SVARA
YOGA
Sri
Swarni
Sivananda
Published
by
THE
DIVINE
LIFE
SOCIETY
P.
O.
SUvaNANDANAG
er.-249
192
Distt.
Tehri-Garhwal,
Uttarakhand,
Himalayas,
lndia
www.sivanandaon
I
i
ne.org

First
Edition:
1954
Second
Edition:
2000
Third
Edition:
2006
Fourth
Edition:
20ll
[
500
Copies
]
@The
Divine
Life
Trust
Society
rsBN
81-7052_235-8
ES
303
PRICE:
Rs.50/-
Published
by
Swami
Padmanabhananda
for
The
Divine
Life
Society,
Shivanandanagar,
and
printed
by
him
at
the
Yoga-Vedanta
Forest
Academy
press,
P.
O.
Shivanandanagar,
Distt.
Tehri-Garhwal,
Uttarakhand,
Himalayas,India
www
sivanandaonline.org

SRI
SWAMI
SIVANANDA
Born
on
the
8th
September,
1887,
in
the
illustrious
family
of
Sage
Appayya
Dikshitar
and
several
other
renowned
saints
and
savants,
Sri
Swarni
Sivananda
had
a
natural
flair
for
a
life
devoted
to
the
study
and
practice
of
Vedanta.
Added
to
this
was
an
inborn
eagerness
to
serve
all
and
an
innate
feeling
of
unity
with
all
rnankind'
His
passion
for
service
drew
him
to
the
medical
career;
and
soon
he
gravitated
to
where
he
thought
that
his
service
was
most
needed.
Malaya
claimed
him.
He
had
earlier
been
editing
a
health
journal
and
wrote
extensively
on
health
problems.
He
discovered
that
people
needed
right
knowledge
most
of
all;
dissemination
of
that
knowledge
he
espoused
as
his
own
mission.
It
was
divine
dispensation
and
the
blessing
of
God
upon
mankind
that
the
doctor
of
body
and
mind
renounced
his
career
and
took
to
a
life
of
renunciation
to
qualify
for
ministering
to
the
soul
of
man.
He
settled
down
at
Rishikesh
in
1924,
practised
intense
austerities
and
shone
as
a
great
Yogi,
saint,
sage
and
Jivanmukta.
ln
1932
Swami
Sivananda
started
the
Sivanandashram.
In
1936
was
born
The
Divine
Life
Society.
In
1948
the
Yoga-Vedanta
Forest
Academy
was
organised.
Dissemination
of
spiritual
knowledge
and
training
of
people
in
Yoga
and
Vedanta
were
their
airn
and
object.
In
1950
Swamiji
undertook
a
lightning
tour
of
India
and
Ceylon.
In
1953
Swamiji
convened
a
'World
Parliament
of
Religions'.
Swamiji
is
the
author
of
over
300
volumes
and
has
disciples
all
over
the
world,
belonging
to
all
nationalities,
religions
and
creeds.
To
read
Swamiji's
works
is
to
drink
at
the
Fountain
of
Wisdom
Supreme.
On
14th
July,
1963
Swamiji
entered
Mahasamadhi.
(s)

PUBLISHERS'NOTE
Svara
Yoga
is
an
ancient
Hindu
science
and
Art
that
has
fully
analysed
the
working
of
the
Life-principle,
Prana,
and
the
functioning
of
Life
within
this
body.
It
deals
with
the
various
channels
along
which
the
prana
vibrates
within
this
body
animating
it
and
also
prescribes
means
to
regulate
the
flow
of
prana
to
ensure
good
health
and
longevity.
This
Science
or
yoga
of
Svara
is
more
subtler
and
all-comprehensive
than
the
Science
of
Pranayama,
which
when
compared
to
the
former,
is
but
a
bare
outline
of
Svara
Yoga.
In
Svara
yoga
we
find
various
effective
means
to
check
disease
and
death.
This
Yoga
of
breath
should
be
practised
under
the
direct
guidance
of
a
fully
qualified
Yogi.
The
modern
Rishi
and
Yogi
of
the
twentieth
century,
Swami
Sivananda,
has
within
the
pages
of
this
publication,
dealt
with
the
little
known,
though
important,
branch
of
traditional
scientific
yogic
knowledge,
that
has
not
found
in
its
general
treatment
in
such
publications
of
his
as
The
Science
of
pranayama.
HathaYoga,
Practice
of
Yoga
and
KundaliniYoga.
To
the
spiritual
aspirants
as
well
as
to
lay
readers,
the
contents
of
this
book
are
full
of
practical
import
and
the
amount
of
its
value,
it
may
be
superfluous
to
say,
is
relative
to
the
particular
requirements
of
the
individual
readers.
-THE
DIVINE
LIFE
SOCIETY
(6)

CONTENTS
Publishers'Note
Introduction
Svara
and
Yoga
15
Prana
and
Its
Divisions
18
The
Sun,
Moon
and
the
Fire.
.
.
23
Svara
Vijnana
27
The
Tattvas.
33
General
lnferences
4l
(6)
11
I
II
m
IV
V
VI
VII
VIII
IX
x
XI
Important
Instructions
.
Practical
Guidance.
Gradational
Ascent
of
the
Mind
Experiences
onAwakening
ofKundalini
.
-
-
6l
Siva-Svarodayam
63
45
50
59
(7)

Chapter
I
INTRODUCTION
Life
has
ever
remained
a
mystery
in
spite
of
the
inestimable
progress
that
Science
has
made
during
the
recent
few
centuries.
Even
an
all-round
research
conducted
by
medical
experts
could
not
soive
this
mystery.
In
short,
'Life'has
never
become
an
object
for
being
experimented
upon
in
any
laboratory,
save
the
mind-laboratory
of
the
Rishis,
the
sages
and
seers
of
Bharatavarsha.
Our
only
guide,
to
solve
this
riddle
of
life
therefore,
is
the
knowledge
which
we
have
inherited
from
our
ancients,
the
Rishis
and
Yogis
of
our
land.
In
the
annals
of
the
history
of
Indian
philosophy,
Yoga-Vedanta,
we
come
across
many
a
sane
view
of
Life.
Various
schools
of
philosophy
have
differently
interpreted
and
analysed
Life,
in
its
own
inimitable
way.
But,
the
crowning
glory
of
Hindu
thought,
Upanishads,
has
given
us
a
correct
presentation
of
Life.
An
impartial
and
complete
analysis
of
birth,
growth
and
functioning
of
every
animate
being
led
them-the
seers
of
the
Upanishads-to
the
conclusion
that
breath
is
life,
enerS/
and
activity,
that
breathing
is
life,
enerS/
and
activity'
Man,
as
we
see
him,
is
essentially
made
up
of
three
parts.
Firstly,
we
see
a
mass
of
flesh
and
blood,
interwoven
with
a
net-work
of
nerves
and
supported
by
a
frame-work
of
bones.
This
mass
of
flesh
is
incapable
of
any
action
by
itself.
Secondly,
there
is
the
Consciousness
that
resides
within
this
inert
mass.
Consciousness,
too,
is
non-active
by
virtue
of
being
non-dual.
Even
for
the
Jiva
who
possesses
the
ego,
it
is
all
like
pitch-darkness
covering
a
whole
town,
in
the
causal
state.
There
is
no
activity
either
in
the
causal
state.
In
the
next
lower
state,
the
subtle
or
astral
state,
activity
begins.
The
connecting
link,
as
it
is,
between
the
Jiva
and
his
astral
body
is
(11)

t2
SVARA
YOGA
Prana,
Vital
Force.
Correspondingly,
the
connecting
link
between
the
astral
body
and
the
gross
physical
body
is
the
air
that
we
take
in.
The
air
that
we
breathe
is
a
correspondingly
grosser
form
of
the
prana
that
it
contains.
It
is
the
movement
of
the
Prana
that
activates
the
various
centres
of
the
subtle
Jnanendriyas
and
Karmendriyas.
It
is
the
movement
of
the
air
that
we
breathe,
within
this
body,
that
activates
our
various
limbs
and
organs,
supports
every
action
of
our
body.
In
the
Isavasyopanishad
you
will
find:
Tasminnapc
Mataisua
Dadhati
which
translated,
by
It,
Matarisvan
(the
air,
Sutratman)
supports
the
activity
of
all
the
living
beings.
In
the
second
Prasna
of
the
Prasnopanishad
you
will
fi
nd
:
Taan
Varishtah
Praana
(Ju
aacha..
.
Au
ashtabhy
a
Vidhaarayaameeti,Prana,the
greatest,
said
to
them:
,,Be
not
lost
in
delusion,
I
alone
dividing
myself
fivefold,
support
this
body
and
keep
it."
Again,
you
will
find
the
same
idea
in
Brihadaranyaka
Upanishad
(VI-1).
Without
this
Prana
or
Vital
Force,
no
action
is
possible
for
any
animate
being.
On
one
side
the
individualised
ego
exists
and
on
the
other
side,
its
vehicle,
the
body,
gross
or
subtle,
exists.
The
ego
successively
identifies
itself
with
anything
and
every
thing
it
comes
across.
Now
it
thinks
it
is
the
body.
The
next
moment,
when
something
wrong
happens
to
the
breathing
system,
it
identifies
itself
with
that.
But,
in
truth,
it
is
beyond
all
this,
and
further,
it
is
in
a
position
to
control
all
this,
to
analytically
study
the
actions
of
the
physical
body
and
the
Prana.
When
once
man
has
learned
how
to
manipulate
this
Prana,
he
will
easily
solve
the
riddle
of
life,
and
getting
mastery
over
life,
can
lead
a
disease-free
life
for
eternal
years.
He
will
be
in
a
position
to
draw
more
and
more
of
this
energr-principle,
the
vital
Force,
from
the
Cosmos
by
a
mere
thought
of
the
mind.
He
can
ever
remain
young,
having
thus
known
the
secret
of
tapping
ener5/
from
the

INTRODUCTION
l3
Cosmos,
having
learnt
how
to
manipulate
and
sustain
life.
This
is
the
Yogic
way
of
cheating
time,
of
being
able
to
turn
out
dynamic
work
all
through
the
twenty-four
hours
of
the
d.y,
ever
retaining
freshness
and
abundance
of
energr
and
Youth.
The
Real
ChYavanaPrash
In
the
market
today
you
will
find
the
Ayurvedic
tonic
Chyavanaprash
which
takes
the
name
from
the
Sage,
Chyavana,
of
yore.
The
Puranic
story
of
Chyavana
Rishi
telis
us
how
the
great
Rishi
befriended
the
divine
Twins,
Aswini
Kumaras
and
regained
youth.
The
Ayurvedic
tonic
Chyavanaprash
is
also
intended
to
retain
youth
and
energz.
The
esoteric
meaning
of
the
story
of
Rishi
Chyavana
has
got
a
special
significance.
Chyavana
represents
the
hum-an
body
and
is
derived
etymologically
from
the
Sanskrit
rooL,
Chgu,
to
go.
It
is
never
fixed
but
always
moves
from
one
state
to
the
other,
thus
it
grows
from
childhood
to
old
age,
and
finally
dissolves.
The
Devas
are
the
Jnanendriyas
in
the
body.
They
are
ever
maintained
young
and
energetic
by
the
force
of
Prana.
Just
like
we
i."o.[
to
the
physician
for
bodily
ailments,
for
their
supply
of
energr
and
vitality
they
will
have
to
depend
,ptt
-e...ra.
Th,e
Aswini
Kumaras
are
the
Prana
and
Apana.
They
are
termed
so,
because
they
are
always
galloping
within
this
body
like
two
horses,
without
rest
for
even
a
moment.
Further,
they
are
inseparable'
That
is
why
they
are
referred
to
as
the
Twins.
Chyavana's
befiiending
the
Twins
means
bringing
under
control
the
Prana
,.rd,
Apa.ra
and
utilising
them
to
enjoy
youth,
vigour
and
enerry.
Thus
the
real
Chyavanaprash,
the
medicine
that
Rishi
Chyavana
used
to
attain
everlasting
youth,
is
the
control
and
manipulation
of
breath
through
Yoga,
and
this
alone
is
the
never-failing
nervine
tonic
and
energr-giver.
Therefore,
it
is
the
imperative
need
for
every

l4
SVARA
YOGA
individual
who
wishes
to
read
a
healthy
rife
of
longevity,
full
of
ener5/,
of
pep,
vim
and
vigour.
Health
and
Longevity
with
advancing
age
toxicity
is
inevitable.
If
that
is
arrested,
humanly-speaking,
illnesses
due
to
advancing
age
can
be
arrested.
Toxicity
due.to
advancing
age
can
be
arrested
by
combining
the
following:
Vipareeta
Karani,
not
less
than
one
hour,
both
morning
and
evening.
Saraswati
Chalana,
not
less
than
45
minutes,
both
morning
and
evening.
saraswati
chalana
shourd
be
immediately
folrowed
by
Bhastrika.
And
Bandha
Traya
is
to
be
practised
in
the
following
order:
first
Saraswati
Chalana,
second
Jalandhara
Bandha,
third
Uddiyana
Bandha
and
fourth
Moola
Bandha.
If
the
above
be
combined
with
Kevala
Kumbhaka,
old
age
onset
can
be
arrested.
Svara
Yoga
_
Svara
Yoga
is
an
ancient
Hindu
science
and
Art
that
has
fully
analysed
the
working
of
this
Life_p.irr"ipt",
Prana,
and
the
functioning
of
Life
within
this
body.
It
deals
with
the
various
channels
along
which
the
piana
vibrates
within
this
body
animaiing
it
and
also
prescribes
means
to
regulate
the
flow
of
prana
to
ensure
good
health
and
longevity.
This
science
or
yoga
of
svara
is
more
subtler
and
al-comprehensive
than
tlhe
science
of
Pranayama,
which
when
compared
to
the
former,
is
but
a
bare
outline
of
Svara
yoga.
In
Svara
yoga
we
dnd
various
effective
means
to
check
disease
and
diath.
This
Yoga
of
breath
should
be
practised
under
the
direct
guidance
of
a
fully
qualified
yogi.

