moreB Such henomena are a matter of ersonal e' erience to me1 4ery recently) !hile sitting a(stracted) or it may (e in a "ind of dream) a(out E ocloc" in the morning) % read a ostcard !ritten (y a friend to a friend a(out me) the 2ery same night) at a distance of almost D- miles1 0ne more thing must (e noticed here) % thin"1 7lmost half the card s o"e a(out me) and the rest referred to other matters that might ha2e a assing interest for me) Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) (ut could not (e engrossing1 No! this rest of the card did not come (efore my eyes 2ery clearly) and % felt that !ith all my effort % could not e2en "ee my eye u on those lines or a sufficiently long time to understand them) (ut !as irresisti(ly dra!n to!ards the aragra h that s o"e of me) and !hich % could read 2ery clearly1 Four days after this) the addressee sho!ed it to me? it !as e'actly the same) sentence (y sentence (so far as % could remem(er)) as % had seen (efore1 % mention this henomenon in articular) as in it the 2arious rere9uisites for the roduction of these henomena are clearly defined1

=e learn from an analysis of this incident the follo!ing facts: (#) =hen he !as !riting) the !riter of the card meant that % should read the card) and es ecially the aragra h that concerned me1 (C) % !as 2ery an'ious to "no! the ne!s a(out me that the card contained1 (D) %n the frame of mind mentioned a(o2e my friend !rote the card1 =hat ha enedB The icture of his thoughts on the card) (oth on the hysical and the mental lane) fle! in e2ery direction along the tat!ic rays of the macrocosmic rana and mind1 7 icture !as immediately made on the macrocosmic s heres) and from thence it (ent its rays to!ards the destination of the ostcard1 No dou(t all minds in the earth recei2ed a shoc" of this current of thought at the same time1 But my mind alone !as sensiti2e to the card and the ne!s it contained1 %t !as) therefore) on my mind alone that any im ression !as made1 The rays !ere) as it !ere) refracted into my mind) and the result descri(ed a(o2e follo!ed1 %t follo!s from this illustration that in order to recei2e the ictorial rays of the rana !e must ha2e a mind in a state of sym athy) and not of anti athy? that is to say) a mind free from all action or intense feeling for the time (eing is the fittest rece tacle for the ictorial re resentations of the cosmos) and so for a correct "no!ledge of the ast and the future1 7nd if !e ha2e an intense desire to "no! the thing) so much the (etter for us1 %t is in this !ay that the di2ine occultist reads the records of the ast in the (oo" of nature) and it is on this road that the (eginner of this science must !al" according to the direction of our 6uru1 %t must (e understood that e2erything in e2ery as ect that has (een or is (eing n our lanet has a legi(le record in the (oo" of nature) and the tat!ic rays of the rana and the mind are constantly (ringing the outlines of these ictures (ac" to us1 %t is to a great e'tent due to this that the ast ne2er lea2es us) (ut al!ays li2es !ithin us) although many of its most magnificent monuments ha2e (een fore2er effaced from the face of our lanet for the ordinary ga@e1 These returning rays are al!ays inclined to!ard the center that originally ga2e them (irth1 %n the case of the mineral surroundings of terrestrial henomena these centers are reser2ed intact for ages u on ages) and it is 9uite ossi(le for any sensiti2e mind) at any time) to turn these rays to!ards itself (y coming into contact !ith any material remains of historic henomena1 7 stone unearthed at Pom eii is ictured as art Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga)

of the great e2ent that destroyed the city) and the rays of that icture naturally are inclined to!ards that iece of stone1 %f 3rs1 <enton uts the stone to her forehead) a sym athetic and rece ti2e condition is the only reAre9uisite for the transference of the !hole icture to her mind1 This sym athetic state of mind may (e natural to a erson) or it may (e ac9uired1 %t may (e mentioned that !hat !e are in the ha(it of calling natural o!ers are really ac9uired) (ut they ha2e (een ac9uired in re2ious incarnations1 Shi2a says: There are some to !hom the tat!as (ecome "no!n) !hen the mind is urified (y ha(ituation) either (y the ac9uired 2elocity of other (irths or (y the "indness of the 6uru1 %t seems that t!o ieces of granite) the same to all intents and ur oses e'ternally) may ha2e an entirely different tat!ic color) for the color of a thing de ends to a 2ery great e'tent u on its tat!ic surrounding1 %t is this occult color that constitutes the real soul of things) although the reader must (y this time "no! that the Sans"rit !ord rana is more a ro riate1 %t is no myth to say that the racticed yogi might (ring the icture of any art of the !orld) ast or resent) (efore his minds eye !ith a single effort of his !ill1 7nd not only 2isual ictures) as our illustration might lead the reader to thin"1 The reser2ation and formation of 2isual ictures is only the !or" of the luminiferous ether) the tai8as tat!a1 The other tat!as erform their functions as !ell1 The a"asa or soniferous ether reser2es all the sounds that ha2e e2er (een heard or are (eing heard on earth) and similarly the remaining three other reser2e the records of the remaining sensations1 =e see) therefore) that com(ining all these ictures) a yogi in contem lation might ha2e (efore his minds eye any man at any distance !hatsoe2er and might hear his 2oice also1 6lyndon) in %taly) seeing and hearing the con2ersation of 4iola and Manoni in their distant home) is therefore not merely a dream of the oet? it is a scientific reality1 The only thing necessary is to ha2e a sym athetic mind1 The henomena of mental tele athy) sychometry) clair2oyance and clairaudience) are all hases of this tat!ic action1 0nce understood) it is all a 2ery sim le affair1 %t may (e useful in this lace to offer some reflections as to ho! these ictorial re resentations of a mans resent go to sha e his future1 % shall first attem t to sho! ho! com lete the record is1 7t the outset % may remind the reader of !hat % ha2e said a(out the tat!ic color of e2erything1 %t is this that gi2es indi2iduality e2en to a iece of stone1 This ictorial !hole is only the cosmic counter art of the indi2idual rana maya "osha

(the coil of life)1 %t is ossi(le that anyone !ho may not ha2e thoroughly understood the manner of the storing u of tat!ic energy in the indi2idual rana may more easily com rehend the henomena in its cosmic counter art1 %n fact) the macrocosmic and microcosmic henomena are (oth lin"s of the same chain) and (oth !ill conduce to the thorough understanding of the !hole1 Su ose a man stands on a mountain) !ith the finest ros ect of nature stretched out (efore his eyes1 7s he stands there contem lating this !ealth of (eauty) his icture in this osture is at once made in the ecli tic1 Not only is his e'ternal? a earance ictured) (ut the hue of is life recei2es the fullest re resentation1 %f Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the agni tat!a re2ails in him at that moment) if there is the light of satisfaction in his face) if the loo" in his eyes is calm) collected and leasant) if he is so much a(sor(ed in the ga@e as to forget e2erything else) tat!as se arate or in com osite !ill do their duty) and all the satisfaction) calmness) leasure) attention or inattention !ill (e re resented to the finest degree in the s here of the ecli tic1 %f he !al"s or runs) comes do!n or 8um s u or for!ard) the tat!ic rays of rana icture the generating and the generated colors !ith the utmost faithfulness in the same retenti2e s here1 7 man stands !ith a !ea on in his hand) !ith the loo" of cruelty in his eye) !ith the glo! of inhumanity in his 2eins) his 2ictim) man or animal) hel less or struggling (efore him1 The !hole henomenon is instantly recorded1 There stands the murderer and the 2ictim in their truest ossi(le colors) there is the solitary room or the 8ungle) the dirty shed or the filthy slaughterhouse? all are there as surely and certainly as they are in the eye of the murderer r the 2ictim himself1 *et us again change the scene1 =e ha2e a liar (efore us1 ;e tells a lie) and there(y in8ures some (rother man1 No sooner is the !ord uttered than the a"asa sets to !or" !ith all ossi(le acti2ity1 There !e ha2e the most faithful re resentation1 The liar is there from the reflection that the thought if the in8ured erson thro!s into the indi2idual rana? there is the in8ured man also1 The !ords are there !ith all the energy of the contem lated !rong1 7nd if that contem lated !rong is com leted) there is also the change for the !orse that his mendacity has roduced in the 2ictim1 There is nothing of the surroundings) the antecedent and the conse9uent ostures the causes and effects that is not re resented there1 The scene changes) and !e come to a thief1 *et the night (e as dar" as it may) let the thief

(e a circums ect and !ary as he can? our icture is there !ith all its colors !ell defined) though erha s not so rominent1 The time) the house) the !all) the slee ing and in8ured inmates) the stolen ro erty) the su(se9uent day) the sorro!ful householders) !ith all the antecedent and conse9uent ostures) are ictured1 7nd this is not only for the murderer) the thief) or the liar) (ut for the adulterer) the forger) the 2illain !ho thin"s his crime is hidden from e2ery human eye1 Their deeds) li"e all deeds that ha2e e2er (een done) are 2i2idly) clearly) e'actly recorded in natures icture gallery1 %nstances might (e multi lied) (ut it is unnecessary1 =hat has (een said is sufficient to e' lain the rinci le) and the a lication is useful and not 2ery difficult1 But no! !e must (ring our ictures (ac" from our gallery1 =e ha2e seen that time and s ace and all the ossi(le factors of a henomenon recei2e an accurate re resentation there) and these tat!ic rays are united to the time that sa! them lea2ing their record on the lane of our ictorial region1 =hen) in the course of ages) the same Time thro!s its shade again u on the earth) the ictorial rays) stored u long since) energi@e manA roducing matter) and sha e it according to their o!n otential energy) !hich no! (egins to (ecome acti2e1 %t !ill (e readily conceded that the sun di2es life to the earth to men as !ell as to 2egeta(les and minerals1 Solar life ta"es human sha e in Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the !om( of the mother) and this is only an infusion of some one set of our ictorial rays into the sym athetic life that already sho!s itself on our lanet1 These rays thus roduce for themsel2es a gross human (ody in the !om( of the mother) and then ha2ing the no! some!hat different and differing maternal (ody) start on their terrestrial 8ourney1 7s time ad2ances) the ictorial re resentation changes it tat!ic ostures) and !ith it the gross (ody does the same1 %n the case of the re(irth of the man !e sa! ga@ing on the mountains) the calm) !atchful) contented attitude of the mind that he culti2ated then has its influence u on the organism no!) and once more the man en8oys the (eauty of nature and so is leased and ha y1 But no! ta"e the case of the cruel murderer1 ;e is (y nature cruel) and he still yearns to murder and destroy) and he could not (e restrained from his horri(le ractices? (ut the icture of the e((ing life of his 2ictim is no! art and arcel of his constitution) the ain) the terror) and the feeling of des air and hel lessness are there in all their strength1

0ccasionally he feels as if the (lood of life !ere lea2ing his 2ery 2eins1 There is no a arent cause) and yet he suffers ain? he is su(8ect to unaccounta(le fits of terror) des air and hel lessness1 ;is life is misera(le? slo!ly (ut surely it !anes a!ay1 *et the curtain fall on this stage1 The incarnated thief no! comes on the stage1 ;is friends lea2e him one (y one or he is dri2en a!ay from them1 The icture of the lonely house must assert its o!er o2er him1 ;e is doomed to a lonely house1 The icture of some(ody coming into the house through some unfre9uented art and stealing some of his ro erty) ma"es its a earance !ith the fullest strength1 The man is doomed to eternal co!ardice1 ;e dra!s to!ards himself the same grief and heartArending that he caused to others long ago1 This osture of heartArending grief has its influence u on him in the ordinary !ay) and it creates its surrounding under the same influence1 These illustrations are sufficient to e' lain the la! according to !hich these cosmic ictures go2ern our future li2es1 =hate2er other sins may (e committed under the innumera(le circumstance of life) their tat!ic effects can (e traced easily through the ictorial re resentations of the cosmos1 %t is not difficult to understand that the icture of each indi2idual organism u on the face of the earth is ictured in rana) and it is these ictures) in my o inion) that corres ond to the ideas of Plato on the highest lane of e'istence1 7 2ery interesting 9uestion arises at this oint1 7re these ictures of eternal e'istence) or do they only come into e'istence after formations ha2e ta"en lace on the terrestrial laneB &' nihilo nihil fit is a !ellA"no!n doctrine of hiloso hy) and % hold !ith 4yasa that the re resentations (!hat !e no! call ictures) of all o(8ects in their generic) s ecific) and indi2idual ca acities ha2e (een e'isting fore2er in the uni2ersal mind1 S!ara) or !hat may (e called the Breath of 6od) the Breath of *ife) is nothing more or less than a(stract intelligence) as has (een e' lained) Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) or intelligent motion) if such an e' ression is (etter understood1 0ur (oo" says: %n the s!ara are ictured) or re resented) the 4edas and the Sastras) in the s!ara the highest 6andhar2as) and in the s!ara all the three !orlds? the s!ara is atma itself1 %t is not necessary to enter more thoroughly into a discussion of this ro(lem? the suggestion is sufficient1 %t might (e said) ho!e2er) that all formation in rogress on the face of our lanet is the assuming (y e2erything under the influence of solar ideas of the sha e of these ideas1 The rocess is 9uite similar to the rocess of !et earth ta"ing im ressions of anything that is ressed u on it1 The idea of anything is its soul1

;uman souls ( rana maya "osha) e'ist in this s here 8ust li"e the souls of other things) and are affected in that home of theirs (y terrestrial e' erience in the manner mentioned a(o2e1 %n the course of ages) these ideas ma"e their a earance in the hysical lane again and again) according to the la!s hinted at re2iously1 % ha2e also said that these ictures ha2e their counter arts in the mental and the higher atmos heres1 No! it might (e said that 8ust as these solar ictures recur again and again) there are times at !hich these mental ictures also recur1 The ordinary deaths "no!n to us are terrestrial deaths1 This means to say that the influence of the solar ictures is !ithdra!n for some time from the earth1 7fter some time) the duration de ending u on the colors of the icture) they thro! their influence again u on the earth) and !e ha2e terrestrial re(irth1 =e may die any num(er of terrestrial deaths) and yet our solar life might not (e e'tinct1 But men of the resent man!antara might die solar deaths under certain circumstances1 Then they ass out of the influence of the sun and are (orn again only in the region of the second 3anu1 3en !ho no! die solar deaths !ill remain in the state of (liss all through the resent man!antara1 Their re(irth might also (e delayed for more than one man!antara1 7ll these ictures remain in the (osom of 3anu during the man!antara ralaya1 %n the same !ay) men might undergo higher deaths) and ass their time in a state of e2en higher and more enduring (liss1 The mental coil may (e (ro"en) too) 8ust as the gross) the terrestrial) and the solar might (e) and then the (lessed soul remains in (liss and un(orn until the da!n of the second day of Brahma1 ;igher still and longer still is the state that follo!s Brahmic death1 Then the s irit is at rest for the remaining Ial a and the 3aha ralaya that follo!s1 7fter this it !ill (e easy to understand the meaning of the ;indu doctrine) that during the night of Brahma the human soul and the !hole of the uni2erse is hidden in the (osom of Brahma li"e the tree in the seed1 5%1 The 3anifestations of Psychic Force . Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) Psychic Force is the form of matter "no!n as 2i8nana in acti2e connection !ith the mental and life matters1 %n the 9uotation gi2en a(o2e from the %shno nishat) it has (een said that the de2a the macrocosmic and microcosmic manifestations of rana do not reach the atma) inasmuch as it mo2es faster than e2en the mind1 The tat!as of rana mo2e !ith a certain momentum1 The mind has greater 2elocity) and sychic matter greater still1 %n the resence of the higher) the lo!er lane al!ays a ears to (e at rest) and is

al!ays amena(le to its influence1 /reation is a manifestation of the 2arious macrocosmic s heres !ith their 2arious centers1 %n each of these s heres the rana) the manas) and the 2i8nana the uni2ersal tat!ic rays gi2e (irth to innumera(le indi2idualities on their o!n lanes1 &ach truti on the lane of rana is a lifeAcoil ( rana maya "osha)1 The rays that gi2e e'istence to each of these truti come from each and all of the other truti) !hich are situated in the s ace allotted to each of the fi2e tat!as and their innumera(le admi'tures) and !hich re resent therefore all the ossi(le tat!ic manifestations of life1 0n the lane of manas each mental truti re resents an indi2idual mind1 &ach indi2idual mind is gi2en (irth to (y mental tat!ic rays from the other 9uarter1 These rays came from all the other truti situated under the dominion of each of the fi2e tat!as and their innumera(le admi'tures and re resenting therefore all the ossi(le tat!ic hases of mental life1 0n the sychic lane) each truti re resents an indi2idual soul (rought into e'istence (y the sychic tat!as flying from e2ery oint to e2ery other oint1 These rays come from e2ery truti situated under the dominion of each of the fi2e tat!as and their innumera(le admi'tures) and thus re resenting all the ossi(le manifestations of sychic life1 The latter class of truti on the 2arious lanes of e'istence are the soAcalled gods and goddesses1 The former class are coils that manifest themsel2es in earthly life1 &ach sychic truti is thus a little reser2oir of e2ery ossi(le tat!ic hase of life that might manifest itself on the lo!er lanes of e'istence1 7nd so) sending its rays do!n!ard 8ust li"e the sun) these truti manifest themsel2es in the truti of the lo!er lanes1 7ccording to the re2alent hase of tat!ic color in these three sets of truti) the 2i8ana ( sychic) selects its mind) the mind selects its coil) and in the end the lifeAcoil creates its ha(itation in the earth1 The first function of the indi2idual truti 2i8ana is to sustain in the life of the mental truti 8ust as the macrocosmic 2i8ana sustains the life of the macrocosmic mind1 7nd so also does the mental truti sustain the life of the indi2idual truti of rana1 %n this state) the souls are conscious only of their su(8ecti2ity !ith reference to the mind and the rana1 They "no! that they sustain the lo!er truti) they "no! themsel2es) they "no! all the other sychic truti) and they "no! the !hole of the macrocosm of %s!ara) the tat!ic rays reflecting e2ery oint into their ind2idual consciousness1 They are omniscient? they are erfectly Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga)

