SVARA YOGA

SVARA YOGA

Sri Swarni Sivananda

Published by

THE DIVINE LIFE SOCIETYP. O. SUvaNANDANAG er.-249 192

Distt. Tehri-Garhwal, Uttarakhand, Himalayas, lndiawww.sivanandaon I i ne.org

First Edition: 1954Second Edition: 2000Third Edition: 2006Fourth Edition: 20ll

[ 500 Copies ]

@The Divine Life Trust Society

rsBN 81-7052_235-8ES 303

PRICE: Rs.50/-

Published by Swami Padmanabhananda forThe 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 ofVedanta. 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.

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PUBLISHERS'NOTE

Svara Yoga is an ancient Hindu science and Art thathas fully analysed the working of the Life-principle,Prana, and the functioning of Life within this body. Itdeals with the various channels along which the pranavibrates within this body animating it and alsoprescribes means to regulate the flow of prana to ensuregood health and longevity. This Science or yoga of Svarais more subtler and all-comprehensive than the Scienceof Pranayama, which when compared to the former, isbut a bare outline of Svara Yoga. In Svara yoga we findvarious effective means to check disease and death. ThisYoga of breath should be practised under the directguidance of a fully qualified Yogi.

The modern Rishi and Yogi of the twentieth century,Swami Sivananda, has within the pages of thispublication, dealt with the little known, thoughimportant, branch of traditional scientific yogicknowledge, that has not found in its general treatment insuch publications of his as The Science of pranayama.HathaYoga, Practice of Yoga and KundaliniYoga. To thespiritual aspirants as well as to lay readers, the contentsof this book are full of practical import and the amount ofits value, it may be superfluous to say, is relative to theparticular requirements of the individual readers.

-THE DIVINE LIFE SOCIETY

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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

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11I

IImIV

V

VI

VIIVIII

IXxXI

Important Instructions .

Practical Guidance.

Gradational Ascent of the Mind

Experiences onAwakening ofKundalini . - - 6l

Siva-Svarodayam 63

45

50

59

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SVARA YOGA

Chapter IINTRODUCTION

Life has ever remained a mystery in spite of theinestimable progress that Science has made during therecent few centuries. Even an all-round researchconducted by medical experts could not soive thismystery. In short, 'Life'has never become an object forbeing experimented upon in any laboratory, save themind-laboratory of the Rishis, the sages and seers ofBharatavarsha. Our only guide, to solve this riddle of lifetherefore, is the knowledge which we have inherited fromour 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 differentlyinterpreted 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 impartialand complete analysis of birth, growth and functioning ofevery animate being led them-the seers of theUpanishads-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 threeparts. Firstly, we see a mass of flesh and blood,interwoven with a net-work of nerves and supported by aframe-work of bones. This mass of flesh is incapable ofany action by itself. Secondly, there is the Consciousnessthat resides within this inert mass. Consciousness, too,is non-active by virtue of being non-dual. Even for theJiva who possesses the ego, it is all like pitch-darknesscovering a whole town, in the causal state. There is noactivity either in the causal state. In the next lower state,the subtle or astral state, activity begins. The connectinglink, as it is, between the Jiva and his astral body is

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t2 SVARA YOGA

Prana, Vital Force. Correspondingly, the connecting linkbetween the astral body and the gross physical body isthe air that we take in. The air that we breathe is acorrespondingly grosser form of the prana that itcontains.

It is the movement of the Prana that activates thevarious centres of the subtle Jnanendriyas andKarmendriyas. It is the movement of the air that webreathe, within this body, that activates our variouslimbs and organs, supports every action of our body.

In the Isavasyopanishad you will find: TasminnapcMataisua Dadhati which translated, by It, Matarisvan(the air, Sutratman) supports the activity of all the livingbeings. In the second Prasna of the Prasnopanishad youwill fi nd : Taan Varishtah Praana (Ju aacha.. . Au ashtabhy aVidhaarayaameeti,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 thesame idea in Brihadaranyaka Upanishad (VI-1).

Without this Prana or Vital Force, no action ispossible for any animate being. On one side theindividualised ego exists and on the other side, itsvehicle, the body, gross or subtle, exists. The egosuccessively identifies itself with anything and everything it comes across. Now it thinks it is the body. Thenext moment, when something wrong happens to thebreathing system, it identifies itself with that. But, intruth, it is beyond all this, and further, it is in a positionto control all this, to analytically study the actions of thephysical body and the Prana.

When once man has learned how to manipulate thisPrana, he will easily solve the riddle of life, and gettingmastery over life, can lead a disease-free life for eternalyears. He will be in a position to draw more and more ofthis energr-principle, the vital Force, from the Cosmos bya 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 sustainlife. This is the Yogic way of cheating time, of being able

to turn out dynamic work all through the twenty-fourhours of the d.y, ever retaining freshness andabundance of energr and Youth.

The Real ChYavanaPrash

In the market today you will find the Ayurvedic tonicChyavanaprash which takes the name from the Sage,

Chyavana, of yore. The Puranic story of Chyavana Rishitelis us how the great Rishi befriended the divine Twins,Aswini Kumaras and regained youth. The Ayurvedictonic Chyavanaprash is also intended to retain youthand energz.

The esoteric meaning of the story of Rishi Chyavanahas got a special significance. Chyavana represents thehum-an body and is derived etymologically from theSanskrit rooL, Chgu, to go. It is never fixed but alwaysmoves from one state to the other, thus it grows fromchildhood to old age, and finally dissolves. The Devas are

the Jnanendriyas in the body. They are ever maintainedyoung and energetic by the force of Prana. Just like we

i."o.[ to the physician for bodily ailments, for theirsupply of energr and vitality they will have to depend,ptt -e...ra.

Th,e Aswini Kumaras are the Prana andApana. They are termed so, because they are alwaysgalloping within this body like two horses, without restfor even a moment. Further, they are inseparable' That iswhy they are referred to as the Twins. Chyavana'sbefiiending the Twins means bringing under control thePrana ,.rd, Apa.ra and utilising them to enjoy youth,vigour and enerry.

Thus the real Chyavanaprash, the medicine thatRishi Chyavana used to attain everlasting youth, is thecontrol and manipulation of breath through Yoga, andthis alone is the never-failing nervine tonic andenergr-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 Longevitywith advancing age toxicity is inevitable. If that is

arrested, humanly-speaking, illnesses due to advancingage can be arrested.

Toxicity due.to advancing age can be arrested bycombining the following:

Vipareeta Karani, not less than one hour, bothmorning and evening.

Saraswati Chalana, not less than 45 minutes, bothmorning and evening.

saraswati chalana shourd be immediately folrowedby Bhastrika.

And Bandha Traya is to be practised in the followingorder: first Saraswati Chalana, second JalandharaBandha, third Uddiyana Bandha and fourth MoolaBandha.

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 thathas fully analysed the working of this Life_p.irr"ipt",Prana, and the functioning of Life within this body. Itdeals with the various channels along which the pianavibrates within this body animaiing it and alsoprescribes means to regulate the flow of prana to ensuregood health and longevity. This science or yoga of svarais more subtler and al-comprehensive than tlhe scienceof Pranayama, which when compared to the former, isbut a bare outline of Svara yoga. In Svara yoga we dndvarious effective means to check disease and diath. ThisYoga of breath should be practised under the directguidance of a fully qualified yogi.

