More about prana: The Shiva Swarodaya and swara yoga


The physical act of breathing has a very subtle influence on the level of consciousness, and therefore the effects of Swara Yoga are also very subtle. It aims at directly awakening the highest human potential. In other systems, a similar understanding of the swara, the breath is also expressed. For example, in Taoism it states that, “if one meditates upon the breath, the cosmic deities or forces can be seen operating the physical body. By sustaining oneself purely on the breath, rather than on coarse food, one’s entire being will be purified and strengthened. Then the consciousness is able to ascend to the heavens where eternal life is experienced by the body and soul.” Funny that this is what I experience everytime I go to a yoga class. See the difference?

The breath has so much importance in human existence that the ancient Rishis or seers evolved a complete science around it, just from studying the simple process of respiration. Swara Yoga should not be confused with Pranayama, though both deal with Prana. Swara Yoga emphasizes the analysis of the breath and the significance of different Pranic rhythms; whereas, Pranayama involves techniques to redirect, store and control Prana. Prana and mind exert an influence on each other. When the Pranas are restless, they affect the mind and vice versa. By controlling the Pranas through the practice of Pranayama, the restlessness of the mind is automatically controlled.

If the Nadis are full of impurities Maruta (prana) does not travel along the middle path. How can then one attain the state of unmani? How can one succeed in one’s aim? 
Hatha Yoga Pradipika Chpt 2 Verse 4

Unmani – emancipation from the thralldom of Maya (Illusion), and absorption in the contemplation of Truth (the Divine essence).

It is only when the whole group of Nadis which are ordinarily full of impurities, gets purified that the yogi becomes capable of properly regulating prana.
Hatha Yoga Pradipika Chpt 2 Verse 5

Swara Yoga not only helps those who believe in a supreme reality, but also those who do not have faith and who will also be surprised to discover many truths pertaining to this reality. Swara Yoga is a path which leads to total experience and awakening of the entire being. As described by Yogic texts, Nadis are flow of energy which we can visualize at the psychic level as having distinct channels, light, color, sound, and other characteristics. The entire network of nadis is so vast that even yogic texts differ in their calculations of the exact number. Reference in the Goraksha Sataka or Goraksh Samhita and Hatha Yoga Pradipika place their number at 72,000; emerged from the navel center- the Manipura Chakra. Of all the thousands of nadis, Sushumna is said to be the most important. The Shiva Swarodaya enumerates ten major nadis which connect to the ‘doorways’ leading in and out of the body. Of these ten, Ida, Pingala and Sushumna are the most important, they are the high voltage wires which conduct the energy to the substations or Chakras situated along the spinal column.

The Swara Yoga practice helps us to change unwanted physical, mental or emotional states at will, create favorable conditions for one’s life by changing the internal environment thus improving one’s attitude towards life through increased awareness.

Here is generally how it works:

The right nostril dominance is associated with Pingala Nadi or Surya Nadi (Nadi is the channel through which pranic energy flows in the body; there are 72,000 of these nadis but there are three principal ones, of which Pingala is one. Another is Ida and these two are said to flow along the length of the spinal cord, on either side of the main nadi or the sushumna). The Pingala, which is the masculine or solar principle, is associated with the left hemisphere of the brain that controls the right side of the body. The left nostril dominance is associated with the Ida Nadi or Chandra Nadi, the feminine or lunar principle, associated with the right hemisphere of the brain and controlling the left side of the body. Just by observing the direct effect of solar and lunar currents of breath on human behavior, Swara yogis were able to ascertain the activities best suited during the left nostril dominance and activities best suited during the right nostril dominance. The nose can be seen as the main switch of cerebral hemispheres. In fact, Swara Yoga can be understood as the higher, most effective and miraculous meditative phase of Hatha-Yoga science.

There are two major practices particular to Swara-yoga which one only comes across when delving into this science in depth. The first practice is called Tattwa Sadhana. Tattwa means ‘element’; therefore, tattwa sadhana involves analyzing the breath in order to recognize the different inherent elements of earth, water, fire, air and ether. For this purpose the Shastras recommend one to make Yantras, or symbols, of the tattwas and perform Trataka on them. The second practice, known as Chhayopasana, also entails the practice of Trataka but in this case you concentrate on your own shadow, or Chhaya. Trataka literally means ‘steady gazing’. Through this practice you become acutely attuned to the nature of the object of focus, and the effect of concentrated gazing increases your willpower. Essentially, however, a set of coded instructions is being sent to the higher centers of the brain, awakening the ultrasonic circuits concerned with the subtler and psychic realms. Therefore, the Swara Shastras state that if all the conditions of these sadhanas are fulfilled, eventually the knowledge of the Vedas reveals itself and you develop an encompassing insight into the three Kalas, or periods of time – past, present and future.

The philosophy of yoga explains how the whole universe is the composition of the five elements, or Tattwas of prithvi (earth), Jalas (water), Agni (fire). Vayu (air) and Akasha (ether). The human body, being composed of the same stuff as the universe, therefore reflects the properties of these elements through every cell. In Swara yoga a more detailed explanation is given, for it says that these elements, which are ‘hidden in a subtler level of existence’, can easily be recognized by the nature of the outgoing breath. Just as a scientist, by looking through a microscope, sees the particles which comprise a substance, so the Taittiriya Upanishad explains that by meditating upon the five Tattwas the various elements which form an object can be perceived. The Shiva Swarodaya, Mandukyopanishad and Prashnopanishad explain that the five tattwas evolved from mind, mind from prana, and prana from supreme consciousness. The original script of Shiva Swarodaya, the most popular scripture to study Swara yoga, consists of 395 sutras with amazingly detailed descriptions of various practical aspects which can be easily learnt and practiced by a modern scientific man with confirmatory tests. The practice of Shiva Swarodaya allows us to synchronize our breath with the universal rhythm. This alignment removes undue efforts, stress and strain from our daily activities. The purpose of knowing and recognizing the tattwas is to enable you to expand your awareness from its present limited state and so experience the ultimate source. You can recognize the tattwas of your breath in this way. When a certain Tattwa is active it has a specific effect upon the natural spontaneous breath. Therefore, you can tell by the length, direction, color, and force of exhalation which Tattwa is prevalent at the present moment.

A bit of advise, please understand that everything in the ancient texts of yoga and what not needs a REAL guru to unfold the deep knowledge hidden within the sanskrit shlokas which don’t actually appear here, here we only have an english translation. This is common knowledge and practice in India. A whole paragraph at least can be written on almost every shloka. This is also why there are subtexts in Hindi and other languages written on these larger texts. Your really not going to pick up much from reading a book without the context of a culture that is most likely not yours and a foreign practice that is within a realm that is not conducive to a modern lifestyle. So please think before setting out to experiment with what you might read here. You can do serious damage to yourself that sometimes can be easily irreparable  no matter what someone might say or what one may think simply understood due to the entire world of prana is not known to modern science, who’s gonna help you? Some modern/western yogi? Since prana controls everything in your system, don’t you think it is worth the caution? This is an intricate and delicate system that is to be respected. Not treated as if you are going to the gym or something. With that being stated and hopefully heard……

here is a translation of the original text:

Shiva Swarodaya

1. Having paid obeisance to Maheshwara (Lord Shiva),Parvati and Ganesha, I bow to the guru who is verily the supreme consciousness (Paramatma) and savior of the world.
2. Devi said:O God of Gods! Mahadeva, be gracious to me, my Lord,and give me that knowledge which bestows perfection.
3. Tell me, O God, how the universe was created, how it changes and how it dissolves – tell me that which is the determiner of the universe.
4. Ishwara said: Creation takes place due to the tattwas (subtle essences).It is sustained by them and finally dissolves into them.O Devi, the tattwas are the origin of the Brahmanda (universe).
5. Devi said:The tattwas (elements) are the primal cause as ascertained by the exponents of the tattwas. O Lord, what is the nature of those elements? Kindly reveal that to me.
6. Ishwara said: There is only one birth-less and formless supreme existence from which evolves akasha (ether element),and from akasha comes vayu (air element).
7. From vayu originates tejas (fire element), from tejas,apas (water element), and from apas, prithvi (earth element). These five elements are spread throughout the whole world in this fivefold manner.
8. Due to these five elements creation is formed and sustained, and again merges back into the tattwas. (This is the continual subtle process of creation.) Thus it comes to stay within the five elements again.
9. O beautiful one, the five elements are present in subtle form within the body which originates from these five elements. This is known by yogis who are well versed in
the science of the elements.
10. Now I will describe the science of the origin of the swaras which reside in the body. With the knowledge of the swaras, which move in the form of Hamso (i.e. the sound of the outgoing Ham and incoming So breath), one acquires knowledge of the past, present and future.
11. This science of swara is the secret of all secrets and reveals the essence of all benefits. This science is the crest jewel of all knowledge.
12. This is the subtlest of subtle knowledge. It is easy to understand and is based on truth. To the atheists, it is a wonder and to the theists, it is the base.
13. Only to one who is peaceful by nature, having pure instincts, good conduct, one-pointedness, devotion to the guru, firm determination and gratefulness, can this knowledge of swara be imparted.
14. This knowledge of swara should not be given to one who is wicked, villainous, angry, atheistic, of bad character, without mettle, and who commits adultery with his guru’s wife.
15. Listen, O Goddess, as I tell you the highest knowledge situated within the body, by the mere proper knowledge of which one becomes omniscient.
16. Within the swara the entire Vedas, shastras and musical knowledge are contained. Within the swara are the three planes of existence (conscious, subconscious, unconscious). Swara is verily the atma (self-illumined).
17. Everything is meaningless without the knowledge of swara. An astrologer without the knowledge of swaraisas useless as a masterless house, a mouth without scriptures or a headless body.
18. The one who has discrimination regarding the nadis, prana, tattwasandsushumna has the right to attain liberation.
19. O beautiful-faced lady, either with a form or formless,swara plays the most important role. Knowledge of the swaras is considered to be highly auspicious.
20. In the macro and microcosmos all are created only by the swara, which is also the cause of creation and dissolution. Swara is verily Lord Shiva himself.
21. There has neither been seen nor heard anything more confidential, more valuable or more knowledgeable than the knowledge of swara.
22. Through the power of the swara you can overcome the enemy; and you can be sure to meet your friend. You can obtain the favor of Lakshmi (the goddess of wealth and prosperity), popularity and all sorts of pleasures.
23. Through the power of swara you can obtain a wife, meet with the great rulers and attain the perfection of the gods. Even the most powerful ruler can be overcome by this power.
24. With the proper swara one can undertake journeys, eat the best food, urinate and excrete.
25. O lady of beautiful face, all the shastras, puranas, smritis and the vedangas are nothing beyond the knowledge of swara.
26. Unless you know about the tattwas, you are under the illusion of name and form, and ignorance itself keeps you in the dark.
27. The Swarodaya shastra is the best of all scriptures, and like a jyoti it is capable of lighting the house of your own spirit.
28. This teaching should not be revealed simply to answer someone’s questions, but it should be mastered for one’s own self, by one’s own intellect, in one’s own body.
29. If you have knowledge of the swara, it is not necessary to consult the date, stars, days, planets, gods, conjunction of the stars or disorders of the humors (phlegm, bile, wind) before starting any project.
30. O Goddess, neither had there ever been nor would there ever be an inauspicious moment when the pure strength of the swaras is available, because in that case all results would be auspicious.
31. In this body there are many forms of nadis which extend throughout. The wise must always know them for true understanding of their own body.
32. Originating like sprouts from the navel region, these nadis extend up to the shoulders. There are seventy two thousand of them spread throughout the body.
33. Kundalini shakti exists in these nadis, lying in the form of a snake. Ten nadis extend upwards and ten downwards.
34. On each side are two nadis, both going in oblique directions. In this manner there are twenty-four nadis of which ten are significant for the transition of tenvayus.
35. From every angle, up and down, all these nadis join like a wheel, but they are all under the control of the one prana.
36. Of all the nadis, ten are prominent. Of the ten, ida,pingalaandsushumna are most important.
37. The others are gandhari, hastijihva, poosha, yashaswini, alambusha, kuhu and the tenth is shankhini.
38. Ida nadi is on the left side of the body, pingala on the right side, sushumna in the centre, and gandhari in the left eye.
39. Hastijihva is in the right eye, poosha in the right ear, yashaswini in the left ear, alambusha in the mouth.
40. Kuhu is in the reproductive organs and shankhini in the anal region. In this manner all these ten nadis are situated in the openings of the body.
41. The three main channels, ida, pingalaandsushumna, are located in the pranic passage. These ten nadis are arranged inside the body.
42. I have told you the names of the nadis, now I will tell you the names of the vayus related to the nadis. They are prana, apana, samana, udanaandvyana.
43. And naga, kurma, krik’ara, devadatta, dhananjaya are the subsidiary pranas. The eternal prana exists in the heart and apanavayu is in the excretory organs.
44. Samana is situated in the navel region. Udana is in the throat. Vyana pervades the whole body. Like this ten vayus are prominent.
45. I told you the five main pranas, now I will tell you the other five vayus such as naga, etc. and their places.
46. Naga vayu is for vomiting and belching; kurma for opening and closing the eyes and blinking; krikara for sneezing; devadatta for yawning.
47. The dhananjayavayu, which pervades the entire body,does not leave the body even after death. In this manner, the ten vayus roam in the body of the living being through all these nadis.
48. The wise should clearly understand the movement of the prana within the body through the three nadis, ida, pingalaandsushumna.
49. Ida should be known to be situated on the left side (of the spinal cord) and pingala on the right, criss-crossing each other.
50. The moon is situated in idanadi and the sun in pingalanadi. Shiva is in sushumnanadi in the form of Hamsa (i.e. the sound of the outgoing Ham and incoming Sa breath).
51. It is said that when you exhale, the sound is Ha and when you inhale the sound is Sa. Ha is in the form of Shiva (consciousness) and Sa is in the form of Shakti (energy).
52. The controller of the flow of the left nadi is the moon who also resides in it in the form of Shakti. The controller of the flow of the right nadi is the sun in the form of Shambhu (Shiva).
53. If a wise man performs an act of charity at the time of inhalation, it bestows upon him a millionfold auspicious fruits in this very lifetime.
54. Through one-pointed awareness, the yogi becomes alert. In this way the yogi is able to know everything by the activities of his lunar and solar nadis.
55. Only when the mind is one-pointed and steady should one concentrate on the tattwa, but never when the mind is distracted. Then one can obtain the desired goal, great gain and victory.
56. Those who always practice thoroughly controlling their lunar and solar nadis have knowledge of past and future ready at hand.
57. Ida nadi on the left is like amrit (nectar) and the giver of strength and nourishment. Pingala on the right is responsible for all creativity.
58. The middle channel (sushumna) is cruel and wicked in all activities. In all kinds of auspicious affairs, the left channel (ida) always gives success.
59. When you leave the house, it is auspicious if the left nadi is flowing. At the time of entering, it is auspicious when the right flows. The lunar nadi is smooth and virtuous and surya is always rough and non-virtuous.
60. Chandra, the lunar flow, is the female principle; and surya, the solar flow, is the male principle. Understand that the moon is Shakti, the sun is Shiva. The complexion of the moon is fair and that of the sun is dark. During the flow of chandranadi (ida), placid works should be done.
61. During the flow of suryanadi, difficult and hard works should be done. During the flow of sushumna those actions leading to bhukti (sensual enjoyment) and mukti (liberation) should be undertaken.
62. During the first three days of the bright fortnight, the lunar nadi flows first and then alternates. In the first three days of the dark fortnight, the solar nadi flows first and then alternates. From this order you should know the rising time of the swara.
63. Beginning with the lunar swara in the bright fortnight and the solar swara in the dark fortnight these swaras alternate during twenty-four hours of the day and night at the frequency of two and a half ghatis (sixty minutes) each (i.e. each swara alternates twenty-four times in one day and night).
64. It should be understood that in each hour the five tattwas are active. From the first three days, if the opposite nadi is active, auspicious work should not be attempted.
65. From the first day of the bright fortnight the left swara should flow, and in the dark fortnight from the first day the right swara. Then the yogi should perform the right actions with a concentrated mind, and he will be successful.
66. In the night the lunar swara should be suppressed and in the day the solar. The person who practices this daily is a perfected yogi, there is no doubt.
67. Through pingala the sun can be controlled, and through ida the moon can be controlled. The one who knows this process has the power of the three worlds in a moment.
68. When the cycle begins with the lunar swara at sunrise and ends in the solar swara at sunset, then there is merit in gaining property, but if the opposite occurs, avoid it.
69. The actions done on Wednesday, Thursday, Friday and Monday when the left swara flows, are most fruitful, especially during the bright fortnight.
70. When the right swara flows on Sunday, Tuesday and Saturday, whatever roving business is done happenstobe most prosperous, especially during the dark fortnight.
71. During the flow of the swara, first the air element is active, then fire, then earth, water and ether.
72. During the period of two and a half ghatis (i.e. one hour), the five elements are active in this order. The elements arise separately in the flow of each nadi.
73. During the period of one day and night (i.e. twenty-four hours), twelve zodiac transitions occur. Taurus, Cancer, Virgo, Scorpio, Capricorn and Pisces transit in the lunar swara.
74. Aries, Leo, Aquarius, Libra, Gemini and Sagittarius transit in the solar swara. Thus, one should determine the auspicious and inauspicious nature of events from the rising of the zodiacal signs.
75. The lunar swara represents the east and north and the solar swara the west and south. When the solar swara flows, one should not go towards the south and west.
76. During the flow of the lunar swara, one should not go towards the north and east as there is an apprehension of violence from the enemy or the robber and perhapsone may never come back.
77. Therefore, the wise who are the well-wishers of everyone should not go in the directions prohibited above. If they go, they may meet with death. There is no doubt about it.
78. If, on the second day of the bright fortnight, the lunar swara is flowing when the solar swara should flow, it is beneficial. One experiences much pleasure and enjoyment throughout the lunar flow.
79. If the solar swara flows at sunrise, and the lunar swara flows at moonrise, all sorts of actions undertaken at anytime will prosper on that day.
80. But if the solar swara is active at moonrise and the lunar swara at sunrise, there will be tension, conflict and loss. Do not undertake auspicious activities at this time.
81. The wise say that during the flow of the solar swara one can certainly obtain knowledge of subtle or inaccessible things; while under the flow of the lunar swara, the results are reversed.
82. If in the morning the opposite swara flows (i.e. if the solar swara flows instead of the lunar or the lunar flows instead of the solar), these are the results:
83. In the first period, fickleness of mind; in the second, loss of wealth; in the third, travel or movement; in the fourth, destruction of cherished things.
84. In the fifth, collapse of the state (or home); in the sixth, destruction of all valuables; in the seventh, sickness and suffering; in the eighth, death
85. If the opposite swara flows for eight days in all three periods (i.e. in the morning, at noon and at night), then bad results will occur. A little reduction in the irregularity will be fortunate.
86. If the lunar swara flows in the morning and afternoon, and the solar swara in the evening, there will be victory and gain. In the reverse situation avoid everything.
87. Step forward with the foot that corresponds to the active swara; this brings success on the journey.
88. During the lunar swara take an even number of steps forward, and during the solar swara an uneven number. That ensures a prosperous journey and yatra siddhi (success of travel).
89. By touching the mouth with the palm of the hand which is on the side of the active swara, when rising in the morning, one achieves one’s desired goal.
90. When giving or receiving or going out of one’s house,one should use the hand or foot which is on the side of the active swara.
