Twenty-Six
Principles (from verses 3-4):
The seven instruments are the more macrocosmic instruments,
while the nineteen channels relate more to the microcosmic, individual person.
Seven Instruments:
First, Consciousness manifests outward as space, air, fire, water, earth, individuation
from the whole and the flow of energy (which we know as the pulsing impulse
towards breath).
Nineteen Channels:
Then, the individual operates through the four functions of mind (aspects of
antahkarana, the inner instrument), which are manas, chitta, ahamkara, and
buddhi. Those four operate through the five pranas (prana, apana, samana,
udana, and vyana), the five active senses or indriyas (karmendriyas of
eliminating, procreating, moving, grasping, and speaking), and the five
cognitive senses (jnanendriyas of smelling, tasting, seeing, touching, and
hearing)
Five pranas:
When the Prana operates in the body, it divides into five major flows called
Vayus. These can be thought of as somewhat like major currents in one of the
large oceans of the world, while there may be thousands of smaller currents.
These five Vayus are the major currents that contain thousands of smaller
currents. The five are literally witnessed and examined during meditaition and
contemplation.
Prana Vayu operates from the heart area, and is an upward
flowing energy, having to do with vitalizing life forces.
Apana Vayu operates from the base of the torso, in the
rectum area, is a downward flowing energy, and has to do with eliminating or
throwing off what is no longer needed.
Samana Vayu operates from the navel area, deals with
digestion, and allows the mental discrimination between useful and not useful
thoughts.
Udana Vayu operates from the throat and drives exhalation,
operating in conjunction with Prana Vayu, which deals with inhalation.
Vyana Vayu operates throughout the whole body, having no
particular center, and is a coordinating energy throughout the various systems.
Ten Senses or
Indriyas: The human being is like a building with ten doors. Five are
entrance doors, and five are exit doors. Witnessing these ten senses is an
important part of meditation, contemplation, and meditation in action.
Karmendriyas: The five exit doors are five means of
expression, which are called Karmendriyas (Karma means action: Indriyas are the
means or senses).
Jnanendriyas: The five entrance doors are the five cognitive
senses, which are called Jnanendriyas (Jnana means knowing; Indriyas are the
means or senses).
Four functions of
mind: The four functions of mind are manas, chitta, ahamkara and
buddhi. To witness these four is a tremendous practice for advancing in
meditation.
Manas = sensory, processing mind
Chitta = storage of impressions
Ahamkara = "I-maker" or Ego
Buddhi = knows, decides, judges, and discriminates
All of these seven instruments and nineteen channels are the
means by which the Self or Atman operates in the external world, which is
Vaishvanara, the subject of this third verse of the Mandukya Upanishad. It is
extremely useful, if not essential, to understand and remember these twenty-six
principles, instruments, or channels. This is not just intellectual
information, but rather, is a real key to the self-observation and
self-awareness practices that lead to the transcendence of all of these, and
the realization of the Self. If they are not conscientiously witnessed, one can
be deprived of the depths of spiritual awakening.
Source: Swamiji.com