Science of Vital Force: A New Research on Self - and God-Realisation by the Medium of Prana

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About the Book:

Fifth in the series of books an ancient higher yoga by one of the greatest yogis of the 20th century, Shree Yogeshwaranand Parmahans. The unique feature and importance of his works lies in the fact that these are not based merely on a thorough study and complete understanding of the ancient scriptures but more on the knowledge gained directly during his long samadhis which culminated in his realization of soul and God. He has given this subtle science a place in the scientific world, which is far above any other branch of the modern science.

For those who refuse to accept anything in life without a scientific proof, a study of Maharaj Ji's books on realization of soul and God may well prove to be what they need because of the scientific manner in which the subjects has been dealt with.

This book deals with the realization of soul and God by the medium of prana. It explains in detail through evolution of the universe about the genesis of prana, origination of prana in the realm of Mahat the importance of prana in the world, origination of 30 types of pranas in the subtle body, three types of pranas in the casual body and nine types of pranas in the cosmic body and dultimately the most subtle prana and itsmotion in the onmanifest causal prakriti in its balanced state. In addition there is description of the realization of Prakritti and Brahma.

A treatise on higher yoga and invaluable manual for the advanced aspirants and those engaged in the research and Study of higher yoga.

Some day when the top scientists of the western world pay the attention it deserves, to this scblest of subtle science. Maharaj Ji's books will give all the basic material for their research and cause a stir in the world of science. At present these books are helping the keen aspirants everywhere to achieve their ultimate goal of realizing of soul and God.

About the Author:

He has formerly known as Brahmachari Vyas Dev ji, left his home at a tender age of fourteen in search of knowledge and self-realisation. The young Brahmachari spent the early years of his life in the study of Sanskrit and mastering the scriptural lore. Then he followed the path of ancient rishis of the Himalayas and practiced the most difficult tapasya and yogic Sandhana. While continuing the search of real guru who could lead him to the final goal. He come across a number of ascetics about whom one reads only in the scriptures but his search came to and end only when the met Avadhoot swami Atmanand ji, who had then returned from Tibet.

By Constant and dedicated practice of meditation he experienced various type of Samadhis some of them lasting for several weeks which culminated in his gaining knowledge of self-realisation, origin and dissolution of cosmos and the goal of human existence. The esoteric knowledge which used to pass from guru to disciple through personal relationship and which sometimes required not only a whole lifetime but several lives, has now been set down at the behest of his guru in his books.

Brahmarshi Yogeshwaranand Paramahans has written this unique treatise “SCIENCE OF VITAL FORCES” for the benefit of the people in general. No learned teaches or expert has so far gives this knowledge about prana in such a depth and detail. We are all indebted to him for the invaluable knowledge he has made available to us. The brilliance, depth and subtlety of this knowledge is awe-inspiring. We cannot help appreciating the research carried out in this subject. Now all the people will be able to attain self-and Brahma-realisation by the touch of prana.

This is the fifth book written by Maharajshri. All the earlier books written by him are on the topics of yoga and spiritual knowledge. Each book contains rare, scientific knowledge and a unique method of presentation. In each book the subject-matter has been treated, from the beginning to the end, in a logical manner.

In the present work, methods and techniques of self-and Brahma-realisation by seventy types of pranas have been described. This is an entirely new research.

Maharajshri is among the great yogis of our time. We have no words to describe his sharp and subtle intelligence. He has made three world tours for the dissemination of this unique knowledge. Hundreds of thousands of people in Europe, America and Asia are under his debt of gratitude for his efforts to bring to them this knowledge. We confidently hope that he will write many such books full of rare and saving knowledge to enable the seekers to attain liberation. We bow down to his feet again and again.

In the present work has been added an appendix explaining the sanskrita terms retained in their original form in the translation.

Our special thanks are due to Messers. John Robinson and Glen Temby, both of Australia for going through the manuscript.

The subject of prana has been given much importance in both the worldly as well as the spiritual fields. Nowhere else, probably, this subject has been so much thought over, reflected, studied and investigated as by the munis, yogis and saints of unique gift of India to the world. It is a very ancient knowledge.