Svara
means
the
air
breathed
through
the
nostrils
and
snoring
as
well.
It
is
derived
from
the
root
Suar,
to
sound.
Svara
also
means
breathing'
The
breathing
is
not
always
equal
in
both
the
nostrils.
While
it
slops
functioning
in
one
of
the
nostrils,
it
rises
in
the
other.
This
rising
of
the
breath,
now
and
then,
in
one
or
the
other
nostril,
is
called
'Udaya'
or
Svarodaya.
The
ancient
Rishis
found
certain
things
peculiar
in
the
rise
and
fall
of
breath
in
each
of
the
two
nostrils,
that
affected,
rather
governed,
their
various
activities.
The
sustenance
of
life
in
this
body,
the
functioning
of
the
various
internal
organs,
fullness
of
health
or
the
appearance
of
diseaie,
equanimity
or
tossing
of^
the
,"irra,
a[
depended
on
the
flow
of
breath
in
either
of
the
nostrils.
They
have
recorded
their
experiments
of
this
analytical
study
of
the
functioning
of
breath
and
variJusly
termed
it
as
'svarodaya',
'Svara
Vijnana',
'Svara
Sastra',
etc.
Svara
or
breath
is
the
first
cause
for
all
beings,
because,
without
it
no
action
is
possible'
Svara
gets
perfected
in
this
physical
body,
but
is
dependent
on-the
Nadr;s
or
astral
tu6."
within
which
it
circulates.
The
astral
body,
Linga
Sareera,
is
made
up
of
Svara
and
the
astral
tubes
(Nadi$.
Svaraisoneonly.Firstlyitdividesitselfintothree
parts,
secondly
it
functions
in
a
fivefold
way
and
from
tni"
ii
manifesis
in
twenty-five
different
varieties
without
losing
its
integralitY.
Svara
is
the
reflection
of
Brahman'
A
knowledge
Chapter
II
SVARA
AND
YOGA
(15)

l6
SVARA
YOGA
more
secret
than
the
Svara
yoga,
a
wealth
more
useful
than
Svara
Yoga,
have
never
been
found.
In
the
Svara
are
the
vedas
and
the
sastras.
It
is
the
hidden
of
the
hidden,
the
secret
of
the
secret,
the
revealer
of
Brahman
or
the
Eternal,
the
bestower
of
supreme
peace
and
bliss.
.
-
By
knowing
the
nature
of
inhalation
and
exhalation,
by
having
a
comprehensive
understanding
of
Svara
yoga,
in
theory
and
practice,
there
comes
into
being
the
knowledge
of
past,
present
and
future,
and
miraculous
powers
as
well,
to
control
the
actions
of
Time.
By
this
power
of
Svara
yoga
one
verily
goes
beyond
Deaih
and
attains
the
power
to
cast
away
the
physical
body
at
will
or
to
prolong
it
for
a
very
long
time.
Yoga
Yoga
is
derived
from
the
root
yuj,
to
unite.
In
its
highest
sense
it
means
the
union
of
the
individual
soul
with
the
Supreme
Soul,
the
union
of
the
part
with
the
whole,
the
merger
of
the
microcosm
in
the
macrocosm.
It
is
a
sublime
science
that
links
the
various
planes
of
existence-physical,
astral,
mental,
intelleciual
and
intuitional-and
leads
to
a
harmonious
development
of
all
of
them.
Yoga
is
thought
of
by
many
to
be
something
extraneous
in
the
ordinarywark
of
rife
of
everyindividual,
as
something
concerned
only
witJ:
those
who
have
dedicated
their
lives
to
the
cause
of
Serf-rearisation
or
realisation
of
God,
having
renounced
the
material
walk
of
life.
It
is
not
to
be
considered
so.
Yogic
practices
are
the
imperative
need
of
the
day.
Any
art
or
science
that
teads
to
a
harmonious
development
of
the
different
faculties
in
man,
that
leads
to
the
fullest
perfection
of
rife
in
ail
its
aspects
and
that
bestows
upon
an
individual
health,
longevity,
happiness,
all-round
srlccess,
and
mental
equipois.
".ra
p.^".,
".rd
finally
Immortality
can
be
called
Voia.

SVARA
AND
YOGA
t1
Harmonious
development,
all
round
success
and
perfection
of
health
and
life
is
the
keynote
of
Yoga.
The
practice
of
any
Yoga
should
be
regular,
systematic
and,
further,
practised
with
a
perfect
detachment
to
the
bye-paths
that
tempt
the
individual
with
some
power
or
other.
There
are
various
types
of
Yogas
that
help
one
develop
one
aspect
or
the
other
in
an
individual.
Hatha
Yoga
and
Pranayama
help
to
attain
perfection
of
health
and
body.
But
Svara
Yoga
dives
deep
into
the
mysteries
of
the
Life-Principle
and
offers
guidance
to
every
act
of
the
individual
and
forewarns
him
as
well,
in
many
a
case.
Success
in
life,
accumulation
of
wealth
and
attainment
of
mental
peace
depend
upon
one's
health
and
activities.
Svara
Yoga
controls
both
of
them.
It
cautions
about
a
disease
that
shall
appear
in
the
future
and
prescribes,
as
well,
the
remedy
for
any
disease
that
may
be
latent
in
an
individual.
It
prescribes
again
proper
moments
to
undertake
fresh
activities
so
as
to
attain
maximum
good.
So,
Svara
Yoga
is
a
Secret
Science
of
Health
and
Longevity,
of
success
and
wealth,
of
eternal
Peace
and
Immortality.

Chapter
III
PRANA
AND
ITS
DIVISIONS
Prana
is
the
name
given
to
the
Universal
Principle
that
sustains
and
supports
all
forms
of
activity
and
enerry.
It
circulates
within
the
air
that
we
breathe
in
but
it
is
neither
the
air
nor
any
of
its
constituents.
Along
with
every
inhaling
breathe,
man
draws
into
his
system
an
abundance
of
Prana.
Merely
because
it
contains
olqrgen,
the
air
cannot
support
life
and
maintain
activity
within
this
body.
It
should
contain
an
abundance
of
Prana.
If
the
oxygen
in
the
air
supports
and
helps
the
maintenance
of
the
gross,
physical
body,
the
Prana
contained
in
it,
the
Prana
that
eludes
the
grip
of
the
scientists,
sustains
the
subtle
body
and
the
Jnanendriyas,
the
astral
body
that
eludes
the
diagnosis
ofthe
doctor.
Disease
has
essentially
its
root
in
the
astral
frame-work.
As
such,
it
defies
the
efforts
of
a
doctor
to
diagnose
it.
But,
Prana
can
reach
deeper
into
the
subtler
spheres
and
as
such
sets
right
the
disease,
raises
the
lowered
level
of
health
to
its
original
level.
Prana
sustains
the
nervous
system
of
the
physical
body,
too,
and
is
utilised
by
the
mind
and
exhausted
by
willing,
thinking,
etc.
Even
our
physical
actions,
the
movement
of
the
muscles
and
limbs,
need
a
certain
portion
of
the
nerve-force
which
is
but
Prana
only.
Keeping
in
view
the
fact
that
we
draw
our
supply
of
Prana
from
the
Cosmos
through
our
breathing
system,
we
should
know
how
to
maintain
our
breathing
system
properly
and
also
how
the
Prana
helps
our
actions
and
circulates
in
our
body.
(1
8)

PRANA
AND
ITS
DIVISIONS
Nadis
or
Astral
Tubes
The
Nadi
or
the
astral
tube
is
the
vehicle
for
Prana.
Just
like
the
circulation
of
blood
in
the
blood
vessels,
tiny
and
big,
Prana
is
carried
to
the
different
parts
of
our
body
through
the
Nadis
or
the
astral
tubes.
There
are
72,OO0
Nadis
within
the
human
body.
They
belong
to
the
astral
body
and
are
not
therefore
visible
to
our
physical
eye.
Nevertheless,
we
can
feel
the
course
of
Prana
through
these
astral
channels
by
a
keen
inwardly
gaze.
They
pervade
the
inner
or
astral
body
(Linga
Sareera)
and
depend
upon
the
circulation
of
Prana.
They
have
their
origin
in
the
region
of
the
navel,
the
Kanda
Sthana.
At
Muladhara
Chakra,
in
the
seat
of
Kundalini,
the
Serpentine
Power,
there
is
a
Nadi
coiled
like
a
serpent.
From
it
originate
twenty
Nadis,
ten
branching
upwards
and
ten
downwards.
There
exists
a
Chakra,
made
up
of
the
following
ten
Nadis,
viz.,
Ida,
Pingala,
Sushumna,
Gandhari,
Hastijihva,
Pusha,
Alambusha,
Kuhu,
Shankini
and
Sharada.
Among
the
above
ten,
Ida,
Pingala
and
Sushumna
carry
Marut
or
the
Breath
of
Life
in
them.
The
route
of
Sushumna
is
called
the
path
of
Time
and
it
leads
to
Brahmarandhra,
the
gateway
or
opening
that
leads
to
Chidakasa
or
the
transcendental
plane
of
Brahman,
Super
Consciousness
that
is
non-dual.
The
Nadis
Pusha
and
Alambusha
are
connected
with
the
sense
of
sight;
Gandhari
and
Hastijihvawith
the
sense
of
hearing.
Shankini
is
related
to
the
hole
above
the
pineal
gland
while
Kuhu
is
connected
with
the
anus.
Sharada
is
related
to
the
mouth.
Divisions
of
Breath
Prana
or
the
Vital
Force
that
we
breathe
in
along
with
the
air
is
also
divided
into
ten
divisions
without
l9

20
SVARA
YOGA
losing
its
integrality.
These
apparent
divisions
are
made
in
accordance
with
the
various
activities
of
the
individual
being,
subjectively,
with
the
help
of
the
Prana.
The
ten
divisions
are
Prana,
Apana,
Vyana,
Udana,
Samana,
Naga,
Kurma,
Krikara,
Devadatta
and
Dhananjaya.
Prana
is
the
most
important
of
the
ten
and
works
in
the
following
regions,
namely,
the
facial
region,
nostrils,
navel
and
above
the
heart-lotus.
It
is
the
cause
for
sound,
utterance,
breath,
shortness
of
breath
and
cough.
Apana
circulates
in
the
region
of
the
anus,
penis,
and
at
the
sides.
It
also
vibrates
in
the
thighs,
testicles
and
is
and
below
the
navel
cavity.
It
activates
the
above
organs
and
parts
of
the
body
and
helps
urination,
defecation
and
excretion.
Vyana
controls
the
functions
not
attended
to
by
Prana
and
Apana
in
their
respective
regions.
It
circulates
in
the
eyes,
ears,
waist
and
nostrils
and
private
parts.
Samana
pervades
all
over
the
body
and
circulates
in
all
the
72,OOO
Nadis
and
carries
with
it
the
fire
of
hunger.
It
helps
digestion
and
the
using
up
of
all
the
food
consumed
by
an
individual.
Udana's
field
of
action
is
represented
by
all
the
joints
and
the
throat.
It
helps
the
various
limbs
to
function.
Naga
controls
speech
while
Kurma
is
in
charge
of
the
winking
of
the
eye-lids.
Krikara
is
behind
hunger
and
thirst;
he
causes
them.
Devadatta
is
concerned
with
expansion
such
as
yawning,
and
Dhananjaya
causes
the
sound
in
ears
(heard
while
we
plug
the
ears.)
Cleansing
the
Body
We
have
seen
above
as
to
the
importance
of
the
proper
functioning
of
Prana
by
virtue
of
its
being
linked
with
every
activity
of
ours.
So,
we
should
always
keep
the
body,
physical
and
astral,
clean
and
help
the
flow
of
Prana
through
the
astral
channels.
Otherwise,
there
will

PRANA
AND
ITS
DIVISIONS
be
a
stoppage
of
the
corresponding
functions
and
that
will
lead
to
a
diseased
condition
of
body.
The
art
of
cleansing
the
physical
body
and
mind
with
the
help
of
Prana,
is
composed
of
the
three
stages,
Rechaka,
Puraka
and
Kumbhaka.
To
begin
with,
inhale
through
Ida
Nadi
(Chandra
Nadi,
Left
Nostril)
and
exhale
through
Pingala
Nadi
(Surya
Nadi,
Right
Nostril).
First
firmly
establish
yourself
in
this
practice,
by
doing
it
three
times
daily,
morning,
noon
and
evening,
for
a
month.
At
each
sitting,
do
this
for
20
to
100
times,
gradually
increasing
it
day
by
day,
from
20
to
100.
Sit
in
Padmasana
with
Udyana
Bandha.
Exhale
the
air
slowly
and
naturally,
without
making
sound
or
using
any
extra
force.
Exhalation
should
be
slowly
done
without
jerking,
using
the
breath
and
aiming
at
the
fifth
ventricle
or
sixteenth
Kala.
It
helps
to
burn
all
sins
and
effects
a
charming
personality.
This
is
Rechaka.
Puraka
means
frlling
up.
One
fills
the
entire
body
with
life
or
Vital
Force
even
as
he
inhales
air
from
outside.
Care
should
be
taken
to
see
that
every
part
of
the
body
is
filled
with
Prana
or
the
Vital
Force
while
doing
this
act.
Puraka
also
should
be
done
slowly
without
haste
or
jerk.
This
act
of
filling
the
body
with
air
(Prana)
should
be
done
till
we
feel
it
near
the
crown
of
the
head.
This
gives
manliness,
courage,
strength,
growth
and
fulfilment
and
a
divine
glow
in
the
personality.
Next
comes
the
third
and
last
act.
It
is
retaining
the
breath
inhaled.
Try
to
retain
the
breath
without
fear,
without
shaking
the
body.
This
is
called
Kumbhaka.
If
you
are
disturbed
in
this
act,
slowly
and
steadily
exhale
without
any
fear
or
anxiety.
You
should
use
your
will
power
to
retain
the
air
inhaled
and
do
not
force
the
air
inside
by
continuing
the
act
of
inhalation.
This
sort
of
retention
burns
the
poison
within
the
system,
digests
the
food
and
kills
all
bad
humours.
2t

SVARA
YOGA
The
practice
of
Kumbhaka
should
be
taken
during
the
second
month
of
practice,
and
not
before.
The
first
month
should
be
fully
devoted
to
mere
exhalation
and
inhalation.
The
Nadi
gets
purified
by
that
and
becomes
fit
for
doing
Kumbhaka.
Rules
to
be
Observed
Those
who
practise
Pranayama,
breath-control,
should
observe
thl
folowing
rulis,
in
addition
to
what
they
may
receive
from
time
to
time
from
their
teachers.
1.
Should
take
Sattvic
diet
avoiding
chillies,
salt,
sour
and
pungent
things.
2.
Should
avoid
liquors,
meat,
tobacco,
etc.
and
should
observe
Brahmach
arya.
3.
Should
never
bathe
in
cold
water,
in
a
river
or
tank.
Should
take
bath
in
luke-warm
water.
Since
Pranayama
produces
a
vast
amount
of
heat
internally,
cold
water
baths
may
lead
to
cough
or
cold.
4.
Kumbhaka
should
be
done
during
the
early
hours
of
the
morning
or
during
the
evening
hours,
when
it
is
generally
cool.
5.
It
will
be
good
if
Pranayama
is
practised
in
calm
and
cool
places
like
river
banks,
gardens,
or
in
places
resorted
to
by
Yogis
for
seclusion.
6.
Pranayama
should
be
practised
when
there
is
a
flow
of
fresh
breeze,
pure
and
free
from
the
impurities
of
the
city
atmosphere.
Otherwise,
you
will
be
taking
into
your
system
the
impurities
contained
in
the
air.