Svara means the air breathed through the nostrilsand snoring as well. It is derived from the root Suar, tosound. Svara also means breathing'

The breathing is not always equal in both thenostrils. While it slops functioning in one of the nostrils,it rises in the other. This rising of the breath, now andthen, in one or the other nostril, is called 'Udaya' orSvarodaya.

The ancient Rishis found certain things peculiar inthe rise and fall of breath in each of the two nostrils, thataffected, rather governed, their various activities. The

sustenance of life in this body, the functioning of thevarious internal organs, fullness of health or theappearance of diseaie, equanimity or tossing of^ the,"irra, a[ depended on the flow of breath in either of thenostrils.

They have recorded their experiments of thisanalytical study of the functioning of breath andvariJusly 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-theNadr;s or astral tu6." within which it circulates. The

astral body, Linga Sareera, is made up of Svara and theastral tubes (Nadi$.

Svaraisoneonly.Firstlyitdividesitselfintothreeparts, secondly it functions in a fivefold way and fromtni" ii manifesis in twenty-five different varieties withoutlosing its integralitY.

Svara is the reflection of Brahman' A knowledge

Chapter II

SVARA AND YOGA

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l6 SVARA YOGA

more secret than the Svara yoga, a wealth more usefulthan Svara Yoga, have never been found. In the Svara arethe vedas and the sastras. It is the hidden of the hidden,the secret of the secret, the revealer of Brahman or theEternal, 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 theknowledge of past, present and future, and miraculouspowers as well, to control the actions of Time. By thispower of Svara yoga one verily goes beyond Deaih andattains the power to cast away the physical body at willor to prolong it for a very long time.

YogaYoga is derived from the root yuj, to unite. In its

highest sense it means the union of the individual soulwith the Supreme Soul, the union of the part with thewhole, the merger of the microcosm in the macrocosm. Itis a sublime science that links the various planes ofexistence-physical, astral, mental, intelleciual andintuitional-and leads to a harmonious development ofall of them.

Yoga is thought of by many to be somethingextraneous in the ordinarywark of rife of everyindividual,as something concerned only witJ: those who havededicated their lives to the cause of Serf-rearisation orrealisation of God, having renounced the material walk oflife. It is not to be considered so.

Yogic practices are the imperative need of the day.Any art or science that teads to a harmoniousdevelopment of the different faculties in man, that leadsto the fullest perfection of rife in ail its aspects and thatbestows upon an individual health, longevity, happiness,all-round srlccess, and mental equipois.

".ra p.^".,

".rdfinally Immortality can be called Voia.

SVARA AND YOGA t1

Harmonious development, all round success andperfection of health and life is the keynote of Yoga.

The practice of any Yoga should be regular,systematic and, further, practised with a perfectdetachment to the bye-paths that tempt the individualwith some power or other.

There are various types of Yogas that help onedevelop one aspect or the other in an individual. HathaYoga and Pranayama help to attain perfection of healthand body. But Svara Yoga dives deep into the mysteriesof the Life-Principle and offers guidance to every act ofthe individual and forewarns him as well, in many a case.

Success in life, accumulation of wealth andattainment of mental peace depend upon one's healthand activities. Svara Yoga controls both of them. Itcautions about a disease that shall appear in the futureand prescribes, as well, the remedy for any disease thatmay be latent in an individual. It prescribes again propermoments to undertake fresh activities so as to attainmaximum good. So, Svara Yoga is a Secret Science ofHealth and Longevity, of success and wealth, of eternalPeace and Immortality.

Chapter IIIPRANA AND ITS DIVISIONS

Prana is the name given to the Universal Principlethat sustains and supports all forms of activity andenerry. It circulates within the air that we breathe in butit is neither the air nor any of its constituents.

Along with every inhaling breathe, man draws intohis system an abundance of Prana. Merely because itcontains olqrgen, the air cannot support life andmaintain activity within this body. It should contain anabundance of Prana. If the oxygen in the air supportsand helps the maintenance of the gross, physical body,the Prana contained in it, the Prana that eludes the gripof the scientists, sustains the subtle body and theJnanendriyas, the astral body that eludes the diagnosisofthe doctor.

Disease has essentially its root in the astralframe-work. As such, it defies the efforts of a doctor todiagnose it. But, Prana can reach deeper into the subtlerspheres and as such sets right the disease, raises thelowered level of health to its original level.

Prana sustains the nervous system of the physicalbody, too, and is utilised by the mind and exhausted bywilling, thinking, etc. Even our physical actions, themovement of the muscles and limbs, need a certainportion of the nerve-force which is but Prana only.Keeping in view the fact that we draw our supply of Pranafrom the Cosmos through our breathing system, weshould know how to maintain our breathing systemproperly and also how the Prana helps our actions andcirculates in our body.

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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, tinyand big, Prana is carried to the different parts of our bodythrough the Nadis or the astral tubes.

There are 72,OO0 Nadis within the human body.They belong to the astral body and are not thereforevisible to our physical eye. Nevertheless, we can feel thecourse of Prana through these astral channels by a keeninwardly gaze. They pervade the inner or astral body(Linga Sareera) and depend upon the circulation ofPrana. They have their origin in the region of the navel,the Kanda Sthana.

At Muladhara Chakra, in the seat of Kundalini, theSerpentine Power, there is a Nadi coiled like a serpent.From it originate twenty Nadis, ten branching upwardsand ten downwards.

There exists a Chakra, made up of the following tenNadis, viz., Ida, Pingala, Sushumna, Gandhari,Hastijihva, Pusha, Alambusha, Kuhu, Shankini andSharada.

Among the above ten, Ida, Pingala and Sushumnacarry Marut or the Breath of Life in them.

The route of Sushumna is called the path of Timeand it leads to Brahmarandhra, the gateway or openingthat leads to Chidakasa or the transcendental plane ofBrahman, Super Consciousness that is non-dual.

The Nadis Pusha and Alambusha are connectedwith the sense of sight; Gandhari and Hastijihvawith thesense of hearing. Shankini is related to the hole abovethe 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 alongwith the air is also divided into ten divisions without

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20 SVARA YOGA

losing its integrality. These apparent divisions are madein accordance with the various activities of the individualbeing, subjectively, with the help of the Prana. The tendivisions are Prana, Apana, Vyana, Udana, Samana,Naga, Kurma, Krikara, Devadatta and Dhananjaya.

Prana is the most important of the ten and works inthe following regions, namely, the facial region, nostrils,navel and above the heart-lotus. It is the cause forsound, utterance, breath, shortness of breath andcough.

Apana circulates in the region of the anus, penis,and at the sides. It also vibrates in the thighs, testiclesand is and below the navel cavity. It activates the aboveorgans and parts of the body and helps urination,defecation and excretion.

Vyana controls the functions not attended to byPrana and Apana in their respective regions. It circulatesin the eyes, ears, waist and nostrils and private parts.

Samana pervades all over the body and circulates inall the 72,OOO Nadis and carries with it the fire of hunger.It helps digestion and the using up of all the foodconsumed by an individual.

Udana's field of action is represented by all the jointsand the throat. It helps the various limbs to function.