ha y (ecause they are erfectly (alanced1 =hen the rana maya "osha enters the ha(itation of earth) the soul is assailed (y finitude for the first time1 This means a curtailment) or rather the creation of a ne! curtailed consciousness1 For long ages the soul ta"es no note of these finite sensations) (ut as the im ressions gain greater and greater strength they are deluded into a (elief of identity !ith these finite im ressions1 From a(solute su(8ecti2ity consciousness is transferred to relati2e assi2ity1 7 ne! !orld of a earances is created1 This is their fall1 ;o! these sensations and erce tions) etc1) are (orn) and ho! they affect the soul) already has (een discussed1 ;o! the soul is a!a"ened out of this forgetfulness and !hat it does then to li(erate itself !ill come further on1 %t !ill (e seen at this stage that the soul li2es t!o li2es) an acti2e and a assi2e1 %n the acti2e ca acity it goes on go2erning and sustaining the su(stantial life of the lo!er truti1 %n the assi2e ca acity it forgets itself and deludes itself into identity !ith the changes of the lo!er truti im rinted u on them (y the e'ternal tat!as1 The consciousness is transferred to finite hases1 The !hole fight of the soul u on rea!a"ening consists in the attem t to do a!ay !ith its assi2e ca acity and regain this ristine urity1 This fight is yoga) and the o!ers that yoga e2o"es in the mind and the rana are nothing more than tat!ic manifestations of the sychic force) calculated to destroy the o!er of the e'ternal !orld on the soul1 This constant change of hase in the ne! unreal finite coils of e'istence is the u !ard march of the life current from the (eginnings of relati2e consciousness to the original a(solute state1 There is no difficulty in understanding the ho! of these manifestations1 They are there in the sychic reser2oir) and they sim ly sho! themsel2es !hen the lo!er trutis assume the state of sym athetic olish and tat!ic inclination1 Thus the s ectrum only sho!s itself !hen certain o(8ects assume the olish and form of a rism1 0rdinarily the sychic force does not manifest itself either in the rana or the mind in any uncommon hase1 ;umanity rogresses as a !hole) and !hate2er manifestations of this force ta"e lace) they ta"e in races as a !hole1 Finite minds are therefore slo! to recogni@e it1 But all the indi2iduals of a race do not ha2e the same strength of tat!ic hase1 Some sho! greater sym athy !ith the sychic force in one or more of its com onent tat!ic hases1 Such organisms are called mediums1 %n them the articular tat!ic hase of sychic

force !ith !hich they are in greater sym athy than the rest of their mind) ma"es its uncommon a earance1 This difference of indi2idual sym athy is caused (y a difference of degree in the commissions and omission of different indi2iduals) or (y the ractice of yoga1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) %n this !ay) this sychic force might manifest itself in the sha e of all the innumera(le ossi(ilities of tat!ic com(ination1 So far as theory is concerned) these manifestations might co2er the !hole domain of tat!ic manifestations in the 2isi(le macrocosm (and also in the in2isi(le) !hich) ho!e2er) !e do not "no!)1 These manifestations may 2iolate all our resent notions of time and s ace) cause and effect) force and matter1 %ntelligently utili@ed) this force might 2ery !ell erform the functions of the 2ril of The /oming Race1 The follo!ing essays !ill trace some of these manifestations on the lane of the mind1 5%%1 Yoga AA The Soul (%) . % ha2e descri(ed t!o rinci les of the human constitution: rana and manas1 Something also has (een said a(out the nature and relations of the soul1 The gross (ody !as omitted as needing no s ecial handling1 The fi2e manifestations of each of the t!o rinci les (the rana and the manas)) it may (e mentioned) may (e either fortunate or unfortunate1 Those manifestations are fortunate !hich are consonant !ith our true culture) !hich lead us to our highest s iritual de2elo ment) the summum (onum of humanity1 Those that "ee us chained to the s here of recurring (irths and deaths may (e called unfortunate1 0n each of the t!o lanes of life ( rana and manas) there is a ossi(ility of dou(le e'istence1 =e might ha2e a fortunate and an unfortunate rana) a ha y and an unha y mind1 /onsidering these t!o to (e four) the num(er of rinci les of the human constitution might (e raised from fi2e to se2en1 The unha y intelligences of the one lane ally themsel2es !ith the unha y ones of the other) the ha y ones !ith the ha y) and !e ha2e in the human constitution an arrangement of rinci les something li"e the follo!ing: (#) The gross (ody (sthula sarira)) (C) the unha y rana) (D) the unha y mind) (E) the ha y rana) ($) the ha y mind) (F) the soul (2i8ana)) and (J) the s irit (ananda)1 The fundamental di2ision in the fi2efold di2ision is u adhi) the articular and distinct state of matter ( ra"riti) in each case? in the se2enfold di2ision it is the nature of Iarma !ith reference to its effect u on human e2olution1 Both the sets of these o!ers) the (lessed and the unha y) !or" u on the same

lane) and although the (lessed manifestations tend in the long run to!ards the state of mo"sha) that state is not reached unless and until the higher o!ers (the siddhi) are induced in the mind (y the e'ercise of yoga1 Yoga is a o!er of the soul1 Therefore it is necessary to say something a(out the soul and Yoga (efore the higher o!ers of the mind can (e intelligi(ly descri(ed1 Yoga is the science of human culture in the highest sense of the !ord1 %ts ur ose is the urification and strengthening of the mind1 By its e'ercise is filled !ith high as irations) and ac9uires di2ine o!ers) !hile the unha y tendencies die out1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) The second and third rinci les are (urnt u (y the fire of di2ine "no!ledge) and the state of !hat is called sal2ation in life is attained1 By and (ye the fourth rinci le too (ecomes neutrali@ed) and the soul asses into a state of man!antaric mo"sha1 The soul may ass higher still according to the strength of her e'ercise1 =hen the mind too is at rest) as in sound slee (sushu ti) during life) the omniscience of the 2i8nana is reached1 There is still a higher state: the state of ananda1 Such are the results of yoga1 % must no! descri(e the nature of the thing and the rocess of ac9uirement1 So far as the nature of Yoga is concerned) % may say that man"ind has reached its resent state of de2elo ment (y the e'ercise of this great o!er1 Nature herself is a great Yogi) and humanity has (een) and is (eing) urified into erfection (y the e'ercise of her slee less !ill1 3an need only imitate the great teacher to shorten the road to erfection for his indi2idual self1 ;o! are !e to render oursel2es fit for that great imitationB =hat are the ste s on the great ladder of erfectionB These things ha2e (een disco2ered for us (y the great sages of yore) and Patan8alis little (oo" is only a short and suggesti2e transcri t of so much of our ast e' eriences and future otentialities as is recorded in the (oo" of nature1 This little (oo" uses the !ord Yoga in a dou(le signification1 The first is a state of the mind other!ise called samadhi? the second is a set of acts and o(ser2ances that induce that state in the mind1 The definition gi2en (y the sage is a negati2e one) and is a lica(le only on the lane of the mind1 The source of the ositi2e o!er lies in the higher rinci le? the soul Yoga (it is said) is the "ee ing in chec" of the fi2e manifestations of the mind1 The 2ery !ording of the definition is in2ol2ed in the su osition of the e'istence of a o!er that can control and "ee the mental manifestations in chec"1 This o!er is familiar to us

as freedom of the !ill1 7lthough the soul is deluded (y the manifestations of egoism (asmita) on the mental lane into regarding herself as a sla2e of the second and third rinci les) that is not the fact) and the a!a"ening ta"es lace as soon as the chord of egoism is slac"ened to a certain e'tent1 This is the first ste in the initiation (y nature herself of the race of man1 %t is a matter of necessity1 The sideA(yAside !or"ing !ith each other of the second and third and the fourth and fifth rinci les !ea"ens the hold of natural mental asmita u on the soul1 % am these) or of these mental manifestations) says &goism1 Such a state of affairs) ho!e2er) cannot last long1 These manifestations are dou(le in nature? the one is 8ust the re2erse of the other1 =hich of them is one !ith the ego: the unha y or the (lessedB No sooner is this 9uestion as"ed than the a!a"ening ta"es lace1 %t is im ossi(le to ans!er any of these 9uestions in the affirmati2e) and the soul naturally ends in disco2ering that she is a se arate thing from the mind) and that although she has (een the sla2e) she might (e (!hat she naturally is) the *ord of the mind1 : to this time the soul has (een tossed this !ay or that in o(edience to the tat!ic 2i(rations of the mind1 ;er (lind sym athy !ith the mental manifestations gi2es her unison !ith the mind) and hence the tossing1 The chord of sym athy is loosened (y the !a"ing1 The stronger the nature) the greater the de arture from unison1 %nstead of the soul (eing tossed (y the mental 2i(rations) it is no! time that the mind should 2i(rate in o(edience to the 2i(rations of the soul1 This assum tion of lordshi is the freedom of the !ill) and this o(edience of the mind to the 2i(rations of the soul is Yoga1 The manifestations e2o"ed in the mind (y Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the e'ternal tat!as must no! gi2e !ay to the stronger motion coming from the soul1 By and (ye the mental colors change their 2ery nature) and the mind comes to coincide !ith the soul1 %n other !ords) the indi2idual mental rinci le is neutrali@ed) and the soul is free in her omniscience1 *et us no! trace the ac9uirements of the mind ste (y ste u to samadhi1 Samadhi) or the mental state induced (y the ractice of Yoga) has t!o descri tions1 7s long as the mind is not erfectly a(sor(ed in the soul the state is called sam ra8nata1 That is the state in !hich the disco2ery of ne! truths follo!s la(or in e2ery de artment of nature1 The second is the state of erfect mental a(sor tion1 %t is called asam ra8nata1 %n this there is no "no!ing) no disco2ering of un"no!n things1 %t is a state of

intuiti2e omniscience1 T!o 9uestions are naturally suggested at the a!a"ening stage: %f % am these manifestations) !hich of them am %B % thin" % am none of them1 =hat am % thenB =hat are theseB The second 9uestion is sol2ed in the sam ra8nata samadhi) the first in the other1 Before entering further into the nature of samadhi) a !ord a(out ha(ituation and a athy1 These t!o are mentioned (y Patan8ali as the t!o means of chec"ing mental manifestation) and it is 2ery im ortant to understand them thoroughly The manifestation of a athy is the reflection in the mind of the color of the soul !hen she (ecomes a!are of her free nature and conse9uently is disgusted at the mastery of the assions1 %t is a necessary conse9uence of the a!a"ening1 ;a(ituation is the re etition of the state so as to confirm it in the mind1 The confirmation of the mind in this state means a state of ordinary mental inacti2ity1 By this % mean that the fi2e ordinary manifestations are at rest for the first time1 This (eing so) the mind is for the time (eing left free to recei2e any influences1 ;ere for the first time !e see the influence of the soul in the sha e of curiosity (4itar"a)1 =hat is thisB =hat is thatB ;o! is thisB ;o! is thatB This is the form in !hich curiosity sho!s itself in the mind1 /uriosity is a desire to "no!) and a 9uestion is a manifestation of such a desire1 But ho! does man (ecome familiar !ith 9uestionsB The mental sha e of curiosity and 9uestion !ill (e understood easily (y aying a little attention to the remar"s % ha2e made on the genesis of desire1 The rocess of the (irth of hiloso hical curiosity is similar to that of the (irth of desire1 %n the latter the im ulse comes from the e'ternal !orld through Prana) and in the former) directly from the soul1 The lace of leasure in this is su lied (y the reflection into the mind of the "no!ledge of the soul that self and inde endence are (etter than nonself and the ensla2ing cords thereof1 The strength of the hiloso hical curiosity de ends u on the strength of this reflection) and as this reflection is rather faint in the (eginning (as it generally is in the resent state of the s iritual de2elo ment)) the hold of hiloso hical curiosity u on the mind (ears almost no com arison in strength !ith the hold of desire1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) Philoso hical curiosity is then the first ste of mental ascent to!ards Yoga1 To (egin !ith) !e lace (efore our mind e2ery ossi(le manifestation of nature) and try to fit in e2ery ossi(le hase of it !ith e2ery related manifestation1 %n lain language) it is to a ly oursel2es to the in2estigation of all the (ranches of natural science one (y one1

This is the natural result of curiosity1 By this attem t to disco2er the relations already e'isting or ossi(le) essential or otential) among the henomena of nature) another o!er is induced in the mind1 Patan8ali calls this o!er 2ichara) meditation1 The radical idea of the !ord is to go among the 2arious relations of the ortions that ma"e u the !hole su(8ect of our contem lation1 %t is only a dee er hold on the mind of the hiloso hical curiosity noticed a(o2e1 The third state of this samadhi is !hat is called ananda) ha iness or (liss1 7s long as there is curiosity or meditation) the mind is only assuming the consistency of the soul1 This means to say that as yet the 2i(rations of the soul are only ma"ing !ay into the mind? they ha2e not yet entirely succeeded1 =hen the third stage is arri2ed at) ho!e2er) the mind is sufficiently olished to recei2e the full and clear image of the si'th coil1 The mind is conscious of this image as (liss1 &2ery man !ho has de2oted himself to the study of nature has (een in that co2eted state for ho!e2er short a time1 %t is 2ery difficult to ma"e it intelligi(le (y descri tion) (ut % am sure that the ma8ority of my readers are not strangers to it1 But !hence does this (liss comeB =hat is itB % ha2e called it a reflection of the soul1 But first of all) !hat is the soulB From !hat % ha2e !ritten u to this time) the reader !ill no dou(t surmise that % understand the soul to (e only a icture of the gross (ody) the rana) and the mind) so far only as its constitution is concerned1 % ha2e mentioned that in the macrocosm the sun is in the center) the rana the atmos here of the second rinci le) and that the ecli tic mar"s the sha e of this rinci le1 % ha2e also mentioned that the indi2idual human rinci le is only a icture of this macrocosmic !hole1 % ha2e mentioned again that in the macrocosm 2irat is the center and manu the atmos here of second rinci le1 This atmos here is made of the fi2e uni2ersal tat!as) 8ust li"e rana) the only difference (eing that the mental tat!as undergo a greater num(er of 2i(rations er second than the tat!as of rana1 % ha2e also said that the indi2idual mind is an e'act icture of the macrocosmic mind) the as ect differing !ith the surroundings of time) 8ust as in the case of rana1 No! % ha2e to say the same !ith regard to the soul1 %n the macrocosm there is Brahma for the center) and 2i8ana for the atmos here of this rinci le1 7s the earth mo2es in rana) as the sun mo2es in manu) as the manu (or 2irat) (reathes in 2i8ana) so the soul (reathes in the highest atmos here of ananda1 Brahma is the center of s iritual life) as the

sun is the center of rana) and 2irat the center of mental life1 These centers are similar in luminosity to the sun) (ut ordinary senses cannot ercei2e them (ecause the num(er of tat!ic 2i(rations er second is (eyond their o!er1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) The soul of the uni2erse (the 2i8ana maya "osha)) !ith Brahma for its center) is our sychic ideal1 The tat!ic !ires of this s here e'tend o2er !hat !e call a Brahmanda1 This they do in a !ay similar to the tat!ic rays of rana !ith !hich !e are familiar through the medium of gross matter1 This center !ith this uni2erse forms the selfAconscious uni2erse1 7ll the lo!er centers e'ist !ithin the (osom of this atmos here1 :nder the influence of gross matter the mental macrocosm registers the e'ternal ictures? that is to say) it gains the o!er of manifesting itself in the fi2e !ays % ha2e descri(ed in the essay on mind1 :nder the Brahma) ho!e2er) the mental macrocosm (3anu) attains the higher o!ers under discussion1 This dou(le influence changes) after a time) the nature of 3anu itself1 The uni2erse has) as it !ere) a ne! mind after e2ery man!antara1 This change is al!ays for the (etter1 The mind is e2er s irituali@ing1 The later the 3anu the more s iritual1 7 time !ill come !hen the resent macrocosmic mind !ill (e entirely a(sor(ed into the soul1 The same is the case !ith the microcosm of man1 Thus Brahma is (y nature omniscient1 ;e is conscious of a self1 The ty es of e2erything that !as or is to (e in the rocess of time are (ut so many 2arying com ositions of his tat!as1 &2ery hase of the uni2erse) !ith its antecedents and conse9uents) is in him1 %t is himself) his o!n selfconsciousness1 0ne mind is a(sor(ed in him in the s ace of fourteen man!antara1 The motion of the mental tat!as is so much accelerated that they (ecome s iritual1 By the time that this ta"es lace in the :ni2erse the 2i(rations of the tat!as of rana too are (eing accelerated under the influence of 3anu until the rana itself is turned into the 3anu of the ne't eriod1 7nd again) !hile this is (eing done) the gross matter is similarly de2elo ing itself into rana1 This is the rocess of in2olution) (ut for the resent let us lea2e it here and resume the su(8ect1 The human soul is an e'act icture of this macrocosmic rinci le1 %t is omniscient li"e its rototy e) and has the same constitution1 But the omniscience of the human soul is yet latent on account of her forgetfulness1 The si'th rinci le (a(solute) has de2elo ed only a little1 ;umanity in general has only a 2ery dim notion of infinity) of 6odhead) and of all