Cltapter
IV
THE
SUN,
MOON
AND
THE
FIRE
In
the
foregoing
chapter
we
have
seen
the
various
divisions
of
breath
and
that
of
the
astral
tubes,
Nadis.
Of
the
ten
Nadis,
which
we
mentioned
as
going
upwards
from
the
navel,
three
are
most
important,
namely
Ida,
Pingala
and
Sushumna.
The
sane
leading
of
a
healthy
life
of
longevity
and
peace
that
shall
bless
us
with
Immortality
depends
upon
the
nature
of
the
flow
of
breath
through
these
three
Nadis,
and
the
rhythm
and
ease
with
which
it
flows.
Ida
or
Chandra
Nadi
(the
Moon)
is
determined
by
the
flow
of
breath
through
the
left
nostril.
Pingala
or
Surya
Nadi
(the
Sun)
is
determined
by
a
flow
in
the
right
nostril.
These
two
Nadis
function
alternately.
The
change
of
flow
from
one
nostril
to
the
other
is
called
Vishuuat
The
time
when
this
change
occurs
is
highly
inauspicious
and
no
good
or
bad
act
should
be
done
at
that
time,
at
the
time
of
Vishuvat.
When
during
the
change
of
flow
there
is
an
obstruction
in
the
new
channel,
naturally
there
will
be
a
forcible
expulsion
of
the
obstructing
matter
and
the
clearance
of
the
passage,
generally
resulting
in
a
mild
or
heavy
sneezing.
That
is
why
sneezing
is
considered
as
an
ill-omen,
it
denoting
Vishuvat.
Each
of
the
two
Nadis
function
alternately,
each
for
a
period
of
one
hour
or
2/,
Ghatikas,
starting
from
sunrise.
Ida
and
Pingala
are
not
the
gross
sympathetic
chains.
In
the
physical
body
they
tentatively
correspond
to
the
right
and
the
left
sympathetic
chains.
Ida
starts
from
the
right
testis
and
Pingala
from
the
left
testis.
They
meet
with
Sushumna
at
the
Muladhara
(23)

SVARA
YOGA
Chakra
and
make
a
knot
there.
The
junction
of
the
three
Nadis
at
Muladhara
is
known
as
Mukta
Triveni.
Ganga,
Yamuna
and
Saraswati
dwell
in
pingala,
Ida
and
Sushumna,
respectively.
Their
meeting
place
is
called
Brahma
Granthi.
Again
they
meet
at
Anahata
and
Ajna
Chakras.
Sushumna
This
is
the
most
important
of
the
three
important
Nadis
which
we
have
taken
into
consideration.
When
the
breath
changes
its
flow
from
one
nostril
to
the
other
in
quick
succession
with
every
breath,
it
is
termed
to
be
in
Sushumna
and
considered
to
be
inauspicious
for
any
act.
This
state
of
flow
is
called
Vishuvat
which
means,
destroyer
of
all
actions.
It
denotes
Vikshepa
or
tossing
of
the
mind,
restlessness,
haste,
non-fixity
and
hesitation
of
the
mind
and
a
defective
posture
of
the
body
as
well.
In
this
state
one
is
advised
to
take
rest
and
recover
the
balance
of
mind.
No
act
should
be
done
at
this
time
because
it
denotes
that
the
mind
is
not
steady
or
firm
in
its
motive
and
that
there
is
doubt
and
hesitation.
Hasty
actions
always
make
one
to
repent
afterwards
There
is
a
second
variety
of
Sushumna
and
it
is
cognised
by
the
flow
of
breath
simultaneously
through
both
the
nostrils,
and
is
further
characterisld
by
the
evenness
of
flow
without
any
jerk,
and
by
a
concentration
of
the
mind
on
any
one
of
the
six
Chakras.
It
is
the
best
opportunit5r
to
concentrate
and
meditate
upon
the
Lord
during
Sushumna,
there
being
a
natural
tendency
of
the
mind
as
such
to
be
calm
and
fixed.
There
should
be
no
other
undertaking.
It
is
very
difficult
to
maintain
a
constant
flow
of
breath
through
Sushumna
and
therefore,
even
the
short
and
insignificant
duration
for
which
the
Sushumna
flows
should
be
used
to
give
the
maximum
good.

THE
SUN,
MOON
AND
THE
FIRE
25
The
Characteristics
of
the
Nadis
Ida
is
cooling
and
Pingala
is
heating.
Pingala
digests
the
food.
Ida
is
of
pale
colour;
Sakti-rupa.
Pingala
is
of
fiery
red
colour,
Rudra-rupa.
Ida
and
Pingala
indicate
Kala,
time,
and
Sushumna
swallows
time.
In
the
bright
fortnight
Ida
is
powerful.
Pingala
is
powerful
during
the
dark
fortnight.
In
Ida
the
appearance
of
breath
is
that
of
Amrita.
It
is
the
great
nourisher
of
the
world.
In
the
right,
the
world
is
always
born.
The
Chandra
Nadi
is
regarded
as
feminine.
It
is
associated
with
blackness
and
with
the
fixed
signs
of
the
zodiac.
The
Surya
Nadi
is
regarded
as
masculine.
It
is
associated
with
whiteness
and
with
the
moveable
signs
of
the
zodiac.
The
Agni
Nadi
(fire,
Sushumna)
is
regarded
as
neuter
and
is
associated
with
the
common
signs
of
the
zodiac.
The
Chandra
Nadi
has
influence
over
the
western
and
southern
quarters.
The
Surya
Nadi
has
influence
over
the
eastern
and
northern
quarters.
The
Chandra
or
Ida
is
above
in
the
third
ventricle
and
the
Sun
or
Pingala
is
just
below
the
solar
plexus.
In
between,
when
the
Prana
solely
circulates
within
the
Sushumna,
one
gets
lost
to
the
external
world.
This
is
the
preparation
for
Samadhi
and
is
an
excellent
one.
Cheating
Time
The
man
who
is
an
adept
in
controlling
the
function
of
the
three
Nadis
and
who
can
still
the
Prana
in
Sushumna,
cleanses
the
mind,
and
he
alone
can
cheat
or
transcend
time,
Kaala
or
Death.
The
person
who
has
thus
stilled
the
Prana
in
Sushumna
should
attempt
to
lead
it
towards
Brahmarandhra
and
then
he
will
experience
Samadhi
or
the
Super-conscious
State.

SVARA
YOGA
The
Yogi
knows
the
time
of
his
death.
He
takes
his
Prana
to
Sushumna,
leads
it
to
Brahmarandhra
and
defies
time
or
Death.
Time
or
Death
is
called
Kaalah
Too
many
events
are
linked
by
time;
hence
He
is
called
so-Kalagatiitikaalah.
Birth
and
death
are
within
time.
To
go
beyond
time
is
to
go
beyond
birth
and
death,
to
attain
Immortality.
Sun
and
Moon,
the
two
Nadis,
determine
the
day
and
night
for
all
beings.
When
they
are
functioning,
day
and
night
are
passing
one
after
another,
life
gets
exhausted
thereby.
Every
time
you
exhale,
you
lose
4
Angulas
of
breath;
you
inhale
8
Angulas
whereas
exhale
12
Angulas.
In
mortals,
mainly
the
Chandra
Nadi
functions.
By
checking
the
flow
through
Chandra
Nadi
one
can
live
longer.
By
controlling
the
flow
through
both
the
Nadis,
Ida
and
Pingala,
one
lives
for
a
very
long
time.
Sushumna
is
the
eater
of
time.
This
is
the
greatest
Yogic
secret.
By
confining
the
breath
to
Sushumna,
one
enjoys
sound
health
and
infinitely
prolongs
life.
By
leading
the
breath
along
the
Sushumna
to
the
crown
of
the
head,
one
attains
Immortality,
drinks
Amrita,
Nectar.
When
you
detect
Death,
restrain
your
breath
in
Sushumna.
Death
will
run
away
from
you.
That
is
how
you
should
get
over
death
and
enjoy
good
health
and
prolong
life
indefinitely.

Cltapter
V
SVARA
VIJNANA
The
flow
of
breath
through
Ida,
Pingala
and
Sushumna
Nadis
holds
a
special
significance
with
reference
to
our
healthy
living
and
activity.
In
this
chapter
we
shall
study
in
detail
some
more
facts
regarding
the
flow
of
breath
in
the
above
three
Nadis.
Duration
of
the
Flow
Each
of
the
two
Nadis,
Ida
and
Pingala,
function
alternately
for
a
period
of
2/,
Ghatikas
(one
hour)
at
a
stretch,
beginning
from
sunrise.
Thus,
in
the
course
of
a
single
day
(twenty-four
hours),
the
breath
flows
twelve
times
in
Ida
and
twelve
times
in
Pingala.
This
indicates
the
normal
functioning
of
the
breath
and
the
Nadis
and
good
health
as
well.
Generally,
Sushumna
does
not
function
when
the
man
is
engaged
in
actions,
either
mental
or
physical.
Only
when
the
mind
gets
concentrated
and
controlled
with
all
its
Vrittis
subsided,
the
Sushumna
(flow
of
breath
simultaneously
from
both
the
nostrils)
functions.
If,
on
the
other
hand,
the
other
variety
of
Sushumna
(fluctuation
of
the
flow
at
rapid
speed
and
with
jerk)
functions
during
the
waking
state
of
a
man
or
when
the
mind
is
not
in
a
meditative
mood,
it
denotes
certain
disturbances
in
the
normal
flow
of
breath.
Healthy
Flow
In
addition
to
the
above
rule
that
controls
the
flow
of
breath
in
the
two
Nadis,
the
lunar
days
also
influence
the
functioning
of
the
Nadis
but
does
not
change
the
duration
stated
above.
Here
it
should
be
borne
in
mind
that
the
moon
(27)

SVARA
YOGA
exercises
a
powerful
influence
over
the
human
mind.
In
the
Purusha
Sukta
you
will
find,
Chandrama
Manasc
JataLr-the
moon
is
born
of
the
mind
(of
the
Virat
Purusha,
the
Cosmic
Being).
In
the
cosmos,
the
moon
is
controlled
by
the
Cosmic
Mind.
The
individual
mind
being
a
speck
of
the
Cosmic
Mind
has
therefore
the
connection
with
the
moon,
and
being
only
a
speck,
it
feels
itself
controlled
by
the
moon.
When
the
moon
waxes
and
wanes,
its
connection
with
the
mind
also
fluctuates,
and
thus
there
arises
a
s5rmpathetic
reaction
in
the
mind.
Hence,
the
relationship
between
the
flow
of
breath
and
the
lunar
days.
On
the
first
day
of
the
bright
fortnight,
the
flow
starts
for
the
day
with
Ida
or
Chandra
Nadi.
Thereafter,
it
regularly
changes
its
course
at
the
end
of
each
hour
of
the
day,
from
Ida
to
Pingala
and
Pingala
to
Ida.
This
procedure
continues
for
three
days.
On
the
morning
of
the
fourth
lunar
day
(of
the
bright
half)
the
flow
starts
from
Pingala
or
Surya
Nadi,
with
hourly
changes
as
mentioned
above
and
this,
too,
continues
for
three
days.
Thus,
there
is
a
change
in
the
flow
of
breath
on
every
fourth
lunar
day
morning.
If,
on
any
day,
the
flow
starts
with
Ida,
the
fourth
day
from
that
is
marked
by
a
flow
in
Pingala
at
sunrise.
The
reverse
is
the
case
with
the
dark
fortnight.
The
first
lunar
day
of
the
dark
fortnight
starts
with
Pingala
functioning
at
sunrise
and
flows
with
hourly
changes
and
the
changes
at
the
end
of
every
third
day
as
detailed
above.
To
summarise:
Ida
flows
at
sunrise
on
the
following
days:
1st,
2nd
and
3rd;
7th,8th
and
9th;
13th,
14th
and
15th
lunar
days
of
the
bright
half;
and
on
the
4th,
sth
and
6th;
and
1Oth,
11th
and
12th
lunar
days
of
the
dark
half.
Pingala
starts
on
the
following
days:
1st,
2nd
and
3rd:.7th,8th
and
9th;
13th,
14th
and
1Sth
of
the
dark

