The philosophy of tantra japa yoga explains how the whole universe is the composition of five maha btutas or tattwas. These are the elements of akasha(ether), vayu(air, agni(fire), apas(water),and prithvi(earth) .

The five elements or pancha bthuas evolved from mantra to mind and prana and prana and mind from super consciousness. As the human body itself is made up of the same cosmic elements, the properties of these elements are inherent throughout the body right down to the tiniest cell and atom.

Each btuta has a particular pranic frequency and affects the mechanisms of the body and flow of prana. Therefore,bhuta sadhana is a practice used in tantric japa yoga to the study the flow of the mantra vibration in order to recognize the predominant pancha bhutas.

Pancha bhutas is particular vibration of prana from which specific sound frequencies, mantra,

The first tattwa which manifested was akasha or ether, so called because of its subtle ,all pervading and motionless nature.From ether came vayo or air, which is prana in a subtle state, but there is movement,something like the nature of the wind. From vayu, agni(fire)evolved, where prana become hot like fire. As it cooled it become apas(water)and could flow like a stream of water. When it settled, it become immovable, like a rock,prithvi or the earth. In the this way the nature of the tattwas indicates the nfluence and effect of japa when it operates at these particular frequencies.

In the body there are different levels of energy and different pranic movements. The pranic energy is not moving at randaom. It follows certain laws. The nadis channel energy flow into the various chakaras sistuated along the spinal column and the frequencies of these centres increase in vibration from mooladhara up. In tantric japa yoga we say that the earth tattwa is the lowest and akasha the highest vibration of the individyal elements. But it must be remembered here that the tattwas are not physical and chemical elements. They refer to a particular level of energy, sound frequency and light emanation.

In the same way that the chakras have corresponding sensory organs, so each tattwa manifests as an inherent quality of those organs. We know the direct connection between the nose, the sense of smell and mooladhsra. Likewise the other tattwas correspond to specific sensory organs. Akasha is in the ears, vayu in the skin, agni in the eyes, apas in the tongue and prithvi in the nostrila. This indicates the particular centre to which the organs and tattwas are connected and it also gives another clue into the nature of tattwa.

The quality of earth is smell, water is taste, fire sight, air touch and eather sound. Smell is a primitive brain function and similarly earth is the grossest element. Each tattwas becomes subtler in effect and nature until you enter the realm of consciousness. Through tantric japa yoga you develop awareness of the effects of specific tattwas on the functions of the body and thereby come to know how you are affected by different vibrations.

Sound in general would have a relation with matter (which belongs to prithvi tattwa) is obvious from the fact that when any kind of material form is beaten it produces vidrations. The type of vibrations (and hence the quality of sound generated by them) produced by the same impact of beating would be different for different types and shapes of matter and the energy behind the formation of the shapes of the matter is prithvi.

The role of air (which belongs to the vayu tattwa in the group of the five bacic elements) as a medium for the realizations and propagation of sound is well known. The controlling effect of air in maintaining the quality and type of sound is also abvious. As seen in whistling or playing of the musical instruments like flute. and the energy behind the formation of the air is vayu tattwa.

The use of water as a medium for communication by several marine species and also in some musical instruments similarly explains the relationship of sound with the water and , the energy behind the formation of the water of the matter is jala tattwa.

The physical relationship of sound with heat and light is constituents of the agni tattwa, can be seen measured with the help of the scientific instruments like the retrometer,spectrometer, and the tonoscope . the implications of their subtle relationship are well experienced by most of us in our day to day life. The heated exchange of words in quarreling,or,the enlightenment of mind by an inspiring lecture..etc. and the energy behind the formation of the heat of the matter is agni tattwa.

And the sound reflected in the form of music affects our sentiments is an evidence of its relationship with the subtlest, the cosmic element of ether and the energy behind the formation of the ether of the matter is akasa tattwa.