91. By following this advice one will remain free from loss, conflict and trouble from enemies. One will also be free from all troubles and return home happily.
92. For fulfillment of auspicious desires by the gurus (elders), relatives, kings, ministers and others, keep them on the side of the active swara (at the time of meeting).
93. If you want to overcome and punish an enemy, a thief, a person committing unrighteous deeds, an opponent, etc., keep them on the side of the non-active swara. To overcome all these and obtain pleasure, you should act in such a manner.
94. According to some people one should travel to a distant place during the flow of the lunar swara and to a nearby place during the flow of the solar swara.
95. Whatever has been said earlier about accumulation of profits, wars and battles, etc., all that happens beyond doubt when the swaras are flowing in their full strength.
96. The results of the actions which have been explained earlier are surely reversed if they are undertaken with the closed nadi, as has been said by the omniscient one (i.e. Lord Shiva).
97. When the swara is in full flow, there will be a frightful outcome in performing activities like extradition of the wicked, dealing with an enemy, a thief, a destroyer of right knowledge and in facing an angry master.
98. On a long journey the lunar swara is fruitful and gives the desired siddhi (perfection) without obstacle, but for entering the house, the solar nadi is auspicious.
99. (The favorable flow of) the swara grants capability to an incapable person whereas it (an unfavorable swara) makes even a capable person incapable. Since all living entities are bound by the reaction of their karma, one should act according to one’s swara.
100. The active lunar swara takes away poison and the solar swara flow brings the powerful under control. Moksha is achieved during the flow of sushumna. Thus, one god (swara) has a threefold existence.
101. When one has to perform auspicious and inauspicious works day and night, then one should make the swara flow according to the demand of the work.
102. Stable or permanent actions, purchasing jewelry, undertaking a long journey, constructing an ashram or temple, collecting things.
103. Digging small or big wells and ponds, consecrating the idol of a deity, making a journey, donating, arranging marriages and acquiring clothes, ornaments and decorative articles.
104. Doing peaceful work, obtaining nourishment, taking divine medicines and chemicals, meeting one’s master, making friends, doing commercial business, collecting grain.
105. Entering a new house, doing service, farming, sowing seeds, performing auspicious works, forming an alliance and going out; these are the best actions to perform during the flow of the left swara.
106. Beginning studies, meeting friends and relatives, birth and death, performing religious rites, taking initiation and practicing one’s mantra.
107. Reading sutras about the science of time (past, present and future), bringing cattle to the home, treating incurable diseases, addressing one’s master.
108. Mounting an elephant or horse, and keeping the horse or elephant in the stable, practicing archery, performing charity and serving others, keeping wealth in security.
109. Singing, playing music, dancing and studying the art of dancing, entering a city or a village, applying tilak, and acquiring land.
110. Helping those with acute sufferings, who have fever or are in an unconscious state, interacting with relatives and one’s master, collecting wood and grains.
111. O Beautiful Parvati, it is also good for women’s dental decoration, the arrival of rain, worship of the guru and counteracting poison.
112. It is said ida brings perfection in all actions, like the practice of yoga. But avoid the three elements air, fire, and ether.
113. All works, whether done during the day or night, are successful while the lunar swara (idanadi) is flowing. In fact, the flow of the moon is favorable for all auspicious works.
114. Learning or teaching difficult and cruel vidyas (maran, mohan, vashikaran, etc.), interacting with women, prostitution, boarding a ship.
115. All the worst and meanest actions like drinking wine, practicing difficult (vir) mantras and such forms of upasana, being in a state of unrest, destroying the country and poisoning the enemy.
116. Studying the scriptures, travelling, hunting, selling cattle, making bricks, breaking stones, cutting wood and grinding or polishing gems.
117. Speeding, learning about yantra and tantra, scaling a fort or mountain, gambling, stealing, controlling an elephant, horse, chariot or other conveyance.
118. Exercising (gymnastics), performing tantric acts like maran and uchattan (killing and ruining an enemy by magic spells), practicing the shatkarmas, overcoming the powers of yaksha and yakshini (demigods), vetal(ghosts) and poisonous creatures.
119. Riding a donkey, camel, buffalo, horse or elephant,swimming across a river or in the sea, healing and using medicines, writing letters.
120. Killing, attracting, fascinating, paralyzing others,causing hatred amongst others, enchanting and inspiring others, cultivating, donating, being enraged and disturbed and buying and selling.
121. The solar swara is auspicious for attracting (calling)spirits, hostility, killing the enemy, using the sword while fighting the enemy, sensual pleasure, having an
audience with the king, eating and feasting, bathing,general dealings and accomplishing outstanding deeds.
122. The wise should always do the following activities during the flow of the solar swara: eating, gratifying the senses,stimulating the appetite, captivating women and going to bed.
123. All cruel and harsh works, and various types of works requiring dynamism are successful during the flow of the solar swara. There should not be a second thought about it.
124. If the left swara flows one moment and the right the next (if you cannot decide whether it is ida or pingala), know sushumna is flowing. At this time no action can give worldly profit. Shoonya swara destroys all actions (arouses non-attachment).
125. The fire element residing in the sushumnanadi burns like the fire of destruction and one should know this fire to be a poison and destroyer of all actions.
126. When both the nadis (ida and pingala) flow in a person transgressing their sequences, then it is inauspicious for him. There is no doubt about it.
127. If in one moment the breath flows through the left swara and the next moment through the right swara, it should be considered to be irregular; and O fair-faced goddess, the reverse results then occur.
128. According to the wise, when both the nadis flow together, it is like poison. All actions good or bad should be avoided because whatever work is done gives no result.
129. There is no alternative but to pray to God if the question of life or death, profit or loss, victory or defeat arises,or if one has to face an odd or adverse situation duringthe flow of sushumna.
130. In such a situation (i.e. during the flow of sushumna) people desirous of victory, gain and pleasure should concentrate on the Lord of the Universe and should indulge in yogic practices only and nothing else.
131. If sushumna flows again and again during the reign of suryanadi (pingala), then whether you curse or bless, both are ineffective.
132. During the change over of swara or when the tattwas combine, no auspicious work like acquiring virtues or giving donations, etc. should be done.
133. When the uneven (irregular) swara flows, one should not even think about travelling. It indicates there will be trouble on the journey, harm and sometimes death occurs, there is no doubt.
134. If the breath flows from front, left or upper sides in the lunar swara and from right, bottom or back sides in the solar swara, then these should be considered as flowing full strength, otherwise they are empty. This knowledge of discrimination between full and empty swara should always be possessed by the spiritual teachers.
135. It is auspicious if the messenger arrives from higher, left or front sides while the lunar swara is flowing, or if he comes from the back, right or lower sides when the solar swara is flowing.
139. Devi said:Deva, Deva, Mahadeva, O savior of the entire universe, tell me more about this secret knowledge you keep in your heart.
138. Sandhya is not sandhi (the meeting of day and night); this is the external process only. The real sandhi is when the irregular pranas start to flow in sushumna. That is the true sandhi.
137. Mere intellectual knowledge is not considered as Veda and in fact the Vedas are not mere knowing. Veda is said to be that from which knowledge of the supreme spirit is obtained.
136. If during the flow of a beginningless irregular sushumna, one, remaining without food and fully engrossed, obtains absorption in the subtle Brahman, then such a sushumna is called sandhya (meeting point) by the knowers.
140. Ishwara said:There is no ishta devata (desired deity) beyond the mystery of the knowledge of swara. A yogi who is engaged in acquisition of the knowledge of swara is considered to be the supreme yogi.
141. Creation manifests from the five elements and merges back into them. The five elements are the supreme elements and the supreme Brahma alone is beyond them.
142. Through the means of their siddhis the yogis should know the names of the elements. A person having expertise in swara yoga can recognize the evil qualities of all types of creatures.
143. The person who realizes the universe as being a combination of these five elements (i.e. earth, water, fire, air and ether) is the one to be revered.
144. The bodies of the living beings residing in all the lokas from earth to satyaloka are made up of the sameelements (tattwas) without exception, but the nadis are different in different bodies.
145. Five risings have been described in both the left and right sides. O beautiful Parvati, now listen as I explain the eightfold science of the tattwas.
146. In the first division is the number of elements; in the second division is the junction of the swara; third is the sign of the swara, and fourth is the place of the swara.
147. The fifth division is the colour; sixth is the prana;seventh is the taste; eighth is the indication of movement.148. In this manner, eight categories of prana pervade the entire animate and inanimate creation. O lotus-eyed goddess, there is no knowledge so precious as the wisdom of swara.
149. The swara should always be watched carefully from early morning, for it is the means deployed by yogis for escaping from the ‘grip’ of time.
150. Fix the thumbs in the ears, close the two nostrils with the middle fingers, the mouth with the ring and little fingers and the eyes with the forefingers.
151. After doing this, knowledge of the elements like earth, etc. comes serially with careful observation in the form of yellow, white, red, black and dots of all colours.
152. Looking into a mirror, one should breathe on it. A clear-sighted wise person can have knowledge of the different tattwas on the basis of the shape formed on the mirror.
153. The shapes are known to be a square or quadrangle, a half-moon, a triangle, a circle, and if it is formed of small dots, it indicates the presence of the akasha element.
154. Earth flows in the middle, water flows downward, fire flows upward, and air flows at an angle. When the swaras flow together, know that the ether element is active.
155. Water is white; earth is yellow; fire is red; air is cloud blue;ether is of mixed colors.
156. Fire is located in both the shoulders, air at the root of the navel, earth in the region of the knees, water in the feet and ether in the forehead.
157. In taste, earth is sweet, water is astringent, fire is pungent, air is sour and ether is bitter.
158. The length of the swara of the air element is eight angular (finger’s breadth); of the fire element four angulas; of the earth element twelve angulas, and of the water element sixteen angulas.
159. If the swara flows in an upward direction, it indicates death. A downward flow indicates tranquillity. If it flows in an oblique manner, it is a good time for getting rid of bad elements. The flow in the middle indicates motionlessness. The effect of akasha element is moderate in all kinds of works.
160. During the predominance of the earth element it is the time for steady actions; during water for moving work; during fire for difficult actions; during air for actions harmful to others.
161. No work should be done at the time of the predominance of the ether element as everything draws a blank during this period. However, yoga sadhana should be done without any other consideration during such a period.
162. Earth and water bring accomplishment, fire brings death, air brings destruction, but ether brings no result. This should be known to the tattwavadis (those who study the elements).
163. When earth flows, it brings permanent benefits, water brings immediate success, fire and air result in harm and loss, ether bears no fruit.
164. Indications of the predominance of the earth element in the swara are its yellow color, slow speed, reaching down to the chin with a heavy sound and slight warmth. This provides success in all kinds of steady works.
165. The water element predominant swara flows downwards, is heavy sounding, flows with fast speed, is cool and extends up to sixteen angulas (in breadth). This is suitable for performing auspicious activities.
166. The fire element predominant swara flows in a circular motion, is very hot, is blood-red in color, extends up to four fingers in length, flows upwards and is only suitable for performing cruel actions.
167. The air element predominant swara is temperate, black (or dark) colored, flows in an oblique direction and extends up to eight (angulas) fingers in breadth. Its name is pavana and it brings about success in dynamic actions.
168. The swara which carries the qualities of all the other elements in a balanced manner should be known as (predominated by) ambara, (i.e. ether). This provides success to yogis in learning yoga.
169. The earth element predominated swara is yellow in color, quadrangular in shape, sweet in taste and flows in the middle, extending up to twelve fingers in breadth, and provides enjoyment.
170. The water element predominated swara is white in color, shaped like a half-moon, astringent in taste,damp, and its flow extends up to sixteen angulas in breadth. This bestows all profit and gain.
171. The fire element predominated swara is red in color,triangular in shape, pungent in taste, upward flowing,effulgent, and its flow extends up to four angulas in breadth.
172. The air element predominated swara is blue in color, circular in shape, pleasant-sour in taste, flows at a slant in a fluctuating manner and is said to extend up to eight fingers in breadth.
173. The ether element predominated swara is indistinguishable in color, shape, taste and flow. It is also all-pervading and provides liberation. However, in all other affairs it is useless.