SVARA
VIJNANA
half;
and
4th,sth
and
6th;
and
10th,
11th
and
12th
of
the
bright
half.
The
above
indicates
the
natural
and
normal
flow
in
a
healthy
man.
If
it
be
otherwise,
then
internal
disorders
are
indicated.
They
can
be
rectified
at
once
without
being
allowed
to
develop
and
become
serious
ones,
by
setting
right
the
flow.
This
takes
place
without
the
help
of
medicines
but
with
the
help
of
Prana.
Significance
of
the
Florv
Ida
at
sunrise
and
Pingala
at
sunset
are
auspicious.
I11
health
and
harmful
results
are
denoted
if
the
flow
be
otherwise.
A
continuous
flow
of
Ida
throughout
the
day
and
Pingala
at
night
makes
one
a
great
Yogi.
Success
in
all
undertakings
results
if
the
flow
be
in
the
Chandra
Nadi
on
Mondays,
Wednesdays,
Thursdays
and
Fridays
of
the
bright
half
of
the
lunar
month.
Similarly,
a
flow
in
the
Surya
Nadi
on
Sundays,
Tuesdays
and
Saturdays
of
dark
fortnight
denotes
all-round
success.
The
following
orders
of
flow
are
also
good,
viz.,lda
during
morning
and
noon
and
Pingala
during
the
evening.
Again,
the
flow
of
breath
along
Ida
and
Pingala
is
related
to
the
zodiacal
signs
rising
in
the
East.
The
flow
of
Ida
is
good
while
Taurus,
Cancer,
Virgo,
Scorpio,
Capricornus
or
Pisces
rises
in
the
East.
The
flow
of
Pingala
is
good
while
the
remaining
six
rise.
Changing
the
Flow
The
auspicious
and
inauspicious
flows
are
mentioned
above,
so
that
each
individual
can
regulate
and
direct
the
flow
of
breath
along
a
particular
channel
at
a
particular
time,
to
bless
his
undertakings
with
success.
A
knowledge
of
the
various
means
of
changing
29

SVARA
YOGA
the
direction
of
flow,
therefore,
is
essential.
There
are
various
means
of
changing
the
course
of
breath
from
one
nostril
to
the
other,
of
which
few
are
mentioned
here.
1.
Plug
the
nostril
(any
one)
with
a
light
cotton
pad.
The
breath
will
flow
through
the
other
(open,
free)
nostril.
2.
You
can
close
the
nostril
through
which
the
breath
flows
with
your
thumb.
This
will
divert
the
flow
through
the
other
nostril.
3.
When
Ida
flows,
place
the
left
palm
on
the
ground
(while
sitting
on
the
ground
in
Sukha
Asana
or
Padmasana)
and
press
the
left
elbow
on
the
left
side
just
underneath
the
ribs,
applying
a
little
pressure.
Slightly
incline
your
body
towards
the
left
side.
The
flow
of
breath
will
change
from
left
to
right.
The
same
should
be
done
on
the
right
side
with
the
right
elbow
if
you
wish
to
change
the
flow
from
right
to
left.
4.
You
can
use
the
Yoga
Dando.
a
small
staff
of
about
one
cubit
in
length
with
a
'U'-shaped
piece
fixed
horizontally
at
the
top.
Place
the
portion
of
the
hand
just
below
the
arm-pit
in
the
U-shaped
groove.
Apply
slight
pressure
and
bend
a
little
on
that
side.
The
flow
will
be
diverted
to
the
other
side.
The
same
can
also
be
done
with
the
help
of
a
long
staff
while
walking
or
standing.
5.
The
mind
also
can
be
trained
to
control
the
flow.
Just
like
controlling
the
bodily
muscles,
by
a
mere
thought
of
the
mind,
the
flow
can
be
changed
from
one
nostril
to
the
other.
6.
If
you
are
lying
on
your
left
side,
the
flow
will
be
through
the
right
nostril
and
vice
versa.
You
shall
have
to
change
the
flow
as
and
when
necessarJr,
according
to
your
requirements.
Changing
the
flow
to
Sushumna
is
slightly
difficult
and
maintaining
it
there
is
still
more
difficult.

SVARA
VIJNANA
Changing
to
Sushumna
The
following
methods
will
help
one
in
changing
the
flow
from
either
of
the
Nadis
to
Sushumna.
1.
Lie
flat
on
your
back
on
the
ground,
without
using
pillow.
Concentrate
on
the
tip
of
the
nose
or
on
the
space
between
the
two
eye-brows,
Trikuti.
Sushumna
will
function.
2.
Sit
erect
in
Sukhasana,
Padmasana
or
Siddhasana.
Do
a
few
rounds
of
Bhastrika
Pranayama.
Concentrate
as
above.
The
flow
will
be
through
Sushumna.
3.
Concentration
on
any
one
of
the
six
Chakras
will
also
help
a
flow
in
Sushumna.
It
is
the
steadiness
of
the
vertical
posture
in
which
the
spinal
column
will
be
in
a
straight
line,
and
the
intensity
of
the
concentration
and
fixity
of
thought
that
goes
to
ensure
a
flow
of
breath
in
Sushumna.
That
alone
will
help
maintaining
the
flow.
If
anyone
of
the
above
three
gets
disturbed,
the
breath
will
be
diverted
along
the
right
or
the
left
nostril.
Use
of
the
Nadis
During
the
flow
of
Surya
Nadi,
strength,
vitality
and
good
digestion
are
ensured.
During
the
flow
of
Chandra
Nadi,
digestion
takes
place
but
poisons
are
forrned
in
the
system.
Sushumna
leads
to
final
beatitude.
While
sleeping
on
the
left
side,
the
Surya
Nadi
functions
and
the
mind
sleeps
well;
because,
Chandra
Nadi
is
given
rest.
If
Chandra
Nadi
flows
while
sleeping,
it
will
be
a
disturbed
sleep,
may
be,
dreams
are
seen.
Hita
Nadi
(in
which
the
mind
rests
on
its
way
to
deep
sleep)
is
slightly
to
the
left
and
it
should
not
be
disturbed
by
a
flow
in
Chandra
Nadi
while
the
man
sleeps.
With
Hita
Nadi
disturbed,
dreams
result.
Therefore,
you
should
always
sleep
on
your
left
side
3l

3Z
SVARA
YOGA
allowing
the
Surya
Nadi
to
function.
Thus,
two
things
are
had,
viz.,
sound
sleep
and
ideal
digestion
leading
to
health
and
strength
and
vitality.
You
can
keep
your
consciousness
awake
while
allowing
the
senses
and
the
lower
mind
to
sleep,
if
you
go
to
sleep
on
your
right
side.
This
should
be
attempted
only
when
you
are
freed
from
the
tossing
of
the
mind
and
desires
and
are
sure
that
no
dream
will
occur.
In
all
your
external
activities
which
are
calculated
to
do
good,
individual
and
universal,
see
that
they
are
started
while
the
Chandra
Nadi
functions.
The
following
are
some
of
the
good
acts
that
can
be
begun
during
a
flow
in
Ida:
Entering
new
mode
or
walk
of
life,
starting
scriptural
studies,
travelling,
meeting
friends,
relations
and
elders;
erecting
buildings
and
temples,
cultivation,
taking
new
appointments,
marriage,
wearing
new
clothes
and
jewellery;
and
preparing
nourishing
medicines.
Surya
Nadi
should
function
while
a
study
of
Mantra
Sastra
(Black
Magic)
relating
to
Rajasic
or
Tamasic
deity
is
started.
While
eating
and
taking
bath
also,
Surya
Nadi
should
function.
In
short,
acts
of
lasting
good
should
be
started
while
breath
flows
through
Ida
and
all
acts
that
are
either
transitory
or
temporary
in
their
nature
should
be
performed
while
Pingala
or
Surya
Nadi
functions.
Sushumna
should
always
be
reserved
for
spiritual
good,
for
concentration
and
meditation,
for
doing
Kumbhaka.
(Note:
A
list
of
various
acts
that
are
to
be
undertaken
respectively
during
the
flow
of
Ida
and
Pingala,
is
appended
to
the
book.)

Cltapter
VI
THE
TATTVAS
Creation
is
but
a
play
of
three
Gunas
(Sattva,
Rajas
and
Tamas)
and
the
five
elements,
viz.,
Prithivi
(earth),
Apas
(water),
Tejas
(fire),
Vayu
(air)
and
Akasa
(ether),
in
their
non-quintuplicated
and
quintuplicated
forms.
Starting
from
Brahma
Loka
(the
Subtlest
Plane
of
Objective
Consciousness)
right
down
to
this
mundane
world
of
ours,
everything
is
rnade
up
of
the
above-mentioned
three
Gunas
and
the
five
Tattvas.
In
the
different
planes,
in
between,
only
the
astral
tubes
(Nadis)
differ.
With
every
act
of
inhalation
or
exhalation,
there
is
a
simultaneous
rise
and
fall
of
these
Tattvas.
An
all-comprehensive
knowledge
of
the
flow
of
breath
with
special
insight
into
the
movement
of
the
Tattvas
in
it,
leads
one
to
Salvation.
There
is
a
Tamil
proverb
which
runs
thus:
Saram
Paarppaan
Param
Paarppaan;which
when
translated
means,
'He
who
sees
well
the
rise
and
fall
of
the
Tattvas
and
knows
their
various
influence
in
the
field
of
creation,
sees
the
Transcendental.'
The
Five
Tattvas
Prithivi:
The
seat
of
Prithivi
Tattva
is
at
Muladhara
Chakra.
Its
colour
is
yellow.
Its
Tanmatra
is
Gandha
or
smell.
The
sense
of
smell
(and
hence
nose)
is
the
Jnanendriya
that
is
connected
with
this
Tattva,
and
anus
is
the
Karmendriya
(organ
of
action)
that
is
connected
with
this
Tattva.
While
this
Tattva
reigns
supreme,
diseases
like
jaundice,
mental
debility,
fear,
etc.,
arise.
The
Bijakshara
for
this
Tattva
is
'Lam'.
Apas:
The
seat
of
this
Tattva,
Apas
or
water,
is
at
the
Svadhishthana
Chakra,
at
the
root
of
the
generative
(33)

34
SVARA
YOGA
organ.
This
Tattva
is
white
in
colour.
It
is
connected
with
the
sense
of
taste
(tongue,
the
organ
of
knowledge
through
taste)
and
the
generative
organ
(Karmendriya
related
to
Apas
Tattva).
Delusion,
unconsciousness,
etc.,
take
place
during
the
supremacy
of
this
Tattva.
The
Bijakshara
for
this
Tattva
is
Vam'.
Tejas:
The
seat
of
Agni
Tattva
is
at
Manipura
Chakra
that
is
situated
at
the
navel.
This
Tattva
is
red
in
colour.
It
is
related
to
the
Jnanendriya
eye
and
the
Karmendriya
feet.
Anger,
swelling
of
the
body,
etc.,
are
related
to
this
Tattva.
R.am'is
the
Bijakshara
for
this
Tattva.
Va5ru:
Vayu
is
seated
at
Anahata
Chakra,
at
the
heart-lotus.
It
is
green
or
bluish
green
in
colour.
Its
Tanmatra
or
Guna
is
Sparsha
(touch).
It
is
connected
to
the
Jnanendriya
skin,
sense
of
touch,
and
the
Karmendriya
hands.
Asthma,
T.B.,
etc.,
result
from
disturbance
to
this
Tattva.
The
Bijakshara
for
this
Tattva
is
Yam'.
Akasa:
Vishuddha
Chakra
at
the
throat
is
the
seat
for
Akasa
Tattva.
Black
spots
or
black
denotes
the
colour
of
this
Tattva.
Some
hold
that
this
Tattva
is
of
the
colour
of
dark
indigo
or
dark
blue.
Sabda
is
its
Tanmatra.
It
is
linked
with
the
Jnanendriya
ear
and
the
Karmendriya
tongue.
'Ham'is
the
Bijakshara
for
this
Tattva.
Meditation
on
the
Tattvas
The
various
defects
and
diseases
that
result
from
the
disturbances
caused
to
the
various
Tattvas
can
be
easily
rectified
and
cured
by
a
proper
meditation
on
the
Tattvas
concerned
Meditation
on
Prithivi:
Conceive
of
the
Prithivi
Tattva
as
a
square,
yellow
in
colour,
and
giving
out
a
pleasing
smell.
Meditate
on
it,
uttering
side
by
side
its
Bijakshara.
Concentration
on
the
Tattva
should
be
at
Muladhara
Chakra.
By
constant
meditation
the
body
will
take
a
golden

THE
TATTVAS
hue
and
divine
lustre
and
the
practitioner
will
be
endowed
with
robust
health.
You
should
repeatedly
visualise
the
Tattva
as
described
above
through
your
mind's
eye.
Meditation
on
Apas:
Visualise
a
semi-circle
white
in
colour
at
Svadhishthana
Chakra
and
meditate
as
usual
at
Brahma
Muhurta.
The
meditator
will
be
freed
from
hunger
and
thirst
and
will
not
be
affected
by
water.
The
Bijakshara
Vam'
should
be
repeated
during
the
Dhyana.
On
Agni:
Concentrate
on
a
triangular
shaped
form
of
the
colour
of
red
at
Manipura
and
meditate
as
usual
uttering
the
Bijakshara
'Ram'.
The
practitioner
will
not
be
affected
by
frre
in
any
form
and
will
develop
wonderful
digestive
power.
On
Vayu:
Concentrate
on
Anahata
Chakra
on
a
circular
shaped
form,
green
in
colour.
Perfection
in
meditation
on
Vayu
will
endow
one
with
powers
to
roam
freely
in
air.
On
Akasa:
Meditate
on
this
Tattva
uttering
its
Bijakshara
'Ham'.
Visualise
a
formless
object,
black
in
colour
or
black
spots
at
Vishuddha
Chakra.
Perfection
in
meditation
on
Akasa
Tattva
endows
one
with
knowledge
of
the
three
times,
all
Siddhis,
etc.
Right
meditation
on
the
different
Tattvas
will
cure
the
diseases
caused
by
the
different
Tattvas.
The
best
time
for
meditation
is
Brahma
Muhurta
and
the
Asana
or
posture
is
either
Padmasana
or
Siddhasana.
There
are
various
ways
by
which
one
can
know
the
Tattva
that
rises
at
a
particular
time
in
one
of
the
Nadis.
Since
the
Tattvas
govern
our
activities,
a
knowledge
of
the
same
is
essential.
Every
breath
of
ours
is
associated
with
one
or
the
other
of
the
Tattvas.
When
we
are
able
to
know
the
Tattva
that
is
flowing
at
a
particular
time,
we
can
beneficially
perform
actions
that
are
favoured
by
that
35