such su(8ects1 This means that the rays of the infinite are only 8ust e2o"ing our si'th rinci le into acti2e life at this stage of our rogress1 =hen in the rocess of time the rays of the infinite gather sufficient strength) our soul !ill come out in her true light1 =e might accelerate this rocess (y 2airagya (a athy)) !hich gi2es strength to Yoga) as !e ha2e seen1 The means of strengthening Yoga deser2e se arate consideration1 Some of them hel to remo2e those influences and forces that are antagonistic to rogress? others) such as the contem lation of the di2ine rinci le) accelerate the rocess of de2elo ment of the human Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) soul) and the conse9uent a(sor tion of the mind in the soul1 7t resent % ha2e sim ly to disco2er the nature of the (lissful samadhi) !hich % s o"e of as (eing caused (y the reflection of the soul in the mind1 This reflection sim ly means the assum tion (y the mind of the state of the soul1 The mind asses from its o!n ordinary state to the state of the higher energy of the soul1 The greater num(er of tat!ic 2i(rations er second ma"e their !ay in the matter of a lo!er num(er of tat!ic 2i(rations er second1 The &nglish language recogni@es this rising u of the mind) this assing out of itself) as elation) and this is the meaning of the !ord ananda as 9ualifying the third state of the sam ra8nata samadhi1 The ananda maya "osha ta"es its name from its (eing the state of the highest u hea2al1 &2ery moment of ananda is a ste to!ards the a(sor tion of the mind as it changes its nature) assing fore2er into a higher state of consistency1 That state !hich in ananda only a eared in the moment of trium h no! (ecomes art and arcel of the mind1 This confirmation of the higher energy is "no!n (y the name of 7smita) !hich may (e translated (y the !ord egoism) (ut means ma"ing art and arcel of self1 5%%%1 Yoga (%%) . The o(8ect in 2ie! in this article is to mar" the stages along the road of mental matter to its final a(sor tion in the soul1 %n the last essay % (rought the mind to the state of sam ra8nata samadhi1 %t is in this state that the mind ac9uires the o!er of disco2ering ne! truths) and seeing ne! com(inations of things e'istent1 7s this state has (een attained in the long cycle of (ygone ages) man has ac9uired a "no!ledge of science to its resent stage of de2elo ment) and the attainment of this 9uantum of "no!ledge has (een the means of raising our minds to our resent itch of erfection) !hen !e ha2e learned to say that these

great o!ers are nati2e to the human mind1 7s % ha2e sho!n) these o!ers ha2e (ecome nati2e to the mind only after long su(mission of the mind to the influence of the soul1 By the constant e'ercise of this samadhi the mind learns to incline to!ards those cosmic influences that are in their 2ery nature antagonistic to those (ad o!ers of our constitution that chec" our rogress1 These o!ers tend to die out naturally1 The ultimate goal of this march is that the state of mind !hen its manifestation (ecome entirely otential1 The soul) if she leases) might ro el them (y her inherent o!er into the domain of the actual) (ut they lose all o!er to dra! the soul after them1 =hen this state is reached) or !hen it is a(out to (e reached) certain o!ers (egin to sho! themsel2es in the mind) !hich in the resent cycle are (y no means common1 This state is technically called ara2airagya) or the ;igher 7 athy1 The !ord 2airagya usually is rendered into &nglish as a athy) and is loo"ed u on !ith disfa2or (y modern thin"ers1 This is) % (elie2e) o!ing to a misconce tion of the meaning Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) of the !ord1 %t is generally understood that misanthro y is the only indication) or erha s the highest erfection) of this mental state1 Nothing can (e further from the intention of those sages !ho ut 2airagya do!n as the highest means of the attainment of (liss1 4airagya or a athy is defined (y 4yasa in his commentary on The 7 horisms of Yoga as the final state of erfected "no!ledge1 %t is that state in !hich the mind) coming to "no! the real nature of things) !ould no longer (e deluded into false leasure (y the manifestations of a2idya1 =hen this u !ard inclination (ecomes confirmed) !hen this ha(it of soaring to!ards the di2ine (ecomes second nature) the name of ara2airagya is gi2en to the com lementary mental state1 This state is reached in many !ays) and the road is mar"ed (y many clearly defined stages1 0ne !ay is the ractice of sam ra8nata samadhi1 By the constant ractice of this samadhi) to !hich the mind runs of itself !hen it once tastes the (liss of the fourth stage of that state) the mind is ha(ituated to a state of faith in the efficacy of the ursuit1 This faith is nothing more than a state of mental lucidity in !hich the yet un"no!n truths of nature (egin to thro! their shado!s (efore them1 The mind (egins to feel truth in any and e2ery lace) and dra!n (y the taste of (liss (ananda)) sets to !or" out the rocess of its e2olution !ith greater and greater @eal1 This faith has (een called Sraddha (y Patan8ali) and he calls the conse9uent @eal 4irya1 /onfirmed in this @eal and !or"ing on) the manifestation of memory comes in

naturally1 This is a high state of e2olution1 &2ery truth (ecomes resent (efore the minds eye at the slightest thought) and the four stages of samadhi ma"e their a earance again and again till the mind (ecomes 2ery nearly a mirror of Nature1 This corres onds to the state of ara2airagya) !hich in the second lace !ould also (e attained (y the contem lation of the ;igh Prototy e of the Soul1 This is the %s!ara of Ptan8ali) the macrocosmic soul that remains fore2er in that entitys soul of ristine urity1 %t is this %s!ara of that % ha2e s o"en as the selfAconscious uni2erse1 This %s!ara) as % concei2e it) is only a macrocosmic center) similar in nature to the sun) though higher in function1 7s the sun !ith his ocean of Prana is the rototy e of our lifeA rinci le) rana maya "osha) so %s!ara is the great rototy e of our souls1 =hat is the si'th rinci le of not only a hase of the e'istence of this great (eing rolonged as a se arate hase into the lo!er rinci les) yet destined to emerge again into its o!n true selfB >ust as % ha2e sho!n that the rinci les of life li2e in the sun after our terrestrial death) to recur again and again into actual life) so too the soul li2es in the %s!ara in a similar fashion1 =e may loo" u on this entity as (eing the grou of all the li(erated souls) (ut at the same time !e must remem(er that the unli(erated souls also are his unde2elo ed reflections) destined in the long run to attain their original state1 %t is therefore necessary to assume the inde endent e'istence of Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) %s!ara) and of other souls in %s!ara1 This macrocosmic sychic center) this ideal of the si'th rinci le in man) is the great reser2oir of e2ery actual force in the uni2erse1 ;e is the true ty e of the erfection of the human soul1 The incidents of mental and hysical e'istence !hich) ho!e2er erfect in themsel2es) are to ;is more com rehensi2e nature mere im erfections) find no lace in ;im1 There is no misery for ;im the fi2e com rehensi2e miseries of Patan8ali are enumerated a(o2e for misery can arise only in the retrograde rocess of the first a!a"ening of the mind) only (eing caused (y sensation) and the human si'th rinci le not yet gaining sufficient strength in the rocess of time to dra! the mind to!ards itself and out of the domain of the senses) to ma"e it !hat its rototy e originally is) the rod of dominion) and not as sensation has made it) the instrument of sla2ery1 By this conem lation of the si'th rinci le of the :ni2erse) a sym athy is esta(lished naturally (et!een it and the human soul1 That sym athy is only necessary for the :ni2ersal Tat!ic *a! to !or" !ith greater effect1 The human soul (egins to (e

cleansed of the dust of the !orld and in its turn affects the mind in a similar !ay) and therein the yogi (ecomes conscious of this influence (y the slac"ening of the fetters forged (y Pra"riti) and a daily) hourly strengthening of hea2en!ard as irations1 The human soul then (egins to (ecome a center of o!er for its o!n little uni2erse) 8ust as %s!ara is the center of o!er in ;is uni2erse1 The microcosm then (ecomes a erfect little icture of the macrocosm1 =hen erfection is attained) all the mental and hysiological tat!as of the microcosm) and to a certain e'tent of the surrounding !orld) (ecome the sla2es of the soul1 =hitherso it may incline) the tat!as are at its (ac"1 ;e may !ill) and the atmos heric 4ayu tat!a) !ith any amount of strength he leases or is ca a(le of centering) !ill set in motion any iece of furniture !ithin the reach of his !ill1 ;e may !ill) and at the instant the a as tat!a !ill sla"e your thirst) cure your fe2er) or in fact !ash off the germs of any disease1 ;e may !ill) and any and e2ery tat!a on either of the lo!er lanes !ill do its !or" for him1 These high o!ers do not !ait to come in all of a sudden) (ut sho! themsel2es gradually) and according to the s ecial a titudes in s ecial forms1 But a descri tion of these o!ers is not my resent (usiness1 3y only ur ose is to sho! in !hat !ay) according to the uni2ersal la! of nature) (y contem lation of the macrocosmic si'th rinci le) that the human soul (ecomes the means for the mind attaining the state called ara2airagya1 Besides these t!o) the author of The 7 horisms of Yoga enumerates fi2e more !ays in !hich the minds of those !ho are already (y the o!er of re2ious "arma inclined to!ards the di2ine) are seen to !or" out their !ay to the sate of ara2airagya1 This first !ay is the ha(ituating of the mind to the manifestations of leasure) sym athy) Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) elation) and ity to!ard the comforta(le) the misera(le) and the 2icious res ecti2ely1 &2ery good man !ill tell us that the manifestation of 8oy at the comfort of another is a high 2irtue1 =hy) !hat harm is there in 8ealousyB % thin" no other science e'ce t the hiloso hy of the tat!as e' lains !ith any amount of satisfaction the reason !hy of such 9uestions1 =e ha2e seen that in a state of en8oyment) comfort) leasure) satisfaction) and the li"e) the rithi2i or the a as tat!a re2ails in the rana and the mind1 %t is e2ident that if !e ut our minds in the same) !e induce either of the t!o tat!as in our life and mental rinci les1 =hat !ill (e the resultB 7 rocess of urification !ill set in1 Both the rinci les !ill (eing to (e cleansed of any trace of defect that the e'cess of any remaining tat!as may ha2e

gi2en to our constitution1 7ll those hysiological or mental causes that induce inattention in the mind are remo2ed1 Bodily distem ers ta"e their lea2e for they are the result of the distur(ance of the (alance of the hysiological tat!as) and comfort) leasure and en8oyment are foreign to these1 The one induces the other1 7s the (alance of the tat!as (rings comfort and en8oyment of life) so the sense of comfort and en8oyment that colors our rana and mind !hen !e ut oursel2es in sym athy !ith the comforta(le) restores the (alance of our tat!as1 7nd !hen the (alance of tat!as is restored) !hat remainsB <isinclination to !or") dou(t) la@iness and other feelings of that "ind can no longer stand) and the only result is the restoration of the mind to erfect calmness1 7s 4yasa says in his commentary) the =hite *a! ma"es its a earance in the mind1 Such and in a similar !ay is the result of the manifestation of the other 9ualities1 But for such a result to (eachie2ed) there must (e long and o!erful a lication1 The ne't method is Pranayama) dee e' iration and ins iration1 This too conduces to the same end and in the same !ay1 The dra!ing of dee (reaths in and out has to some e'tent the same effect as running and other hard e'ercise1 The heat that is roduced (urns do!n certain elements of disease) !hich if it desira(le should (e (urnt1 But the ractice in its effects differs for the (etter from hard e'ercise1 %n hard e'ercise the susumna (egins to lay) and that is not good for hysiological health1 Pranayama) if ro erly erformed) ho!e2er) is (eneficial from a hysiological as !ell as from a mental oint of 2ie!1 The first effect that is roduced in ranayama is the general re2alence of the rithi2i tat!a1 %t is unnecessary to remind the reader that the a as tat!a carries the (reath lo!est do!n) and that the Prithi2i is the ne't1 %n our attem t to dra! dee er (reaths than usual) the rithi2i tat!a cannot (ut (e introduced) and the general re2alence of this tat!a) !ith the conse9uent golden tinge of the circle of light round our heads) can ne2er fail to cause fi'ity of ur ose and strength of attention1 The a as tat!a comes in ne't1 This is the sil2ery hue of innocence that encircles the head of a saint and mar"s the attainment of ara2airagya1 The ne't is the attainment of the t!oAfold lucidity the sensuous and the cardiac1 The Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) sensuous lucidity is the o!er of the senses to ercei2e the changes of rana1 The re2iously trained attention) according to s ecial a titudes) is centered on any one of the fi2e senses or more1 %f centered in the eyes) one can see the hysiological and atmos heric colors of rana1 % can affirm this (y ersonal e' erience1 % can see the 2arious

colors of the seasons1 % can see the rain coming an hour) t!o hours) and sometimes e2en t!o days (efore an actual sho!er1 Bright sheets of the green !ashed into coolness and urity (y the !hite ma"e their a earance any!here a(out me in the room) in the hea2ens) on the ta(le (efore me) on the !all in front1 =hen this ha ens) % am sure that rain is in the air and !ill come do!n soon1 %f the green is strea"ed !ith red) it ta"es some time to come) (ut it is surely re aring1 These remar"s are enough for color1 The o!er can (e made to sho! itself (y a sustained attem t to loo" into s ace) or anything else) as the moon) a star) a 8e!el) and so on1 The remaining four senses also attain similar o!ers) and sounds) smells) tastes and touches that ordinary humanity cannot ercei2e (egin to (e ercei2ed (y the Yogi1 The cardiac lucidity is the o!er of the mind to feel and also that of the senses to ercei2e thoughts1 %n the article on Prana) % ha2e gi2en a chart of the head) s ecifying the laces and gi2ing the colors of the 2arious "inds of mental manifestations1 These colors are seen (y anyone !ho has or ac9uires the o!er) and they constitute the surest (oo" in !hich to read the thoughts of any man1 By sustained ractice one !ill recogni@e the finest shades1 0ne can also feel these thoughts1 The modifications of thought mo2ing along the uni2ersal tat!ic !ires affect any and e2ery man1 They each im art a distinct im ulse to the rana maya "osha) and thus a distinguisha(le im ulse to the thro(s of the (rain and the more easily ercei2a(le thro(s of the heart1 7 man !ho studies these thro(s of the heart and sits !ith his attention centered into the heart (!hile it is of course o en to e2ery influence) learns to feel e2ery influence there1 The effect on the heart of the mental modifications of other eo le is a fact that) so far as 9uality is concerned) may (e 2erified (y the commonest e' erience1 This sensuous or cardiac lucidity) as the case may (e) once attained "ills s"e ticism) and in the end conduces to the state of ara2airagya1 %n the ne't lace) says Patan8ali) one may rely u on the "no!ledge o(taina(le through dreams and slee 1 But this !ill do for the resent1 5%41 Yoga The Soul (%%%) . The fi2e ethereal currents of sensation are focused in the (rain) and motion is transmitted to the mental rinci le from these fi2e centers of force1 These 2arious foci ser2e a connecting lin"s (et!een the mental and the lifeA rinci les1 The 2isual currents roduce in Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) the mind the ca a(ility of (ecoming conscious of color1 %n other !ords) they

roduce eyes in the mind1 Similarly) the mind gets the ca a(ility of recei2ing the im ressions of the four remaining sensations1 This ca a(ility is ac9uired after the e' osure of ages1 /ycles u on cycles ass) and the mind is not yet ca a(le of recei2ing these tat!ic 2i(rations1 The !a2e of life (egins its organi@ed 8ourney u on earth !ith 2egeta(le forms1 Since that time e'ternal currents (egin to affect the 2egeta(le organism) and this is the (eginning of !hat !e call sensation1 The modifications of the e'ternal tat!as through the indi2iduali@ed 2egeta(le life stri"e the chords of the latent mind) (ut it !ill not yet res ond1 %t is not in sym athy1 ;igher and higher through 2egeta(le forms the lifeA!a2e tra2els? greater and greater is the force !ith !hich it stri"es the mental chords) and (etter and (etter is the ca a(ility of that rinci le to res ond to the tat!ic calls of life1 =hen !e reach the animal "ingdom the e'ternal tat!ic foci are 8ust 2isi(le1 These are the sensuous organs) each of !hich has the ca a(ility of focusing its o!n eculiar tat!ic rays into itself1 %n the lo!est forms of animal life they are 8ust 2isi(le) and this is a sign that the mental rinci le is then in a com arati2ely high state of erfection: it has (egun to res ond some!hat to the e'ternal tat!ic call1 %t might (e remar"ed here that this is the su er osed relati2e mind) and not the a(solute original mental truti) (oth of !hich % ha2e already descri(ed1 %t is the u rising of this e2olutionary finite structure on all the lanes of life that has led a 6erman hiloso her to the conclusion that 6od is Becoming1 This is true of course) (ut it is only true of the finite :ni2erse of names and forms and not of the a(solute to!ards !hich it is mo2ing1 To resume: The e' osure of this animal life to the e'ternal tat!as is longer and longer) and the strength (ecomes greater and greater in their 2arious foci) the formation of these foci (ecomes higher and higher) the e'ternal call u on the mind is stronger and stronger) and the mental res onse is more and more erfect1 7 time comes in the rogress of this mental e2olution !hen the fi2e mental senses are erfectly de2elo ed) as is mar"ed (y the de2elo ment of the e'ternal senses1 =e call the action of the fi2e mental senses the henomenon of erce tion1 0n the manifestation of this erce tion is raised the mighty fa(ric of erce tion of those mental manifestations that % ha2e discussed in the essay on 3ind1 The !ay in !hich this e2olution ta"es lace is s"etched there too1 The e'ternal tat!as of gross matter create gross foci in a gross (ody from !hence to send

their currents1 The soul does the same1 The tat!ic currents of the e'ternal soul) %s!ara) create similar centers of action in connection !ith the mind1 But the tat!ic 2i(rations of the soul are finer than those of the lifeA rinci le1 The mental matter ta"es a longer time to res ond to the call of %s!ara than it does to ans!er to the call of Prana1 %t is not till the life!a2e reaches humanity that the 2i(rations of the soul (egin to sho! themsel2es in the mind1 The foci of sychic currents are located in !hat is called the 2i8nana maya "osha) the sychic coil1 7t the time of the (eginning of human life) the sychic foci go on gaining strength) race after race) till !e reach the oint that % ha2e called the a!a"ening of the soul1 That rocess ends in the confirmation of the state of ara2airagya1 From this state there are only a fe! ste s to the o!er of !hat has (een called ulterior or sychic erce tion1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 0ur former erce tion may no! (e called animal erce tion1 7nd 8ust as the mighty fa(ric of inference and 2er(al authority has (een raised on the (asis of animal erce tion) a more mighty fa(ric of inference and 2er(al authority has (een raised on the (asis of sychic erce tion (y ancient 7ryan sages1 =e shall come to that (y and (ye1 7s ractice confirms the state of ara2airagya in the Yogis mind) it gets the most erfect calm1 %t is o en to all sorts of tat!ic influences) !ithout any sensuous distur(ance1 The ne't o!er that conse9uently sho!s itself is called sama atti1 % define this !ord as that mental state in !hich it (ecomes ca a(le of recei2ing the reflection of the su(8ecti2e and the o(8ecti2e !orlds) and the means of "no!ledge at the slightest motion) ho!e2er im arted1 %ntuition has four stages: (#) Sa 2itar"a) 2er(al) (C) Nir 2itar"a) !ordless) (D) Sa 2ichara) meditati2e) (E) Nir 2ichara) ultraAmeditati2e1 The state of intuition has (een li"ened to a (right) ure) trans arent) colorless crystal1 Place !hate2er you !ill (ehind such a crystal) and it !ill sho! itself in the color of that o(8ect1 7nd so does the mind (eha2e in this state1 *et the tat!ic rays that constitute the o(8ecti2e !orld fall on it) and it sho!s itself in the colors of the o(8ecti2e !orld1 Remo2e these colors) and it is again as ure as crystal) ready to sho! in itself any other colors that might (e resented to it1 Thin" of the elementary forces of Nature) the tat!a) thin" of the gross o(8ects !here they !or") thin" of the organs of sense and their genesis and the method of their o erations) thin" of the soul) li(erated or (ound) and the mind readily falls into each of these states1 %t retains no articular color that might o ose or 2itiate any other color