174. The earth and water elements are auspicious, the fire element gives mixed results, and the ether and air elements are inauspicious and cause loss and death to humans.
175. The earth element extends from east to west, the fire isin the south, the air element should be known to be in the north direction and the ether element resides in the centre in an oblique position.
176. When there is a predominance of the earth or waterelement in the lunar swara, or there is fire element in the solar swara, then there will be success in all types of work whether placid or dynamic. There is no doubt about it.
177. When the earth element flows during the day or the water element during the night, one obtains profit. Fire brings death, air destruction and ether in some cases causes loss due to fire.
178. The elements should be consulted in questions concerning life, victory, profit, farming, money matters (earning), consultations (mantra), and questions related to battle (fighting) and travel.
179. During the water element the enemy will come; duringearth there will be happiness; during air the enemy willgo away; during fire and ether there will be harm anddeath.
180. During the earth element, the mind is orientated towards material thoughts. During water and air, thoughts relate to one’s life. In fire, thoughts are about treasure, wealth, etc. In ether, there is no thought or worry, only shoonyata (void).
181. During the earth element take many steps; during water and air two steps; during fire four steps; during ether don’t walk anywhere.
182. In the right swara, Mars resides in the fire element, the sun in the earth element, Saturn in the water element and Neptune in the air element.
183. In the left swara, the moon resides in the water element, Mercury in the earth element, Jupiter in the air element and Venus in the fire element. All these are definitely auspicious for all types of work.
184. Earth signifies Mercury; water the moon and Venus; fire the sun and Mars; air Neptune and Saturn; and ether Jupiter.
185. When a person has gone away and somebody else asks about him, if the questioner is on the side of your active solar swara and Neptune is in the air element, it means that the person is on the move, shifting to another place.
186. If the question is asked during the dominance of water element, it means that the person will return. During the earth element it means that he is well and is at the same place. Air means that he has left that place and has gone somewhere else, and fire means that he is no more alive.
187. In the earth element mundane affairs are prosperous, water is good for auspicious work, fire is good for dealing with metals, and in ether there are no concerns or worries.
188. If there is either the earth or water element at the timeof a question about someone who has gone out, then the person in question is enjoying a satisfied life, good health, the love of others, entertainment, victory and pleasure. If there is the fire or wind element, then the person is suffering from fever with shivering or excessive sleep.
189. If the question is asked during the ether element, the person is at the end of his life or has already died. Thus, from the prevailing element during the time when these twelve types of questions are asked, the practitioner of tattwa sadhana should know the results.
190. The earth, water, fire and air elements are powerful in the east, west, south and north directions respectively.
191. O beautiful-faced Parvati, it should be known that this body is nothing but the combination of the five elements (i.e. earth, water, fire, air and ether).
192. There are five qualities of the earth element in this body in the form of bone, flesh, skin, nadisand hair. This has been said on the strength of Brahma jnana.
193. Semen/ova, blood, marrow, urine and saliva are the five qualities of the water element. This is also told by the Brahma jnanis.
194. Hunger, thirst, sleep, lustre of body and laziness are the five qualities of the fire element. This is said by the Brahma jnanis.
195. Running, walking, glandular secretion, contraction and expansion of the body are the five qualities of the air element. This the Brahma jnanis have said.
196. Attachment, jealousy, shyness, fear and passion are the five qualities belonging to the ether element. This is said by the Brahma jnanis.
197. In the body the earth element is 50 palas (parts), water is 40 palas, fire is 30 palas, air 20 palas and ether 10 palas.
198. The activity of earth ensures long-term success; water gives instant results; in air success is rare; but in fire even an accomplished work will be spoiled.
199. Earth has five qualities, water four, fire three, air two and ether one. This is the eternal knowledge and these are the proportions of the elements.
200. The different forms of the swara which is dominated by the earth element, e.g. producing a hissing sound, broken (non-continuous), torn (with split sound) and with downward direction, provides results in all the works according to its situation (condition).
201. The earth element is concerned with the stars and constellations (nakshatras) of: Dhanishta (Delphini), Rohini (Aldebaran), Jyeshtha (Antares), Anuradha (Scorpionis), Shravana (Aquitae), Abhijit (Vega) and Uttarashadha (Sagittari).
202. O dear one, the water element is concerned with the stars and constellations of: Poorvashadha (Sagittari), Aslesha (Hydarae), Moola (Scorpionis), Ardra (Betelguese), Revati (Piscum), Uttarabhadrapada (Andromedae) and Shatabhishaj (Aquari).
203. O beloved one, the stars and constellations concerned with the fire element are: Bharani (Arietis), Krittika (Tauri), Pushya (Cancri), Magha (Regulas), Poorvaphalguni (Leonis), Poorvabhadrapada (Pegasi) and Swati (Bootis).
204. The stars and constellations concerned with the air element are: Vishakha (Librae), Uttaraphalguni (Lionis), Hasta (Corvi), Chitra (Virginis), Punarvasu (Geminorium), Ashwini (Castor and Pollux) and Mrigashirsha (Orionis).
205. If a messenger sits or stands on the side of the active swara and asks either auspicious or inauspicious questions, all of them will have a positive and successful outcome. But if he sits on the side of the blocked nadi, there will be no result, that is certain.
206. Even if the outgoing breath is flowing full strength with the predominance of auspicious elements, through either the solar or the lunar swara, it does not provide success, but if there is a conjunction of both, then it gives all kinds of success.
207. During the time of the auspicious elements Sri Ramawas victorious and Arjuna also was victorious, but all the Kauravas were killed during the war due to the reverse elements.
208. Only those few possessing pure hearts and having good samskaras from previous incarnations or with the guru’s grace receive this knowledge of the elements.
209. Lam is the seed mantra of the earth element. One should concentrate on this element which has a shining yellow-colored square, a pleasant smell and a golden light. By this one can obtain lightness of body.
210. Vam is the bija mantra of the water element. By concentrating on it and the form of a shining crescent moon, hunger and thirst can be overcome, and one can stay for a long time under water. Thus one has power over water.
211. One who concentrates on the bija mantra Ram of the fire element situated in a shining red triangle can eat and drink colossal amounts of food, and bear the heat of the sun or fire.
212. Yam, the bija mantra of the air element, should be meditated upon. It is circular and blue or dark in color. The person who has power over it can move through the air, fly like a bird (experience levitation).
213. For concentration on the ether element, which is formless and multicolored, one uses the bija mantra Ham. Through these practices comes the knowledge of past, present and future and gain of prosperity, jewels, gems, etc.
214. There is no wealth greater than the wisdom of the practitioner of the swara science, because the person who acts according to the swara gains results without effort.
215. Devi said: O God of gods, Mahadeva, how does this great science of Swarodaya provide knowledge of past, present and future?
216. Ishwara said: O beautiful one, there are three types of auspicious or inauspicious questions pertaining to wealth, kala (i.e. time related to life) and victory belonging to past, present and future. This knowledge of past, present and future can be had only through swara yoga and nothing else.
217. By the tattwa only, one can distinguish auspicious/inauspicious events, victory/defeat, abundance of food or famine. Thus the tattwas are said to be the cause of the works of all three times.
218. Devi said: Deva, Deva, Mahadeva, O God of all gods, in this universe who is the greatest friend of humans and what is that by which all desires can be fulfilled?
219. Ishwara said: Prana is the greatest friend, prana is the greatest companion. O fair-faced one there is no closer friend in this universe than prana.
220. Devi said: How does the air reside in the prana, and is the body in the form of prana? How is the prana moving in the tattwas perceived by the yogis?
221. Shiva said: Residing in the centre of this body, prana vayu is like a guard. On entering the body (inhalation) it is said to be ten lingers long, on leaving (exhalation) it is twelve.
222. At the time of walking it is twenty-four lingers; running, forty-two; copulating, sixty-five; sleeping, one hundred.
223. O Devi, prana is naturally twelve fingers in length, but while eating or vomiting it is eighteen.
224. If a yogi succeeds in reducing the length of prana by one finger (out of twelve fingers), he obtains desirelessness, with a reduction of two fingers he gets bliss, if reduced by three fingers he gets the energy of love.
225. Reduction of the length of prana by four fingers gives the power of speech (whatever one says comes true); five, telepathy; six, the ability to levitate; seven enables one to move with enormous speed.
226. Reduction of the length of prana by eight fingers gives attainment of the eight siddhis (perfections); nine, attainment of the nine nidhis (riches); ten, ability to change the body into ten forms; eleven, the ability to make the body shadowless.
227. Reduction of the length of prana by twelve fingers enables one to attain the state of hamsa and drink the nectar of the Ganga (to become immortal). The yogiwho achieves control over the prana, right from his toes to his head, needs no food and has no desire to eat.
228. Thus the method of achieving all kinds of success through control of prana has been described. This knowledge comes only through the guru’s instruction, and no amount of study can provide it.
229. If by chance the lunar swara does not flow in the morning, or the solar in the evening, they will come in force after midday or midnight.
230. If one wants to fight in a distant country, one should follow chandraswara for victory. If one has to go to battle in a nearby country, one should start in pingala. Step forward with the same foot as the active swara and it will provide all kinds of success.
231. At the start of a journey, at the time of marriage or while entering into a city, and for all auspicious works the lunar swara should be active in order to get success.
232. If by good fortune the presiding deities of the northern and southern course of the sun, the lunar day and the solar day are present with their elements in one’s breath, one can conquer the enemy army merely by holding one’s breath, and there will be no obstacle in the spiritual world of Lord Keshava
233. One who covers his chest with his cloth and repeatedly utters the mantra Jivam raksha (save my soul) during battle, survives and also conquers the whole earth.
234. It is appropriate to travel for peaceful purposes during the flow of the earth or water element, for difficult and dynamic actions during the flow of the air or fire element, and for neither of the two during the flow of the ether element.
235. The person who holds a weapon in the same hand as the active swara, who uses it with the same hand, aims and throws it with the same hand, always wins the battle.
236. One who draws in the prana vayu while mounting any vehicle and who puts his foot on the upper part of it obtains success in all affairs.
237. Flowing under the full influence of the appropriate element, an empty swara provides the advantage in war materials to the enemy, but when flowing full strength, it increases one’s fighting power to the extent that one could conquer the earth single-handed.
238. When the swara flows with the appropriate nadi and the presiding deity and the proper direction are on the same side, all desires are fulfilled.
239. One should initially practice mudra and then start fighting. The person who does sarpa mudra obtains success without doubt.
240. If all brave fighters with the desire to fight go to war either during the lunar or solar swara when the air element is in force, then it is auspicious. If the closed swara is followed instead, destruction ensures.
241. The battle should be forced to be fought on the side on which one’s swara is flowing. Thus one will win without any doubt, even if Indra is opposing one.
242. One should go (to the battlefield) after drawing the prana up to the ear on the side of the active swara, the none will definitely conquer Indra.
243. (During battle) one who protects the side (of the body) corresponding to the active swara, when assaulted by the enemy, becomes so strong that even powerful enemies cannot defeat him.
244. During battle one who can make a sound with the thumb and the upper part of the first finger, or from the big toe, can defeat a hundred thousand fighters.
245. One who desires victory and goes to war during the flow of either ida or pingala when the air element is active can protect (his army or country borders) from all directions, even while remaining stationary.
246. If a messenger should speak about a desire at the time of inhalation, it will be fulfilled, O beautiful one, but at the time of exhalation it will not.
247. All actions related to gain, etc. questioned or explained at the time of inhalation are successful. During exhalation one only gets losses.
248. The right swara is auspicious for men and the left is auspicious for women. At the time of battle no swara (i.e. kumbhaka) is best. In this manner, there are three nadis and three directions of flow.
249. How can there be any knowledge of the swara without knowledge of the syllables Ha and Sa? Repetition of the mantra So-Ham and Ham-So always leads to success.
250. By inhaling fully through the closed swara (and retaining through kumbhaka), one should guard victory(to come) through the active swara. This strategy is necessary because affliction comes on the side of the open swara and the closed swara always protects.