36
SVARA
YOGA
Tattva.
Herein
are
mentioned
a
few
methods
of
knowing
the
Tattva
that
functions
at
a
time.
Discerning
Through
Colour
First
let
a
man
sit
in
Padmasana
or
Siddhasana
with
Shanmukhi
Mudra.
(In
this
the
ears
are
closed
with
the
respective
thumbs,
the
eyes
with
the
forefingers,
the
nostrils
with
the
middle
fingers
and
the
mouth
is
kept
shut
by
pressing
the
lips
together
by
means
of
the
last
two
fingers.
For
further
details,
kindly
go
through
my
book,
'Hatha
Yoga'or
'Kundalini
Yoga').
Let
him
slowly
concentrate
at
the
tip
of
the
nose
or
at
Trikuti,
the
space
between
the
two
eye-brows
There
will
be
some
movement
of
colours,
generally
without
any
other
differentiating
adjuncts.
The
following
colours
denote
the
respective
Tattvas
mentioned
with
them:
Yellow-Earth;
White-Water;
Red-Fire;
Dark
Blue,
Bluish
Green
or
Green-Air;
Black
or
Black
Spots-Ether.
Shape
of
the
Tattvas
Let
the
man
hold
a
clean
mirror,
at
a
distance
of
six
inches
from
the
nostrils,
intersecting
the
flow
of
breath.
Because
of
the
warmth
of
the
exhaled
air,
there
will
be
a
dew
like
formation
on
the
mirror
with
a
definite
shape
as
detailed
below.
Each
shape
represents
the
Tattva
mentioned
along
with
it.
Square
or
Rectangle-Earth;
Semi-circle-Water;
Triangle-Fire;
Circle
or
Hexagon-Air;
Small
Spots-
Ether.
Direction
of
the
Flow
When
Prithivi
is
predominant,
the
breath
flows
directly
in
a
straight
line.
With
Apas,
the
breath
flows
slightly
in
a
downward
direction.
An
upward
flow
indicates
Fire,
and
a
flow
at
random
at
acute
angles

THE
TATTVAS
indicates
Air.
When
the
air
exhaled
out,
flows
in
a
diffused
way
even
very
near
the
nostrils
(generally
just
inside
the
nostrils)
know
that
to
be
Akasa.
Colour
Test
As
stated
before,
Earth
is
yellow,
Water
is
white,
Fire
is
red,
Air
is
blue
or
green
or
a
diffusion
of
both,
and
Ether
is
black.
The
following
test
indicates
one's
mastery
over
the
colours.
Let
a
man
sit
down
in
any
Asana
with
five
marbles,
each
one
having
one
of
the
above
five
colours,
at
his
back.
Let
him
close
his
eyes
and
think
of
a
particular
Tattva
which,
he
thinks,
is
functioning
at
that
time.
Let
him
try
to
pick
out
a
marble
without
seeing
its
colour.
Afterwards
let
him
verify
whether
the
colour
of
the
marble
corresponds
to
the
colour
of
the
Tattva,
that
he
imagined.
If
there
is
perfect
agreement
at
all
times
in
respect
of
all
the
Tattvas,
then
he
has
studied
and
understood
properly
the
nature
and
flow
of
the
Tattvas
through
their
colour.
When
a
particular
Tattva
is
rising,
only
the
corresponding
colour
can
be
picked
by
the
fingers.
The
finger
cannot
err
because
its
function
is
controlled
by
the
Tattva.
The
Taste
of
the
Tattvas
Earth
is
sweet,
Water
is
astringent,
Fire
is
sour,
and
Air
and
Ether
are
bitter.
While
concentrating
and
meditating
on
the
Tattvas,
the
respective
tastes
are
experienced
at
the
tip
of
the
tongue.
These
tastes
are
to
be
associated
while
meditating
on
the
Tattva.
The
Length
of
Flow
While
a
man
exhales,
the
exhaled
air-column
flows
straight
for
some
distance
before
getting
diffused
into
the
external
atmosphere.
It
can
be
easily
felt
by
keeping
the
37

38
SVARA
YOGA
palm
in
its
course
and
by
moving
the
palm
up
and
down
along
its
course
as
well.
A
twelve-inch
flow
denotes
Earth.
Fire
is
denoted
by
four
inches.
Water
is
known
by
a
sixteen-inch
flow,
while
a
column
of
eight
inches
denotes
Air.
When
Ether
is
rising,
the
flow
is
not
cognised
outside
the
nostrils.
It
makes
a
sort
of
whirling
within
the
nostril
and
even
as
it
issues
out
of
the
nostril,
it
gets
mixed
with
the
air
outside.
These
are
a
few
methods
among
many
by
which
we
can
know
the
particular
Tattva
that
rises
at
a
time.
The
method
of
utilising
this
knowledge
for
our
well-being
is
detailed
elsewhere
in
this
book.
The
Tattvas
and
the
Luminaries
Earth
stands
for
Sun
and
Jupiter.
Water
represents
Moon
and
Saturn.
Fire
denotes
Mars,
and
Mercury
is
denoted
by
Ether.
Fire
in
Chandra
Nadi
denotes
Venus.
There
is
another
version
which
says
that
Sun
and
Mars
belong
to
Fire;
Moon
and
Venus
to
Water;
Mercury
to
Ether;
Jupiter
to
Earth;
and
Saturn,
Dragon's
Head
and
Dragon's
Tail
(Rahu
and
Ketu)
to
Air.
The
twenty-seven
lunar
mansions
(stars)
are
controlled
as
under:
Prithivi
Tattva:
Rohini,
Anusha,
Jyeshta,
Uttarashada,
Sravana,
Danishta
and
Abhijit
(the
28th
star).
Apas
Tattva:
Ardra,
Moola,
Purvashada,
Satabhisha,
Uttarabhadrapada,
Revati
and
Aslesha.
Agni
Tattva:
Bharani,
Krittika,
Pushya,
Magha,
Purvaphalguni,
Svati
and
Purvabhadrapada.
Vayu
Tattva:
Asvini,
Mrigaseersha,
Punarvasu,
Uttaraphalguni,
Hasta,
Chitra
and
Vishaka.
Of
the
twelve
zodiacal
signs,
Aries,
Leo
and
Sagittarius
belong
to
Tejas
or
Fire
Tattva;
Virgo
and

THE
TATTVAS
Capricornus
belong
to
Earth;
Gemini,
Libra
and
Aquarius
belong
to
Air;
and
Cancer,
Scorpio
and
Pisces
belong
to
Water.
Ether
pervades
all
the
stars
and
the
zodiacal
signs.
The
Tattvas
and
the
Human
Body
Prithivi
controls
bones,
muscles,
skin,
hair
and
the
astral
tubes.
Water
controls
the
semen,
germinal
fluid
in
woman,
fat,
urine
and
saliva.
Fire
rules
over
hunger
and
thirst,
sleep
and
drowsiness
and
light
Air
governs
motion,
walking,
smelling,
contraction
and
expansion.
Ether
gives
love
and
hatred;
shame
and
fear,
and
loss
of
worldly
thoughts.
Benefits
of
the
Tattvas
Works
begun
while
Prithivi
rises,
always
end
with
success.
Temporary
acts
(i.e.,
acts
which
are
not
expected
to
give
lasting
effects
such
as
eating
and
drinking
whose
effects
last
only
for
a
fixed
duration)
can
be
done
when
Apas
functions.
Acts
begun
while
the
other
three,
Agni,
Va5ru
and
Akasa
function
do
not
yield
good
results.
Therefore
it
is
better
to
meditate
on
God
during
those
moments.
They
are
best
suited
for
spiritual
good
alone.
Agni
Tattva
gives
rise
to
harsh
actions
and
hence
one
should
exercise
great
care
in
anyundertaking
during
its
rise.
Akasa
Tattva
blesses
one
with
Yogic
success.
The
Prana
can
be
easily
controlled
and
retained
within
(Kumbhaka)
during
Akasa
Tattva;
hence
the
mind
too
gets
easily
controlled
and
one-pointedness
or
Ekagrata
of
the
mind
can
be
had
during
Akasa
Tattva.
39

SVARA
YOGA
Akasa
Tattva
is
useless
for
all
worldly
acts
since
the
mind
has
a
tendency
to
keep
quiet
withoui
becoming
extrovert.
For
worldly
acts
Earth
and
Water
are
auspicious;
Fire
is
middling
in
effects
and
Air
and
Ether
are
inauspicious.
The
following
details
are
helpful
for
predicting
future
events
and
answering
questions
pertaining
to
any
thought
that
may
be
latent.
Earth
governs
the
West,
Water
the
East,
Air
the
North
and
Fire
the
South.
Ether
governs
the
mid-points.
The
rise
of
Earth
and
Water
in
Chandra
Nadi
is
highly
auspicious
with
regards
to
success
in
all
undertakings,
while
Fire
does
the
corresponding
good
if
it
flows
in
Surya
Nadi.
Earth
and
Water
denote
income
respectively
during
the
day
and
the
night.
Fire
denotes
death.
A
general
reduction
is
indicated
by
Air
and,
at
times,
a
total
extinction
is
denoted
by
Ether.
Earth
signifies
fixity,
Water
denotes
income,
Air
denotes
motion
and
unstability
and
Fire
and
Ether
loss
and
death.
Earth
represents
thoughts
pertaining
to
roots
and
strange
creatures
having
many
limbs.
Water
and
Air
give
rise
to
thoughts
related
to
living
beings
and
quadrupeds.
In
Ether
there
is
generally
no
thought,
or
thoughts
pertaining
to
heavenly
beings
arise
in
the
mind.
The
subject
dealt
with
in
this
chapter
is
for
full-blown
Yogis.
Without
a
firm
establishment
in
Yoga,
the
Tattvas
cannot
be
utilised
for
any
purpose
such
as
for
curing
ailments,
for
guiding
the
future
course
of
events,
etc.

Cltapter
VII
GENERAL
INFERENCES
The
first
and
foremost
duty
of
a
Yogi
who
has
mastered
this
Science
of
Breath
with
a
full
knowledge
of
the
Tattvas
and
their
course
of
action
is
to
help
the
public
with
timely
advice
regarding
the
general
features
in
prosperity
in
the
land.
The
following
few
facts
will
be
found
to
be
of
great
help.
Annual
Readings
Let
the
Yogi
sit
in
Padmasana
at
the
time
of
Mesha
Sankranti
(the
moment
when
Sun
enters
Aries)
and
analyse
the
nature
of
Tattva
and
Nadi.
Earth,
Water
and
Air
in
moon
denote
abundance
of
all
varieties
of
grains
Fire
and
Ether
generally
denote
famine
in
the
land.
A
flow
in
Sushumna
indicates
confusion,
fear,
and
epidemics
in
the
land.
Water
indicates
good
rain.
Air
indicates
accidents
and
little
rain.
If
the
proper
Tattva
rises
and
Nadi
flows
according
to
the
requirements
of
the
week
day,
lunar
day,
and
time
of
the
day
(while
Sun
enters
Aries)
success
in
every
sphere
is
easily
told.
Similar
to
the
above,
weekly,
fortnightly
and
monthly
and
daily
predictions
should
be
given.
The
breath
should
be
made
to
flow
in
Chandra
Nadi
at
the
time
of
analysing
the
general
prospects
of
the
Land.
If
at
the
time
of
euery,
Fire
rises,
there
will
be
wide
fluctuation
in
the
market.
Ether
denotes
scarcity
of
goods
in
the
market.
At
such
moments,
it
is
better
to
stay
(41)

42
SVARA
YOGA
market
proceedings
and
continue
the
same
after
a
month
or
fortnight.
If
at
the
time
of
euery,
the
breath
changes
its
flow
from
Moon
to
Sun,
there
will
be
fearful
diseases
in
the
land.
When
Chandra
Nadi
is
functioning,
then
earth
will
yield
in
plenty
and
it
will
also
rain
in
time
in
plenty.
Guidance
for
Individuals
1.
EATING:
Eat
well
in
Chandra
Nadi;
moderately
in
Surya
Nadi
and
very
little
in
Sushumna.
It
is
better
to
fast
while
Sushumna
functions.
Food
taken
during
that
time
is
not
digested.
It
will
cause
disease.
Sweet
should
be
taken
when
Earth
rises,
liquids
in
Water,
fried
things
in
Fire,
roots,
tubers
and
cereals
in
Air
and
salts
in
Ether.
The
following
order
should
be
observed
with
regard
to
diet:
Earth
in
Moon-rice
and
milk;
Earth
in
Sun-fats;
Water
in
Moon
or
Sun-oil-cooked
foods;
Fire
in
Sun
or
Moon-flour
and
beans;
Water
in
Moon-ghee;
Water
in
Sun-oil-cooked
foods;
milk
porridge
when
Earth
and
Water
are
in
Moon;
Earth
and
Water
in
Sun-buttermilk.
Generally
take
fruits
and
milk
when
Earth,
Water
or
Fire
functions
in
the
Moon.
When
Air
or
Ether
functions
in
Moon
take
cooked
lea$r
vegetables.
The
order
in
eating
should
be
ghee,
sweets,
sour
and
pungent
things.
You
should
begin
with
ghee
preparations
and
end
your
meals
with
pungent
things.
Chaaru
or
Kheer
or
Payasam
(rice
cooked
with
sugar
in
milk)
is
a
good
diet
for
the
practitioner
of
the
Svara
Yoga
in
particular
and
for
all
in
general.
Too
hot
foods
and
acidic
foods
should
be
avoided.