entering it1 The first stage of intuition is 2er(al1 %t is the most common in this age and therefore the most easily intelligi(le1 *et the reader thin" of a mind in !hich no color is e2o"ed at the sound of scientific !ords1 *et him thin" of thousands of those men in !hose minds the sounds of their o!n language) full of high and great ideas) is as strange as ;e(re!1 Ta"e an uneducated &nglish easant and teach him to read /omus1 <o you thin" those (eautiful !ords !ill carry to him all they are intended to con2eyB But !hy an uneducated easantB <id the great >ohnson himself understand the (eauties of 3iltonB Ta"e again a common school(oy) and read to him in his o!n language the truths of hiloso hy1 <oes that language) e2en if you ga2e him its le'icogra hic meaning) con2ey any idea to his mindB Ta"e the : anishad) and read it to any andit !ho can understand Sans"rit reasona(ly !ell1 <oes anyone dou(t (% do not) that he does not understand all that those no(le !ords con2eyB =ith such a mind) let him com are the mind of a really educated man) a mind that almost intuiti2ely ta"es in the true sense of !ords1 To ta"e in the full sense that !ords are intended to con2ey is not an easy tas") e2en for the highly educated1 Pre8udice) dee Aseated antagonistic theories) the strength of ones o!n con2ictions) and erha s some other characteristics of the mind ro2e to (e an insurmounta(le o(stacle1 &2en a >ohn Stuart 3ill could not ro erly understand the hiloso hy of Sir =illiam ;amilton1 0ne of the greatest 0riental scholars says that Patan8alis system is no hiloso hy at allN 7nother has e' ressed himself to the effect that Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) Patan8alis 7 horisms on Yoga are mere fanaticismN There are many tantras of !hich) though !e might translate them into any language) 2ery fe! of us really "no! the meaning1 This is a 2ery gra2e shortcoming) and sometimes much to (e regretted1 %t disa ears only !ith the manifestation of 2er(al intuition1 %n this state the Yogi is at once en ra ort !ith the author of the (oo") and this is (ecause his mind is free from e2ery (linding re8udice) and is in fact a ure) (right) colorless crystal) ready to sho! any hase of color that might come in contact !ith it1 The ne't stage of intuition is !ordless1 %n this you no longer stand in need of (oo"s to initiate yourself into the secrets of nature1 Your mind (ecomes ca a(le of ser2ing these truths from their fountainhead: true ictures of e2erything in e2ery state of the o(8ecti2e !ord !hich through the agency of rana are re resented in the uni2ersal mind) ictures that are the souls of these things) their o!n true sel2es) regnant !ith e2ery state in !hich the thing has assed) or has to ass) the realities of the 2arious and 2arying hases of the henomenal !orld) the thing !hich in a ta(le) a glass) a en) and in fact any and

e2ery thing) is hard or soft) long or short) !hite or (lac"1 These state ha2e for their o(8ect the gross henomenal !orld1 The ne't t!o stages of intuition ha2e for their o(8ect the !orld of forces that lies at the root of the changes of the gross !orld) the !orld of su(tle (odies1 The meditati2e intuition has for its o(8ect only the resent manifestation of the currents of the su(tle (ody) the forces that are already sho!ing or going to sho! themsel2es1 %n this state) for e'am le) the Yogi "no!s intuiti2ely the resent forces of the atmos heric Prana as they are gathering strength enough to gi2e us a sho!er of rain or sno!) (ut he does not "no! !hat has gi2en them their resent acti2ity) or !hether the otential !ill e2er (ecome the actual) and if yes) to !hat e'tent1 ;e "no!s the forces that are !or"ing at the resent moment in that tree) that horse) that man) the o!ers that "ee these things in the state they are in) (ut he does not "no! the antecedents and conse9uents of that state1 The ne't state has for its o(8ect all the three states of su(tle (odies1 The resent state is "no! of course) (ut !ith it the Yogi dra!s in the !hole history of the o(8ect from (eginning to end1 Place (efore him a rose) and he "no!s its su(tle rinci le in all this states) antecedents and conse9uents1 ;e is familiar !ith the little (eginnings of the (ush and its gro!th in 2arious stages? he "no!s ho! the (udding (egan) ho! the (ud o ened) and ho! it gro!s into a (eautiful flo!er1 ;e "no!s !hat its end shall (e) and !hen1 Put (efore him a closed letter) and he "no!s not only !hat that letter contains) (ut he can trace those thoughts to the (rain !hence they roceeded) to the hand that !rote the letter) to the room in !hich they !ere !ritten) and so on1 %t is in this state too that the mind "no!s mind) !ithout the medium of !ords1 These four states constitute !hat is called the o(8ecti2e trance (sa2i8a samadhi)1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) 0ccasionally these o!ers sho! themsel2es in many minds1 But that sim ly sho!s that the fa2ored mortal is on the right trac"1 ;e must ma"e sure of the oint if he !ould !in1 =hen the last stage of this samadhi is confirmed in the mind) our sychic senses gain the o!er of that amount of certain "no!ledge !hich is the ortion of our animal senses1 The authority of these senses is su reme !ith us) so far as the gross !orld is concerned1 %n a similar !ay there is no room left for us to dou(t the truth of the "no!ledge that our sychic senses (ring us1 The high o!er of "no!ing e2ery su ersensuous truth !ith erfect certainty is "no!n as Ritam(hara) or sychic erce tion1 The "no!ledge that sychic erce tion gi2es us is (y no means to (e confounded

!ith the "no!ledge o(tained through inference) imagination) or the records of others e' erience1 %nference) imagination) and 2er(al authority) (ased on animal erce tion) can only !or" u on "no!ledge o(tained through animal senses1 But sychic erce tion and inference (ased u on that has for its o(8ect things of the su ersensuous !orld) the realities that underlie the henomenal e'istence !ith !hich !e are familiar1 That erce tion ta"es in the fact of the e'istence and the nature of Pra"riti) the most su(tle state of matter) 8ust as animal erce tion ta"es in gross matter1 7nimal erce tion dra!s the mind to!ards gross matter) the !orld that has gi2en it (irth1 So does sychic erce tion dra! the mind to!ards the soul1 The ractice of o(8ecti2e samadhi destroys itself1 The mind ta"es in so much of the higher energy of the soul that it loses its mental consistency1 <o!n goes the entire structure of unreal names and forms1 The soul li2es in herself) and not in the mind as no!1 =ith this the greater art of my !or" is done1 %t is no! clear that !hat !e call man li2es chiefly in the mind1 The mind has t!o entities to affect it1 The one is the lifeA rinci le) the other the sychic rinci le) the once roducing certain changes in the mind from (elo!) the other from a(o2e1 These changes ha2e (een recorded) and it has (een found that the dominion of the soul is more desira(le than that of the life rinci le1 =hen the mind loses itself entirely in the soul) man (ecomes 6od1 The o(8ect of these essays has (een roughly to ortray the nature) function and mutual relation of the rinci les? in other !ords) to trace the o eration of the uni2ersal tat!ic la! on all the lanes of e'istence1 This has (een (riefly done1 7 good deal more remains to (e said a(out the o!ers latent in the Prana and the mind) !hich sho! themsel2es in s ecial de artments of the rogress of man1 That need not) ho!e2er) form art of the resent series) and therefore % close this series !ith some descri tion of the first and last rinci le of the cosmos: the S irit1 541 The S irit . Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) This is the anandamaya "osha) literally the coil of (liss of the 4edantins1 =ith the o!er of sychic erce tion) the soul "no!s the e'istence of this entity) (ut in the resent stage of human de2elo ment it has hardly made its resence directly felt in the human constitution1 The characteristic difference (et!een the soul and the s irit is the a(sence of the % in the latter1 %t is the da!n of the day of e2olution1 %t is the first settingAin of the ositi2e

current of the great (reath1 %t is the first state of cosmic acti2ity after the night of 3aha ralaya1 7s !e ha2e seen) the (reath in e2ery state of e'istence has three states: the ositi2e) the negati2e) and the susumna1 The susumna is regnant !ith either of the t!o states1 This is the state that is descri(ed in the Parameshthi su"ta of the Rig 4eda as neither Sat ( ositi2e) nor 7sat (negati2e)1 This is the rimary state of ara(rahma) in !hich the !hole uni2erse lies hidden li"e a tree in the seed1 7s (illo!s rise and lose themsel2es in an ocean) the t!o states of e2olution and in2olution ta"e their rise in this state) and in due time are lost in the same1 =hat is Pra"riti itself in this state of otential omni otenceB The henomena of Pra"riti o!e their origin and e'istence to the modifications of the great (reath1 =hen that great (reath is in the state of susumna) can !e not say that Pra"riti itself is held in that state (y susumnaB %t is in fact ara(rahma that is all in all1 Pra"riti is only the shado! of that su(stance) and li"e a shado! it follo!s the modifications of ;is great (reath1 The first modification of the great (reath is the setting in of the e2olutionary ( ositi2e) current) %n this state) Pra"riti is ready to modify into the ethers of the first degree) !hich ma"e u the atmos here from !hich %s!ara dra!s life1 %n the first state of e2olution) the Su(8ect ( ara(rahma) !hose (reath causes these modifications of Pra"riti) is "no!n as Sat) the fountainhead of all e'istence1 The % is latent in this state1 Naturally enough) (ecause it is the differentiation that gi2es (irth to the %1 But !hat is this stateB 3ust man (e annihilated (efore he reaches this state of !hat from the stand oint of man is called nir2ana or aranir2anaB There is no reason to su ose that it is the state of annihilation any more than a certain amount of latent heat is annihilated in !ater1 The sim le fact is that the color that constitutes the ego (ecomes latent in the s irits higher form of energy1 %t is a state of consciousness or "no!ledge a(o2e self) not certainly destroying it1 The indi2idual s irit (ears the same relation to the Sat !hich the indi2idual soul (ears to the %s!ara) the indi2idual mind to the 4irat) and the indi2idual lifeA rinci le to the Prana1 &ach center is gi2en (irth to (y the tat!ic rays of that degree1 &ach is a dro in its o!n ocean1 The : anishad e' lains this state under many names1 The /hhandog2a) ho!e2er) has a 2ery com rehensi2e dialogue on this su(8ect (et!een :ddala"a and his son Sh!eta"ete1 Professor 3a' 3uller has made some 2ery 9uestiona(le remar"s on certain assertions in

this dialogue) calling them more or less fanciful1 These remar"s could ne2er ha2e fallen from so learned a man had he "no!n and understood something of the ancient Science of Breath and the Philoso hy of the Tat!as1 The : anishad can ne2er (e 2ery intelligi(le Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) !ithout this com rehensi2e science1 %t must (e remem(ered that the : anishads themsel2es ha2e in many laces clearly laid do!n that a teacher is !anted for the ro er understanding of these di2ine !ords1 No! the teacher taught nothing else (ut the Science of Breath) !hich is said to (e the secret doctrine of all secret doctrines1 %t is) in fact) the "ey to all that is taught in the : anishad1 The little (oo" that tries to e' lain these essays to the !orld a ears from its 2ery arrangement to (e a com ilation of 2arious cou lets on the same su(8ect) inherited from 2arious esoteric circles1 %n fact) this handful of stan@as has its chief 2alue as a "ey to 7ryan hiloso hy and occult science) (ut e2en this little (oo" !ill hardly ser2e to dis el the gloom of ages1 To return) ho!e2er) to the dialogue (et!een the father and the son: it is contained in the si'th Pra atha"a of the /hhandogya : anishad1 %n the (eginning) my dear) there !as only that !hich is one only) !ithout a second1 0thers say in the (eginning there !as that only) !hich is not one only) !ithout a second) and from !hich is not) that !hich is !as (orn1 This is the translation of Professor ma' 3uller1 Not!ithstanding the authority of his great name) and real scholarshi ) % 2enture to thin" that the sense of the : anishad is totally lost sight of in this translation1 The !ords of the original are: Sad e2a saumyedamagre asit1O % cannot find any !ord in the translation gi2ing the sense of the !ord idam in the original1 %dam means this) and it has (een e' lained as meaning the henomenal !orld1 This that is ercei2ed) etc1 Therefore real translation of the te't !ould (e: This (!orld) !as Sat alone in the (eginning1 Perha s in the translation of Professor 3uller the !ord there is rinted (y mista"e for this1 %f this is the case) the defect in the translation is at once cured1 The te't means that the first state of the !orld (efore differentiation !as the state "no!n as Sat1 From !hat comes after!ards) it a ears that this is the state of the :ni2erse in !hich all its henomena) material) mental and sychic) are held in osse1 The !ord e2a) !hich in the translation stands for the !ord alone or only) signifies that in the (eginning of the <ay of &2olution the uni2erse had not all the fi2e) or e2en t!o or more of the fi2e lanes of e'istence together1 No! such is the case) (ut in the (eginning the Sat

e'isted alone1 The Sat is one only) !ithout a second1 There is no 9ualification of time in these t!o e ithets1 The Sat is one alone) not li"e the Prana) the 4irat) and %s!ara) ha2ing all three Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) e'isting simultaneously) a shado!y side of e'istence1 The ne't sentence goes on to say that in the (eginning there !as 7sat alone1 7s Professor 3uller renders it) There KBL !as that only !hich is not1 No! this carries no meaning) not!ithstanding the 6ree" accom animent1 That the !ord 7sat is used in the sense of that !hich is not or (riefly nothing) there is no dou(t1 But there is also no dou(t that such is not the meaning of the : anishad1 The !ords are used here in the same sense in !hich they are used in the Nosad asit hymn of the Rig2eda1 Then there !as neither the Sat nor the 7sat1 This of course is a state 9uite other than the Sat of the : anishad1 %t is nothing more than the susumna of the Brahmic (reath1 7fter this in the (eginning of e2olution the Brahma (ecame Sat1 This is the ositi2e otential hase1 The 7sat is nothing more than the cooler negati2e life current that rules during the night of 3aha ralaya1 =hen the shado!y Pra"riti has undergone the re aratory influence of the negati2e current) the day of e2olution sets in !ith the (eginning of the ositi2e current1 The dis ute as to (eginning is merely of a technical nature1 %n reality there is no (eginning1 %t is all a motion in the circle) and from this oint of 2ie! !e may ut !hate2er state !e li"e in the (eginning1 But the 7sat hiloso her argues that unless the 3aya undergo the re aratory influence of the Night) there can (e no creation1 ;ence) according to him) !e must ut 7sat at the (eginning1 The sage :ddala"a !ould not consent to this1 7ccording to him) the acti2e im ressi2e force is in the Sat) the ositi2e state) 8ust as all the lifeAforms ta"e their origin from Prana (the ositi2e life matter) and not from Rayi (the negati2e life matter) see the Prasno nishat1 %t is only im ressi(ility that e'ists % the 7sat? the real names and forms of the henomenal :ni2erse do not e'ist there1 %n fact) the name 7sat has (een gi2en to the rimary state of the e2ol2ing uni2erse for this 2ery reason1 %f !e !ould translate these t!o !ords into &nglish) !e !ould ha2e to coin t!o 2ery uni9ue com ounds: Sat (thatAinA !hichis) and 7sat (thatAinA!hichAisAnot)1 %t is only such a rendering that !ould carry the true idea) and hence it is ad2isa(le to retain the Sans"rit !ords and e' lain them as !ell as one can1 That actually e'isting state in !hich the names and forms do not e'ist cannot 2ery ro erly

stand as the cause of the names and forms that do not e'ist1 ;ence the Sat alone !as in the (eginning) etc1 The indi2idual s irit has the same relation to the Sat as the soul has to the %s!ara1 Rama Prasad: Nature's Finer Forces & The Science of Breath (Pranayama Yoga) That !ill do for no!1 %t is enough to sho! that there is no annihilation any!here in the :ni2erse1 Nir2ana sim ly means the enlightenment (!hich is not e'tinction) of the henomenal rays1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) The Science of Breath & The Philoso hy of the Tat!as (Translated from the Sans"rit) #1 The goddess said: 3y *ord 3ahade2a) the god of gods) (e "ind to me) and tell me the !isdom that com rehends e2erything1 C1 ;o! did the uni2erse come outB ;o! does it go onB ;o! does it disa earB Tell me) 0 *ord) the hiloso hy of the uni2erse1 HHH Notes . The god said? the goddess said? said the god? said the goddess1 The !hole (oo" is couched in the form of a dialogue (et!een the god Si2a and his !ife Par2ati1 7ll the tantras ha2e the same form1 %t is hardly consistent !ith facts to hold that Si2a and Par2ati !ere a human air in some ancient eriod1 The former is generally s o"en of in this (oo" as %s!ara) the latter as <e2i or Sha"ti1 >udging from its method of com osition) the (oo" under notice does not seem to ha2e (een !ritten (y Si2a1 %n the first lace) there are se2eral stan@as in the (oo" that a ear to (e the com osition of different authors) (ut in the resent form (y some com iler1 Secondly) the author says in one lace that he !as going to descri(e certain e' eriments as he had seen them in the Si2agama (The Teaching of Si2a)1 %n the end of one ms1) ho!e2er) it si said that the (oo" com rises the eighth cha ter of Si2agama1 %n the Ieno nishat the great commentator Shan"aracharya inter rets :ma ;aim2ait (another name of Par2ati) as Brahma 4idya) the <i2ine Science or Theoso hia1 There) ho!e2er) the goddess a ears as a teacheress) and she might !ell (e inter reted as Theoso hia1 That e' lanation !ill hardly hold good here1 ;ere Si2a and Par2ati seem to (e the male and female rinci les1 They are the (est ac9uainted !ith their o!n !or"ings1 The god) the male rinci le) e' laining to Sa"ti) the female rinci le) the 2arious modes in !hich the finer forces of nature im rint themsel2es u on the grosser lanes) might (e the sym(ol of the eternal im ression of all thoughts and li2ing organisms into the Sa"ti (the Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) cooler matter rayi) (y Si2a) the hotter male rinci le1

