The writer does not claim any wisdom in the correct understanding of these five terms apart from what he has learned from his master. The real meaning of these five terms may be taken as follows: Vak may be taken as the static reservoir of creative power within us; Pani as the torrential flow of Prana from this reservoir; Padam as the regulative force of Prana when in motion as the breath of life; Payu as the spreading of Prana to every part of the body and Upastham a compound word meaning one joined with another, as referring to Purusha in the grip of Prakrithi according to Thanthra cult of the later days. All these inner forces are subtle and the meaning of the words used to express them will become apparent only if we go into their psychical and metaphysical background. Superficial meaning will mislead us. The word Karma in the expression Karmendria may also be understood, in the light of the above exposition, only as the Holy Breath of Life, which is always functioning without any stop, synonymous with the creative force that sustains the phenomenal world. For a fuller understanding of these metaphysical factors, we must examine the anatomy of the human body. No one can deny that all mental and physical activities are controlled by brain and certain brain organs. The activities envisaged by the six psychic centres and five karmendrias are really taking place within the ambit of space between the medulla oblongata and the region of the pineal gland inside the brain. In the samadhi stage all the psychic factors and indrias resolve themselves, into a single principle of potential voidness, a reservoir of infinite capacity or a positive Zero as Yogi Shuddananda Bharathi calls it.

Many are under the impression that the mind is situated in the fleshy heart inside the thoracic cavity. This is absurd and this absurdity is proved by the transplantation of heart in human beings. The recipient of the new heart does not change his thoughts or character or bring any additional knowledge or traits of character or any special aptitude that the donor may have possessed. This shows that we must revise our old notions and ideas and the understanding of certain psychic terms used in yoga and other religious literature.