251. If a messenger asks about war when either the lunar or solar swara is fully flowing, it indicates no loss. But if it is closed, then loss (destruction) is certain.
252. If the earth element is predominant at the time of a question about war damages, then there will be an injury in the stomach; if the water element predominates, then the legs will be injured; if the fire element predominates, then the thighs will be injured; and if the air element predominates, the hands will be injured.
253. Similarly, if the ether element is in force, injury comes to the head. In this way, there are five types of injury according to the Swarodaya shastra.
254. If during battle the lunar swara flows, the ruler of the home country (the invaded) is undoubtedly victorious. If the solar swara flows, then the army of the other country (the invader) is victorious.
255. If there is any doubt about victory one should check the flow of prana in the middle nadi (i.e. sushumna). If sushumna is flowing, then there is danger from the enemy in the battle.
256. If a person takes shelter or makes his base during a battle in the direction of the active swara, then he gains victory; there is no need to give it a second thought.
257. If the lunar nadi flows continuously at the time of battle, the invaded side will gain victory and the enemy (the invader) will also be captured or kept under control.
258. If during battle the flow of the solar swara becomes non-continuous or ceases, then the invader will gain victory. This is true for the manavas (humans) as well as for the devas (gods) and the asuras (demons).
259. One who enters the war during the flow of his lunar swara will be captured by the enemy. If he enters during the flow of sushumnanadi, the enemy will capture his territory. If he enters during the flow of the solar swara, then he will gain victory.
260. If questions are asked about the outcome of two wars or of two fronts of a war when the swara is fully open, then there will be victory in the war (or at the war front) pertaining to the first question. If the swara is closed, then there will be victory in the war (or at the war front) pertaining to the second question, not otherwise.
261. If one follows the full swara at the time of going to war, the enemy will trouble him. If he starts at the time of the closed swara, he will come face to face with the enemy. If he keeps the enemy on the side of his closed swara, then the death of the enemy is certain.
262. When the lunar swara is flowing, the person whose name is simple and common or contains an even number of letters gains victory. However, if the questioner is on the right side, then the person whose name is unusual or has an odd number of letters is victorious.
263. If the lunar swara flows while questioning, then there will be a compromise. If the solar swara flows, then know that there will be war.
264. If the question is asked during the dominance of the earth element, then the results will be equal for both parties; during the water element, the questioner will win; during the fire element, the questioner will face destruction or injury; and during the air and ether elements, the questioner will die.
265. If out of carelessness or for any other reason one does not know which swara is flowing at the time of an inquiry into the future, an intelligent person should carefully do the following:
266. Holding the mind steady, drop a flower from the hand. The flower will fall to the side of the flowing swara and therefore the other side will be the empty one.
267. While standing or sitting, if the person draws in his prana vayu with full concentration, he will be successful in every sphere.
268. When one is merged in the flow of sushumna, then even the most horrible times (kala), weapons, snakes, the enemy, disease, a thief, etc. are unable to destroy or cause him suffering.
269. A person who, through the vital prana, establishes the deity presiding over wind and then begins activities regarding playing with dice and takes pleasure in playing, always becomes victorious.
270. Crores of other kinds of power are useless before the strength of the knowledge of the swara. One who has this knowledge is always powerful both in this world as well as the next.
271. Some possess the strength of ten people, some of a hundred, some of ten thousand, some of a hundred thousand and some are equal in strength to the king of the country. But the strength of the person who has knowledge of the swara has a crore times the strength of a hundred Indras.
272. Devi said: You have explained about success in war between human beings. But what if one has to face battle withthe lord of death (Yamaraja). How will humans be victorious then?
273. Ishwara said: One who meditates upon God with a still and undisturbed mind and who submits the oblation of his vital breath in kumbhaka (i.e. stops his prana vayu) has his desires fulfilled and gains immense benefit and victory.
274. The whole world of forms has originated from the formless God. By the practice of oblation as explained above (in the previous verse), real knowledge of the world of forms and the formless supreme Lord comes instantly.
275. Devi said: O Maheshwara! You explained the technique for victory in the fight with men and death (Yamaraja). Now, OGod of gods, kindly tell me about the science of captivation.
276. Ishwara said: If the (woman’s) lunar swara is taken through the (man’s) solar swara and he retains it in his jiva mandala (anahata chakra), then the woman will be captivated for the whole of her life. This is said by the ascetics.
277. If the woman’s active swara is held by the man’s active swara, and the man again puts that swara back into the active swara of the woman, he controls the woman throughout his life.
278. The man who drinks the sushumnaswara of the woman during the period of the last yama (three hours) of the night when the woman is asleep keeps the prana of the woman captivated.
279. If, after the period of the flow of sushumnaswara, one recites the eight-syllable mantra Om Namo Narayanaya and instantly gives his lunar swara to the woman, she develops love for him.
280. If, when sleeping or having sex or just embracing, the man drinks the lunar swara of the woman through his solar swara, then his charm becomes captivating like that of Cupid.
281. At the time of intercourse with a woman or even during courtship (dakshine), if the woman’s active solar swara is embraced by the man’s active lunar swara, and he immediately incites her to reciprocate his action, then he can captivate one hundred women.
282. When the solar swara flows and relations take place three, five, seven or nine times, or during the lunar swara two, four or six times, the woman becomes charmed and subservient.
283. Drawing both his solar and lunar swaras and seizing the lips of a woman like a serpent, one should kiss her half-open, lotus-shaped mouth again and again.
284. The man should keep on kissing the lotus mouth of the woman up to the full stretch of prana until she falls asleep. Later, when it is time for her to wake up, he should kiss her on the throat and eyes.
285. O supreme Goddess, by following these methods a man (lover) can captivate all women. But it is my order that the method of captivation should not be divulged to any other person (unworthy one).
286. If on the fifth day after the menstrual cycle when the solar swara of the man and the lunar swara of the woman is flowing, they have intercourse, then a son will be conceived.
287. If the woman drinks shankhavalli (a herb) mixed with cow’s milk, and either the earth or water element is flowing, then she should pray three times to her husband to give her a son.
288. When, on completion of the menstrual cycle, the woman has taken the aforesaid drink after bathing, then the man should enter into intercourse with her. By doing so a beautiful male child as brave as a lion will be born.
289. If a man puts the flow of his solar nadi into the woman’s sushumna during relations, then a crippled and deformed male child is produced.
290. If relations take place during the day or night after an uneven number of days from the last day of menses, and the man’s solar swara and the woman’s lunar swara are flowing, and either the water or fire element is active, then even a sterile woman will produce a son.
291. If union takes place at the beginning of the fertile period when the man’s solar swara and the woman’s lunar swara are flowing, then even a sterile woman will have a son.
292. If the man’s solar swara flows at the start of intercourse at the beginning of the fertile period of the woman, and after ejaculation his lunar swara starts flowing, then there will not be even a wooden doll in their fate (i.e. the woman will not conceive).
293. If one’s lunar swara flows at the time of a question about pregnancy, the child will be a girl. The flow of the solar swara means it will be a boy, and if both swaras flow in sushumna. there will be a miscarriage.
294. If the earth element is predominant at the time of the question, then the child will be a girl; if the water element is dominant, then a boy; if air, then a girl; if fire, then an abortion; and if either, then an impotent child will be born.
295. The lunar swara indicates a girl, solar swara a boy, both swaras a eunuch. But if the question is asked when the messenger is on the side of the full swara, then a son will be born.
296. O beautiful one, if the questioner comes to the side of the vacant (shoonya) swara, then there will be no child; if both the swaras are flowing, then twins will be born; if there is an alternation of swaras (i.e. sushumna flowing), then there will be a miscarriage. The knower of the tattwas must know what I have explained.
297. If conception takes place when the air element is predominant, the offspring (son) will be morose; when the water element is dominant, he will be famous in all directions and will have a pleasurable life; when the fire element is dominant, there will either be an abortionor the baby will be short-lived; and when the earth element is predominant, he will enjoy material life and be handsome and wealthy.
298. If conception takes place during the predominance of the water element, then the son born will be wealthy, happy and an enjoyer of material life, and his wealth will ever remain with him. If conception takes place during the dominance of the ether element, then there will be an abortion.
299. If conception takes place during the predominance of the earth element, then a beautiful son will be born, and under the water element a daughter. If it takes place under the other elements, then there will eitherbe an abortion or the child will die soon after birth.
300. If the lunar swara passes through the solar swara or the solar through the lunar, then one should seek the advice of a guru quickly, because the Vedas or crores of shastras will be of no avail.
304. The sushumnanadi is cruel and wicked in all affairs and causes pain through destruction of the country, epidemics, suffering and affliction.
303. If under the moon swara the fire or ether element is present, then there will be serious famine and suffering. In the same way, the effects of the tattwas on the complete year, month or even day should be found out.
302. At the time of the beginning of the moon swara, if the earth, water or air element is active, there will be prosperity due to abundance of grain.
301. The learned yogi should analyze the five elements in the morning of the first day of Chaitra (March, April), shukla paksha, when the sun moves to the south or north, then ask questions about the events of the coming year.
305. The knower of the tattwas should examine the differences in the swaras at the time of the transition of the sun into the sign of Aries and should predict results accordingly for the whole year for the benefit of the people.
306. When the earth or water element is prominent, the days, the months and the whole year will be prosperous and hold good news. If the ether, air or fire element is present, the conditions will be bad.
307. If at the above time (see sloka 305) the earth element is active, there will be abundant food, prosperity in the country, good crops, plentiful rain and happiness.
308. If on the above day (see sloka 305) the water element is flowing, there will be sufficient rains, abundance of food, freedom from disease, prosperity and rich crops.
309. If the fire element is flowing, then there will be famine, destruction of the country, destruction of the grain crops and scanty rainfall.
310. If the air element is flowing during the transition into Aries, there will be trouble, calamity, fear, scanty rainfall and natural calamity (like excess rain, rats, locusts, birds, drought, etc.).
311. During Mesha Sankranti (see sloka 305) if the ether element is active, it indicates desolation due to scanty crops and lack of prosperity.
312. When the full swara flows and the elements appear in their proper manner, there will be prosperity due to good crops. When the solar and lunar swaras flow unusually, then grain should be stored because there will be poor crops.
313. If the fire element flows in the solar swara or only the ether element is active, there will be a steep rise in prices within two months, so one should store grain and necessary articles.
314. If the solar swara flows during the night and the lunar swara in the morning and there is a conjunction of the ether, air and fire elements, there will be a hellish condition on earth.
315. At the time of questioning, if the earth tattwa is active, then know that disease is the result of prarabdha karma (destiny). If the water element is active, disease is due to an imbalance of the doshas. In the fire element it is due to a disturbance of Goddess Shakini or an ancestral fault.
316. If the messenger approaches on the closed side and sits on the side which is flowing, the sick person will survive, even if in a coma.
317. If the questioner asks a question while sitting on the side of the active swara, then the patient, though suffering from several diseases, will survive.
318. If the solar swara is flowing and the questioner comesuttering terrible words, the ill person will still survive. The results will be similar during the flow of the lunar swara.
319. If the figure of the sick person as explained by the messenger appears on the mental screen of the swara yogi and becomes stabilized, then this indicates that the patient will survive.
320. If the messenger enters the vehicle from the right side when the lunar swara is flowing and asks a question (about a sick person) while sitting in the vehicle, his desire will undoubtedly be fulfilled.
321. If the swara flows downward at the time of questioning, the patient will be all right. If the swara flows upward, then the patient will certainly arrive at the place of Yamaraja (death).
322. If the questioner is on the side of the closed swara, his words are confused, and the uneven swara begins to flow, the results will be reversed.