HHH D1 Said the god: The uni2erse came out of tat!a or the tat!as? it goes on (y the instrumentality of the tat!as? it disa ears in the tat!as? (y the tat!as is "no!n the nature of the uni2erse1 HHH Notes . %n the original the singular num(er is often used to denote the common 9uality of the fi2e tat!as) that (y !hich each is "no!n as such1 The uni2erse com rehends all the manifestations !ith !hich !e are familiar) either on the hysical) the mental) or the sychic lane1 7ll of them ha2e come out of the tat!as1 The tat!as are the forces that lie at the root of all these manifestations /reation) reser2ation) and destruction) or more strictly s ea"ing) a earance) sustenance) and disa earance of the henomena !ith !hich !e are ac9uainted are tat!ic changes of state1 HHH E1 Said the goddess: The Ino!ers of the tat!as ha2e ascertained the tat!a to (e the highest root? !hat) 0 6od) is the nature of the tat!asB Thro! light u on the tat!as1 $1 Said the god: :nmanifested) formless) one gi2er of light is the great Po!er? from that a eared the soniferous ether (a"asa)? from that had (irth the tangiferous ether1 HHH Notes . This is the ara(rahma of the 4edantins) the first change of state that stands at the to of e2olution1 This is the first ositi2e hase of life1 7ll the : anishads concur in this1 %n the (eginning all this !as Sat (the ositi2e hase of Brahma)1 From this state the fi2e ethers (tat!as or maha(hutas as they are also called) come out (y degrees1 From him came the 7"asa and so on) said the : anishad1 This state of ara(rahma is called in the te't :nmanifested1 3anifestation for us only (egins !ith the &go) the si'th rinci le of our constitution? all (eyond that is naturally unmanifested) Formless1 This e ithet is gi2en (ecause forms only sho! themsel2es !hen the tat!as and the t!o states of matter) the male and female) the hotter and the cooler) come into e'istence1 7s yet there is only one uni2ersal state of matter1 ;ence that state is also gi2en the e ithet 0ne1 ;e is also called the 6i2er of *ight1 This light is the real life1 %t is this state that transmutes into the fi2e ethers that form the atmos here of the si'th rinci le of the uni2erse1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) HHH F1 From the tangiferous ether) the luminiferous ether) and from this the gustiferous ether? from thence !as the (irth of the odiferous ether1 These are the fi2e ethers and they ha2e fi2eAfold e'tension1 J1 0f these the uni2erse came out? (y these it goes on? into these it disa ears?

e2en among these it sho!s itself again1 +1 The (ody is made of the fi2e tat!as? the fi2e tat!as) 0 Fair 0ne) e'ist therein in the su(tle form? they are "no!n (y the learned !ho de2ote themsel2es to the tat!as1 HHH Notes . The (ody) human as !ell as e2ery other) is made of the fi2e tat!as in their gross form1 %n this gross (ody lay the fi2e tat!as in their su(tle form1 They go2ern it hysiologically) mentally) sychically and s iritually1 These are therefore the four su(tle forms of the tat!as1 HHH ,1 0n this account shall % s ea" of the rise of (reath in the (ody? (y "no!ing the nature of ins iration and e' iration comes into (eing the "no!ledge of the three times1 HHH Notes . 3an can de2ote himself most easily to his o!n (ody1 0n this account the la!s of the rise of the (reath in the (ody ha2e (een descri(ed here1 Ino!ledge of the three times (the ast) the resent and the future) is nothing more than a scientific "no!ledge of the causes and effects of henomena1 Ino! the resent tat!ic state of things) "no! its antecedent and conse9uent states) and you ha2e a "no!ledge of the three times1 HHH #-1 This science of the rise of (reath) the hidden of the hidden) the sho!er of the true 6ood) is a earl on the head of the !ise1 ##1 This "no!ledge is the su(tle of the su(tle? it is easily understood? it causes the (elief of Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) truth? it e'cites !onder in the !orld of un(elie2ers? it is the su ort among uns"e tical eo le1 #C1 The science of the rise of (reath is to (e gi2en to the calm) the ure) the 2irtuous) the firm and the grateful) singleAminded de2ote of the guru1 #D1 %t is not to (e gi2en to the 2icious) the im ure) the angry) the untruthful) the adulterer) and him !ho has !asted his su(stance1 #E1 ;ear) thou goddess) the !isdom !hich is found in the (ody? omniscience is caused (y it) if !ell understood1 #$1 %n the s!ara are the 4edas and the shastras? in the s!ara the highest gandhar2a? in the s!ara are all the three !orlds? the s!ara is the reflection of the ara(rahma1 HHH Notes . %n the s!ara are the 4edas) etc1 S!ara is the current of the lifeA!a2e1 %t is the same as the intelligence of the 4edantins1 The assertion in this stan@a might ha2e t!o meanings1 %t might mean that the things descri(ed in the 4edas are in the s!ara) or it might mean that the descri tion itself is there1 %t might mean that (oth are there1 This is of

course an a(solute fact1 There is nothing in the manifested uni2erse that has not recei2ed e'istence from the 6reat Breath) !hich is the Prana of the uni2erse on the highest lane of life1 HHH #F1 =ithout a "no!ledge of the (reath (s!ara)) the astrologer is a hose !ithout its lord) a s ea"er !ithout learning) a trun" !ithout a head1 #J1 =hoe2er "no!s the analysis of the Nadis) and the Prana) the analysis of the tat!a) and the analysis of the con8uncti2e susumna gets sal2ation1 #+1 %t is al!ays aus icious in the seen or the unseen uni2erse) !hen the o!er of (reath is mastered? they) 0 Fair 0ne) that the "no!ledge of the science of (reath is some!hat aus icious1 HHH Notes . This stan@a oints to the difference (et!een ractical and theoretical occultism1 The ractice is highly aus icious) of course) (ut the theory too uts us on the right trac") and therefore is some!hat aus icious1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) HHH #,1 The arts and the first accumulations of the uni2erse !ere made (y the s!ara) and the s!ara is 2isi(le as the great Po!er) the /reator) and the <estroyer1 HHH Notes . For some reflections on this su(8ect) the reader is referred to the &ssay on &2olution1 HHH C-1 7 "no!ledge more secret than the science of Breath) !ealth more useful than the science of Breath) a friend more true than the science of (reath) !as ne2er seen or heard of1 C#1 7n enemy is "illed during the o!er of the (reath) and also friends are (rought together? !ealth is got during the o!er of (reath) and comfort and re utation during the same1 HHH Notes . &2ery henomenon is nothing more than a hase of tat!ic motion1 HHH CC1 0n account of the force of (reath one gets a female child or meets a "ing? (y the force of (reath are gods ro itiated) and (y the (reath is a "ing in anyones o!er1 CD1 *ocomotion is caused (y the o!er of (reath) and food too is ta"en (y the o!er of (reath? urine and faeces also are discharged during the o!er of (reath1 CE1 7ll the Sastras and Purana) etc1) (eginning !ith the 4edas and the : anishads) contain no rinci le (eyond the "no!ledge of s!ara (the (reath)1 C$1 7ll are names and forms1 7mong all these eo le !ander mista"en1 They are fools stee ed in ignorance unless the tat!as are "no!n1 HHH Notes . 7ll the henomena f the uni2erse are names and forms1 7ll these names and

forms Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) li2e in the s!ara of ara(rahma) or com arati2ely in the su(tler tat!as1 But there nothing is distinguisha(le1 They are only distinguished as such !hen they are im rinted u on the grosser lanes1 The im ression ta"es lace (y the instrumentality of Rayi) the cooler state of lifeAmatter) !hich is only the shade of Prana) the original state1 ;ence the names and forms are all unreal1 HHH CF1 This science of the rise of (reath is the highest of all the high sciences? it is a flame for illuminating the mansion of the soul1 CJ1 The "no!ledge cannot (e im arted to this man or that man e'ce t in ans!er to a 9uestion? it is therefore to (e "no!n (y ones o!n e'ertions in the soul) (y the soul) and soul alone1 HHH Notes . This is the cele(rated dictum) Ino! thyself (y thyself) !hich differs from the 6ree" one in the addition of the last t!o !ords1 HHH C+1 Neither the lunar day) nor the constellations) nor the solar day) nor lanet) nor god? neither rain nor the 4yati ata) nor the con8unctions 4aidhrita) etc1 HHH Notes . These are all of them the 2arious hases of the fi2e different tat!ic states1 They ha2e a natural effect u on the terrestrial life1 The effect differs !ith the thing influenced1 The rays of the tat!ic state of time !ill only (e reflected into any organism if the reflecting surface is a"in1 The yogi !ho has o!er o2er his (reath can ut it into any tat!ic state he chooses) and the antagonistic effect of time are sim ly thro!n off1 HHH C,1 Nor the (ad con8unctions) goddess) e2er ha2e o!er? !hen one gets the ure o!er of s!ara) e2erything has good effect1 D-1 %n the (ody are the Nadi ha2ing many forms and !ell e'tended? they ought to (e "no!n in the (ody (y the !ise) for the sa"e of "no!ledge1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) D#1 Branching off from the root in the na2el) JC)--- of them e'tend in the (ody1 HHH Notes . The Yogi ta"es the na2el to (e the starting oint of the system of Nadi1 So says Patan8ali) the great Yogi hiloso her: The systems of the (ody are "no!n (y concentration on the na2el1 The 4edantins ta"e the heart to (e the starting oint of the system1 The former assign as the reason) the e'istence in the na2el of the Po!er Iundalini) the latter the e'istence in the heart of the cardiac soul (the *ingam atma)) !hich is the real life of the gross (ody1 This) ho!e2er) is immaterial1 =e may (egin !here2er !e li"e) if !e only understand truly the

location of the lifeA rinci le and its 2arious manifestations1 HHH DC1 %n the na2el is the Po!er Iundalini slee ing li"e a ser ent? thence ten Nadi go u !ards and ten do!n!ards1 HHH Notes . The Po!er Iundalini: This o!er slee s in the de2elo ed organism1 %t is that o!er !hich dra!s in gross matter from the mother organism through the um(ilical cord) and distri(utes it to the different laces !here the seminal Prana gi2es it form1 =hen the child se arates from the mother the Po!er goes to slee 1 She is no more !anted no!1 The dimensions of the child de end u on the su lies of the Iundalini1 %t is said that it is ossi(le to a!a"e the goddess e2en in the unde2elo ed organism (y certain ractices of Yoga1 =hen this is done the Yogi gets the o!er of lengthening or shortening the lim(s1 HHH DD1 T!o and t!o of the Nadi go cross!ise? they are thus t!entyAfour in num(er1 The rinci al are the ten Nadi in !hich act the ten forces1 DE1 /ross!ise) or u !ards) or do!n!ards) in them is manifested the rana all o2er the (ody1 They are in the (ody in the sha e of /ha"ras su orting all the manifestations of Prana1 D$1 0f all these) ten are rinci al? out of the ten) three are the highest: %da) Pingala) and the Susumna1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) DF1 6andhari) ;asti8ih2a) Pusha and Yashas!ani? 7lam(usha) Iuhui) San"hini) and also <amini1 DJ1 %da is in the left art) Pingala in the right) Susumna in the middle? 6andhari in the left eye1 D+1 %n the right eye ;asti8ih2a? in the right ear Pusha? Yashas!ani in the left ear? in the mouth 7lam(usha1 D,1 Iuhu in the lace of the generati2e organ? in the anus Shan"hini1 %n this !ay one at each outlet stand the Nadi1 E-1 %da) Pingala) and Susumna stand in the !ay of the Prana) these ten Nadi e'tend 2ariously in the (ody1 HHH Notes . For a dissertation on these three Nadi) the reader is referred to the articles on Prana1 0n a small scale) the right and left cham(ers of the heart and the right and left ortions of the s inal column are the Pingala and %da1 The canal (et!een these t!o is the Susumna1 Ta"ing the (lood 2essel system to (e a mere reflection of the ner2ous system) the terminology might (e a lied to the ner2ous alone1 %t a ears) ho!e2er) that the Nadi of the Tantra com rehend (oth these systems1 %n the ner2ous system there is the

real o!er) and this must (e resent e2ery!here !here there is any manifestation of life1 HHH E#1 These are the names of the Nadis1 No! % gi2e the names of the forces: (#) Prana) (C) 7 ana) (D) Samana) (E) :dana) and ($) 4yana 1 EC1 (F) Naga) (J) Iurma) (+) Iri"ila) (,) <e2adatta) and (#-) <hanan8aya1 %n the chest li2es al!ays the rana? the a ana in the circle of the anus1 ED1 The Samana in the circle of the na2el) the :dana in the midst of the throat? the 4yana er2ades all o2er the (ody1 These are the ten rinci al forces1 EE1 The fi2e (eginning !ith the Prana ha2e (een descri(ed1 The remaining fi2e (egin !ith Naga1 Their names and laces too % gi2e: E$1 The Naga is "no!n in (elching? the Iurma in the t!in"ling of the eye? the Iri"ila is "no!n as the cause of hunger? the <e2adatta is "no!n in ya!ning1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) EF1 The allA er2ading <hanan8aya does not lea2e e2en the dead (ody1 7ll these mo2e in all the Nadis !here they ut on the a earance of life1 EJ1 *et the !ise man "no! the manifest mo2ements of the indi2iduali@ed rana (y the three Nadi: %da) Pingala) and Susumna1 E+1 The %da is to (e "no!n in the left half and the Pingala in the right1 E,1 The moon is laced in the %da? the sun in the Pingala? the Susumna has the nature of Sam(hu) and Sam(hu is the self of ;ansa Kins iration and e' iration (othL1 $-1 &' iration is called ;a? ins iration is Sa? ;a is the Si2a Kthe maleL) and Sa the Sa"ti Kthe femaleL1 $#1 7 earing as Sa"ti) stands the moon) causing the left Nadi to flo!? causing the right Nadi to flo!) the sun a ears as Sam(hu KmaleL1 $C1 7ny charity gi2en (y the !ise !hile the (reath is in the left nostril) multi lies "rore u on "rore of times in this !orld1 $D1 *et the Yogi loo" into his face) !ith one mind and !ith attention) and thus let him "no! entirely the motion of the sun and the moon1 $E1 *et him meditate u on the tat!a !hen the rana is calm) ne2er !hen it is distur(ed? his desire !ill (e fulfilled) he !ill ha2e great (enefit and 2ictory1 $$1 To those men !ho ractice) and thus al!ays "ee the sun and moon in ro er order) "no!ledge of the ast and the future (ecomes as easy as if they !ere in their hand1 $F1 %n the left Nadi the a earance of the (reath is that of the 7mrita (Nectar)? it is the great nourisher of the !orld1 %n the right) the motionAim arting ortion) the !orld is al!ays (orn1 HHH Notes . 7 "rore H #- million1 The Negati2e hase of Prana has the 9ualities of 7mrita) the gi2er of eternal life1 The negati2e matter) the moon) is cooler than the ositi2e

matter) the sun1 The former is Rayi) the latter Prana1 The former recei2es the im ressions from the latter) and this lays the art of im arting im ressions to that1 The moon) therefore) is the real life of all names and forms1 %n her they li2e? she "ee s them u 1 She is) therefore) the 7mrita) the nectar of life1 The right Nadi is) from the greater tem erature it ossesses) the Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) im arter of names and forms) or (riefly) the motionAim arting hase of life matter1 %t is the tendency of the sun to al!ays cause changes in names and forms) and gi2ing ne! im ressions in the lace of the old1 ;ence the sun is the great destroyer of forms1 ;e is the father of the forms) (ut the real reser2er is the moon1 HH $J1 The middle one) the susumna) mo2es 2ery cruelly) and is 2ery (ad in all acts? e2ery!here in aus icious acts the left KNadiL causes strength1 $+1 %n going out the left is aus icious? in going in the right is aus icious? the moon must (e "no!n to (e e2en) the sun odd1 $,1 The moon is female) the sun is male? the moon is fair) the sun is dar" Kas com ared to the moonL1 <uring the flo! of the Nadi of the moon let calm acts (e done1 F-1 <uring the flo! of the Nadi of the sun harsh !or"s are to (e done? during the flo! of the susumna are to (e done acts resulting in the attainments of sychic o!ers and sal2ation1 F#1 %n the (right fortnight the moon comes in first) in the dar" one the sun? (eginning from the first lunar day they rise one after the other in order) after three days each1 FC1 The moon and the sun ha2e each the !hite Knorth!ard) u !ardL and the (lac" Ksouth!ard) do!n!ardL duration of CA#GC ghari1 They flo! in order during the Fghari of a day1 FD1 Then (y a ghari each KCE minutesL the fi2e tat!as flo!1 The days (egin !ith the rati at Kthe first lunar dayL1 =hen the order is re2ersed the effect is re2ersed1 FE1 %n the (right fortnight the left Kis o!erfulL) in the dar" the right? let the yogi !ith attention (ring these into order) (eginning !ith the first lunar day1 F$1 %f the (reath rises Kat sunriseL (y !ay of the moon) and sets in (y that of the sun) it confers grou s of good 9ualities? in the re2erse) the re2erse1 FF1 *et the moon flo! the !hole day through) and the sun the !hole night? he !ho ractices thus is no dou(t a yogi1 FJ1 The moon is chec"ed (y the sun) the sun (y the moon? he !ho "no!s this ractice) tram les in a moment o2er the three !orlds1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) F+1 <uring Thursdays) Fridays) =ednesdays and 3ondays the left Nadi gi2es success in all acts) es ecially in the !hite fortnight1 F,1 <uring Sundays) Tuesdays and Saturdays the right Nadi gi2es success in all harsh acts) es ecially in the (lac" fortnight1 J-1 <uring the fi2e gharis each) the tat!as ha2e their distinct rise in order)