The Vedas have been considered the most ancient books in the world by the historians of civilisation and philosophy. References to pranic energy are found especially in the Rigveda and the Atharvaveda. There are meaningful references in the Prasnopanisad, Brihadaranyaka, Aitareyaranyaka’s first three chapters and in the beginning of the Vedanta Darshana, too According to Brihadaranyaka upanisad, prana has been so called because of the vibrations in it due to the intelligence. There is a complete sukta of 26 mantras in the second chapter of the eleventh section of Atharvaveda in which knowledge about Brahma (Brahma vidya) is mainly found. In this sukta, there is a beautiful, lucid discussion about prana. The worlds of this sukta describe prana as: “That all-pervading prana deserves to be reverenced and worshipped because the whole of the phenomenal world is dependent on it. It is the rule of all and the master. All living beings live, move and have their being only by its support. The life-bestowing prana is the lord of all living beings.” Thus, the physical as well as the supreme prana i.e. the prana that is the controller of all the other pranas, are the cause of common as well as the special vibrations and the motion in the whole of the cosmos. The entire realm of the living being is under the control of the prana and is established in the vibratory prana. “The all-pervading intelligent soul is the prana of all pranas and the eyes of the light-giving eyes,” yet, that soul on which the universe depends is not the material cause of the prana but only its efficient cause by virtue its vicinity. This “sun-like” soul is the cause of motion everywhere on account of its omnipresence. How-ever, prana, the essence of life, is the sole cause of motion in all that is manifest a well as unmanifest in the universe.

There are eight chapters in the book. In the first chapter, has been discussed the genesis of prana; in the second, the importance of prana in the realm of mahat; in the third, the importance of prana in the ahankarika world ; in the fourth, the origination of thirty types of pranas from the air element in the realm of gross elements ; in the fifth, the realisation of thirty types of pranas in the realm of gross elements; in the sixth, the realisation of thirty types of pranas in the subtle body; in the seventh, the realisation of three types of pranas of pranas in the causal body and the realisation and origination of nine types of comic pranas, Realisation of the causal body in this context has also been explained; and finally, in the eighth chapter, the realisation of the most subtle prana and its motion in the unmanifest causal prakriti in its balanced state. In addition, there is the description of the perception of prakriti and Brahma.

In this book has been explained the realisation of the self and God by the medium of prana. We have described in great detail in “Science of Soul” and other works the direct perception of soul by the medium of light. Now, in the present work, we have explained the means of self-and Brahma-realisation by the touch of prana. Prana alone has been accepted as the basis of life and the substratum of motion. In the present age, unfortunately, the science of prana has been neglected and is more or less lost. During the upanisadic period prana had been given much importance which continued for some centuries. Now it is waning. That lost esoteric knowledge is again revives here. Maya secret topics relating to prana have been explained at length.

Till now, our disciples had been practicing yoga for self-realisation only by means f light but now, we hope, even those aspirants who have not the good fortune of sight will also be able to attain self-and Brahma-realisation by means of prana. It is the unique gift of this “Science of Vital Force” that in future everyone will be able to quench one’s thirst for spiritual knowledge and attain self-and God-realisation and gain liberation.

In this book, seventy types of pranas have been divided into five main spheres. In the natural realm of gross elements thirty types of gross pranas function and they remain active in the gross body. Similarly, thirty types of pranas work in the subtle bodies in the subtle world. In the causal body in the realm of mahat, only three types of pranas-sattvika, rajasika and tamasika are active. Next, in the fourth sphere, in the realm of prakriti, the subtle prana is the cause of motion in the six cosmic elements. And finally, in the ultimate, balanced state of prakriti, there is an extremely subtle prana which always functions in the subtle form. This prana works uniformly for four billion years and is the cause of motion form the beginning till end. These seventy types of pranas which become subtler at every success-sive step and the gross prana are the support and controller of the microcosmic human body and the macrocosm or the cosmos. At both these levels, this vibratory prana is the origin and the cause of motion.

In the present work, by body we mean all three bodies viz. gross, subtle and causal and by the term Brahmanda or cosmos we means the primal prakriti and its effects or evolutes.

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