GENERAL
INFERENCES
Hot
food
along
with
sour
or
cold
milk
gives
rise
to
biliousness.
Cold
and
watery
foods
taken
during
Moon
give
rise
to
rheumatism
while
increasing
at
the
same
time
the
uric
acid
content.
Food
should
be
taken
in
Chandra
Nadi,
very
slowly,
to
ensure
perfect
digestion.
When
Chandra
Nadi
is
made
to
function
while
taking
food
and
just
after
it
all
poisons
are
destroyed.
2.
BATHING:
Enter
into
the
river
or
tankwhile
Surya
Nadi
functions.
Biiiousness
will
be
cured
thereby.
Come
out
of
water
when
the
flow
changes
from
Sun
to
Moon.
Uric
acid
will
increase
if
you
stay
in
water
during
the
flow
of
Chandra
Nadi.
For
taking
oil
baths,
apply
oil
while
the
Moon
flows,
take
bath
when
the
Surya
Nadi
functions.
This
will
prevent
the
formation
of
cough
and
phlegm.
Water
that
is
too
hot
increases
bile.
Too
cold
water
leads
to
rheumatism.
Baths,
especially
oil
bath
should
be
in
tepid
water,
or
water
warm
enough
to
relieve
pain.
Flow
in
Nadis
If
Moon
alone
flows
for
days
together
continuously
without
the
sight
of
Sun
Nadi
or
vice
versa,
death
should
be
predicted
within
a
fortnight
or
month'
The
continuous
flow
of
any
one
Nadi,
either
Sun
or
Moon,
for
three
full
days
indicates
death
within
a
year.
If
there
be
a
continuous
flow
in
any
one
particular
Nadi
for
two
days
together,
death
is
indicated
within
two
years.
If
the
continuous
flow
in
any
one
Nadi
be
for
a
full
day,
then
death
is
indicated
in
three
years.
Checking
the
flow
of
breath
through
Surya
Nadi,
helps
one
to
transcend
the
Solar
time'
He
who
is
an
adept
in
this
science
and
has
a
perfect
43

SVARA
YOGA
control
over
the
flow
of
breath
and
rise
of
the
five
Tattvas
attains
immortality
by
making
the
Moon
to
flow
during
the
day
and
Sun
by
night.
The
above
facts
are
revealed
so
that
one
can
Iind
suitable
mearls
to
prolong
life
and
practise
Yoga.

ChaPter
VIII
I
M
PORTANT
I
NSTRUCTIONS
In
the
body
of
a
human
being,
as
already
said
in
a
preceding
portion
of
this
book,
the
total
number
of
Nadis
Lr
astral
irU."
which
carry
ener*/
is
72,000'
Of
these
24
are
the
chief
ones.
Out
of
these
24
again
10
are
important
and
of
these
3
are
most
important.
These
three
Na-dis
are
(1)
Ida
or
Ingala
or
Chandta,
(2)
Pingala
or
Surya,
and
(3)
Sushumna.
Ida
is
in
the
left
part,
Pingala
is
in
the
right
part
and
Sushumnaisinthemiddleofthevertebralcolumn'
prana
passes
through
all
these
Nadis
to
the
different
parts
or
tr,.
body.
Ida
flows
through
the
left
nostril,
Fingala
through
the
right,
and
Sushumna
through
both'
Idals
the
lunar,
moon
or
the
Chandra
Nadi'
Pingala
is
thesolar,SunorSuryaNadi.TheJivaiseverrepeating
the
soham
Mantra.
watch
the
breath
carefully.
You
will
notice
that
the
sound
'so'is
produced
during
inhalation
and
'ham'during
exhalation.
Watch
very
carefully
the
motion
of
the
Ida
and
Pingala.
Keep
the
Prana
and
mind
calm.
To
those
who
keep
the
Ida
and
Pingala
in
proper
ord,er,
knowledge
of
the
past
and
the
future
becomes
as
easy
as
if
they
were
in
their
sight.
In
Ida
the
appearance
of
breath
is
that
of
Amrita'
It
is
the
great
norriih"r
of
the
world.
In
the
right
the
world
is
always
born.
In
the
midst
the
Sushumna
moves'
Do
calm
actions
during
the
flow
of
Ida.
Do
vigorous
actions
during
the
flow
of
Pingala.
Do
acts
that
result
in
the
attainment
of
psychic
powers,
Yoga
and
salvation
during
the
flow
of
Sushumna.
Ida
and
Pingala
are
not
the
gross
sympathetic
chains.
They
are
the
subtle
Nadis
that
carry
the
(4s)

SVARA
YOGA
Sukshma
Prana.
In
the
physical
body
they
tentatively
correspond
to
the
right
and
the
left
sympathetic
chain.
Ida
starts
from
the
right
testis
and
pingala
from
the
left_
testis.
They
meet
with
sushumna
"Nadi
at
the
Muladhara
chakra
and
make
a
knot
there.
The
junction
of
the
three
Nadis
at
the
Muladhara
chakra
is
k"nown
as
Mukta
Triveni.
Ganga,
yamuna
and
Saraswati
dwell
in
Pingala,
Ida
and
Sushur.nna,
respectively.
This
meeting
place
is
called
Brahma
Granthi.
Again
they
meet
at
Anahata
and
Ajna
Chakras.
.
Jd"
is
cooling
and
pingala
is
heating.
pingala
digests
the
food.
Ida
is
of
pale
corour,
shakti
Ru"pa.
It"is
the-[reat
nourisher
of
the
world.
pingala
is
of
hery
red
cjour,
!ud1a
Rupa.
Ida
and
pingali
indicate
Xaala
(time)
and
Sushumna
swallows
up
time.
The
yogi
knows
ihe
time
of
his
death;
takes
his
prana
into
Susf,umna;
t..p"
lt
i.,
Rrahmarandhra,
"nrl
defies
time
(Kaala
or
death).
The
famous
Yogi
Sri
Chand
Dev
of
Maharashtra
fiought
against
death
several
times
by
taking
the
prana
into
Sushumna.
He
was
a
contemporary
of
Sri
Jnana
Deva
of
Alandi
(near
Poona).
It
was
fr.
*to
had
Bhuta
Siddhi,
control
over
wild
animals,
through
his
yogic
practices.
The
Ida
and
the
pingala
have
duration
of
five
Ghatikas
(two
hours)
each.
They
flow
in
order
during
the
60
Ghatikas
of
a
day.
By
a
Ghaiika
each,
the
five
Taitvas
also
flow.
The
days
begin
with
the
pratipada
(the
first
lunar
day).
when
the
order
is
reversea
tne
effect
is
reversed.
In
the
bright
fortnight,
Ida
is
powerfur.
In
the
dark
fortnight,
Pingala
is
powlrfur.
If
the
breath
rises
by
Ida
at
sunrise
and-fl_ows
throughout
the
day
a"a
Fi.rg"f"
rises
at
sunset
and
flows
throughout
the
niiht,
it
"or?e.s
considerable
good
results.
Let
the
breath
flow
through
Ida,
the
left
nostril,
throughout
the
whole
day
from
sunrise
to
sunset
and
through
Pingala,
the
right
nostril,
throughout
the
.rigfrt
from
sunset
to
sunrise.
This
is
the
prictice
of
svira
Sadhana.
He
who
practises
thus
is
verily
a
great
yogi.

IMPORTANT
INSTRUCTIONS
41
Practise
this.
Now
wake
up
to
drink
the
nectar
of
immortality.
shake
off
your
habitual
sloth,
indolence,
inertia
and
all
aspects
ofTamas.
Leave
off
your
idle
talks,
gossipping
and
tire
obnoxious
habit
of
criticising
others.
Do
something
Practical.
Wrong
Svara
is
the
cause
of
a
host
of
ailments'
ObservanJe
of
right
Svara
as
described
above
confers
health
and
longevity.
This
will
doubtless
bestow
on
you
wonderful
benefit'
During
the
course
of
one
day
and
night
the
breath
comes
and
goes
out
21,600
times.
When
the
breath
comes
and
goes
out
through
the
right
nostril
then
surya
or
Pingala
Nadi
is
functioning.
Wien
the
breath
comes
and
goes
out
through
the
left
nostril,
Chandra
or
Ida
is
functioning'
The
colour
of
Prithivi
Tattva
(earth)
is
yellow;
the
colour
of
Jala
Tattva
(water)
is
white;
the
colour
of
Agni
Tattva
(fire)
is
red;
the
colour
of
Vayu
Taltya
{wind)
is
green;
the
colour
of
Akasa
Tattva
(ether)
is
black'
If
in
the
morning
Surya
Nadi
is
functioning,
then
to
walk
with
right
leg
placed
on
the
ground
firs!,
either
in
the
eastern
o.
norlhern
direction
is
beneficial.
To
place
the
leg
first
on
the
floor
after
rising
from
the
-bed
.or.."fording
to
the
Chandra
Nadi
is
beneficial'
If
Chand^ra
Nadiis
functioning,
then
one
should
walk
three
stepsplacingthelegfirstonthegroundeitherinthe
southern
or
western
direction.
If
a
man
asks
a
question
and
if
at
that
time
Surya
Nadi
is
functioning
and
if
the
questioner
asks
a
question
standing
below,
nJnina
or
to
the
right,
then
there
willbe
"',r.".""1If
the
Chandra
Nadi
is
operating
and
the
man
stand.s
above,
in
front
or
to
the
left,
there
will
be
success.
To
see
the
right
palm
early
in
the
morning
after
getting
up
is
auspicious.
To
touch
the
face
early
in
the
i.ott
ii.g
*itt
thl
pdm
corresponding
to
the
Nadi
is
highly
Seneficial.
tf
Surya
Nadi
is
operating,
the
face
snouia
be
touched
with
the
right
hand'

48
SVARA
YOGA
The
three
days
of
Surya
Nadi
are
Sunday,
Tuesday
and
Saturday.
The
days
of
Chandra
Nadi
aie
Mondall
Wednesday,
Thursday
and
Friday.
On
tfr.
a"y"
corresponding
to
these
Nadis
if
questions
are
asked
thly
are
fruitful'
A
question
asked
*h.,
sushumna
flows
is
not
fruitful.
The
length
of
air
generally
coming
out
is
12
fingers;
it
is.2O
fingers
at
the
time
of
eating]
24
fingers
#nl.
walking,
30
fingers
in
sleep,
36
fin[irs
at
tfre
time
of
copulation
and
still
more
while
doing
exercise.
Each
of
the
Nadis
changes
in
a
healthy
person
at
an
interval
of
2/,
Ghatikas
or
one
hour.
Wh;n
Sushumna
flows,
meditate
on
God.
-
In
the
bright
harf
of
any
rnonth
for
the
first
three
days,
the
functioning
of
chandra
Nadi
is
beneficial.
Surya
Nadi
is
auspicious
on
the
4th,
sth
and
6th
J.y"
chandra
Nadi
is
fruitful
on7th,
gth
and
9th.
on
the
iOth
and
11th,
chandra
Nadi
is
beneficial.
In
the
dark
half
of
the
month
for
the
first
three
days
surya
Nadi
is
beneficial
and
so
on.
Do
holy
actions
when
Ida
flows.
Eating
and
conception
should
correspond
with
Surya
Nadi.
ta".
Xaai
showers
nectar
in
all
limbs.
When
Chandra
Nadi
flows,
start
on
a
long
pilgrimage,
do
religious
ceremony,
dig
wells
and
tanks]
inaugurate
temples
and
images,
tlke
medicines,
perform
marriage,
enter
a
new
houie,
start
agriculture,
see
a
rnaster
or
friend,
worship
your
preceptol
and
study.
Take
exercise
when
the
Surya
Nadi
is
flowing.
When
you
enter
or
leave
a
house
or
a
city,
place
-th"
t.g
corresponding
to
the
Nadi.
Practice
Shanmuki
or
yoni
Mudra
by
closing
the
two
ears
with
two
thumbs,
the
two
nostrils
with
thE
middle
fingers,
the
mouth
by
the
last
two
fingers
arra
ttr.
t*o
corners
of
the
eyes
with
the
index
fingers.
Do
a
mild
Kumbhaka
or
retention
of
the
breath
ard
co.rc.ntrate
on
the
space
between
the
two
eye-brows.

