Lord Kapila-Deva instructs Devahūtī in the science of the material Elements
The (10) Ten Divisions of Life Air
Compiled: by Mohini Devi Dasi
The activity of consciousness is performed through the air of life, which is of ten divisions.
The airs of life are called prāṇa, apāna, udāna, vyāna and samāna and are also differently qualified as nāga, kūrma, kṛkara, devadatta and dhanañjaya. The consciousness of the soul becomes polluted by the material atmosphere, and thus various activities are exhibited in the false ego of bodily identification. These various activities are described in Bhagavad-gītā (2.41) as bahu-śākhā hy anantāś ca buddhayo ’vyavasāyinām. The conditioned soul is bewildered into various activities for want of pure consciousness. In pure consciousness the activity is one. The consciousness of the individual soul becomes one with the supreme consciousness when there is complete synthesis between the two.
The monist believes that there is only one consciousness, whereas the sātvatas, or the devotees, believe that although there is undoubtedly one consciousness, they are one because there is agreement. The individual consciousness is advised to dovetail with the supreme consciousness, as instructed by the Lord in Bhagavad-gītā (18.66): sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja. The individual consciousness (Arjuna) is advised to dovetail with the supreme consciousness and thus maintain his conscious purity. It is foolish to try to stop the activities of consciousness, but they can be purified when they are dovetailed with the Supreme. This consciousness is divided into three modes of self-identification according to the proportion of purity: ādhyātmika, or self-identification with the body and mind, ādhibhautika, or self-identification with the material products, and ādhidaivika, or self-identification as a servant of the Lord. Of the three, ādhidaivika self-identification is the beginning of purity of consciousness in pursuance of the desire of the Lord. (SB/3/6/7)
THE 10 KINDS OF LIFE AIR
The ten kinds of air are described as follows:
1) – prāṇa-vāyu
2) – apāna-vāyu
3) – udāna-vāyu
4) – vyāna-vāyu
5) – samāna-vāyu
6) – nāga-vāyu
7) – kūrma-vāyu
8) – kṛkara-vāyu
9) – devadatta-vāyu
10)- dhanañjaya-vāyu
The main air passing through the nose in breathing is called prāṇa. The air which passes through the rectum as evacuated bodily air is called apāna. The air which adjusts the foodstuff within the stomach and which sometimes sounds as belching is called samāna. The air which passes through the throat and the stoppage of which constitutes suffocation is called the udāna air. Aid the total air which circulates throughout the entire body is called the vyāna air. Subtler than these five airs, there are others also. That which facilitates the opening of the eyes, mouth, etc., is called nāga air. The air which increases appetite is called kṛkara air. The air which helps contraction is called kūrma air. The air which helps relaxation by opening the mouth wide (in yawning) is called devadatta air, and the air which helps sustenance is called dhanañjaya air.
All these airs are generated from the center of the heart, which is one only. This central energy is superior energy of the Lord, who is seated within the heart with the soul of the body, who acts under the guidance of the Lord. This is explained in Bhagavad-gītā (15.15) as follows:
sarvasya cāhaṁ hṛdi sanniviṣṭo
mattaḥ smṛtir jñānam apohanaṁ ca
vedaiś ca sarvair aham eva vedyo
vedānta-kṛd veda-vid eva cāham
The complete central force is generated from the heart by the Lord, who is seated there and who helps the conditioned soul in remembering and forgetting. The conditioned state is due to the soul’s forgetfulness of his relationship of subordination to the Lord. One who wants to continue to forget the Lord is helped by the Lord to forget Him birth after birth, but one who remembers Him, by dint of association with a devotee of the Lord, is helped to remember Him more and more. Thus the conditioned soul can ultimately go back home, back to Godhead. (sb/3/6/9)
THE QUALITIES AND ACTION OF THE AIR ELEMENT
The action of the air is exhibited in movements, mixing, allowing approach to the objects of sound and other sense perceptions, and providing for the proper functioning of all other senses.
PURPORT – We can perceive the action of the air when the branches of a tree move or when dry leaves on the ground collect together. Similarly, it is only by the action of the air that a body moves, and when the air circulation is impeded, many diseases result. Paralysis, nervous breakdowns, madness and many other diseases are actually due to an insufficient circulation of air. In the Āyur-vedic system these diseases are treated on the basis of air circulation. If from the beginning one takes care of the process of air circulation, such diseases cannot take place. From the Āyur-veda as well as from the Śrīmad-Bhāgavatam it is clear that so many activities are going on internally and externally because of air alone, and as soon as there is some deficiency in the air circulation, these activities cannot take place. Here it is clearly stated, netṛtvaṁ dravya-śabdayoḥ. Our sense of proprietorship over action is also due to the activity of the air. If the air circulation is stifled, we cannot approach a place after hearing. If someone calls us, we hear the sound because of the air circulation, and we approach that sound or the place from which the sound comes. It is clearly said in this verse that these are all movements of the air. The ability to detect odors is also due to the action of the air. (SB 3.26.37)
By interactions of the air and the sensations of touch, one receives different forms according to destiny. By evolution of such forms, there is fire, and the eye sees different forms in color.
PURPORT – Because of destiny, the touch sensation, the interactions of air, and the situation of the mind, which is produced of the ethereal element, one receives a body according to his previous activities. Needless to say, a living entity transmigrates from one form to another. His form changes according to destiny and by the arrangement of a superior authority which controls the interaction of air and the mental situation. Form is the combination of different types of sense perception. Predestined activities are the plans of the mental situation and the interaction of air. (SB 3.26.38)
My dear mother, the characteristics of form are understood by dimension, quality and individuality. The form of fire is appreciated by its effulgence.
PURPORT – Every form that we appreciate has its particular dimensions and characteristics. The quality of a particular object is appreciated by its utility. But the form of sound is independent. Forms which are invisible can be understood only by touch; that is the independent appreciation of invisible form. Visible forms are understood by analytical study of their constitution. The constitution of a certain object is appreciated by its internal action. For example, the form of salt is appreciated by the interaction of salty tastes, and the form of sugar is appreciated by the interaction of sweet tastes. Tastes and qualitative constitution are the basic principles in understanding the form of an object. (SB 3.26.39)
COMMENT: In the light of the above slokas and purports in context with the present worldsituation, one should not forget that 99.9% of the people are adverse to the four regulative principles of freedom namely: no meateating, no intoxication, no illicit sex and no gambling. On the contrary the principles of bondage namely: eat, drink and be merry are being followed. In addition one also has to face oldage and desease. The sumtotal of all this is resulting in a considerable loss of bodily and mental health of people in general, so it only needs a little help of “elektrosmog” in the form 5G-60Hz and a little help of different “vaccs” to do the job.
All glories to Srila Prabhupāda
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