323. If the lunar swara is flowing and the questioner sits on the side of the solar swara (i.e. the right side), then the patient will die even if attended to by hundreds of physicians.
324. If pingala is active and the messenger asks a question from the left, then even after having Shiva’s protection the sick person will not survive.
325. When one element flows out of order, it indicates suffering caused by disease. When two elements flow out of order, it indicates a bad omen for relatives and friends. When the elements flow out of order for one month continually, death is certain.
326. On the basis of the flow of swara a wise person should examine the time of death in the beginning of the month, fortnight and year in the same order.
327. This body consisting of the five elements is like an earthen lamp (deepaka) nourished by the oil of Shiva (prana) and the life of that person who protects it from the wind of the sun (solar swara) becomes stabilized.
328. A person who regularly avoids the solar swara throughout the day (i.e. from sunrise to sunset) by controlling the breath flow (through pranayama, etc.) enjoys long life.
329. The moon flows down from the sky (i.e. bindu). One should nourish the body lotuses (chakras) with the nectar flowing from bindu. With the thorough practice of karma yoga and nourishment from the nectar flow, one becomes immortal.
330. One who always avoids the flow of ida at night, and pingala during the day, becomes a perfected yogi. About this, there is no doubt.
331. When the flow of the swara is continuous night and day through one nostril, his death will come in three years.
332. If the solar swara of a person flows continuously for two consecutive days and nights, it is said by the knowers of the elements that he has only two years of life remaining.
333. When the same nadi flows continuously for up to three nights, one year is left for him to live, the wise say.
334. When the lunar swara of a person flows continuously at night and the solar swara during the day, his death will definitely come in six months.
335. If, when looking at the reflection of the sun in water, one finds the sun’s disc cut or missing in the southern, western, northern or eastern direction, one will die within six, three, two or one month respectively. If one finds a hole in the centre of the reflection, one will die in ten days. If the sun is seen to be covered with smoke, one will die on the same day. The omniscient great sages have clearly spoken thus about the span of one’s life
336. If the one coming to ask about a sick person is wearing red, saffron or black-colored clothes, has broken teeth, a shaved head, oil smeared on his body, a rope in his hand, looks miserable, is in tears, comes to the left side, has ashes, burning embers, a skull, noose or a pestle in his hand, or comes after sunset, he has come in the form of Yamaraja for the sick person (i.e. the sick person will die).
337. If the sick person suddenly gets worse and suddenly feels all right or the senses suddenly become confused, understand these are the symptoms of delirium.
338. I will describe separately (point wise) and in brief the unfavorable symptoms of a sick person approaching death whose body has become cold and the temperament has become unnatural.
339. One who is pleased with foul language and feels happiness in speaking incorrect words and later repents over it will die soon, there is no doubt about it.
340. One whose humkara (i.e. forceful exhalation through the nose with a loud sound of hum) is cold and whose phootkara (i.e. forceful blowing through the mouth) ishot like fire is sure to die even though being attended by eminent physicians.
341. The person who cannot see even one of the following clearly present before him: his own tongue, the sky, the Pole Star, the Milky Way, the Matrika Mandala (a particular constellation of stars), Arundhati (a tiny star close to one of the stars of the big bear), the moon, the morning star or the centre of a circle, will definitely die within a year.
342. One who cannot see the disc of the rising or setting sun (without rays), or the disc of the moon, or fire will not live beyond eleven months.
343. One who either in the waking state or in a dream seeshuman excreta, urine, gold or silver in a pond will notlive beyond ten months.
344. One who does not see the glow of a lamp or gold rubbed on a touchstone, or who sees all living beings in deformed shapes, does not live longer than nine months.
345. If a fat person suddenly becomes thin or a thin person becomes fat, or if his glittering golden complexion suddenly becomes rough and black, or his nature suddenly changes from bravery to cowardice, from piety to impiety, from steadiness to fickleness, then he will live only up to eight months.
346. If one feels pain in the palm or at the root of the tongue, or if the blood becomes blackish, or if one does not even look towards the place where pricked, the none will live up to seven months.
347. If the middle three fingers do not bend, if without sickness the throat becomes dry, and if there appears to be loss of memory by asking questions again and again, then his death will come in six months.
348. One who does not remember anything of the past will surely die in five months.
349. One whose eyes have no palpitation but have pain in both is bound to die in four months.
350. One whose teeth and scrotum do not experience any pain (when pressed) will surely die in three months.
351. Now I will describe in brief the science as directed in the Shiva shastra by which distant death also could be indicated.
352. Going alone to a lonely place and keeping the sun on his back, one should concentrate his attention on the throat area of his shadow.
353. Then he should look towards the sky uttering the mantra Hrim Parabrahmane Namah one hundred and eight times, then the form of Shiva is seen.
354. He will see Lord Shiva whose appearance is like pure crystal and who assumes numerous forms. He who practices this upasana for six months becomes a king,and if he continues to practice for two years, he may himself become the creator, destroyer and all-powerful Lord.
355. Through regular constant practice he will become the knower of all the three times, kalas, (i.e. past, present and future) and will get absolute bliss. Nothing will remain inaccessible to him.
356. The practitioner (or yogi) who sees within the clear sky the form of Shiva as black-colored will undoubtedly die in six months.
357 If the complexion of the form of Shiva appears to him as yellow, he will suffer from disease; if red, he will suffer from fear; if blue, he will undergo loss; and if multicolored, he will achieve success or siddhis (supernatural powers).
358. If he sees that the feet, ankles and belly are missing from the form of Shiva, then he will meet gradual destruction, and when he sees both arms missing, he himself will definitely die.
359. If he sees that the left arm of the form of Shiva is missing, then his wife will undoubtedly die, and if he sees that the right arm is missing, then his kinsmen will die, and in a month’s time he himself will die.
360. If he does not see the head of the form, he will die within a month. If he does not see the thighs or shoulders, he will die within eight days. If he does not see the shadow of the form at all, then he will die that very moment.
361. In the morning, stand with the sun at one’s back and concentrate on the shadow. If the fingers and the lips are missing, then death will be immediate. One who is unable to see his own shadow can expect death within a moment. If one does not see the ears, shoulders, hands, face, sides or chest, then death can come in half a second. If the shadow is headless and one does not know the significance of the different directions, the none will live only up to six months.
362. If the solar swara flows for sixteen days continuously,death will come by the end of the even days of the month.
363. If the solar swara flows full strength constantly and the lunar swara does not flow at all, death will occur within fifteen days. This is said by the wise who have knowledge of time.
364. When urine, excreta and wind are all expelled simultaneously, then he is a lost case and he will surely die within ten days.
365. If the lunar swara flows full strength constantly and the solar swara does not flow at all, death will occur within a month. This is said by the wise who have knowledge of time.
366. Those whose duration of life has come to an end areunable to see the stars Arundhati, Dhruva, Matrika Mandala and the sky.
367. In the above sloka the tongue represents Arundhati,the tip of the nose Dhruva, the eyebrows the feet of Vishnu and the stars the Matrika Mandala (i.e. the seven divine mothers).
368. The man will surely die in nine days who is unable to see his eyebrows, in seven days if he is unable to hear any sound, in five days if he is unable to see the stars,in three days if he is unable to see his nose and in one day if he is unable to see his tongue.
369. If after pressing the corners of the eyes slightly with the fingers and gazing steadfastly at a blank space, one does not see any spot of light, one will die within ten days.
370. Death can be averted by bathing in the holy places (tirthas), by performing charity, penance, austerity or virtuous acts, recitation of mantras or prayers, meditation and yoga.
371. The disorders of the three humors (i.e. vata, pitta and kapha), the primary fluids and the excretions (twelve in number) of the body keep on destroying it. But the balancing of the vayu (wind) increases vigor and strength.
372. Therefore, the body must be protected (i.e. kept healthy) because the body is the primary means for performing religious duties. By practicing yoga the virtuous as well as the contemptible come to the curable state of their diseases or ailments. The ailments whichbecome incurable due to not practising yoga kill afflictedpersons because there is no other remedy.
373. There is no fear of death even in dream to such persons whose hearts throb with the mystic incantation of the eternal and unparalleled knowledge of the swara, which destroys a multitude of dark ignorance and illumines them like the full moon.
374. Ida nadi is known as Ganga, pingala as Yamuna, and the central nadi (sushumna) as Saraswati, and the place of their confluence is known as Prayag.
375. In the beginning the means of accomplishing the practices is told to generate instant confidence. Now the practitioner sitting in the lotus posture should practiseuddiyana bandha (i.e. retain the apana air at the navel).
376. In order to purify their bodies yogis should know thoroughly about (the aspects of pranayama which re) puraka (inhalation), kumbhaka (retention) and rechaka (exhalation).
377. Puraka is responsible for the growth and harmony of the essential ingredients of the body, whereas kumbhaka enhances the preservation of life that is performed by suspension of the breath.
378. Rechaka destroys all evils of the mind and physical impurities and the practitioner attains the status of yogi. Thus, after completion of rechaka the practitioner should remain steady and repeat the above practice rhythmically with deep concentration.
379. The wise should inhale through the right nostril and perform kumbhaka, retaining the breath and prana to the extent of their capacity, and then exhale through the left nostril.
380. One who breathes through the right (sun) channel when it is time for the left (moon) and then breathes through the left channel when it is time for the right (i.e. by breathing through the channel which is not active) will live as long as the moon and the stars exist.
381. One who restrains the active nadi which is flowingthrough its own channel by closing its mouth (entrance)and by not releasing the flow of air, certainly achievesyouthfulness.
382. Close the mouth, nostrils, eyes and ears with four fingers and become aware of the active tattwa. This is the pleasant shanmukhi mudra.
383. Such a man who becomes acquainted with the paths of the elements by practicing shanmukhi mudra also acquires knowledge of the form, motion, taste, region and attribute. Knowledge about the tattwas is also obtained by establishing an intimate relation with them through regular practice.
384. The desireless and sinless yogi should not worry about anything. By making himself free from the impressions unconsciously left on his mind by past good or bad actions, which therefore produce pleasure or pain, he an effortlessly obtain victory over death.
385. The power of knowing the whole world is experienced through the eyes by the person whose mind becomes stable in that power even for one yama (three hours).
386. Then the life of such a person goes on increasing at the rate of three ghatikas every day,  Shiva has said in olden times in the tantra shastras, which is in the hidden knowledge of siddhas.
387. Yogis, sitting in padmasana, should stop the apanavayu situated in the anal region, raise it upwards and then merge it with the prana vayu. When both vayu shave merged and reached sushumnanadi opening, they should be taken through the Brahmarandhra and released in the path of the sky. This is achieved only by a few blessed ones who are devoted to the feet of Shiva.
388. The yogi who knows this text and chants it every day puts an end to all his sorrows and his desires are fulfilled.
389. The one who is master of the science of swara has Lakshmi (prosperity, good fortune) living at his feet, and he is ever and everywhere happy and also physically comfortable.
390. Just as Omkara is revered by all the Vedas and surya (the sun) by the Brahmanas, the man who has knowledge of the swara is worshipped by the people of this transitory world.
391. Even lakhs or crores of the elixir of life cannot equal a person who has complete knowledge of the three nadis and of the tattwas.
392. There is nothing on the earth with which one can repay and be free from the debt of the person having discriminatory knowledge of the nadis, swaras and tattwas and a teacher of even one letter of that knowledge.
393. O Goddess! Through the knowledge of the Swarodaya shastra, the details and predictions about the swaras, tattwas, wars, captivation of women, conception and disease can be had in half a kala (a small measure of time) only.
394. Thus the science of Swarodaya was founded in this world and it was propagated by yogis who had achieved perfection. Its recitation during the lunar and solar eclipses and also its mere reading provides siddhis.
395. Being at one’s own place of living and practicing abstinence in food and sleep, one (the practitioner of swara yoga) should keep thinking about and concentrating on Paramatma, the Supreme Power. One will Thus ends the Swarodaya shastra in the form of a dialogue between Shiva and Parvati. then be blessed with the power that whatever one perceives will happen (come true).