ghari (y ghari1 J#1 Thus there are t!el2e changes during the day and night1 The Taurus) /ancer) 4irgo) Scor io) /a ricorn) and Pisces are in the moon Ki1e1) the (reath rises in the left Nadi in these signsL1 JC1 <uring 7ries) 6emini) *eo) *i(ra) Sagittarius) and 79uarius the rise of the (reath is in the right Nadi1 From this good or (ad is ascertained1 JD1 The sun is centered in the east and north) the moon in the !est and south1 *et none go !est and south during the flo! of the right Nadi1 JE1 *et none go east and north during the flo! of the left Nadi? if anyone does go) he !ill ha2e the fear of ro((ers and !ill not return1 J$1 The !ise !ho desire good might not therefore go in these directions during these inter2als? then there dou(tlessly !ill (e suffering and death1 JF1 =hen the moon flo!s during the (right fortnight) it is (eneficial to the man? comfort is caused in mild deeds1 JJ1 =hen the moon rises at the time of the rise of (reath) and 2ice 2ersa) 9uarrel and danger ma"e a earance) and all good disa ears1 The =rong S!ara . J+1 =hen in the morning the !rong (reath ta"es its rise) that is the sun in lace of the moon) and the moon in lace of the sun) then: J,1 <uring the first day the mind is confused? during the second loss of !ealth? during the third they s ea" of motion? during the fourth the destruction of the desired Ko(8ectL1 +-1 <uring the fifth the destruction of !orldly osition? during the si'th the destruction of all o(8ects? during the se2enth disease and ain? during the eight) death1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) +#1 =hen for these eight days) at all the three times) the (reath is !rong) then the effect is sim ly (ad1 =hen there is something less there is some good1 +C1 =hen in the morning and the noon there is the moon) and in the e2ening the sun) then there is al!ays success and (enefit1 The re2erse gi2es ain1 +D1 =hene2er the (reath is in the right or the left Nadi) the 8ourney !ill (e successful if the right or the left) as the case may (e) is the first ste 1 +E1 6oing four ste s K(y the left ste firstL !hen the moon flo!s) and fi2e ste s K(y the right ste firstL !hen the sun flo!s) causes success all o2er the three !orlds1 +$1 0ne must go on an e2en num(er of ste s during the moon) and an odd one during the sun) raising first the foot K(elong to theL full Nadi1 +F1 %f (y the hand of that art of the (ody in !hich the (reath might (e flo!ing at the time of !a"ing) one touches his face) he is successful in his desires1 +J1 %n ta"ing a thing from another) and in going out of the house) !e ta"e (y the hand in !hose corres onding half the Nadi flo!s) and (egin motion (y raising the same foot1

++1 There !ill (e no confusion) no 9uarrel) no iercing !ith thorns? he !ill come (ac" comforta(le and free from all accidents1 +,1 Those !ho desire success in their underta"ings must tal" !ith teachers) relations) "ings) and ministers and others !ho can fulfill ones desires) "ee ing them to!ards the full half of the (ody1 ,-1 Those !ho desire success) (enefit) and comfort must tal" !ith enemies) thie2es) creditors) and such others) "ee ing them to!ards the em ty half of the (ody1 ,#1 To distant countries one must go during the moon? to rather near countries during the sun1 ,C1 =hate2er of income) etc1) and comings together) has (een descri(ed (efore) comes to ass !ithout dou(t in the Nadis notices (efore1 ,D1 =hate2er has (een said (efore to (e the effect of the em ty Nadi) is all in accordance !ith !hat has (een said (y the omniscient1 ,E1 7ll transactions or dealings !ith (ad men !here there is enmity or deceit) angry lords Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) or thie2es) etc1) are dangerous to!ards the full half of the (ody1 ,$1 %n going on a distant 8ourney) the moon is aus icious) and gi2es ceaseless success in the aim? the sun is good in coming in) and in the (eginning of any hasty !or"1 ,F1 <uring the flo! of the moon) oison is destroyed? during that of the sun) o!er is o(tained o2er any (ody1 <uring the susumna sal2ation is o(tained1 0ne o!er stands in three forms: the sun) the moon) and the susumna1 ,J1 %t might ha en that !hen something is to (e done) the (reath is not rightly flo!ing) or con2ersely) !hen the (reath is flo!ing as it ought to (e) there is no occasion for the action to (e done1 ;o! then is a man of (usiness to follo! the rom tings of ranaB ,+1 7us icious or inaus icious acts are al!ays to (e done day and night1 =hen need (e the ro er Nadi is to (e set in motion1 The %da . ,,1 %n those acts !hich are desired to ha2e dura(le effect) in going on a distant 8ourney) in entering an order of life (7shrama) or a alace) in amassing !ealth? #--1 %n sin"ing !ells) onds) tan"s) etc) in erecting columns and idols) in (uying utensils) in marriage) in ha2ing clothes) 8e!els and ornaments re ared? #-#1 %n re aring cooling and nourishing di2ine medicines) in seeing ones lord) in trade) in collection of grain? #-C1 %n going into a ne! house) in ta"ing charge of some office) in culti2ation) in thro!ing the seed) in aus icious eaceAma"ing) in going out) the moon is aus icious1 #-D1 %n such acts as (eginning to read) etc1) in seeing relations in 2irtue) in learning from some s iritual teacher) in rehearsing a 3antra? #-E1 %n reading the a horisms of the Science of Time) in (ringing 9uadru eds home) in the

treatment of diseases) in calling u on masters? #-$1 %n riding horses and ele hants) in doing good to others) in ma"ing de osits? #-F1 %n singing) in laying u on instruments) in thin"ing of the science of musical sounds) in entering any to!n) in coronation? Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #-J1 %n disease) sorro!) de8ection) fe2er) and s!oon) in esta(lishing relations !ith ones eo le) in entering any to!n or 2illage) in coronation? #-+1 %n the adornment of their erson (y !omen) !hen the rain is coming) in the !orshi of the teacher) in re aring oisons) etc1) 0 Fair 0neN The moon is aus icious1 #-,1 7lso such acts as the ractice of Yoga gi2e success in %da1 &2en in %da let one gi2e u the a"asa and tai8as modifications of rana1 ##-1 %n day or in night all !or"s are successful? in all aus icious !or"s the flo! of the moon is good1 The Pingala . ###1 %n all harsh acts) in the reading and teaching of difficult sciences in getting into a shi ? ##C1 %n all (ad acts) in drin"ing) in rehearsing the 3antra of such a god as Bhaira2a) in administering oison to enemies? ##D1 %n learning the Shastras) in going) in hunting) in the selling of animals) in the difficult collection of (ric"s) !ood) stone and 8e!els) etc1? ##E1 %n the ractice of music) in the Yantras and tantras) in clim(ing a high lace or mountain) in gam(ling) in theft) in the (rea"ing of an ele hant or a horse) in a carriage or other!ise1 ##$1 %n riding a ne! don"ey) camel) or (uffalo) or an ele hant or horse) in crossing a stream) in medicine) in !riting? ##F1 %n athletic s orts) in "illing or roducing confusion) in racticing the si' Iarmas) etc1) in o(taining o!er of Ya"shinis) Ya"shas) 4etalas) Poisons and Bhutas) etc1? ##J1 %n "illing) in causing lo2e in enmity) in mesmeri@ing) causing one to do anything at (idding) in dra!ing anyone to!ards anything) in causing distress and confusion) in charity) and (uying and selling1 ##+1 %n racticing !ith s!ords) in inimical (attle) in amorous en8oyment) in see"ing the "ing) in eating) in (athing) in mercantile negotiations) in harsh and hot deeds) the sun is aus icious1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) ##,1 >ust after eating in !inning the fa2or of !omen) the sun is aus icious1 The !ise ought to slee ) too) during the flo! of the sun (reath1 #C-1 7ll harsh acts) all those 2arious acts !hich in their nature must (e transitory and tem orary) find success during the sun1 There is no dou(t in this1 The Susumna . #C#1 =hen the (reath mo2es one moment in the left and the other in the right) the

Kstate of ranaL too is "no!n a susumna1 %t is the destroyer of acts1 HHH Notes . %t !ill (e seen that in this section three hases of the Susumna ha2e (een noticed: (#) =hen the (reath comes one moment out of one nostril and ne't out of the other? (C) =hen the (reath at once flo!s out of (oth nostrils !ith e9ual force? (D) =hen the (reath flo!s out of one nostril !ith greater force than it does out of the other1 The first is called the :ne9ual state (4ishama(ha2a)1 The second and third are called the 4ishu2at or 4ishu2a1 HHH #CC1 =hen the rana is in that Nadi the fires of death (urn1 %t is called 4ishu2at) the destroyer of all actions1 #CD1 =hen (oth the Nadis) !hich ought to flo! one after the other) then !ithout dou(t there is danger for him !ho is thus afflicted1 #CE1 =hen it is at one moment in the right) the other moment in the left) it is called the une9ual state1 The effect is the re2erse of !hat is desired) and so it ought to (e "no!n) 0 Fair 0neN #C$1 The !ise call it 4ishu2at !hen (oth the Nadis flo!1 <o neither harsh not mild acts at that time? (oth !ill (e fruitless1 #CF1 %n life) in death) in as"ing 9uestions) in income) or its a(sence) in success or its !ant) e2ery!here the re2erse is the case during the flo! of the 4ishu2at1 Remem(er then the *ord of the :ni2erse1 #CJ1 The %s!ara is to (e remem(ered (y acts such as the ractice of Yoga? nothing else is to (e done at that time (y those !ho desire success) income and comfort1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #C+1 Pronounce a curse or (enediction !hen !ith the sun the Susumna flo!s slo!ly? it !ill all (e useless1 #C,1 =hen the une9ual state ta"es rise) do not so much as thin" of 8ourneying1 >ourneying during this state undou(tedly causes ain and death1 #D-1 =hen the Nadi changes or the tat!a changes) nothing aus icious shall (e done (y !ay of charity) etc1 #D#1 %n the front) in the left) and a(o2e is the moon1 0n the (ac") on the right) and (elo! is the sun1 in this !ay the !ise ought to "no! the distinction (et!een the full and em ty1 HHH Notes . T!o or more hases of con8unction ha2e (een noticed: (#) Sandhya Sandhi) and (C) 4edo2eda1 7ccording to some hiloso hers) these do not e'ist1 These t!o are said to (e (ut the names of the t!o foregoing ones1 This) ho!e2er) is not the thesis of the resent !riter1 ;e holds

that (oth these states e'ist se arately1 The Sandhya Sandhi is that Susumna through !hich disa earance ta"es lace into the higher matter (eyond1 The hysiological Susumna is the reser2oir of mans otential hysiological life1 From that state ta"es its (irth either the ositi2e or the negati2e hase of life1 But the Susumna is the child of a higher hase of life1 The ositi2e and negati2e mental forces according to similar la!s gi2e (irth to this otential ranamaya "osha1 The !orld) as some !riters ha2e said) is the outcome of mental motion (San"ala) 3einah s hurana)1 The state of the con8unction of these t!o mental states is the Sandhya Sandhi1 The same name seems to ha2e (een gi2en to the higher susumna1 =hen the t!o hases of mental matter are neutrali@ed in the Susumna) the ranamaya "osha loses its 2itality and disa ears1 This is that state in !hich is thro!n the reflection of the ;igher 7tma) and from !hence it is ossi(le for it to come into the mind1 HHH #DC1 The 3essenger !ho is a(o2e) in front) or on the left) is in the !ay of the moon) and he !ho is (elo! in the (ac" and on the front) is in the !ay of the sun1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #DD1 The con8unction) !hich has no (eginning) is 0ne) and is !ithout K otentialL nourishment or confusion that through !hich disa earance ta"es lace in the su(tle matter (eyond is called Sandhya Sandhi1 #DE1 Some say there is no se arate Sandhya Sandhi) (ut the state in !hich the rana is in the 4ishu2at is called Sandhya Sandhi1 #D$1 There is no se arate 4edo2eda? it does not e'ist1 That con8unction is called 4edo2eda (y !hich the highest 7tma is "no!n1 The Tat!as . #DF1 Said the goddess: 6reat *ordN 6od of the godsN %n thy mind is the great secret that gi2es sal2ation to the !orld? tell me all that1 #DJ1 Said the god: There is no 6od (eyond the secret "no!ledge of (reath? the Yogi !ho is de2oted to the science of (reath is the highest Yogi1 #D+1 /reation ta"es lace from the fi2e tat!as? the tat!a disa ears in tat!a? the fi2e tat!as constitute the o(8ects of the highest "no!ledge? (eyond the fi2e tat!as is the Formless1 #D,1 The Prithi2i) the 7 as) the Tai8as) the 4ayu) and the 7"asa are the fi2e tat!as? e2erything is of the fi2e tat!as1 Re2ered is he !ho "no!s this1 #E-1 %n the (eings of all the !orlds the tat!as are the same all o2er? from the Satyalo"a the arrangement of Nadi only differs1 HHH Notes . See the &ssay on the Tat!as1 ;o! e2erything) e2ery ossi(le henomenon of the

soul) the mind) the rana) and the gross matter is of the tat!as) the introductory &ssays ha2e tried to e' lain1 The ner2ous system is different in all the lo"as1 %t has (een said many a time that the tat!ic rays flying in e2ery direction from e2ery oint gi2e (irth to innumera(le truti that are minimi@ed ictures of the macrocosm1 No! it !ill (e easy to understand that these ictures are formed in different lanes) !hich are differently inclined to the solar a'is) and lie at different distances from the sun1 0ur lanet is at a certain distance from the sun) and life is so arranged on this lanet that the lunar and solar lifeAcurrents must ha2e e9ual force if the organism is to (e maintained1 The tat!as also must (e (alanced1 There might (e other Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) lanes of life in !hich the res ecti2e o!ers of the t!o currents and the tat!as might (e greater or less than they are on the earth1 This difference !ill secure a difference in the arrangements of the Nadi) and also in their sha e1 =e e' erience this sort of thing e2en on our earth1 <ifferent animals and 2egeta(les ha2e different sha es1 This is sim ly on account of the different truti stretching on different lanes) differently inclined to the solar a'is1 Su ose for the sale of illustration that the follo!ing is the s here of the macrocosmic rana: =or"s on astrology assign different organs to these astral di2isions) and for the ur ose of illustration % shall assume these !ithout further e' lanation1 Thus !e ha2e on a larger scale: Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) These t!el2e regions com rehend the !hole (ody in and out1 No! su ose that there is a lane 7AB ha2ing a certain inclination to the a'is of the sun) S1 From e2ery oint in the t!el2e regions rays fall in e2ery truti of the lane 7AB1 Then there are other lanes) /A< and &AF) etc1 %t is e2ident that the rays falling on all these lanes from the t!el2e regions !ill 2ary in relati2e strength and osition on different lanes1 %t is e2ident that on all these lanes the different organs !ill differ in sha e) in strength) and in relati2e osition1 This gi2es (irth to more or less 2arying ner2ous systems in all the lo"as) and the 2arious sha es of the organisms of the earth1 7s in e2olution the necessities of the mind are changed) the ranamaya Ioshas change their lanes) and it is thus that they are changed on earth according to the occult theory of e2olution1 HHH