Naga controls speech while Kurma is in charge of thewinking of the eye-lids. Krikara is behind hunger andthirst; he causes them. Devadatta is concerned withexpansion such as yawning, and Dhananjaya causes thesound in ears (heard while we plug the ears.)

Cleansing the Body

We have seen above as to the importance of theproper functioning of Prana by virtue of its being linkedwith every activity of ours. So, we should always keep thebody, physical and astral, clean and help the flow ofPrana through the astral channels. Otherwise, there will

PRANA AND ITS DIVISIONS

be a stoppage of the corresponding functions and thatwill lead to a diseased condition of body.

The art of cleansing the physical body and mind withthe help of Prana, is composed of the three stages,Rechaka, Puraka and Kumbhaka.

To begin with, inhale through Ida Nadi (ChandraNadi, Left Nostril) and exhale through Pingala Nadi(Surya Nadi, Right Nostril). First firmly establish yourselfin this practice, by doing it three times daily, morning,noon and evening, for a month. At each sitting, do this for20 to 100 times, gradually increasing it day by day, from20 to 100.

Sit in Padmasana with Udyana Bandha. Exhale theair slowly and naturally, without making sound or usingany extra force. Exhalation should be slowly donewithout jerking, using the breath and aiming at the fifthventricle or sixteenth Kala. It helps to burn all sins andeffects a charming personality. This is Rechaka.

Puraka means frlling up. One fills the entire bodywith life or Vital Force even as he inhales air fromoutside. Care should be taken to see that every part ofthe body is filled with Prana or the Vital Force while doingthis act. Puraka also should be done slowly withouthaste or jerk.

This act of filling the body with air (Prana) should bedone till we feel it near the crown of the head. This givesmanliness, courage, strength, growth and fulfilment anda divine glow in the personality.

Next comes the third and last act. It is retaining thebreath inhaled. Try to retain the breath without fear,without shaking the body. This is called Kumbhaka. Ifyou are disturbed in this act, slowly and steadily exhalewithout any fear or anxiety. You should use your willpower to retain the air inhaled and do not force the airinside by continuing the act of inhalation. This sort ofretention burns the poison within the system, digests thefood and kills all bad humours.

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SVARA YOGA

The practice of Kumbhaka should be taken duringthe second month of practice, and not before. The firstmonth should be fully devoted to mere exhalation andinhalation. The Nadi gets purified by that and becomes fitfor doing Kumbhaka.

Rules to be Observed

Those who practise Pranayama, breath-control,should observe thl folowing rulis, in addition to whatthey 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. andshould observe Brahmach arya.

3. Should never bathe in cold water, in a river ortank. Should take bath in luke-warm water. SincePranayama produces a vast amount of heat internally,cold water baths may lead to cough or cold.

4. Kumbhaka should be done during the earlyhours of the morning or during the evening hours, whenit is generally cool.

5. It will be good if Pranayama is practised in calmand cool places like river banks, gardens, or in placesresorted to by Yogis for seclusion.

6. Pranayama should be practised when there is aflow of fresh breeze, pure and free from the impurities ofthe city atmosphere. Otherwise, you will be taking intoyour system the impurities contained in the air.

Cltapter IV

THE SUN, MOON AND THE FIRE

In the foregoing chapter we have seen the variousdivisions of breath and that of the astral tubes, Nadis. Ofthe ten Nadis, which we mentioned as going upwardsfrom the navel, three are most important, namely Ida,Pingala and Sushumna. The sane leading of a healthy lifeof longevity and peace that shall bless us withImmortality depends upon the nature of the flow ofbreath through these three Nadis, and the rhythm andease with which it flows.

Ida or Chandra Nadi (the Moon) is determined by theflow of breath through the left nostril. Pingala or SuryaNadi (the Sun) is determined by a flow in the right nostril.

These two Nadis function alternately. The change offlow from one nostril to the other is called Vishuuat Thetime when this change occurs is highly inauspicious andno good or bad act should be done at that time, at thetime of Vishuvat.

When during the change of flow there is anobstruction in the new channel, naturally there will be aforcible expulsion of the obstructing matter and theclearance of the passage, generally resulting in a mild orheavy sneezing. That is why sneezing is considered as anill-omen, it denoting Vishuvat.

Each of the two Nadis function alternately, each fora period of one hour or 2/, Ghatikas, starting fromsunrise.

Ida and Pingala are not the gross sympatheticchains. In the physical body they tentatively correspondto the right and the left sympathetic chains.

Ida starts from the right testis and Pingala from theleft testis. They meet with Sushumna at the Muladhara

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SVARA YOGA

Chakra and make a knot there. The junction of the threeNadis at Muladhara is known as Mukta Triveni. Ganga,Yamuna and Saraswati dwell in pingala, Ida andSushumna, respectively. Their meeting place is calledBrahma Granthi. Again they meet at Anahata and AjnaChakras.

Sushumna

This is the most important of the three importantNadis which we have taken into consideration.

When the breath changes its flow from one nostril tothe other in quick succession with every breath, it istermed to be in Sushumna and considered to beinauspicious for any act. This state of flow is calledVishuvat which means, destroyer of all actions.

It denotes Vikshepa or tossing of the mind,restlessness, haste, non-fixity and hesitation of the mindand a defective posture of the body as well. In this stateone is advised to take rest and recover the balance ofmind. No act should be done at this time because itdenotes that the mind is not steady or firm in its motiveand that there is doubt and hesitation. Hasty actionsalways make one to repent afterwards

There is a second variety of Sushumna and it iscognised by the flow of breath simultaneously throughboth the nostrils, and is further characterisld by theevenness of flow without any jerk, and by aconcentration of the mind on any one of the six Chakras.

It is the best opportunit5r to concentrate andmeditate upon the Lord during Sushumna, there being anatural tendency of the mind as such to be calm andfixed. There should be no other undertaking.

It is very difficult to maintain a constant flow ofbreath through Sushumna and therefore, even the shortand insignificant duration for which the Sushumnaflows 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 digeststhe food. Ida is of pale colour; Sakti-rupa. Pingala is offiery red colour, Rudra-rupa. Ida and Pingala indicateKala, time, and Sushumna swallows time.

In the bright fortnight Ida is powerful. Pingala ispowerful during the dark fortnight. In Ida theappearance of breath is that of Amrita. It is the greatnourisher of the world. In the right, the world is alwaysborn.

The Chandra Nadi is regarded as feminine. It isassociated with blackness and with the fixed signs of thezodiac. The Surya Nadi is regarded as masculine. It isassociated with whiteness and with the moveable signsof the zodiac. The Agni Nadi (fire, Sushumna) is regardedas neuter and is associated with the common signs of thezodiac.

The Chandra Nadi has influence over the westernand southern quarters. The Surya Nadi has influenceover the eastern and northern quarters.

The Chandra or Ida is above in the third ventricleand the Sun or Pingala is just below the solar plexus.

In between, when the Prana solely circulates withinthe Sushumna, one gets lost to the external world. Thisis the preparation for Samadhi and is an excellent one.

Cheating Time

The man who is an adept in controlling the functionof the three Nadis and who can still the Prana inSushumna, cleanses the mind, and he alone can cheat ortranscend time, Kaala or Death.

The person who has thus stilled the Prana inSushumna should attempt to lead it towardsBrahmarandhra and then he will experience Samadhi orthe Super-conscious State.