Active functioning of the nostrils begins 90 minutes before sunrise every day. Sunday, Tuesday and Saturdays it begins with right nostril and on Monday, Wednesday, Thursday and Fridays it begins with left nostril. This is related to planetary influences on our breath. Out of this 90 minutes, only during the first 60 minutes, nostrils become active as above. During the next 30 minutes (out of 90 minutes) nostril of the day takes over and this is known as process of transmission. Active svara depends upon śuklapakṣa and kṛṣṇapakṣa. During the first three days of śuklapakṣa, iḍa nāḍi is active during 30 minutes and during the first three days of kṛṣṇapakṣa, piṅgala nāḍi is active during those 30 minutes. Let us assume that sun rises at 6.00 on a Sunday. 90 minutes before the sunrise is 4.30 early morning. From 4.30 to 5.30, piṅgala nāḍi is active. Suppose if it is Monday then, iḍa nāḍi is active. After this, during the first three days of śuklapakṣa, left nostril is active, next three days right nostril is active and again the next three days left nostril is active. Thus during śuklapakṣa 1, 2, 3, 7, 8, 9, 13, 14 and 15 tithi-s, left nostril is active. During waning moon kṛṣṇapakṣa 4, 5, 6, 10, 11 and12 tithi-s, right nostril is active. The first svara of the day is known as svara of the day. This can be explained this way. We are taking 4th day of śuklapakṣa, which is Friday as example. Sun rises on this day at 6.00. On this early morning between 4.30 and 5.30, left nostril will be active. 5.30 to 6.00 will be change over period from nostril of the week day to the svara of the day. Since this is this 4th day of śuklapakṣa, right nostril will be the svara of the day. During 30 minutes, there will be transition between svara of the week day and svara of lunar day. From 6.00 am on this day, right nostril will be active. After that approximately every one hour, svara will alternate between the two nostrils. There will be some duration adjustments to match with the svara of the next day. Since next day is śuklapakṣa Saturday svara of the week day (4.30 to 5.30) will be right nostril and svara of the day will be right nostril too. In case the above Friday falls on 4th day kṛṣṇapakṣa, the svara will be like this. 4.30 to 5.30 left nostril; 5.30 to 6.00 will be the transition period and from 6.00 to 7.00 left nostril will be active. Thus, a svara can be active more than 60 minutes too. Thus it can be observed that once in three days, svara of the day changes at the time of sunrise. When svara is active in the left nostril, right brain is active and when svara is active in the right nostril, left brain is active.

