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This universe, basically consists of two things (1) Matter and (2) Energy. We know that energy cannot work or manifest itself without the help of an apparatus. There are Radio-waves all around us, but we can have no knowledge of their presence if we have not got a Radio-set to catch the waves. Similarly the human body is an apparatus through which the energy aspect is functioning. Vayu is a potential force of Manas (Mind). Without Manas, the other ten indriyas cannot function. When all these ten indriayas

88 are brought under control, then only the eleventh indriya, Manas remains. If this only Manas or thought is allowed to flow through different routes of our body, then it is known as Manovaha Srotas and the route through which it flows is known as Manovaha Nadi. This Manovaha Nadi is the actual Nadi which plays the vital role in the Yogic and Tantric practices. As this Manovaha Nadi and Srotas disorder is not treatable, so they have not been dealt in the ancient medical texts. Further, for an ordinary person to understand Manovaha Nadi is very difficult that is why, this used to be taught by the real Guru's at the time of practical training. Here I am presenting a rare photograph on yoga meditational practice which used to be practised by Yogiraj Shyama Charan Lahiri of Varanasi. See Figure (1). Here the tract in which the Mantras are written is not a nerve. This can be said an higher stage practice of Sahita Kumbhaka in which mentally Mantra is pronounced alongwith the practice of Pranayam, which is a very secret process. Again in the figure one can observe that each Mantra is again practised in each of the Chakras along with some other special points on the body. This is nothing but the Manovaha Nadi and the direction of the thought flow is the Manovaha Srotas. This practice is only possible only after deep meditational practice. Again in the Kriya-yoga Pranayam practice, used

89 to be taught by Yogiraj Shyama Charan Lahiri is as follows (Figure 2): During the practice of Pranayam one has to think of a Manovaha Nadi on the back side of the body along the mid-line of the vertebral column, from the tail or last bone of the coccyx (Muladhar Chakra) to the back of the forehead (Ajna Chakra) at the occipital region of the skull. This is a straight column through which mind is flown up and down through the center of it and it will be easy to understand, if this Manovaha-Nadi is imagined like a glass thermometer and the mind flowing up and down as the mercury moving in the thermometer. Later on, this is practised alongwith the respiration. Here one should flow his thought upward along with inspiration from Muladhar region to the Ajna Cakra and should bring it down from there to Muladhar alongwith expiratory flow. When the mind or throught flow only is raised upto the occipital region of the head it is then taken or flowed in front in a straight line on the forehead between the eyebrow, at the seat of Ajna Cakra. Mind is held there for some period of time and is brought back to Muladhar Cakra along the same route along which thought flow moved upward. The use of Pranayama is to regulate the Prana and Apana Vay. When the Prana becomes Sthira (steady), Manas also becomes Sthira. In this stage Kevali Kumbhaka takes place. In other words it can be said that respiratory system is the Barometer of Kumbhaka. It is interesting and notable that all the cakras

90 are described on the back side along the vertebral column but the Ajna Cakra position is on the front side on the forehead between the eye brows. If the Kundalini Sakti rises up then it should follow the straight line on the back upto the head but Ajna Cakra is described on the front side of the head, then there will be Difficulties in its moving but it does not happen like that different cakras indicate vital mental location at different level along the vertebral column of the body, it hardly matters if the positions are expressed in front or back. But we use back side for meditational purpose because it is Nivritti-Muki which helps in the detachment of mind from Visayas (objects). Susruta has mentioned about Manovaha Srotas while describing Unmada Roga( S.Si.5). Hariharananda Aranya mentioned that Nadi means Nala (channel), through which anything (energy or substance) flows. This is the reason why nerve, muscle, artery, vein all are called Nadi. Along with these Manovaha or Chitta-vaha and Raktavaha-Nadi can be mentioned (Ref. Bhojavritti). Yogis did least automical distinction on this subject as it was of not much necessity to them (Aranya, H., 1938, p.484 F.N.). According to Prof. Gaux, the term Nadi has been used commonly as a vessel, Cord, meatus, cassal or tube or Vata-Nadi as nerve but in Vedas commonly it is termed as Srotas (Gaur, D.S.1964, p.168).

91 Sir John Woodroffe also discussed about the Manovaha Nadi as a generic name for the channels along which centrally initiated presentations ( as in dreaming or hallucinations) come to the sixth lope of the manascakra. The Manas cakra receives Manovaha-Nadi (p.179). He further mentions, Vijnana Bhiksu identified Manova ha Nadi (vehicle of conciousness) with the cerebro-spinal axis and its ramifactions. Again he mention that the Manovaha-Nadi is the channel of communication between Jiva (soul) with the Manas cakra (sensarium) at the base of the brain (p.179-180). Efforts of the Will (Ajna, Prayatna) are couscious presentation and the Manovaha Nadi must therefore co-operate with the Ajnavaha in the producing the consciousness of effort (Sep. 181). Woodroffe further says, the Bhutasuddhi Tantra speaks of 72,000 Nadis, the Prapancasara-Tantra of 300,000, and the Siva Samhita of 350,000%; but of these, whatever the total extent, only a limited number are of importance. Some of the gross nadis, such as the physical nerves, veins and arteries are known to the medical science. But they are not all this gross or physical and visible character. They exist like all else, in subtle forms, and are known as Yoga-Nadia. The latter may be described as subtle channels (Vivara) of Pranik or vital energy. The nadis are, as stated, the conducts of Prana. Through them its solar and lumar currents run. They are therefore vital science of life-current, and not to the medical sastra

92 (Vaidya Sastra) (Woodroffe in Serpent Power, p.127). Again, he says further in Serpent Power, it must however, be noted that the yoga-nadis are not the ordinary material nerves, but subtler lines of direction along which the vital forces go (p.121). Naddi is said in Sat-cakraNirupana (V.2) that it is derived from the root 'Nad' or motion. For here the Prana or life principle moves (p.126). According to Late Scholar Mahamahopadhyaya Gopinath Kaviraj (as he told me) that the use of the term Nadi only for the nerves is not correct and research basing only on the nerves for Nadi will be misleading. It is notable that none of the text book on Ayurveda has ever mentioned of nerves due to reasons given above. It is a wrong idea to think that better anatomy was given Tantras. The Manova ha Nadi is the actual Nadi which plays all the meditational game in Yoga and Tantra. The various Nadis mentioned by different schools have their secret meaning and analogy, according to their own schools, which can only be understood through their gurus.