When manas joins praanan in the initial stage of tapah, the
bond is carried forward and upwards in the diencephalon
region. The praanan is inherently motivated to rejoin the Lord
aatman from whence it was seperated in the fetal state to
build the organism and to administer it. Praanan, after all,
is Uma the female, nurturing an urge to rejoin her Lord, who
may be termed Maheswara. In fact, Maheswara is well-known as
ardhanaresvara, half-female and half-male. His one half
descends as Uma , and he remaining as the other half. After
its awakening (asanagatah), praanan, keeping manas as its
companion, begin to make sincere efforts to move upwards
towards aatman. The efforts of praanan to ascend is called
praanaayaama, the aayaamaa of praanan.
For this process to take place, the saadhakaa should be able
to sit for a very long period indeed, at one go. He would be
entering into the meditative mode, bereft of external
consciousness, but fully conscious internally, within himself.
It is necessary here to contrast the vaayumathana done at the
japah state and the praanaayaama that take place in the tapah
state. In vaayumathana the saadhakaa will be exerting his
energy to do the gataagati. It is a conscious effort, without
which heat is not supplied to praanan, gataagati is a must for
these events to take palce.
What happens in the tapah state, is radically different. As
noted earlier, a full\96moded sound is produced in gataagati of
vaayu. The sound is what the practitioner produces with intent
and purpose. Organism gets cleaned; the manas begins to react
to the sound while being swayed to the rhythm of the sound.
This way, there takes place, disentanglement of manas from its
distracting sense-oragns and their stimuli. This ensures
concentration of mind without any effort on the saadhakaas
praanayaama something unique takes place. In japah, the
saadhakaa stops making the sound and then sits in silence,
beginning to meditate. Since manas is still wild and
uncontrolled, concentration is not at all possible. Two things
are necessary to get concentration: one, the full control of
manas by the praanan, and two, the saadhakaa\92s ability into
entering the meditative mode. For the later to happen, longer
duration of tapah is necessary. When these conditions are met,
a saadhakaa will effortlessly be able to be absorbed fully in
With manas firmly under control, and meditation already
started, all the organs and systems of control of the organism
are powerfully quietened, and then praaanan readies itself to
make its upwards journey towards its lord. This is the
begening of praanayaana. By praanayaama we mean the movement
of praanan all by itself, without one\92s conscious effort. The
movement of praanan is accompished by a sound which is
described as pranava. Pranava is the natural sound of praanan
produced in its movement towards upwards journey. The sound
can be heard by the practitioner clearly, and it resembles the
sound of AUM when orally chanted. Since it is heard as AUM,
the pranava is known as AUM.
Pranava is held sacred, since it is the natural sound of
praanan, the mighty force. It is termed primordial, since
praanan emerged at the time of creation with a loud sound
resemling AUM. May be,this event strongly resembles the big
bang theory of the astronomers.
Very many and varied events, most of them unexplainable, take
place in the realm of tapas. The period of tapas can extend to
an indefinite period or may be shortened and lost for ever.
Much depends on the manastatva, the firm attiude of mind.
however, in the normal course of tapas, following events come
to one\92s experience.
Secretions of juices: O2 and O3 are gaseous. Then there are
innumerable secretions, most of them are chemical and liquid.
Take for instance, the secretions of glands. One set of glands
\96 salivary, digestive and sweat glands become very active and
begin to secret juices to the outside. Salivary secretions, in
the form of saliva aid chewing and in the act of maceration.
In fact food should be macerated with the help of saliva. Next
comes the effective secretion of digestive juices. Indigestion
vanishes. Japah brings about sweating. Jesus Christ talks
about sweat of the eyebrows brisk and vigorous gataagati
induces heavy sweating. Toxic wastes are thrown out from the
skin and one feels fresh
Then there are very significant secretions about which much is
talked about in the yogic texts. The reference is to three
different and distinctive sercetions called soma, madhu and
amuruta. They are experienced at different stages of tapas in
the same order. All the three owe their secretions to the