IMPORTANT
INSTRUCTION
S
If
the
circle
seen
is
yellowish,
it
is
Prithivi
Tattva;
if
it
is
red
it
is
Agni
Tattva;
if
it
is
black
it
is
Akasa
Tattva.
The
numbers
for
Surya
Nadi
are
3,5,7,9,
i.e.,
odd,
while
those
for
Chandra
Nadi
are
even,
2,4,6,8,
etc.
If
at
the
time
of
Surya
Nadi,
a
question
is
asked
and
if
the
letters
of
the
question
are
odd,
then
the
question
will
bear
good
fruits.
Before
you
start
the
practice
of
Svarodaya,
salute
Lord
Siva
who
is
the
giver
of
this
wonderful
science.
Repeat,
'Om
Namah
Sivaya'.
Salute
Sri
Ganesha,
the
remover
of
all
obstacles.
49

Chapter
IX
PRACTICAL
GUIDANCE
Asanas
Suited
for
the
Practice
The
breath
should
be
examined
after
seating
oneself
on
either
deer-skin,
or
tiger-skin
or
Darbha
grass,
or
white
cloth
or
a
beautiful
soft
carpet.
On
any
one
of
the
above-mentioned
seats,
one
should
assume
the
pose
of
Padmasana,
drive
away
all
dissipating
thoughts,
do
the
Pranayama
which
goes
by
the
name
of
Uddiyana
Bandha
and
concentrate
one's
attention
upon
the
movement
of
three
Nadis
which
are
the
most
important
of
the
seventy-two
thousand
which
function
in
the
human
body.
The
breath
runs
through
the
nostrils
21,600
times
every
day.
It
passes
through
the
plexuses
called
Mooladhara,
Svadhishthana,
Manipura,
Anahata,
Vishuddha
and
Ajna.
The
Three
Important
Nadis
The
Nadi
known
as
Ida
is
the
breath
running
through
the
left
nostril.
That
which
runs
through
the
right
nostril
is
called
Pingala.
The
former
is
also
known
as
Chandra
Nadi;
the
latter
is
likewise
known
as
the
Surya
Nadi.
When
the
breath
passes
through
neither
nostril,
it
is
in
what
is
known
as
Sushumna
Nadi.
That
is
also
called
Agni
Nadi.
When
the
breath
runs
equally
in
both
the
Nadis,
it
is
known
as
Purna.
The
Chandra
Nadi
is
regarded
as
feminine.
It
is
associated
with
blackness
and
with
the
fixed
signs
of
the
zodiac.
The
Surya
Nadi
is
regarded
as
masculine.
It
is
associated
with
whiteness
and
with
the
movable
signs
of
the
zodiac.
The
Agni
Nadi
(Sushumna)
is
regarded
as
neuter.
It
is
associated
with
the
common
signs
of
the
zodiac.
If
one
goes
on
a
journey,
one
must
start
when
the
(s0)

PRACTICAL
GUIDANCE
Chandra
Nadi
is
running
and
reach
the
destination
when
the
Surya
Nadi
runs.
At
the
time,
the
Chandra
Nadi
functions,
i.e.,
when
the
breath
runs
in
the
left
nostril,
the
time
is
auspicious
for
doing
the
following
things:-sending
a
messenger,
being
oneself
an
ambassador,
wearing
new
clothes
or
ornaments,
performing
the
marriage
ceremony,
engaging
a
servant
or
dependent,
digging
wells
or
tanks,
buying
house
sites,
entering
a
new
house
for
occupation;
seliing
a
commodity,
visiting
a
monarch
for
the
first
time,
performing
purilicatory
rites,
frxing
and
consecrating
one's
object
of
worship,
curing
fever,
pacifying
an
old
enemy,
learning
a
new
thing,
storing
grains,
investing
money,
making
gifts
and
giving
up
evil
habits.
When
the
breath
is
running
in
the
right
nostril,
the
following
can
be
done
with
advantage-getting
Upadesa
from
a
Guru,
giving
Upadesa
to
another,
studying
sacred
scriptures,
teaching
sacred
scriptures
offering
homage
to
someone,
driving
away
the
army
of
an
enemy,
sowing
seeds,
carrying
on
business,
stealing,
playing
dice,
arguing
on
a
moot
question,
riding
on
an
elephant,
horse
or
chariot,
writing
articles,
giving
a
musical
performance,
delivering
a
lecture,
creating
animosity,
maiming
someone,
carrying
tales,
driving
away
demons,
achieving
perfection
in
Mantras,
beginning
medical
treatment,
eating
a
dinner,
going
for
sound
sleeping,
enjoying
a
bath,
removing
the
effects
of
poisons,
curing
severe
diseases
and
stopping
the
enemy's
activities
by
Yogic
power.
When
the
breath
is
in
Sushumna
Nadi,
it
is
best
to
practise
Samadhi.
One
cannot
fulfil
any
of
one's
wishes.
If
one
asks
whether
a
lost
article
can
be
got,
reply
should
be
in
the
negative.
No
good
thing
will
come
to
pass;
on
the
other
hand,
all
evil
things
will
be
successful.
The
word
'Purna'is
used
in
a
different
sense
also.
The
nostril
through
which
breath
runs
is
spoken
as
Sunya.
When
one
finds
a
disputant
standing
on
the
Purna
side
of
the
Yogi,
the
Yogi
can
prophesy
that
the
5l

SVARA
YOGA
disputant
will
win.
The
person
will
not
win
if
he
stands
on
the
Sunya
side.
The
Chandra
Nadi
has
influence
over
the
western
and
southern
quarters;
the
Surya
Nadi
has
influence
over
the
eastern
and
northern
quarters.
When
one,s
breath
runs
in
one's
left
nostril,
it
is
safe
for
a
traveller
to
go
west
or
south;
when
it
runs
in
the
right
nostril,
it
is
safe
to
go
east
or
north.
The
Rule
to
Foretell
Good
and
Bad
to
an
Enquirer
If
the
enquirer
stands
on
the
Purna
side
of
the
Nadi,
he
will
get
what
he
asks
for.
Also
count
the
letters
in
the
first
word
that
comes
out
of
the
questioner.
If
the
number
is
odd,
he
gets
the
effect
of
Surya
Nadi;
if
it
is
even,
he
gets
the
effect
of
Chandra
Nadi.
If
the
enquirer
stands
on
the
Sunya
side
and
speaks
about
his
loss
or
the
poisonous
bite
that
he
has
had,
or
the
loss
of
vitality
to
the
point
of
death,
then
all
these
evils
are
to
become
ineffective.
He
will
recover
all
that
he
has
lost.
The
opposite
is
the
effect
if
he
stands
on
the
other
side.
If
the
enquirer
comes
to
know
about
whether
the
child
that
is
to
be
born
is
male
or
female,
the
answer
is
'male'
if
the
enquirer
is
either
riding
on
a
living
animal,
or
holding
a
living
being
or
even
touching
it,
and
if
he
stands
on
the
right
side
of
the
Yogi
at
the
time
when
his
breath
runs
through
the
right
nostril.
If
he
stands
on
the
left
side
when
breath
runs
through
the
left
nostril,
the
offspring
will
be
female.
If
the
Sushumna
Nadi
is
functioning,
the
child
will
be
a
eunuch.
If
the
enquirer
lirst
stands
on
the
wrong
side
and
then
comes
to
the
right,
the
child
will
be
born
after
much
trouble
for
the
mother.
The
Five
Elements
in
Combination
With
the
Breath
If
the
breath
that
flows
from
the
nostril
comes
from
the
bridge
of
the
nose,
it
is
in
combination
with
the
earth
element
(Prithivi).
If
it
goes
straight
down,
it
is
in
combination
with
the
water
(Apas)
element.
If
it
rises
up,

PRACTICAL
GUIDANCE
the
Agni
element
is
indicated;
if
it
goes
in
a
deflected
way
the
Vayu
element
is
indicated;
if
it
goes
round
all
the
four
directions,
it
is
in
combination
with
Akasa
(ether
element).
The
Prithivi-influenced
breath
is
believed
to
be
of
the
colour
of
gold;
the
water-influenced
breath
is
white;
Agni-breath
is
red,
the
Vayu-breath
is
black.
The
Prithivi-breath
makes
a
throat
have
the
taste
of
sweetness,
the
water-influenced
breath
will
be
astringent,
the
Agni-influenced
breath
will
be
saltish
and
Vayu
will
give
sourness.
Prithivi-breath
is
of
the
shape
of
an
eight-sided
figure,
water-breath
will
be
of
the
shape
of
the
crescent
which
is
eight
days
old,
Agni
will
make
it
a
triangle
and
Va5ru
a
six-sided
figure.
Prithivi
will
make
the
breath
go
twelve
inches
long,
water
sixteen
inches,
fire
eight
inches
and
Va5ru
four
inches.
When
the
ether
element
predominates,
the
colour
will
be
transparency,
i.e.,
nil,
the
taste
will
be
bitterness,
the
form
will
be
round
and
the
length
will
be
one
inch.
(The
above-mentioned
statements
and
a
few
among
the
following
are
intended
to
be
of
guidance
only
to
the
advanced
Yogi
who
can
perceive
the
subtler
forms
and
sensations.
They
cannot
be
understood
by
others.)
If
one
who
is
going
to
enter
into
the
battle-field
comes
to
the
Yogi's
side
on
which
the
breath
is
running
and
asks
what
will
be
his
fate,
it
is
to
be
said
that
he
will
return
with
a
wound
on
his
body.
If
the
Prithivi
influence
prevails
at
that
time,
the
wound
will
be
on
the
back;
if
water,
on
the
leg;
if
fire,
on
the
chest,
if
Vayu,
on
the
arm;
if
ether,
on
ths
head.
This
cannot
be
escaped
even
if
the
great
MahaVishnu
Himself
comes
to
protect
the
warrior.
After
drawing
a
line
connecting
the
Vayu
quarter
with
the
Agni
quarter
and
after
regarding
the
west
and
south
as
the
region
of
the
moon
and
the
north
and
east
as
the
region
of
the
sun,
if
the
warrior,
in
whom
at
that
moment
the
Surya
Nadi
runs,
places
himself
in
the
sun's
region
and
places
his
enemy
in
the
moon's
region,
and
53

SVARA
YOGA
fights,
he
will
certainly
win.
If
the
Prithivi's
influence
predominates,
his
weapon
should
be
the
knife;
if
the
water's,
the
sword;
if
fire's,
the
bow;
if
Va5ru's,
the
stick
and,
if
it
is
the
ether's,
the
stone.
For
Ailments
If
the
patient
is
a
male
and
if
the
message
is
sent
through
a
male,
the
disease
will
be
easily
cured,
if
the
question
is
asked
from
the
right
side
of
the
yogi
who
practises
the
science
of
breath.
If
the
male
patient
sends
a
female
messenger,
and
the
question
is
asked
from
the
left
side
of
the
Yogi,
the
disease
will
appear
again.
Similar
is
the
rule
for
the
female
patient.
As
for
the
time
when
the
disease
will
disappear,
that
depends
upon
the
element
that
predominates
at
the
moment.
If
it
is
prithivi,
the
cure
will
be
delayed;
if
water,
quick;
if
Agni,
within
three
days;
if
ether,
on
the
same
day.
If
at
the
time
of
question,
the
Sushumna
Nadi
is
functioning,
the
patient
will
die
within
five
days.
Through
the
blessings
of
the
Guru
alone
can
one
know
how
even
in
Prithivi-influenced
breath
the
preponderance
of
water
or
of
fire
or
of
Va5ru
or
of
ether,
can
be
detected.
The
influence
of
Prithivi
and
water
are
good.
How
the
Nadis
Should
Run
The
Nadi
must
be
examined
two
hours
before
sunrise.
Then
the
Chandra
Nadi
should
run
on
Prathama,
Dvitiya
and
Tritiya
of
the
waxing
period
of
the
moon.
It
should
run,
without
changing,
continuously
for
two
hours.
On
Sundays,
Tuesdays,
Thursdays
and
Saturdays,
the
Surya
Nadi
should
run,
on
the
remaining
three
days,
the
Chandra
Nadi.
When
the
Nakshatra
is
Poorva,
Uttara,
Hasta,
Chitra,
Svati,
Visakha,
Anusha,
Jyeshta,
Mula,
Rohini,
Satabhisha
or
Uttara
Bhadra,
there
must
be
Surya
Nadi.
During
the
other
fifteen
Nakshatras
there
must
be
Chandra
Nadi.
There
will
be

PRACTICAL
GUIDANCE
55
many
troubles
if
the
breath
goes
in
contrary
nostrils,
but
no
tiouble
will
assail
anyone
who
praises
Siva
and
puts
his
trust
entirelY
in
Him.
If
Chandra
Nadi
runs
on
a
Thursday
in
the
waxing
moon
period
and
the
Surya
Nadi
runs
on
a
Thursday
in
the
waning
moon
period,
there
will
be
good
results.
If_this
always
happens
to
a
man,
he
will
be
a
Jivanmukta'
On
a
Satu"rday,^ln
ttre
night
and
in
the
day,
there
ought
to
be
no
change
from
Surya
Nadi
to
the
Chandra
Nadi
or
vice
versa.
Ifio,
the
person,
will
become
very
famous'
If
one
enquires
about
the
whereabouts
of
any
person,
then
thi
answer
should
be
that
he
is
at
home'
if
ihe
breath
is
under
the
influence
of
Prithivi;
that
he
is
in
the
courtyard
if
the
breath
is
under
the
influence
of
Apas
(water);
that
he
is
within
the
limits
of
the
village
if
Agni
is
pro..rirrent
in
the
breath;
that
he
is
within
the
limits
of
ih.
.ri11"g.
if
Vayu
predominates;
that
he
has
mounted
the
hillside
and
that
he
is
sleeping
if
ether
predominates.
If
the
question
is
about
a
departed
person,
the
answer
should-be(1)thatheisalreadyinthetown,(2)thatheis
returning,'
13;
tfrat
he
is
not
stopping
anywhere-
but
continuo-usly'walking,
(4)
that
he
has
already
come
back
to
his
native
town,
ana
(S)
that
he
will
be
in
own
home
in
twenty-four
minutes,
if
(1)
Prithivi,
(2)
Apas
(water),
(3)
Agni,
j+;
V^yo
and
(5)
ether
are
prominent,
respectively'
If
the
breath
gets
absorbed
in
the
body
and
does
not
move
from
nostril
to
nostril,
then
there
is
no
death
for
such
a
person.
Then,
the
mind,
etc',
have
no
function
and
wili
remain
motionless.
Then
fear
from
even
Yama
vanishes.
The
influence
of
the
Prithivi
element,
will
be
for
l/,
Nalikas
(36
minutes),
of
water
l%
Nalikas
-(30
minutes),
of
Agni
1
Nalika
(24
minutes),
of
Va5ru
I
Nalika
(12
minutes)
and
of
ether
/o
Nalika(18
minute's)
'
The
iotal
duration
for
breath
in
one
nostril
is
5
Nalikas
or
2
hours.
If
there
is
either
decrease
or
increase
of
this
period,
it
is
harmful.
On
the
last
day
of
the
month
of
Margali,
the
Yogi