SVARA YOGA

The Yogi knows the time of his death. He takes hisPrana to Sushumna, leads it to Brahmarandhra anddefies time or Death.

Time or Death is called Kaalah Too many events arelinked by time; hence He is called so-Kalagatiitikaalah.Birth and death are within time. To go beyond time is togo beyond birth and death, to attain Immortality.

Sun and Moon, the two Nadis, determine the dayand night for all beings. When they are functioning, dayand night are passing one after another, life getsexhausted thereby. Every time you exhale, you lose 4Angulas of breath; you inhale 8 Angulas whereas exhale12 Angulas. In mortals, mainly the Chandra Nadifunctions. By checking the flow through Chandra Nadione can live longer. By controlling the flow through boththe Nadis, Ida and Pingala, one lives for a very long time.

Sushumna is the eater of time. This is the greatestYogic secret. By confining the breath to Sushumna, oneenjoys sound health and infinitely prolongs life. Byleading the breath along the Sushumna to the crown ofthe head, one attains Immortality, drinks Amrita, Nectar.

When you detect Death, restrain your breath inSushumna. Death will run away from you.

That is how you should get over death and enjoygood health and prolong life indefinitely.

Cltapter V

SVARA VIJNANA

The flow of breath through Ida, Pingala andSushumna Nadis holds a special significance withreference to our healthy living and activity. In thischapter we shall study in detail some more factsregarding the flow of breath in the above three Nadis.

Duration of the Flow

Each of the two Nadis, Ida and Pingala, functionalternately for a period of 2/, Ghatikas (one hour) at astretch, beginning from sunrise. Thus, in the course of asingle day (twenty-four hours), the breath flows twelvetimes in Ida and twelve times in Pingala. This indicatesthe normal functioning of the breath and the Nadis andgood health as well.

Generally, Sushumna does not function when theman is engaged in actions, either mental or physical.Only when the mind gets concentrated and controlledwith all its Vrittis subsided, the Sushumna (flow ofbreath 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 themind is not in a meditative mood, it denotes certaindisturbances in the normal flow of breath.

Healthy Flow

In addition to the above rule that controls the flow ofbreath in the two Nadis, the lunar days also influence thefunctioning of the Nadis but does not change theduration stated above.

Here it should be borne in mind that the moon(27)

SVARA YOGA

exercises a powerful influence over the human mind. Inthe Purusha Sukta you will find, Chandrama ManascJataLr-the moon is born of the mind (of the ViratPurusha, the Cosmic Being). In the cosmos, the moon iscontrolled by the Cosmic Mind. The individual mindbeing a speck of the Cosmic Mind has therefore theconnection with the moon, and being only a speck, itfeels itself controlled by the moon.

When the moon waxes and wanes, its connectionwith the mind also fluctuates, and thus there arises as5rmpathetic reaction in the mind. Hence, therelationship between the flow of breath and the lunardays.

On the first day of the bright fortnight, the flowstarts for the day with Ida or Chandra Nadi. Thereafter, itregularly changes its course at the end of each hour ofthe day, from Ida to Pingala and Pingala to Ida. Thisprocedure continues for three days. On the morning ofthe fourth lunar day (of the bright half) the flow startsfrom Pingala or Surya Nadi, with hourly changes asmentioned above and this, too, continues for three days.Thus, there is a change in the flow of breath on everyfourth lunar day morning. If, on any day, the flow startswith Ida, the fourth day from that is marked by a flow inPingala at sunrise.

The reverse is the case with the dark fortnight. Thefirst lunar day of the dark fortnight starts with Pingalafunctioning at sunrise and flows with hourly changesand the changes at the end of every third day as detailedabove. To summarise:

Ida flows at sunrise on the following days: 1st, 2ndand 3rd; 7th,8th and 9th; 13th, 14th and 15th lunardays of the bright half; and on the 4th, sth and 6th; and1Oth, 11th and 12th lunar days of the dark half.

Pingala starts on the following days: 1st, 2nd and3rd:.7th,8th and 9th; 13th, 14th and 1Sth of the dark

SVARA VIJNANA

half; and 4th,sth and 6th; and 10th, 11th and 12th ofthe bright half.

The above indicates the natural and normal flow in ahealthy man. If it be otherwise, then internal disordersare indicated. They can be rectified at once without beingallowed to develop and become serious ones, by settingright the flow. This takes place without the help ofmedicines 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 beotherwise.

A continuous flow of Ida throughout the day andPingala at night makes one a great Yogi.

Success in all undertakings results if the flow be inthe Chandra Nadi on Mondays, Wednesdays, Thursdaysand Fridays of the bright half of the lunar month.

Similarly, a flow in the Surya Nadi on Sundays,Tuesdays and Saturdays of dark fortnight denotesall-round success.

The following orders of flow are also good, viz.,ldaduring morning and noon and Pingala during theevening.

Again, the flow of breath along Ida and Pingala isrelated to the zodiacal signs rising in the East. The flow ofIda is good while Taurus, Cancer, Virgo, Scorpio,Capricornus or Pisces rises in the East. The flow ofPingala is good while the remaining six rise.

Changing the Flow

The auspicious and inauspicious flows arementioned above, so that each individual can regulateand direct the flow of breath along a particular channelat a particular time, to bless his undertakings withsuccess. A knowledge of the various means of changing

29

SVARA YOGA

the direction of flow, therefore, is essential. There arevarious means of changing the course of breath from onenostril 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 thebreath flows with your thumb. This will divert the flowthrough the other nostril.

3. When Ida flows, place the left palm on the ground(while sitting on the ground in Sukha Asana orPadmasana) and press the left elbow on the left side justunderneath the ribs, applying a little pressure. Slightlyincline your body towards the left side. The flow of breathwill change from left to right. The same should be doneon the right side with the right elbow if you wish tochange the flow from right to left.

4. You can use the Yoga Dando. a small staff ofabout one cubit in length with a 'U'-shaped piece fixedhorizontally at the top. Place the portion of the hand justbelow the arm-pit in the U-shaped groove. Apply slightpressure and bend a little on that side. The flow will bediverted to the other side. The same can also be donewith 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 merethought of the mind, the flow can be changed from onenostril to the other.

6. If you are lying on your left side, the flow will bethrough the right nostril and vice versa.

You shall have to change the flow as and whennecessarJr, according to your requirements.

Changing the flow to Sushumna is slightly difficultand maintaining it there is still more difficult.

SVARA VIJNANA

Changing to Sushumna

The following methods will help one in changing theflow from either of the Nadis to Sushumna.

1. Lie flat on your back on the ground, withoutusing pillow. Concentrate on the tip of the nose or on thespace between the two eye-brows, Trikuti. Sushumnawill function.

2. Sit erect in Sukhasana, Padmasana orSiddhasana. Do a few rounds of Bhastrika Pranayama.Concentrate as above. The flow will be throughSushumna.

3. Concentration on any one of the six Chakras willalso help a flow in Sushumna.

It is the steadiness of the vertical posture in whichthe spinal column will be in a straight line, and theintensity of the concentration and fixity of thought thatgoes to ensure a flow of breath in Sushumna. That alonewill help maintaining the flow. If anyone of the abovethree gets disturbed, the breath will be diverted along theright or the left nostril.

