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The conclusion therefore is that the being called Indra and Prana is none other but the highest Self. But how then can Indra, who is known to be an individual person only, enjoin meditation on himself? To this question the next Sutra replies. The instruction which, in the passages quoted, Indra gives as to the object of meditation, i.e.
Intelligence, stomachic heat, and the vital breaths, called Prana, etc., that are all wind, these three are said to be organs of action. Hearing, touch, taste, vision, and scent, these are the five senses. They have derived their attributes from the mind which, indeed, is their cause.
In the oriental philosophies "prana" is explained as a subtle form of energy permeating the universe, but manifesting in a special form in the organism of the human being. This subtle force, or prana, is held to be capable of being transmitted from one organism to another, and is held to be the energizing power by means of which many forms of occult or magic phenomena are produced.
These four conditions of matter prakriti, ether, prana, and manasa are the earth, water, fire, air of the Ancient Metaphysics, the four elements of matter, and are present in every atom of prakriti. When the atom of prana was formed, it had an envelope of manasa. When the atom of ether was formed it had an envelope of pranic-manasic atoms.
And he who knows me thus, by no deed of his is his life harmed: not by the murder of his mother, not by the murder of his father, not by theft, not by the killing of a Brahman. If he is going to commit a sin, the bloom does not depart from his face. I am prâna, meditate on me as the conscious self, as life, as immortality. Life is prâna, prâna is life. Immortality is prâna, prâna is immortality.
""Bhrigu said, 'I shall, O regenerate one, speak to thee of the course in which the wind moves, and how, O sinless one, that mighty element causes the bodies of living creatures to move and exert themselves. The wind or breath called Prana, residing within the head and the heat that is there, cause all kinds of exertion.
Prana is in the atmospheric air, but it is also elsewhere, and it penetrates where the air cannot reach. The oxygen in the air plays an important part in sustaining animal life, and the carbon plays a similar part with plant life, but Prana has its own distinct part to play in the manifestation of life, aside from the physiological functions.
By the light of Truth he is able to discriminate between the real and the unreal, and the knowledge thus gained convinces him that he is one with the Supreme; that there is no difference between himself and the Supreme Truth; or as Christ said, "I and my Father are one." May my life-breath go to the all-pervading and immortal Prana, and let this body be burned to ashes. Om!
Nursed by Vyana, the wind is then developed into Udana. Nursed in Udana, the wind is then generated as Samana. Those good beings in days of yore asked the first-born Grandsire, saying "Do thou say who amongst us is the foremost. Do ye go where ye like." ""'Prana said, "Upon my extinction all the life-breaths become extinct in the bodies of living creatures. Upon my moving they once more move.
The fifth power of Prana is that which works in every part of the nervous system from head to foot, through every canal, which keeps the shape of the body, preserves it from putrefaction, and gives health and life to every cell and organ. These are the various manifestations of the vital force or Prana.
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