As the universe in general, and the individual being the body,mind and the manifestestation of consciousness in it, in particular, is constituted by the panca tattwa, its intimate relationship with sound is quite natural.The philosophy of tantra japa yoga explains how the whole universe is the composition of five maha btutas or tattwas. These are the elements of akasha(ether), vayu(air, agni(fire), apas(water),and prithvi(earth) The five elements or pancha bthuas evolved from mantra to mind and prana and prana and mind from super consciousness. As the human body itself is made up of the same cosmic elements, the properties of these elements are inherent throughout the body right down to the tiniest cell and atom.Each btuta has a particular pranic frequency and affects the mechanisms of the body and flow of prana. Therefore,bhuta sadhana is a practice used in tantric japa yoga to the study the flow of the mantra vibration in order to recognize the predominant pancha bhutas.Pancha bhutas is particular vibration of prana from which specific sound frequencies, mantra,The first tattwa which manifested was akasha or ether, so called because of its subtle ,all pervading and motionless nature.From ether came vayo or air, which is prana in a subtle state, but there is movement,something like the nature of the wind. From vayu, agni(fire)evolved, where prana become hot like fire. As it cooled it become apas(water)and could flow like a stream of water. When it settled, it become immovable, like a rock,prithvi or the earth. In the this way the nature of the tattwas indicates the nfluence and effect of japa when it operates at these particular frequencies.In the body there are different levels of energy and different pranic movements. The pranic energy is not moving at randaom. It follows certain laws. The nadis channel energy flow into the various chakaras sistuated along the spinal column and the frequencies of these centres increase in vibration from mooladhara up. In tantric japa yoga we say that the earth tattwa is the lowest and akasha the highest vibration of the individyal elements. But it must be remembered here that the tattwas are not physical and chemical elements. They refer to a particular level of energy, sound frequency and light emanation.In the same way that the chakras have corresponding sensory organs, so each tattwa manifests as an inherent quality of those organs. We know the direct connection between the nose, the sense of smell and mooladhsra. Likewise the other tattwas correspond to specific sensory organs. Akasha is in the ears, vayu in the skin, agni in the eyes, apas in the tongue and prithvi in the nostrila. This indicates the particular centre to which the organs and tattwas are connected and it also gives another clue into the nature of tattwa.The quality of earth is smell, water is taste, fire sight, air touch and eather sound. Smell is a primitive brain function and similarly earth is the grossest element. Each tattwas becomes subtler in effect and nature until you enter the realm of consciousness. Through tantric japa yoga you develop awareness of the effects of specific tattwas on the functions of the body and thereby come to know how you are affected by different vibrations.Sound in general would have a relation with matter (which belongs to prithvi tattwa) is obvious from the fact that when any kind of material form is beaten it produces vidrations. The type of vibrations (and hence the quality of sound generated by them) produced by the same impact of beating would be different for different types and shapes of matter and the energy behind the formation of the shapes of the matter is prithvi.The role of air (which belongs to the vayu tattwa in the group of the five bacic elements) as a medium for the realizations and propagation of sound is well known. The controlling effect of air in maintaining the quality and type of sound is also abvious. As seen in whistling or playing of the musical instruments like flute. and the energy behind the formation of the air is vayu tattwa.The use of water as a medium for communication by several marine species and also in some musical instruments similarly explains the relationship of sound with the water and , the energy behind the formation of the water of the matter is jala tattwa.The physical relationship of sound with heat and light is constituents of the agni tattwa, can be seen measured with the help of the scientific instruments like the retrometer,spectrometer, and the tonoscope . the implications of their subtle relationship are well experienced by most of us in our day to day life. The heated exchange of words in quarreling,or,the enlightenment of mind by an inspiring lecture..etc. and the energy behind the formation of the heat of the matter is agni tattwa.And the sound reflected in the form of music affects our sentiments is an evidence of its relationship with the subtlest, the cosmic element of ether and the energy behind the formation of the ether of the matter is akasa tattwa.As the universe in general, and the individual being the body,mind and the manifestestation of consciousness in it, in particular, is constituted by the panca tattwa, its intimate relationship with sound is quite natural