Use of the Nadis

During the flow of Surya Nadi, strength, vitality andgood digestion are ensured. During the flow of ChandraNadi, digestion takes place but poisons are forrned in thesystem. Sushumna leads to final beatitude.

While sleeping on the left side, the Surya Nadifunctions and the mind sleeps well; because, ChandraNadi is given rest. If Chandra Nadi flows while sleeping, itwill be a disturbed sleep, may be, dreams are seen.

Hita Nadi (in which the mind rests on its way to deepsleep) is slightly to the left and it should not be disturbedby a flow in Chandra Nadi while the man sleeps. WithHita 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 arehad, viz., sound sleep and ideal digestion leading tohealth and strength and vitality.

You can keep your consciousness awake whileallowing the senses and the lower mind to sleep, if you goto sleep on your right side. This should be attempted onlywhen you are freed from the tossing of the mind anddesires and are sure that no dream will occur.

In all your external activities which are calculated todo good, individual and universal, see that they arestarted while the Chandra Nadi functions. The followingare some of the good acts that can be begun during a flowin Ida:

Entering new mode or walk of life, starting scripturalstudies, travelling, meeting friends, relations and elders;erecting buildings and temples, cultivation, taking newappointments, marriage, wearing new clothes andjewellery; and preparing nourishing medicines.

Surya Nadi should function while a study of MantraSastra (Black Magic) relating to Rajasic or Tamasic deityis started. While eating and taking bath also, Surya Nadishould function.

In short, acts of lasting good should be started whilebreath flows through Ida and all acts that are eithertransitory or temporary in their nature should beperformed while Pingala or Surya Nadi functions.

Sushumna should always be reserved for spiritualgood, for concentration and meditation, for doingKumbhaka.

(Note: A list of various acts that are to beundertaken respectively during the flow of Ida andPingala, is appended to the book.)

Cltapter VI

THE TATTVAS

Creation is but a play of three Gunas (Sattva, Rajasand Tamas) and the five elements, viz., Prithivi (earth),Apas (water), Tejas (fire), Vayu (air) and Akasa (ether), intheir non-quintuplicated and quintuplicated forms.Starting from Brahma Loka (the Subtlest Plane ofObjective Consciousness) right down to this mundaneworld of ours, everything is rnade up of theabove-mentioned three Gunas and the five Tattvas.

In the different planes, in between, only the astraltubes (Nadis) differ. With every act of inhalation orexhalation, there is a simultaneous rise and fall of theseTattvas. An all-comprehensive knowledge of the flow ofbreath with special insight into the movement of theTattvas in it, leads one to Salvation. There is a Tamilproverb which runs thus: Saram Paarppaan ParamPaarppaan;which when translated means, 'He who seeswell the rise and fall of the Tattvas and knows theirvarious influence in the field of creation, sees theTranscendental.'

The Five Tattvas

Prithivi: The seat of Prithivi Tattva is at MuladharaChakra. Its colour is yellow. Its Tanmatra is Gandha orsmell. The sense of smell (and hence nose) is theJnanendriya that is connected with this Tattva, andanus is the Karmendriya (organ of action) that isconnected with this Tattva. While this Tattva reignssupreme, 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 theSvadhishthana Chakra, at the root of the generative

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34 SVARA YOGA

organ. This Tattva is white in colour. It is connected withthe sense of taste (tongue, the organ of knowledgethrough taste) and the generative organ (Karmendriyarelated to Apas Tattva). Delusion, unconsciousness, etc.,take place during the supremacy of this Tattva. TheBijakshara for this Tattva is Vam'.

Tejas: The seat of Agni Tattva is at Manipura Chakrathat is situated at the navel. This Tattva is red in colour.It is related to the Jnanendriya eye and the Karmendriyafeet. Anger, swelling of the body, etc., are related to thisTattva. R.am'is the Bijakshara for this Tattva.

Va5ru: Vayu is seated at Anahata Chakra, at theheart-lotus. It is green or bluish green in colour. ItsTanmatra or Guna is Sparsha (touch). It is connected tothe Jnanendriya skin, sense of touch, and theKarmendriya hands. Asthma, T.B., etc., result fromdisturbance to this Tattva. The Bijakshara for this Tattvais Yam'.

Akasa: Vishuddha Chakra at the throat is the seatfor Akasa Tattva. Black spots or black denotes the colourof this Tattva. Some hold that this Tattva is of the colourof dark indigo or dark blue. Sabda is its Tanmatra. It islinked with the Jnanendriya ear and the Karmendriyatongue. 'Ham'is the Bijakshara for this Tattva.

Meditation on the Tattvas

The various defects and diseases that result fromthe disturbances caused to the various Tattvas can beeasily rectified and cured by a proper meditation on theTattvas concerned

Meditation on Prithivi: Conceive of the PrithiviTattva as a square, yellow in colour, and giving out apleasing smell. Meditate on it, uttering side by side itsBijakshara. Concentration on the Tattva should be atMuladhara Chakra.

By constant meditation the body will take a golden

THE TATTVAS

hue and divine lustre and the practitioner will beendowed with robust health. You should repeatedlyvisualise the Tattva as described above through yourmind's eye.

Meditation on Apas: Visualise a semi-circle whitein colour at Svadhishthana Chakra and meditate asusual at Brahma Muhurta. The meditator will be freedfrom hunger and thirst and will not be affected by water.The Bijakshara Vam' should be repeated during theDhyana.

On Agni: Concentrate on a triangular shaped formof the colour of red at Manipura and meditate as usualuttering the Bijakshara 'Ram'. The practitioner will notbe affected by frre in any form and will develop wonderfuldigestive power.

On Vayu: Concentrate on Anahata Chakra on acircular shaped form, green in colour. Perfection inmeditation on Vayu will endow one with powers to roamfreely in air.

On Akasa: Meditate on this Tattva uttering itsBijakshara 'Ham'. Visualise a formless object, black incolour or black spots at Vishuddha Chakra.

Perfection in meditation on Akasa Tattva endowsone with knowledge of the three times, all Siddhis, etc.

Right meditation on the different Tattvas will curethe diseases caused by the different Tattvas.

The best time for meditation is Brahma Muhurtaand the Asana or posture is either Padmasana orSiddhasana.

There are various ways by which one can know theTattva that rises at a particular time in one of the Nadis.Since the Tattvas govern our activities, a knowledge ofthe same is essential. Every breath of ours is associatedwith one or the other of the Tattvas. When we are able toknow the Tattva that is flowing at a particular time, wecan beneficially perform actions that are favoured by that

35

36 SVARA YOGA

Tattva. Herein are mentioned a few methods of knowingthe Tattva that functions at a time.

Discerning Through Colour

First let a man sit in Padmasana or Siddhasana withShanmukhi Mudra. (In this the ears are closed with therespective thumbs, the eyes with the forefingers, thenostrils with the middle fingers and the mouth is keptshut by pressing the lips together by means of the lasttwo fingers. For further details, kindly go through mybook, 'Hatha Yoga'or 'Kundalini Yoga').

Let him slowly concentrate at the tip of the nose or atTrikuti, the space between the two eye-brows There willbe some movement of colours, generally without anyother differentiating adjuncts. The following coloursdenote the respective Tattvas mentioned with them:

Yellow-Earth; White-Water; Red-Fire; DarkBlue, Bluish Green or Green-Air; Black or BlackSpots-Ether.

