extend up to the two ears. The nadi called Sukla (white, starts from the same place and goes to the mid-region between the eye-brows. The nadi named Sarasvati goes to the tip of the tongue and gives vent to speech. The nadi (in the stomach) named Visvodari eats the four kinds of food. Payasvini, situated in the throat, drinks water and causes sneezing. Three nadis start downwards from the Nadi-chakra: Raka excretes semen; Sinivali, the urine; and Kuhu, the dung. That nadi, again, which is called Sankhini takes up the essence of the food when eaten, and reaching the akasa of the cerebral cavity, there in the head gathers the immortal nectar.

This immortal nectar is, as the yogins say obtainable in that region of the head which is called Sahasrara-padma, the Thousand-petalled Lotus, by the process called Lambika-yoga. (Vide Chap. IX., 32).

22-23. "There are one-hundred-and-one nadis. Of them one goes to the head. Going upwards by that, one becomes liberated." Such is the Vedanta's teaching.

The passage referred to is the Katha-Upanishad VI., 16.

Jagrat state.

23-24. When the Atman, through the sense-organs which are impelled by the good (and bad) karma ingrained in the Buddhi, perceives sound and other objects of sense, then it is the Jagrat or waking state.

It is certain that whenever Jiva does any act, he does not do so by himself, but only as identifying himself with the Buddhi, into which he enters by a reflected image as it were. Accordingly it is the Buddhi that is affected by the good or evil act, and its character is changed to the extent that it is affected by the act. When proper time, place, and other circumstances present themselves for a good or evil deed to bear its fruit, then the Antah-karana

impels the sense-organs to action. By the sense-organs which, starting from the heart--the seat of Antah-karana--reach the extremities of the physical organs of sensation, Atman becomes conscious of sound and other sense-objects within and without the body. This constitutes the Jagrat-avastha, the waking state of Jiva. Thus Jagrat state consists in cognising sense-objects by means of the sense-organs.

Svapna.

24-25. When these sense-organs are withdrawn, A'tman is conscious of the mental images generated by the impressions of Jagrat experience. It is the Svapna-avastha or the dream-state.

When the senses are withdrawn into the cavities of the nadis within the body, i.e., when the network of the nadis, through which the senses are coursing, is drawn back from the extremities of the physical organs of sensation into the body by the thread of the antah-karana (inclusive of prana), then Atman is no longer conscious of external objects. He sees, however, the mental forms,