56
SVARA
YOGA
should_have
only
one
meal
and
thus
purify
his
body
and
mind.
on
the
first
of
rai
(Makara),
hi
-r"t
examirie
his
breath
2
hours
before
sun-rise'and
keep
the
brlath
running
in
the
left
nostril
for
full
two
holrs.
Then
he
must
go
9n
keeping
the
breath
running
in
the
nostrils
alternately
for
two
hours
each
and'on-the
first
of
the
month
of
Adi
(Karkataka),
2
hours
before
day
break,
he
must
make
it
run
on
the
right
nostril
and
"eL
that
err..,
afterwards,
till
the
first
of
Makara,
it
runs
in
the
right
and
left
nostrils,
respectivery,
for
periods
of
two
hours.
If
this
is
done,
he
will
rive
in
good
health
for
one
hundred
years.
The
person
who
observes
the
rule
mentioned
above
may
have
his
meal
when
the
breath
runs
in
the
reft
nostril
and
need
not
drink
water
even
when
eating
hot,
saltish,
bitter
and
pungent
foods.
When
the
Surya-Nadi
runs,
he
can
have
ghee,
milk,
sour
things,
swlet
and
astringent
things.
He
can
also
drink
water
th.n.
If
food
is
taken
thus,
it
will
be
fully
beneficial-otherwise,
not.
-
Nothing
will
go
wrong
with
a
person
who
practises
the
Yoga
of
breath.
The
wise
say
many
wonderful
things
about
the
person
who
masters
this
science
of
breatli.
If
one
such
person
stands
in
the
sun
when
his
shadow
is
not
shorter
than
five
feet
nor
longer
than
ten
feet
and
directs
rri"
g"r.
towards
either
the
neck,
the
hands
or
the
feet
of"his
shadow,
without
shaking
his
body
and
looks
at
the
sky
at
once
without
closing
his
eyes,
he
wilr
be
abre
to
seeiis
image.
If
it
is
of
the
colour
of
gold,
he
will
get
gold.
If
it
is
white,
he
need
not
be
afraid
of
death.
uis
tre-time
will
increase.
If
he
sees
red,
his
life-period
will
decrease.
If
he
sees
it
as
a
black
image,
decline
will
begin.
If
he
does
not
see
the
head,
he
will
die
in
three
monthi.
If
one
practises
looking
at
his
own
shadow
in
this
fashion
for
twelve
years,
his
own
shadow
will
speak
to
him.
Through
that
talk,
he
will
gain
the
eight
greit
siddhis.
After
"o*".
days,
this
shadow
will
assume
the
shape
of
a
man
ana
go
*itt
him
wherever
he
goes,
lie
where
ire
lies,
rise
up
wien
he

PRACTICAL
GUIDANCE
rises
and
will
tell
him
beforehand
of
all
the
good
and
the
bad
that
are
going
to
befall
him.
One
who
can
see
the
colours
of
the
rainbow
when
one
spits
out
water
in
the
form
of
a
spray
in
sunlight,
will
not
die
for
a
year.
When
one
sees
the
image
of
the
full
moon
or
the
sun
in
a
copper
vessel
containing
ghee,
if
one
sees
it
as
white
image,
it
is
good.
If
he
sees
it
yellow,
it
is
bad;
if
green,
disease
results;
if
black,
death
is
sure.
If
the
southern
half
appears
smaller
than
the
northern
half
of
the
image,
death
comes
in
six
months.
If
it
is
the
reverse,
death
occurs
in
three
months.
If
the
eastern
half
is
seen
smaller,
then
death
will
be
in
a
month;
if
a
hole
is
seen
in
the
centre,
the
death
takes
place
in
ten
days.
If
the
hands,
legs,
forehead
or
cheek
throb,
it
is
an
indication
that
death
period
is
near.
If
the
throbbing
is
in
the
hand,
the
death
happens
within
a
year;
if
the
leg,
it
takes
place
within
six
months.
If
it
is
the
forehead
it
will
be
within
three
months,
if
the
cheek,
ten
days.
If
in
addition,
the
ear
loses
its
power,
death
occurs
in
seven
days,
if
the
eye
becomes
dim,
five
days;
if
the
nose
cannot
smell,
three
days;
if
power
of
speech
is
lost,
two
days.
The
Incoming
and
the
Outgoing
Breath
The
outgoing
breath
is
Siva;
the
incoming
breath
is
Sakti.
Exhaling
is
tantamount
to
eating
poison;
inhaling
is
equal
to
drinking
the
nectar.
A
man's
wishes
get
fulfilled
when
one
inhales.
During
Kumbhaka
(retention
of
breath)
the
poison
taken
in
loses
its
harmful
quality.
If
the
number
of
letters
in
a
questioner's
first
word
is
odd,
that
is
the
aspect
of
Siva;
if
even,
it
is
the
aspect
of
Sakti.
The
question
about
the
return
of
a
departed
person
should
be
answered
in
the
negative
if
asked
during
inhalation.
So
also
should
be
the
answer
about
the
curing
of
a
disease-negative
answer
for
exhalation
and
positive
for
inhalation.
51

58
SVARA
YOGA
Indication
of
the
Result
Through
Vowels
The
vowels
a,
aa,
i,
ii,
u,
tltl,
e,
ee,
o,
oo
should
be
divided
into
four
divisions,
i.e.,
a
and
aa
form
the
'child'
division,
i
and
ii,
form
the
trouth'division;u
and
uu
form
the
'king'division.
The
rest
form
the
'old
man'division.
If
the
warrior's
name's
first
letter
is
aa,
it
should
be
joined
to
la
(to
form
Aalaa);
if
it
is
i,
it
should
be
joined
to
li
(to
form
Iilii);
if
it
is
u,
it
should
be
joined
to
lu
(to
form
Ulu).
Then
the
warrior
should
be
regarded
as
child
or
youth
or
king
and
it
must
be
said
that
the
youth
will
defeat
the
child;
and
the
king
will
defeat
the
youth.
The
old
man
will
be
defeated
by
the
others.
When
the
Prithivi's
influence
prevails
in
Chandra
Nadi,
it
is
good
to
enter
a
temple,
build
a
wall
or
a
house,
or
occupy
a
new
house,
or
perform
purificatory
rites
or
plant
a
tree.
If
the
Apas
or
water
influence
prevails,
one
may
profitably
dig
a
tank,
plant
a
grove,
plough
the
earth,
sow
seeds,
perform
marriages.
If
the
influence
of
Agni
predominates,
one
can
start
curing
patients;
if
the
Va5ru's
influence
is
great,
one
can
ride
horses,
drive
cars
or
sail
in
ships.
If
the
ether
element
is
powerful
one
can
start
Japa
or
shoot
arrows
with
advantage.
The
same
rule
applies
also
to
the
Surya
Nadi.
Those
who
are
proficient
in
this
valuable
Science
of
Breath
are
to
be
regarded
as
Brahmanas
and
equal
to
Devas,
fit
to
get
Sayujya
Mukti.
One
who
learns
this
from
a
good
Guru
becomes
Siva
himself.

Cltapter
X
GRADATIONAL
ASCENT
OF
THE
MIND
The
Chakras
are
centres
of
Sakti
as
Vital
force.
In
other
words,
there
are
centres
of
Pranasakti
manifestad
by
Pranavayu
in
the
living
body,
the
presiding
Devatas
of
which
are
the
names
for
the
Universal
Consciousness
as
It
manifests
in
the
form
of
these
centres.
The
Chakras
are
not
perceptible
to
the
gross
senses.
Even
if
they
were
perceptible
in
the
living
body
which
they
help
to
organise,
they
disappear
with
the
disintegration
of
organism
at
death.
Purity
of
mind
leads
to
perfection
in
Yoga.
Regulate
your
conduct
when
you
deal
with
others'
Have
no
feeling
of
jealousy
towards
others.
Be
compassionate.
Do
not
hate
sinners.
Be
kind
to
all.
Success
in
Yoga
will
be
rapid
if
you
put
in
your
maximum
enerS/
in
your
Yogic
practice.
You
must
have
a
keen
longing
for
liberation
and
intense
Vairarya
also.
You
must
be
sincere
and
earnest'
Intent
and
constant
meditation
is
necessary
for
entering
into
Samadhi.
The
mind
of
a
worldly
man
with
base
desires
and
passions
moves
in
the
Muladhara
and
Svadhisthana
Chakras
or
centres
situated
near
the
anus
and
at
the
reproductive
organ
respectively.
If
one's
mind
becomes
purified,
the
mind
rises
to
the
Manipura
Chakra
or
the
centre
in
the
navel
and
experience
some
power
and
joY.
If
the
mind
becomes
more
purified,
it
rises
to
the
Anahata
Chakra
or
centre
in
the
heart,
experiences
bliss
and
visualises
the
effulgent
form
of
the
Ishta
Devata
or
the
tutelary
deity.
When
the
mind
gets
highly
purified,
when
meditation
and
devotion
become
intense
and
profound
(se)

60
SVARA
YOGA
the
mind
rises
to
visuddha
chakra
or
the
centre
in
the
throat,
and
experiences
more
and
more
powers
and
bliss.
Even
when
the
mind
has
reached
this
-entre,
there
is
a
possibility
for
it
to
corne
down
to
the
lower
centres.
When
the
Yogi
reaches
the
Ajna
Chakra
or
the
centre
between
the
two
eye-brows,
he
attains
Samadhi
and
realises
the
Supreme
Self
or
Brahman.
There
is
a
slight
sense
of
separateness
between
the
devotee
and
Brahman.
If
he
reaches
the
spiritual
centre
in
the
brain,
the
Sahasrara
Chakra,
the
thousand-petalled
lotus,
the
yogi
attains
Nirvikalpa
samadhi
or
superconscious
state.
He
becomes
one
with
the
non-dual
Brahman.
All
sense
of
separateness
dissolves.
This
is
the
highest
plane
of
consciousness
or
supreme
Asamprajnata
SLmadhi.
Kundalini
unites
with
Siva.
The
Yogi
may
come
down
to
the
centre
in
the
throat
to
give
instructions
to
the
students
and
do
good
to
others
(Lokasangraha).

Chapter
XI
EXPERIENCES
ON
AWAKENING
OF
KUNDALINI
During
meditation
you
behold
divine
visions,
experience
divine
smell,
divine
tastes,
divine
touch,
hear
divine
Anahata
sounds.
You
receive
instructions
from
God.
These
indicate
that
the
Kundalini
Sakti
has
been
awakened.
When
there
is
throbbing
in
Mooladhara,
when
hair
stands
on
its
root,
when
Uddiyana,
Jalandhara
and
Moolabandha
come
involuntarily,
know
that
Kundalini
has
awakened.
When
the
breath
stops
without
any
effort,
when
Kevala
Kumbhaka
comes
by
itself
without
any
exertion,
know
that
Kundalini
Sakti
has
become
active.
When
you
feel
currents
of
Prana
rising
up
to
the
Sahasrara,
when
you
experience
bliss,
when
you
repeat
Om
automatically,
when
there
are
no
thoughts
of
the
world
in
the
mind,
know
that
Kundalini
Sakti
has
awakened.
When
in
your
meditation
the
eyes
become
fixed
on
Trikuti,
the
middle
of
the
eye-brows,
when
the
Sambhavi
Mudra
operates,
know
that
Kundalini
has
become
active.
When
you
feel
vibrations
of
Prana
in
different
parts
inside
your
body,
when
you
experience
jerks
like
the
shocks
of
electricit5r,
know
that
Kundalini
has
become
active.
During
meditation
when
you
feel
as
if
there
is
no
body,
when
your
eyelids
become
closed
and
do
not
open
in
spite
of
your
exertion,
when
electric-like
currents
flow
up
and
down
the
nerves
know
that
Kundalini
has
awakened
When
you
meditate,
when
you
get
inspiration
and
insight,
when
the
nature
unfolds
its
secrets
to
you,
all
doubts
disappear,
you
understand
clearly
the
meaning
of
the
Vedic
texts,
know
that
Kundalini
has
become
active.
When
your
body
becomes
light
like
air,
when
you
(6
1)

62
SVARA
YOGA
have
a
balanced
mind
in
perturbed
condition,
when
you
possess
inexhaustible
eners/
for
work,
know
that
Kundalini
has
become
active.
When
you
get
divine
intoxication,
when
you
develop
power
of
oration,
know
that
Kundalini
has
awakened.
When
you
involuntarily
perform
different
Asanas
or
poses
of
Yoga
without
the
least
pain
or
fatigue,
know
that
Kundalini
has
become
active.
When
you
compose
beautiful
sublime
h5rmns
and
poetry
involuntarily,
know
that
Kundalini
has
become
active.
Yogi
Drinks
Nectar
Agnimandala,
the
region
of
the
fire
is
below
the
navel;
the
Suryamandala,
the
region
of
the
Sun
is
in
and
about
the
heart;
the
Chandramandala,
the
region
of
the
moon
is
in
and
about
the
head.
Amritam
or
nectar
oozes
out
in
large
quantities
from
the
Chandramandala,
the
brain
of
the
iogi.
The
yogi
assimilates
it
in
his
system
and
keeps
ilire
almost
infinitely
without
partaking
of
any
othei
food
or
drink.
The
nectar
that
flows
from
the
Chandramandala
in
the
head
is
consumed
by
the
fire
in
the
Agnimandala
in
!h.
navel.
By
practising
Sarvangasana
and
Vipareetakarni
Mudra
the
nectar
nourislies
the
whole
system.
One
attains
long
life.
Agnimandala
is
turned
upwards
now.
The
fire
cannot
consume
the
nectar.

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