Shape of the Tattvas

Let the man hold a clean mirror, at a distance of sixinches from the nostrils, intersecting the flow of breath.Because of the warmth of the exhaled air, there will be adew like formation on the mirror with a definite shape asdetailed below. Each shape represents the Tattvamentioned 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 flowsdirectly in a straight line. With Apas, the breath flowsslightly in a downward direction. An upward flowindicates Fire, and a flow at random at acute angles

THE TATTVAS

indicates Air. When the air exhaled out, flows in adiffused way even very near the nostrils (generally justinside the nostrils) know that to be Akasa.

Colour Test

As stated before, Earth is yellow, Water is white, Fireis red, Air is blue or green or a diffusion of both, andEther is black. The following test indicates one's masteryover the colours.

Let a man sit down in any Asana with five marbles,each one having one of the above five colours, at hisback. Let him close his eyes and think of a particularTattva which, he thinks, is functioning at that time. Lethim try to pick out a marble without seeing its colour.Afterwards let him verify whether the colour of themarble corresponds to the colour of the Tattva, that heimagined. If there is perfect agreement at all times inrespect of all the Tattvas, then he has studied andunderstood properly the nature and flow of the Tattvasthrough their colour.

When a particular Tattva is rising, only thecorresponding colour can be picked by the fingers. Thefinger cannot err because its function is controlled by theTattva.

The Taste of the Tattvas

Earth is sweet, Water is astringent, Fire is sour, andAir and Ether are bitter. While concentrating andmeditating on the Tattvas, the respective tastes areexperienced at the tip of the tongue. These tastes are tobe associated while meditating on the Tattva.

The Length of Flow

While a man exhales, the exhaled air-column flowsstraight for some distance before getting diffused into theexternal atmosphere. It can be easily felt by keeping the

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38 SVARA YOGA

palm in its course and by moving the palm up and downalong its course as well.

A twelve-inch flow denotes Earth. Fire is denoted byfour inches. Water is known by a sixteen-inch flow, whilea column of eight inches denotes Air.

When Ether is rising, the flow is not cognisedoutside the nostrils. It makes a sort of whirling within thenostril and even as it issues out of the nostril, it getsmixed with the air outside.

These are a few methods among many by which wecan know the particular Tattva that rises at a time. Themethod of utilising this knowledge for our well-being isdetailed elsewhere in this book.

The Tattvas and the Luminaries

Earth stands for Sun and Jupiter. Water representsMoon and Saturn. Fire denotes Mars, and Mercury isdenoted by Ether. Fire in Chandra Nadi denotes Venus.

There is another version which says that Sun andMars belong to Fire; Moon and Venus to Water; Mercuryto Ether; Jupiter to Earth; and Saturn, Dragon's Headand Dragon's Tail (Rahu and Ketu) to Air.

The twenty-seven lunar mansions (stars) arecontrolled as under:

Prithivi Tattva: Rohini, Anusha, Jyeshta,Uttarashada, Sravana, Danishta and Abhijit (the 28thstar).

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 andSagittarius belong to Tejas or Fire Tattva; Virgo and

THE TATTVAS

Capricornus belong to Earth; Gemini, Libra andAquarius belong to Air; and Cancer, Scorpio and Piscesbelong to Water.

Ether pervades all the stars and the zodiacal signs.

The Tattvas and the Human Body

Prithivi controls bones, muscles, skin, hair and theastral tubes.

Water controls the semen, germinal fluid in woman,fat, urine and saliva.

Fire rules over hunger and thirst, sleep anddrowsiness and light

Air governs motion, walking, smelling, contractionand expansion.

Ether gives love and hatred; shame and fear, andloss of worldly thoughts.

Benefits of the Tattvas

Works begun while Prithivi rises, always end withsuccess. Temporary acts (i.e., acts which are notexpected to give lasting effects such as eating anddrinking whose effects last only for a fixed duration) canbe done when Apas functions.

Acts begun while the other three, Agni, Va5ru andAkasa function do not yield good results. Therefore it isbetter to meditate on God during those moments. Theyare best suited for spiritual good alone.

Agni Tattva gives rise to harsh actions and henceone should exercise great care in anyundertaking duringits rise. Akasa Tattva blesses one with Yogic success.

The Prana can be easily controlled and retainedwithin (Kumbhaka) during Akasa Tattva; hence the mindtoo gets easily controlled and one-pointedness orEkagrata of the mind can be had during Akasa Tattva.

39

SVARA YOGA

Akasa Tattva is useless for all worldly acts since the mindhas 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 areinauspicious.

The following details are helpful for predicting futureevents and answering questions pertaining to anythought that may be latent.

Earth governs the West, Water the East, Air theNorth and Fire the South. Ether governs the mid-points.

The rise of Earth and Water in Chandra Nadi ishighly auspicious with regards to success in allundertakings, while Fire does the corresponding good ifit flows in Surya Nadi.

Earth and Water denote income respectively duringthe day and the night. Fire denotes death. A generalreduction is indicated by Air and, at times, a totalextinction is denoted by Ether.

Earth signifies fixity, Water denotes income, Airdenotes motion and unstability and Fire and Ether lossand death.

Earth represents thoughts pertaining to roots andstrange creatures having many limbs. Water and Air giverise to thoughts related to living beings and quadrupeds.In Ether there is generally no thought, or thoughtspertaining to heavenly beings arise in the mind.

The subject dealt with in this chapter is forfull-blown Yogis. Without a firm establishment in Yoga,the Tattvas cannot be utilised for any purpose such asfor curing ailments, for guiding the future course ofevents, etc.

Cltapter VII

GENERAL INFERENCES

The first and foremost duty of a Yogi who hasmastered this Science of Breath with a full knowledge ofthe Tattvas and their course of action is to help the publicwith timely advice regarding the general features inprosperity in the land. The following few facts will befound to be of great help.

Annual Readings

Let the Yogi sit in Padmasana at the time of MeshaSankranti (the moment when Sun enters Aries) andanalyse the nature of Tattva and Nadi.

Earth, Water and Air in moon denote abundance ofall 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 ofthe day (while Sun enters Aries) success in every sphereis easily told.

Similar to the above, weekly, fortnightly andmonthly and daily predictions should be given.

The breath should be made to flow in Chandra Nadiat the time of analysing the general prospects of theLand.

If at the time of euery, Fire rises, there will be widefluctuation in the market. Ether denotes scarcity ofgoods in the market. At such moments, it is better to stay

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42 SVARA YOGA

market proceedings and continue the same after amonth or fortnight.

If at the time of euery, the breath changes its flowfrom Moon to Sun, there will be fearful diseases in theland.

When Chandra Nadi is functioning, then earth willyield in plenty and it will also rain in time in plenty.

Guidance for Individuals

1. EATING: Eat well in Chandra Nadi; moderately inSurya Nadi and very little in Sushumna.

It is better to fast while Sushumna functions. Foodtaken during that time is not digested. It will causedisease.

Sweet should be taken when Earth rises, liquids inWater, fried things in Fire, roots, tubers and cereals inAir and salts in Ether.