#E#1 %n the left as !ell as the right there is the fi2eAfold rise Kof the tat!asL1 The "no!ledge of the tat!as is eightAfold1 ;ear me) 0 Fair 0ne: % shall tell thee1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #EC1 The first is the num(er of the tat!as? the second the con8unction of (reath? the third are the signs of the (reath? the fourth the lace of the tat!as? #ED1 The fifth is the color of the tat!as? the si'th is the rana itself? the se2enth is their taste? the eighth is their mode of 2i(ration1 #EE1 ;ear of the threeAfold Prana: the 4ishu2ata) the 7cti2e Kchara) the motor) sunL) the Passi2e Kachara or sthira) the recei2er of motion) the moonL in these eight forms1 There is nothing) 0 *otusAFaced 6oddess) (eyond the (reath1 #E$1 =hen (y the effect of time the o!er of seeing does come it must (e seen !ith great effort1 The Yogi acts for the ur ose of decei2ing time1 HHH Notes . OThe Yogi acts for the ur ose of decei2ing time1O Time is the order of a earance of the 2arious tat!ic hases of a li2ing organism1 %n man this order is regulated (y his re2ious Iarma1 By the o!er of re2ious Iarma) the human organism assumes different rece ti2e states) and in accordance !ith the rece ti2ity the tat!ic influence of time the solar rana cause ains or en8oyments of different sorts1 By the ractice of Yoga the Yogi masters the tat!ic changes of his (ody1 Time is cheated1 %f he ushes the germ of disease out of his (ody no e idemic !ill e2er affect him1 HHH #EF1 *et a man shut his ears (y his thum(s) his nostrils (y the middle fingers) his mouth (y the last fingers and those last (ut one) and his eyes (y the remaining fingers1 #EJ1 %n this state the fi2e tat!as are gradually "no!n as the yello!) the !hite) the red) the (lue) and the s otted !ithout any other distinct u adhi KdifferentiaL1 #E+1 *oo"ing into a mirror) let the (reath (e thro!n u on it? thus let the !ise man "no! the difference among the tat!as (y their forms1 #E,1 Puadrangular) semiAlunar) triangular) s herical) and s otted are res ecti2ely the forms of the fi2e tat!as1 #$-1 Thus the first) rithi2i) flo!s mid!ay? the second) a as) flo!s do!n!ard? the third) agni) flo!s u !ards? the fourth) 2ayu) flo!s at acute angles? the a"asa flo!s (et!een e2ery t!o1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #$#1 The a as tat!a is !hite? the rithi2i yello!? the agni red? the 2ayu s"yA (lue? the a"asa foreshado!s e2ery color1 #$C1 First of all flo!s the 2ayu tat!a? secondly) the tai8as? thirdly) the rithi2i? and fourthly) the a as1 #$D1 Bet!een the t!o shoulders is located agni? in the root of the na2el 2ayu? in the "nees

the a as? in the feet the rithi2i? in the head the a"asa1 #$E1 The rithi2i tat!a is s!eet? the a as astringent? the tai8as ungent? the 2ayu acid? the a"asa (itter1 #$$1 The 2ayu flo!s eight fingers (readth? the agni four? the rithi2i t!el2e? the a as si'teen1 #$F1 The u !ard motion tends to death? the do!n!ard to calmness? the one at acute angles to restlessness? the middle one to endurance? the a"asa is common to all1 #$J1 <uring the flo! of the rithi2i are erformed acts !hich are e' ected to li2e long? during the a as assi2e acts? during the tai8as harsh acts? during the 2ayu) "illing) etc1 #$+1 Nothing ought to (e done during the a"asa e'ce t the ractice of Yoga? all other acts !ill remain !ithout their desired effect1 #$,1 <uring the rithi2i and the a as success is o(tained ? death comes in the tai8as? reduction in the 2ayu1 The a"asa is "no!n (y the tat!ic hiloso hers to (e altogether useless1 #F-1 <uring the rithi2i income is late? during the a as) immediate? loss comes into e'istence (y the tai8as and the 2ayu? a"asa is altogether useless1 #F#1 The rithi2i tat!a is yello!) has slo! motion) mo2es in the middle) comes in its flo! u to the end of the sternum) is hea2y in sound) has slight heat in tem erature1 %t gi2es success in !or"s that are e' ected to stay long1 #FC1 The a as tat!a is !hite) has ra id motion) mo2es do!n!ards) comes in its flo! si'teen fingers do!n!ard Ku to the na2elL) is hea2y in sound) is cool in tem erature1 #FD1 The tai8as tat!a is red) mo2es in !hirls Ka2artagahL) mo2es u !ards) comes in its flo! four fingers do!n!ards Ku to the end of the chinL) is 2ery high in tem erature1 %t gi2es (irth to harsh actions Kactions !hich) so to s ea") set one on fireL1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #FE1 The 2ayu tat!a is s"yA(lue) mo2es at acute angles) comes in flo! eight fingers do!n!ard) is hot or cool in tem erature1 %t gi2es success in those !or"s that are transitory1 #F$1 The a"asa tat!a is the common surface of all) foreshado!s the 9ualities of all the tat!as1 %t gi2es yoga to the yogi1 #FF1 Yello! and 9uadrangular) s!eet and mo2ing in the middle) and the gi2er of en8oyment is the rithi2i tat!a) !hich flo!s t!el2e fingers do!n!ards1 #FJ1 =hite) semiAlunar) astringent) mo2ing do!n!ards) and the causer of (enefit is the a as tat!a) !hich is si'teen fingers in flo!1 #F+1 AAA #F,1 Blue) s herical) acid) mo2ing at acute angles) the gi2er of locomotion is the 2ayu tat!a) !hich is eight fingers in flo!1 #J-1 Foreshado!ing all colors) of the sha e of an ear) (itter in taste) mo2ing e2ery!here through the gi2er of 3o"sha is the a"asa tat!a) !hich is useless in all !orldly

!or"s1 #J#1 The rithi2i and the a as are aus icious tat!as) the tai8as is middling in its effects) the a"asa and 2ayu are inaus icious and cause loss and death to man"ind1 #JC1 The a as tat!a is in the east? the rithi2i in the !est? the 2ayu in the north? the tai8as in the south? the a"asa in the middle corners1 #JD1 =hen the rithi2i and the a as are in the moon) and the agni in the sun) then there is dou(tless success in mild and harsh acts res ecti2ely1 #JE1 The rithi2i causes income during the day) the a as during the night? death comes in the tai8as? reduction in the 2ayu? the a"asa sometimes (urns1 #J$1 %n fitness for li2ing) in success) in income) in culti2ation Kor: in en8oyment and gro!thL) in amassing !ealth) in understanding the meaning of the mantras) in 9uestions a(out (attle) in coming and going? #JF1 Benefit results during the a as tat!a? aus icious stay !here2er it is during the rithi2i? (y the 2ayu they go a!ay else!here? the a"asa and the tai8as cause loss and death1 #JJ1 %n the rithi2i comes the thought of roots K3alaL? in the a as and the 2ayu that of li2ing things? in the tai8as comes the thought of minerals? in the a"asa there is 2oid1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #J+1 %n the rithi2i one thin"s of (eings of many feet? in the a as and 2ayu of (i eds? in the tai8as of 9uadru eds? in the a"asa of the footless1 #J,1 3ars is said to (e the tai8as) the Sun the rithi2i) Saturn the a as) and the Rahu the 2ayu in the right Nadi1 #+-1 The 3oon is in the a as) >u iter the rithi2i) 3ercury the 2ayu) and 4enus the tai8as in the left Nadi? for all acts dou(tless1 HHH Notes . The tat!ic 2alue of the lanets descri(ed in these t!o 2erses seems to (e the o inion of only a fe!1 The o inion of the !riter) !hich is also the o inion of the great astrologer 4arahamchira) is e' ressed in stan@a #+#1 HHH #+#1 >u iter is the rithi2i? the 3oon and 4enus are the a as? the Sun and 3ars are the tai8as? the <ragon) the Ietu) and Saturn are 4ayu? 3ercury is the a"asa1 #+C1 Say during the rithi2i the 9uestion that is a(out earthly things Kroots) malaL? during the a as a(out life? during the tai8as a(out minerals? during the a"asa nothing1 #+D1 *ea2ing the Sun and the 3oon) !hen the (reath goes to the Rahu "no! that it K ranaL is in motion and desires another lace1 #+E1 (#) Pleasure) ,C) gro!th) (D) affection) (E) layfulness) ($) success) (F) laughing) (J) in the rithi2i and the a as? !ant of o!er in the organs) (+) fe2er) (,) trem(ling) (#-) going out of ones country in the tai8as and 2ayu1 #+$1 (##) *oss of the life) su(stance) (#C) and death in the a"asa these t!el2e

are the hases of the moon Ki1e1) the forms) etc1) that the negati2e matter assumesL? they ought al!ays to (e "no!n !ith ains (y the !ise1 HHH Notes . These t!el2e are the hases of the moon1 The moon here means the o!er that gi2es sustenance to names and forms1 That o!er) the rayi) a ears in t!el2e forms) according to tat!ic changes1 The flo! of the left Nadi in its diurnal course is not meant here1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) HHH #+F1 %n the &ast) the =est) the South) and the North) the tat!as) rithi2i) etc1) are o!erful) so let it (e said1 #+J1 Fair 0ne) the (ody must (e "no!n as made of the fi2e 3aha(hutas: the rithi2i) the a as) the tai8as) the 2ayu) and the a"asa1 #++1 Bone) muscle) s"in) Nadi and hair: these are the fi2efold rithi2i as laid do!n (y the Brahma2idya Kthe di2ine scienceL1 #+,1 The semen) the female genital fluid) fat) urine and sali2a: these are the fi2efold a as as laid do!n (y the Brahma2idya1 #,-1 ;unger) thirst) slee ) light) dro!siness: these are the fi2efold agni as laid do!n (y the Brahma2idya1 #,#1 Remo2ing) !al"ing) smelling) contraction and inflation: these are the fi2efold 2ayu as laid do!n (y the Brahma2idya1 #,C1 <esire to ha2e) desire to re el) shame) fear and forgetfulness: these are the fi2efold a"asa as laid do!n (y the di2ine science1 #,D1 The rithi2i has fi2e 9ualities) the a as four) the tai8as three) the 2ayu t!o) the a"asa one1 This is a ortion of tat!ic "no!ledge1 #,E1 The rithi2i is $- ala K ala H #GD ounceL) the a as E-? the tai8as D-? the 2ayu C-? the a"asa #-1 #,$1 %n the rithi2i income is delayed? in the a as it comes at once? in the 2ayu it is 2ery little? in the agni e2en !hat is at hand is destroyed1 #,F1 KThe lunar mansionsL (#) <hanestha) (C) Rohini) (D) >yestha) (E) 7naradha) ($) Sra!ana) (F) 7(hi8i) and (J) :ttarashadh: these are said to (e the rithi2i tat!a1 #,J1 (#) Bharani) (C) Irith"a) (D) Pushya) (E) 3agha) ($) Pur2a halguni) (F) Pur2a(hadra ada) and (J) S!ath: these are said to (e the tai8as tat!a1 #,+1 (#) Pur2a shada) (C) Shelesha) (D) 3ula) (E) 7rdra) ($) Re2ati) (F) :ttara (hadra ada) and (J) Sata(hisha: these are the a as tat!a) 0 Belo2edN Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) #,,1 (#) 4isha"ha) (C) :ttarag halguni) (D) ;asta) (E) /hitra) ($) Punar2asu1 (F) 7sh!ani) and (J) 3rigashirsha: these are the 2ayu tat!a1 C--1 =hate2er good or (ad the messenger as"s a(out) standing to!ards the flo!ing Nadi) comes not to ass as he desires1 %n the em ty Nadi it is the re2erse1

C-#1 &2en !hen the Nadi is full) (ut the tat!a is not congenial) there is no success1 The sun or the moon gi2es success only !hen com(ines !ith the congenial tat!a1 C-C1 Rama got 2ictory in an aus icious tat!a? so did 7r8una1 The Iaura2as !ere all "illed in (attle on account of the antagonistic tat!a1 C-D1 By the ac9uired 2elocity of other (irths) or (y the "indness of the guru) some men come to "no! the nature of the tat!as (y a mind urified (y ha(ituation1 The 3editation of the Fi2e Tat!as . C-E1 3editate u on the rithi2i tat!a !ith * Kor *amL as its alge(raic sym(ol) as (eing 9uadrangular) yello!) s!eetAsmelling) and conferring a color as ure as that of gold) freedom from disease and lightness of the (ody1 C-$1 3ediate u on the a as tat!a !ith 4 Kor 4amL as its alge(raic sym(ol) as (eing semilunar) !hite as the moon) and gi2ing endurance of hunger and thirst) etc1) and roducing a sensation similar to that of a lunge in !ater1 C-F1 3editate u on the tai8as tat!a !ith R Kor RamL as the alge(raic sym(ol) as (eing triangular) red) and gi2ing the o!er of consuming a good deal of food and drin") and the endurance of (urning heat1 C-J1 3editate u on the 2ayu tat!a !ith P Kor PamL as the alge(raic sym(ol) as (eing s herical) s"yA(lue) and gi2ing the o!er of going into the s ace) and flying li"e (ird1 C-+1 3editate u on the a"asa tat!a !ith ; Kor ;amL as the alge(raic sym(ol) formless) foreshado!ing many colors) and as gi2ing the "no!ledge of the three times) and the o!ers 7nima) etc1 C-,1 =here there is a man !ho "no!s the science of (reath) there can (e no !ealth (etter than him1 %t is "no!n that (y the Ino!ledge of (reath one gets good fruit !ithout much ado1 The 7us icious 4ictory . Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) C#-1 6reat *ordN The god of gods) the gi2er of ha iness) the science of the rise of (reath is a 2ery high science? ho! does it com rehend the Ino!ledge of the three timesB C##1 Said the god: Fair oneN The "no!ledge of three times refers to three things) and nothing else: (#) Fortune) (C) 4ictory in (attle) and (D) 6ood or (ad Kend of other actionsL1 C#C1 0n account of the tat!a any act is good or (ad in effect? on account of the tat!a comes 2ictory or discomfiture? on account of the tat!a comes scarcity and !ealth1 The tat!as are said to sho! themsel2es in these three states1 C#D1 Said the goddess: 6reat *ordN The god of gods) the allAcom rehending ocean of this !orld is the greatest friend and hel Amate of men) he !ho causes the fulfillment of all his !or"sB C#E1 Si2a said: The Prana alone is the highest friend) the Prana is the greatest

hel mate) Fair oneN There is no friend (etter than Prana1 C#$1 Said the goddess: ;o! does the force of Prana stand in the (odyB =hat is the a earance of Prana in the (odyB ;o! is the Prana "no!n (y the Yogi to (e acting in the tat!asB C#F1 Si2a said: %n the city of the (ody the Prana is the *ord Protector? !hile going in) it is #- fingers? !hile going out) #C1 HHH Notes . This section refers to the human 7ura1 The su(tle Prana surrounds the gross human (ody li"e a halo of light1 The natural length from the (ody to the circumference of this halo is #C fingers of the man !hose Prana is measured1 This length is affected during the ordinary course of ins iration and e' iration1 7t the time of ins iration the length is reduced to #- fingers? at the time of e' iration it is restored to #C1 <uring certain other actions too) the length 2aries1 Thus) in !al"ing the length of Prana (ecomes CE? in running) EC1 %n coha(itation it (ecomes F$? in slee ing) #--1 %n eating and s ea"ing) it (ecomes #+1 %n ordinary men) the length is #C fingers1 The ordinary length is) ho!e2er) reduced in e'traordinary men1 Thus) in those men !ho are free from desire) the length of Prana is reduced (y one finger? it (ecomes ##1 %n men !ho are al!ays leasant) al!ays hilarious) the length is #- fingers1 7 oet has , fingers1 7 s ea"er has +1 7 ser has s J1 7 le2itator has F) and so on1 See the follo!ing stan@as1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) HHH C#J1 %n !al"ing it is CE fingers) in running EC? in coha(itation F$? in slee ing #-- fingers1 C#+1 The natural length of Prana) my goddess) is #C fingers1 %n eating and s ea"ing it stretches to #+ fingers1 C#,1 =hen the Prana is reduced (y one finger) freedom from desire is the result1 Pleasure results !hen it is reduced (y C? oetical o!er !hen (y D? CC-1 Po!er of s eech !hen (y E? second sight !hen (y $? le2itation !hen (y F? great ra idity !hen (y J? CC#1 The eight siddhi !hen (y +? the nine niddhis !hen (y ,? the ten figures !hen (y #-) the loss of the shado! !hen (y ##? CCC1 =hen it is reduced (y #C the ins iratory and e' iratory motions drin" of the fountain of immortality at the sun Kthe center of PranaL1 =hen the rana fills the (ody u to the end of nails e2en) for !hom else then is foodB CCD1 Thus has (een descri(ed the la! of rana1 %t can (e "no!n (y the teaching of a guru) not (y millions of sciences and shastra1 CCE1 %f the moon does not set in (y chance in the morning) and the sun in the

e2ening) they do so res ecti2ely after midday and midnight1 The Battle . CC$1 %n distant !arfare the moon is 2ictorious? in near laces the sun1 =hen the foot is raised first in going (elongs to the flo!ing Nadi) com lete success is the result1 CCF1 %n (eginning a 8ourney) in marriage) in entering any to!n) etc1) in all aus icious acts) the flo! of the moon is good1 CCJ1 Putting the enemys army to!ards the em ty Nadi) and ones o!n to!ards the full) !hen the tat!a is congenial) one might con9uer the !hole !orld1 CC+1 *et one gi2e (attle in the direction to!ards !hich the (reath flo!s? 2ictory is certain) e2en if %ndra is in front1 CC,1 %f a man uts a 9uestion a(out (attle) he !ill !in if he is to!ards the flo!ing Nadi) Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) lose if he is to!ards the other1 CD-1 The rithi2i tat!a oints to !ounds in the (elly) the a as in the feet? the agni in the thighs? the 2ayu in the hands1 CD#1 The a"asa in the head1 These fi2efold !ounds ha2e (een descri(ed in the Science of Breath1 CDC1 ;e !hose name has e2en letters !ins) if he as"s the 9uestion during the flo! of the moon1 ;e !ho has an odd num(er of letters in his name !ins if he as"s the 9uestion during the flo! of the sun1 CDD1 =hen the 9uestion is ut during the moon there !ill (e a eaceful termination? during the sun the fight must come1 CDE1 <uring the rithi2i tat!a) the fight !ill (e e9ual1 <uring the a as the result !ill (e e9ual1 <uring the tai8as there !ill (e defeat1 <uring the 2ayu and the a"asa death !ill ensue1 CD$1 =hen (y some cause the flo! of the (reath is not clearly felt at the time of the 9uestion) let the !ise man resort to the follo!ing e' edient? CDF1 Sitting motionless let him ha2e a flo!er thro!n u on himself1 The flo!er !ill fall on the full side1 So let him gi2e the ans!er1 CDJ1 ;ere or else!here the "no!er of the la!s of (reath is 2ery o!erful? !ho is more o!erful than heB CD+1 Said the goddess: These are the la!s of 2ictory !hen men fight among themsel2es? ho! does 2ictory come !hen they fight !ith Yama Kthe god of deathLB CD,1 *et him meditate u on the *ord !hen the rana is calm? during the flo! of the moon and then gi2e u life !hen after that the t!o ranas coincide1 ;e !ill ha2e !hat he desires: great (enefit and success1 CE-1 The !hole unmanifested !orld has come out of the unmanifested1 That manifested !orld disa ears in the unmanifested !hen the fact is "no!n1