Duration of svara in a nostril need not be exactly 60 minutes. It could wildly vary. Therefore, it is not advisable to go with prāṇa chart or calendar. Svara also depends upon one’s inherent gunas (sattva, rajas and tamas) and dhatus (vata, pitta and kapha). Gunas can be observed from one’s behaviour and dhatus can be observed from one’s pulse. No auspicious things should be performed when suṣumna is active. It must always be understood that material life alone can lead to spiritual life and not vice versa.

12 thoughts on “More about prana: The Shiva Swarodaya and swara yoga

    • Hello Yogamayi. Thanks for your comment. Not quite sure what tone you are using with it but that is fine. Although pretty much everything out there is BS as far as yoga goes, i believe Shandor’s Shadow yoga is by far the most legit as far as asana goes. By your comment and seeing that you have comented on the Shiva Swarodaya, i believe we are probably on the same page with that but just to throw it out there…. most of what is taught out there is under certifications for 200 hrs. Nothing and i mean nothing can be taught in 200 hr to people that have experience on the path or not. Shandor has put together from his experience and studies something that at least resemble legit asana. I would ask you to do a training with him if you have doubts before having any opinion. Although i find flaws with it, i can poke holes in almost everything that is out there in the masses as real yoga is not for the masses. No knowledge of mantra, timing of practice. what the practice is actually for, what the lifestyle actually contains within it, or any understanding of prana, the subtle world, etc etc etc. i can go on and on. At least Shandor has tried to put something together that is based in vedic knowledge. 🙂

  1. Thanks for sharing this lucid translation with us. Please correct:
    “210. Vara is the bija mantra of the water element.” It should be VAM.

    61. During the flow of surya nadi, difficult and hard works should be done. During the flow of sushumna those actions leading to bhukti (sensual enjoyment) and mukti (liberation) should be undertaken.

    Talking from experience & scriptural guidance, during Susumna breath, ie, equality of R & L, all mundane efforts fail, only efforts towards Mukti succeeds. So, during Susumna breath, yoga sadhana and deep meditation can jump over frontiers. But all other kinds of works directed towards any worldly activity proves futile. Susumna is only auspicious for Yogi-s.

    • Read it, analyze it. Break your head on it. There are several people out there claiming to teach it. I don’t really trust much of what is out there in occult sciences put out for the general public. There is more taking advantage of naive foreigners to make money going on than anything else. use your own discernment and discretion.

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