The following order should be observed with regardto diet: Earth in Moon-rice and milk; Earth inSun-fats; Water in Moon or Sun-oil-cooked foods; Firein Sun or Moon-flour and beans; Water in Moon-ghee;Water in Sun-oil-cooked foods; milk porridge whenEarth and Water are in Moon; Earth and Water inSun-buttermilk.

Generally take fruits and milk when Earth, Water orFire functions in the Moon. When Air or Ether functionsin Moon take cooked lea$r vegetables.

The order in eating should be ghee, sweets, sour andpungent things. You should begin with gheepreparations and end your meals with pungent things.

Chaaru or Kheer or Payasam (rice cooked with sugarin milk) is a good diet for the practitioner of the SvaraYoga 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 tobiliousness.

Cold and watery foods taken during Moon give riseto rheumatism while increasing at the same time the uricacid content.

Food should be taken in Chandra Nadi, very slowly,to ensure perfect digestion.

When Chandra Nadi is made to function whiletaking food and just after it all poisons are destroyed.

2. BATHING: Enter into the river or tankwhile SuryaNadi functions. Biiiousness will be cured thereby. Comeout of water when the flow changes from Sun to Moon.Uric acid will increase if you stay in water during the flowof Chandra Nadi.

For taking oil baths, apply oil while the Moon flows,take bath when the Surya Nadi functions. This willprevent the formation of cough and phlegm.

Water that is too hot increases bile. Too cold waterleads to rheumatism. Baths, especially oil bath should bein tepid water, or water warm enough to relieve pain.

Flow in Nadis

If Moon alone flows for days together continuouslywithout the sight of Sun Nadi or vice versa, death shouldbe predicted within a fortnight or month'

The continuous flow of any one Nadi, either Sun orMoon, for three full days indicates death within a year.

If there be a continuous flow in any one particularNadi for two days together, death is indicated within twoyears.

If the continuous flow in any one Nadi be for a fullday, 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 Tattvasattains immortality by making the Moon to flow duringthe day and Sun by night.

The above facts are revealed so that one can Iindsuitable 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 apreceding 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 differentparts 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.TheJivaiseverrepeatingthe soham Mantra. watch the breath carefully. You willnotice that the sound 'so'is produced during inhalationand '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' Itis 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 duringthe flow of Sushumna.

Ida and Pingala are not the gross sympatheticchains. They are the subtle Nadis that carry the

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SVARA YOGA

Sukshma Prana. In the physical body they tentativelycorrespond to the right and the left sympathetic chain.

Ida starts from the right testis and pingala from theleft_ testis. They meet with sushumna "Nadi at theMuladhara chakra and make a knot there. The junctionof the three Nadis at the Muladhara chakra is k"nown asMukta Triveni. Ganga, yamuna and Saraswati dwell inPingala, Ida and Sushur.nna, respectively. This meetingplace is called Brahma Granthi. Again they meet atAnahata and Ajna Chakras.

. Jd" is cooling and pingala is heating. pingala digeststhe food. Ida is of pale corour, shakti Ru"pa. It"is the-[reatnourisher of the world. pingala is of hery red cjour,!ud1a Rupa. Ida and pingali indicate Xaala (time) andSushumna swallows up time. The yogi knows ihe time ofhis death; takes his prana into Susf,umna; t..p" lt i.,Rrahmarandhra, "nrl defies time (Kaala or death). Thefamous Yogi Sri Chand Dev of Maharashtra fioughtagainst death several times by taking the prana intoSushumna. He was a contemporary of Sri Jnana Deva ofAlandi (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 fiveGhatikas (two hours) each. They flow in order during the60 Ghatikas of a day. By a Ghaiika each, the five Taitvasalso flow. The days begin with the pratipada (the firstlunar day). when the order is reversea tne effect isreversed. In the bright fortnight, Ida is powerfur. In thedark fortnight, Pingala is powlrfur. If the breath rises byIda at sunrise and-fl_ows throughout the day a"a Fi.rg"f"rises at sunset and flows throughout the niiht, it

"or?e.sconsiderable good results.Let the breath flow through Ida, the left nostril,

throughout the whole day from sunrise to sunset andthrough Pingala, the right nostril, throughout the .rigfrtfrom sunset to sunrise. This is the prictice of sviraSadhana. He who practises thus is verily a great yogi.

IMPORTANT INSTRUCTIONS 41

Practise this. Now wake up to drink the nectar ofimmortality. 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 youwonderful benefit'

During the course of one day and night the breathcomes 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 leftnostril, Chandra or Ida is functioning'

The colour of Prithivi Tattva (earth) is yellow; the

colour of Jala Tattva (water) is white; the colour of AgniTattva (fire) is red; the colour of Vayu Taltya {wind) isgreen; the colour of Akasa Tattva (ether) is black'

If in the morning Surya Nadi is functioning, then towalk with right leg placed on the ground firs!, either inthe 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' IfChand^ra Nadiis functioning, then one should walk three

stepsplacingthelegfirstonthegroundeitherinthesouthern or western direction.

If a man asks a question and if at that time Surya

Nadi is functioning and if the questioner asks a questionstanding 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 aftergetting up is auspicious. To touch the face early in thei.ott ii.g *itt thl pdm corresponding to the Nadi ishighly 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, Tuesdayand Saturday. The days of Chandra Nadi aie MondallWednesday, Thursday and Friday. On tfr. a"y"corresponding to these Nadis if questions are asked thlyare fruitful' A question asked *h., sushumna flows isnot 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 ofcopulation and still more while doing exercise.

Each of the Nadis changes in a healthy person at aninterval of 2/, Ghatikas or one hour. Wh;n Sushumnaflows, meditate on God.

- In the bright harf of any rnonth for the first threedays, 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 iOthand 11th, chandra Nadi is beneficial. In the dark half ofthe month for the first three days surya Nadi is beneficialand so on.

Do holy actions when Ida flows. Eating andconception should correspond with Surya Nadi. ta". Xaaishowers nectar in all limbs.

When Chandra Nadi flows, start on a longpilgrimage, do religious ceremony, dig wells and tanks]inaugurate temples and images, tlke medicines, performmarriage, enter a new houie, start agriculture, see arnaster or friend, worship your preceptol and study.

Take exercise when the Surya Nadi is flowing. Whenyou enter or leave a house or a city, place -th" t.gcorresponding to the Nadi.

Practice Shanmuki or yoni Mudra by closing the twoears with two thumbs, the two nostrils with thE middlefingers, the mouth by the last two fingers arra ttr. t*ocorners of the eyes with the index fingers. Do a mildKumbhaka or retention of the breath ard co.rc.ntrate onthe space between the two eye-brows.

IMPORTANT INSTRUCTION S

If the circle seen is yellowish, it is Prithivi Tattva; if itis 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 atthe time of Surya Nadi, a question is asked and if theletters of the question are odd, then the question willbear good fruits.

Before you start the practice of Svarodaya, saluteLord Siva who is the giver of this wonderful science.Repeat, 'Om Namah Sivaya'. Salute Sri Ganesha, theremover of all obstacles.