;o! To Produce Se'ual 7ttachment . CE#1 Said the goddess: 6reat *ordN Thou hast gi2en a descri tion of the (attle among men) Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) and !ith <eath? tell me no! ho! to roduce attachment (et!een the se'es1 CEC1 Said the god: %t has (een said (y the Yogis that if one laces himself in the s here of rana) (y dra!ing the moon !ith the sun) the female !ill (e eternally attached1 HHH Notes . The s here of Prana means the halo of this force !hich surrounds the gross (ody1 7t the time !hen the male rana has the ure color of the sun) and the female that of the moon) let the t!o halos (e (rought together1 They are at that moment in their o!n element1 7s the t!o halos come together) they all e'change color1 =ith a certain amount of natural satisfaction the indi2idual sun !ill contract the ha(it of (eing satisfied (y the indi2idual female rana) and 2ice 2ersa1 This must of course (e re eated for some time in order to gi2e each of the t!o ranas the ermanent color of the other1 0ne more thing must (e done1 7ny antagonistic colors must not (e allo!ed to ta"e e2en the slightest hold of either of these ranas1 %f this is done the t!o !ill learn to re el each other) and instead of attachment enmity !ill result1 HHH CED1 The rana is caught (y the rana if the rana does gi2e himself u 1 =hen the rana goes in the lace of the rana) short life is destroyed1 HHH Notes . The first and third ranas in the 2erse mean either the male or the female) !hile the second means the re2erse of either1 %t means that the male or female rana ta"es !ith its su(stance the female or male rana) if either of the latter allo!1 This ermission must ha2e t!o hases1 There must (e a !illing mind) other!ise an antagonistic color !ill (e introduced and conse9uent re ulsion1 There must also (e an acti2e thro!ing out of any antagonistic colors that might (e resent in the rana) and also a shutting u of (oth mind and rana against any antagonistic influences1 =hen the male or female rana goes in the lace of) i1e1) is saturated in the female or male rana) life is at an end1 The negati2e rana gi2es general strength to ositi2e and 2ice 2ersa1 Strength causes long life1 But in order to recei2e length of life there must (e a com lete saturation) !hich is im ossi(le !ith the resence in any one of these ranas of any other antagonistic rana1 HHH Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga)

CEE CE,1 AAA C$-1 =hen in the (eginning of the monthly eriod the males ha2e the sun and the females the moon) e2en the (arren !oman gets a child1 C$#1 %n 9uestions a(out the result of a regnancy) a female child is (orn if the moon (e flo!ing? a male during the flo! of the sun1 %f (oth are flo!ing) the fetus !ill (e destroyed1 C$C1 7t the time of this 9uestion) !hen the messenger is to!ards the moon) a female child is (orn? !hen to!ards the sun) a male child? !hen in the middle) a herma hrodite1 =hen he is to!ards the full Nadi a son is (orn1 C$D1 The rithi2i (rings a son? the a as a son? in 2ayu comes a girl? in the tai8as the fetus is destroyed? the a"asa (rings a herma hrodite1 C$E1 =hen the nostril is em ty) nothing is (orn? !hen t!o tat!as 8oin) t!ins are (orn1 =hen one is assing into another) the fetus is destroyed1 =hen this ha ens during the flo! of the moon) the result is a female child? !hen the sun) a male1 C$$1 <uring the 2ishu2u con8unction the fetus is destroyed) or a herma hrodite is (orn1 Fair 0neN % tell thee) the "no!er of the tat!as can "no! all this1 C$F1 =hen at the time of conce tion the 2ayu tat!a flo!s) the child !ill (e a sufferer? !hen the a as tat!a flo!s) the child !ill (e ha y and reno!ned1 =hen the tai8as tat!a flo!s) the fetus is destroyed) or the child is shortAli2ed1 =hen the rithi2i tat!a flo!s) the child is !ealthy and full of en8oyment1 C$J1 <uring the a as tat!a the child that is concei2ed is al!ays !ealthy) ha y) and full of en8oyment1 <uring the a"asa the fetus is destroyed1 C$+1 <uring the rithi2i a son is (orn) during the a as a girl1 <uring other tat!as either the fetus is destroyed or the child is shortAli2ed1 HHH Notes . These t!o stan@as (C$D) C$+) seem at first sight to record different truths1 But they refer to different ranas: the one to the ositi2e) the other to the negati2e1 HHH Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) C$,1 /hildren are (orn !hen the sun goes into the moon and the moon goes into the sun1 This can (e easily "no!n from a teacher) not (y millions of sciences and shastras1 HHH Notes . The female cells in the o2ary are the moon1 They ha2e the ca a(ility of (eing im ressed into any form (y the male cells) the sun1 The semen is hotter than the germ cells of the female1 7s the former act u on the latter) these e' and1 The former only act u on the latter !hen these resent themsel2es to them? this is e' ressed (y saying that the sun enters the moon) and the moon enters the sun1 =hen (oth of these thus enter each other) the female matter that recei2es constant nourishment (y the hel of the Po!er

Iund7lini (egins to e' and along the lines stretched for it (y the inherent o!er of the sun1 %n the semen lies hidden the future man) 8ust as a tree in the seed1 This is a 2erita(le icture of the sun) or !e might say a macrocosmic rana1 The semen 2irile is) in fact) the mirror in !hich on account of tat!ic affinity is reflected the indi2idual truti) !ith !hich the reader must no! (e familiar1 The semen thus is the reser2oir of the !hole ranamaya Iosha1 HHH The Year . CF-1 0n the first lunar day of the !hite fortnight of the month of /haitra) let the !ise yogi see (oth the north!ard and south!ard 8ourney of the sun (y an analysis of the tat!as1 HHH Notes . 0n this day (egins the san!at year of the era of Iing 4i"ramaditya1 HHH CF#1 %f at the time of the rise of the moon) the rithi2i) the a as) or the 2ayu taT!a is flo!ing) all "inds of grain !ill (e lentiful1 CFC1 The flo! of the tai8as and the a"asa gi2es fearful famines1 This is the nature of Time1 %n this !ay is "no!n the effect of Time in the year) the month) and the day1 CFD1 %f the susumna) !hich is (ad in all !orldly concerns) is flo!ing) there !ill (e confusion in the land) su(2ersion of the "ingdom) or fear thereof) e idemic) and all sorts of diseases1 CFE1 =hen the sun asses into 7ries) let the yogi meditate u on the (reath and) finding out the re2alent tat!a) tell the !orld !hat !ill (e the nature of the ne't year1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) HHH Notes . 0n this day the solar year (egins1 The tat!ic color of the :ni2ersal Prana) the &'ternal one) is determined at any time (y the ositions of the sun and moon and (y those of the lanets) !hose resence e'ercises a 2ery otent influence u on the tat!ic 2alue of any moment1 This tat!ic 2alue changes according to a uni2ersal la!1 %f at any time the a as tat!a is flo!ing) it can ne2er a(ru tly change into the tai8as) (ut must do so grade (y grade1 These atmos heric tai8as run many minor courses1 ;ence it is ossi(le) though e'tremely difficult and com licated) to calculate from the tat!ic 2alue of one moment the tat!ic 2alue of any future moment1 The li2ing !orld is al!ays affected (y these tat!ic changes1 %n the act of (reathing nature has furnished a 2ery e'act and faithful scale for the measurement of tat!ic changes1 ;ence the yogi) !ho can li2e in conformity !ith time and s ace) can foretell the future 2ery easily1 7hN But ho! 2ery difficult it is to li2e in erfect harmony !ith time and s aceN

HHH CF$1 The good as ect of the year) the month) and the day is "no!n (y the tat!as) rithi2i) etc1) and the (ad one (y the a"asa and the 2ayu1 CFF1 %f the rithi2i tat!a flo!s there !ill (e lenty and ros erity in the "ingdom) and the earth !ill (e full of good cro s? there !ill (e much comfort and en8oyment1 CFJ1 %f the a as tat!a flo!s there !ill (e lenty of rain) lenty of grain) great comfort) and !ellAgro!n fields1 CF+1 %f the agni tat!a flo!s there !ill (e famine) su(2ersion) or fear thereof? there !ill (e fearful e idemics and the least ossi(le rain1 CF,1 %f the 2ayu tat!a flo!s !hen the sun goes into 7ries) there !ill (e confusion) accidents) famine) little rain) or the itis Ksi' afflictions that distress cro s: too much rain) etc1L1 CJ-1 %f the a"asa tat!a flo!s !hen the sun goes into 7ries) there !ill (e !ant of grain and comfort1 CJ#1 =hen the full (reath is in its o!n ro er lace) !ith its o!n ro er tat!a) success of all sorts is the result1 %f the sun and the moon are the re2erse) grain must (e laid u Kagainst Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) a scarcityL1 CJC1 %f the agni tat!a flo!s there !ill (e ine9uality of rices? if a"asa) there !ill (e continuous scarcity1 *et things (e laid u then? there !ill (e a rise in the rices t!o months thereafter1 CJD1 =hen the (reath is changing into the sun it gi2es (irth to fearful diseases1 =hen the a"asa and the 2ayu are con8oined !ith the tai8as) the earth !ill (ecome the icture of hell1 HHH Notes . The distur(ance of tat!ic (alance is disease? hence e2ery tat!a has its o!n diseases1 HHH The <iseased . CJE1 %n the rithi2i tat!a there is its o!n disease? in the a as the disease of the same tat!a? and so in the tai8as) the 2ayu) and the a"asa) similar and hereditary diseases1 HHH Notes . =hen t!o men come together their ranas e'change color1 %t is on this account that you can measure from the momentary reflection in your o!n (ody the color of any other man that is near you1 The resent of e2ery man is the father of is future1 ;ence you can redict the end of any disease) or the time of death1 7ll that has (een ascertained to (e true on these heads has (een descri(ed in the 2arious sections of this (oo"1 The messenger in CJ$ is the man !ho comes to as" 9uestions a(out anything1

HHH CJ$1 =hen the messenger comes first to!ards the em ty half of the (ody) and then to!ards the full half) he a(out !hom the 9uestion is ut !ill surely li2e) e2en if he is Ka arentlyL lying in the s!oon Kof deathL1 CJF1 %f the 9uestion is ut to the yogi !hile sitting in the same direction !ith the atient) he !ill li2e e2en though many a disease might ha2e gathered strength in his (ody1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) CJJ1 =hen the (reath is in the right nostril) and the messenger s ea"s of his afflictions in iteous accents) the atient !ill li2e1 CJ+1 %f the 9uestion is as"ed !hile holding the icture of the atient to!ards the rana and loo"ing at it) the atient !ill li2e1 CJ,1 =hen during the flo! of the sun or the moon) the yogi gets into a carriage and the 9uestion is ut to him !hile there) the message !ill ha2e success in his desire1 C+-1 =hen at the time of the 9uestion the yogi sits u stairs !hile the atient is do!nstairs) he !ill certainly li2e1 %f the atient is u stairs) he !ill certainly go to the house of Yama Kthe god of deathL1 C+#1 %f at the time of the 9uestion the messenger is to!ards the em ty nostril) he !ill ha2e success1 %f the re2erse is the case) the result too is the re2erse1 C+C1 =hen the atient is to!ards the moon and the as"er to!ards the sun the atient !ill certainly die) e2en if he is surrounded (y hundreds of hysicians1 C+D1 =hen the atient is to!ards the sun) and the as"er to!ards the moon) then too the atient dies) e2en if Sam(hu (e his rotector1 C+E1 =hen one tat!a is out of its ro er time) eo le are su(dued (y disease? !hen t!o are !rong) they cause misfortune to friends and relation? if it is out of lace for t!o fortnights death is the result1 The Prediction of <eath . C+$1 %n the (eginning of a month) a fortnight) and a year) let the !ise man try to find out the time of death from the mo2ements of rana1 C+F1 The lam of the fi2e tat!as recei2es its oil from the moon1 Protect it from the solar fire? life !ill there(y (ecome long and stationary1 C+J1 %f (y mastering the flo! of (reath) the sun is "e t in chec") life is rolonged1 &2en solar time is cheated1 C++1 The moon falls from hea2en gi2ing the nectar of life to the lotuses of the (ody1 By the constant ractice of good actions and yoga one (ecomes immortal (y the lunar nectar1 C+,1 3a"e the sun flo! during the day) the sun during the night1 ;e !ho ractices thus is Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) dou(tless a true yogi1 C,-1 %f for one night and day continuously the (reath flo!s in one Nadi) full three years !ill (ring death1

C,#1 ;e !hose (reath flo!s (y the Pingala t!o !hole days and nights continuously has) as the "no!ers of the tat!as say) t!o years more to li2e1 C,C1 %f the moon flo!s continuously during the night and the sun during the day) death !ill come !ithin si' months1 C,D1 =hen the sun flo!s altogether) and the moon is not altogether seen) death comes (y a fortnight1 So says the science of death1 C,E1 ;e !hose (reath flo!s from one nostril for three nights continuously has) so say the !ise) a year only to li2e1 C,$1 Ta"e a 2essel of the Iansya alloy1 Fill it !ith !ater) and see in it the reflection of the sun1 %f in the midst of the reflection is seen a hole) the seer !ill die !ithin ten days1 %f the reflection is smo"y) death !ill come the same day1 %f it is seen to!ards the south) =est and North res ecti2ely) death !ill come !ithin si') t!o and three months1 Thus has (een descri(ed the measure of life (y the omniscient1 C,F1 K%f a man sees the figure of the messengers of death he is sure to dieL1 The messenger of death has red or reddish clothes) matted hair) diseased teeth) oilA(esmeared (ody) a !ee ing and redAhot face) a (ody (esmeared !ith ashes) flying flames of fire) ha2ing hea2y long rods) and standing to!ards the em ty Nadi1 C,J1 =hen the s"in is cool (ut the inside is hot) death must come !ithin a month1 C,+1 =hen a man changes suddenly and unaccounta(ly from good ha(its to (ad) or from (ad ha(its to good) he is sure to die1 C,,1 ;e !hose (reath that comes out of the nose is cool) (ut that !hich comes out of the mouth is hot li"e fire) is sure to die of great heat1 D--1 ;e !ho sees hideous figures) and (right light !ithout ma"ing out the flame) li2es not for nine months1 D-#1 ;e !ho suddenly (egins to feel hea2y (odies light) and light (odies hea2y) and he !ho (eing dar" in color (egins in disease to loo" goldAcolored) must dieN Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) D-C1 ;e !hose hands) chest) and feet (ecome at once dry after (athing has not ten nights to li2e1 D-D1 ;e !ho (ecomes dim of sight) and cannot see his face in the u il of anothers eye must dou(tless die1 D-E1 No! % shall tell thee something a(out the shady Figure K/hya PurushaL1 Ino!ing this) man 2ery soon (ecomes the "no!er of the three times1 D-$1 % shall s ea" of those e' eriments (y means of !hich e2en distant death is "no!n1 % shall descri(e all these in accordance !ith the Si2agama1 D-F1 6oing to a lonely lace and standing !ith the (ac" to!ards the sun let a man loo" !ith attention into the nec" of the shade he thro!s on the ground1 D-J1 *et him see this for as long a time as he can calmly re eat the !ords: 0m

Iram ara(rahman namah for #-+ times1 Then let him loo" u into the s"y1 ;e !ill thus see Shan"ara Kthe figure of a (eing ca a(le of a earing in many colorsL1 D-+1 By doing this for si' months) the yogi (ecomes the lord of those !ho !al" on earth? (y t!o years he (ecomes a(solutely inde endent and his o!n master1 D-,1 ;e o(tains the "no!ledge of the three times and great (liss1 There is nothing im ossi(le for the constant ractice of Yoga1 D#-1 The Yogi !ho sees this figure in the clear hea2ens ha2ing a dar" color) dies !ithin si' months1 D##1 =hen it is yello! there is fear of disease? !hen it is red there !ill (e loss? !hen it has many colors there !ill (e great confusion and de8ection1 D#C1 %f the figure (e !anting in feet) shan"s) a(domen and the right arm) a relation is sure to die1 D#D1 %f the left arm is !anting) the !ife !ill die? !hen the chest and the right arm is !anting) death and destruction !ill come1 D#E1 =hen the feces and gas esca e at once) the man is sure to die in ten days1 D#$1 =hen the moon flo!s altogether) and the sun is not seen at all) death comes surely !ithin a month1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) D#F1 Those !hose death is near cease to see the 7randhati) the <ruh2a) the ste s of 4ishnu) and the circle of the mothers as they are ointed out to them1 D#J1 The 7rundhati is the tongue? the <hru2a the ti of the nose? the eye(ro!s are the ste s of 4ishnu? the u il of the eye is the circle of the mothers1 D#+1 The man !ho ceases to see the eye(ro!s dies !ithin nine days? he !ho ceases to see the u il of the eye dies !ithin fi2e days? he !ho ceases to see the nose dies !ithin three days? he !ho ceases to see the tongue dies !ithin one day1 D#,1 The u il of the eye is seen (y ressing the eye near the nose1 The Nadis . DC- The %da is also technically called 6anga? the Pingala) Yamuna? the Susumna) Saras!ati? the con8unction is called Prayaga1 DC#1 *et the Yogi sit in the osture called admasana) and erform ranayama1 DCC1 The Yogi must "no! the ura"a) the recha"a) and the third Ium(ha"a for o(taining o!er o2er the (ody1 DCD1 The ura"a causes gro!th and nourishment) and e9uali@es the humors? the Ium(ha"a causes sta(ility) and increases the security of life1 DCE1 The Recha"a ta"es a!ay all the sins1 ;e !ho ractices this reaches the state of yoga1 DC$1 %n the Ium(ha"a hold the air in as much as ossi(le? let it go out (y the moon and in (y the sun1 DCF1 The sun drin"s the moon) the moon drin"s the sun? (y saturating one !ith the other) one may li2e till the moon and the lanets1 DCJ1 The Nadi flo!s in ones o!n (ody1 ;a2e o!er o2er that? if it is not let go through

the mouth or nose) one (ecomes a young man1 DC+1 =hen the mouth) nose) eyes and ears are sto ed (y the fingers) the tat!as (egin to ta"e their rise (efore the eyes1 DC,1 ;e !ho "no!s their color) their motion) their taste) their laces) and their signs) (ecomes in this !orld e9ual to the god Rudra1 Rama Prasad: The Science of Breath & The Philoso hy of the Tat!as (Pranayama Yoga) DD-1 ;e !ho "no!s all this) and reads it al!ays) is freed from all ain and gets !hat he desires1 DD#1 ;e !ho has the "no!ledge of (reath in his head) has fortune at his feet1 DDC1 *i"e the 0ne in the 4edas) and the sun in the :ni2erse) is the "no!er of the Science of Breath to (e honored1 ;e !ho "no!s the Science of Breath and the Philoso hy of the Tat!as) "no!s not e2en millions of eli'irs to (e e9ual to it1 DDD1 There is nothing in the !orld that !ill release you of the de(t of the man !ho gi2es you the "no!ledge of the !ord K0mL and of (reath1 DDE1 Sitting in his o!n lace) !ith measured food) and slee ) let the Yogi meditate u on the highest 7tma K!hose reflection the Breath isL1 =hate2er he says !ill come to ass1 The &nd1