49

Chapter IX

PRACTICAL GUIDANCE

Asanas Suited for the Practice

The breath should be examined after seating oneselfon either deer-skin, or tiger-skin or Darbha grass, orwhite cloth or a beautiful soft carpet. On any one of theabove-mentioned seats, one should assume the pose ofPadmasana, drive away all dissipating thoughts, do thePranayama which goes by the name of Uddiyana Bandhaand concentrate one's attention upon the movement ofthree Nadis which are the most important of theseventy-two thousand which function in the humanbody. The breath runs through the nostrils 21,600 timesevery day. It passes through the plexuses calledMooladhara, Svadhishthana, Manipura, Anahata,Vishuddha and Ajna.

The Three Important Nadis

The Nadi known as Ida is the breath runningthrough the left nostril. That which runs through theright nostril is called Pingala. The former is also knownas Chandra Nadi; the latter is likewise known as theSurya Nadi. When the breath passes through neithernostril, it is in what is known as Sushumna Nadi. That isalso called Agni Nadi. When the breath runs equally inboth the Nadis, it is known as Purna. The Chandra Nadiis regarded as feminine. It is associated with blacknessand with the fixed signs of the zodiac. The Surya Nadi isregarded as masculine. It is associated with whitenessand with the movable signs of the zodiac. The Agni Nadi(Sushumna) is regarded as neuter. It is associated withthe common signs of the zodiac.

If one goes on a journey, one must start when the

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PRACTICAL GUIDANCE

Chandra Nadi is running and reach the destination whenthe Surya Nadi runs. At the time, the Chandra Nadifunctions, i.e., when the breath runs in the left nostril,the time is auspicious for doing the followingthings:-sending a messenger, being oneself anambassador, wearing new clothes or ornaments,performing the marriage ceremony, engaging a servantor dependent, digging wells or tanks, buying house sites,entering a new house for occupation; seliing acommodity, visiting a monarch for the first time,performing purilicatory rites, frxing and consecratingone's object of worship, curing fever, pacifying an oldenemy, learning a new thing, storing grains, investingmoney, making gifts and giving up evil habits.

When the breath is running in the right nostril, thefollowing can be done with advantage-getting Upadesafrom a Guru, giving Upadesa to another, studying sacredscriptures, teaching sacred scriptures offering homage tosomeone, driving away the army of an enemy, sowingseeds, carrying on business, stealing, playing dice,arguing on a moot question, riding on an elephant, horseor chariot, writing articles, giving a musicalperformance, delivering a lecture, creating animosity,maiming someone, carrying tales, driving away demons,achieving perfection in Mantras, beginning medicaltreatment, eating a dinner, going for sound sleeping,enjoying a bath, removing the effects of poisons, curingsevere diseases and stopping the enemy's activities byYogic power.

When the breath is in Sushumna Nadi, it is best topractise Samadhi. One cannot fulfil any of one's wishes.If one asks whether a lost article can be got, reply shouldbe in the negative. No good thing will come to pass; on theother 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 asSunya. When one finds a disputant standing on thePurna side of the Yogi, the Yogi can prophesy that the

5l

SVARA YOGA

disputant will win. The person will not win if he standson the Sunya side.

The Chandra Nadi has influence over the westernand southern quarters; the Surya Nadi has influenceover the eastern and northern quarters. When one,sbreath runs in one's left nostril, it is safe for a traveller togo west or south; when it runs in the right nostril, it issafe to go east or north.

The Rule to Foretell Good and Bad to an EnquirerIf the enquirer stands on the Purna side of the Nadi,

he will get what he asks for. Also count the letters in thefirst word that comes out of the questioner. If the numberis odd, he gets the effect of Surya Nadi; if it is even, hegets the effect of Chandra Nadi. If the enquirer stands onthe Sunya side and speaks about his loss or thepoisonous bite that he has had, or the loss of vitality tothe point of death, then all these evils are to becomeineffective. He will recover all that he has lost. Theopposite is the effect if he stands on the other side. If theenquirer comes to know about whether the child that isto be born is male or female, the answer is 'male' if theenquirer is either riding on a living animal, or holding aliving being or even touching it, and if he stands on theright side of the Yogi at the time when his breath runsthrough the right nostril. If he stands on the left sidewhen breath runs through the left nostril, the offspringwill be female. If the Sushumna Nadi is functioning, thechild will be a eunuch. If the enquirer lirst stands on thewrong side and then comes to the right, the child will beborn after much trouble for the mother.

The Five Elements in Combination With the Breath

If the breath that flows from the nostril comes fromthe bridge of the nose, it is in combination with the earthelement (Prithivi). If it goes straight down, it is incombination with the water (Apas) element. If it rises up,

PRACTICAL GUIDANCE

the Agni element is indicated; if it goes in a deflected waythe Vayu element is indicated; if it goes round all the fourdirections, it is in combination with Akasa (etherelement).

The Prithivi-influenced breath is believed to be of thecolour of gold; the water-influenced breath is white;Agni-breath is red, the Vayu-breath is black. ThePrithivi-breath makes a throat have the taste ofsweetness, the water-influenced breath will beastringent, the Agni-influenced breath will be saltish andVayu will give sourness. Prithivi-breath is of the shape ofan eight-sided figure, water-breath will be of the shape ofthe crescent which is eight days old, Agni will make it atriangle and Va5ru a six-sided figure. Prithivi will makethe breath go twelve inches long, water sixteen inches,fire eight inches and Va5ru four inches.

When the ether element predominates, the colourwill 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 amongthe following are intended to be of guidance only to theadvanced Yogi who can perceive the subtler forms andsensations. They cannot be understood by others.)

If one who is going to enter into the battle-fieldcomes to the Yogi's side on which the breath is runningand asks what will be his fate, it is to be said that he willreturn with a wound on his body. If the Prithivi influenceprevails at that time, the wound will be on the back; ifwater, on the leg; if fire, on the chest, if Vayu, on the arm;if ether, on ths head. This cannot be escaped even if thegreat MahaVishnu Himself comes to protect the warrior.

After drawing a line connecting the Vayu quarterwith the Agni quarter and after regarding the west andsouth as the region of the moon and the north and eastas the region of the sun, if the warrior, in whom at thatmoment the Surya Nadi runs, places himself in the sun'sregion and places his enemy in the moon's region, and

53

SVARA YOGA

fights, he will certainly win. If the Prithivi's influencepredominates, his weapon should be the knife; if thewater's, the sword; if fire's, the bow; if Va5ru's, the stickand, if it is the ether's, the stone.

For Ailments

If the patient is a male and if the message is sentthrough a male, the disease will be easily cured, if thequestion is asked from the right side of the yogi whopractises the science of breath. If the male patient sendsa female messenger, and the question is asked from theleft side of the Yogi, the disease will appear again. Similaris the rule for the female patient. As for the time when thedisease will disappear, that depends upon the elementthat predominates at the moment. If it is prithivi, thecure will be delayed; if water, quick; if Agni, within threedays; if ether, on the same day.

If at the time of question, the Sushumna Nadi isfunctioning, the patient will die within five days.

Through the blessings of the Guru alone can oneknow how even in Prithivi-influenced breath thepreponderance of water or of fire or of Va5ru or of ether,can be detected. The influence of Prithivi and water aregood.

How the Nadis Should Run

The Nadi must be examined two hours beforesunrise. Then the Chandra Nadi should run onPrathama, Dvitiya and Tritiya of the waxing period of themoon. It should run, without changing, continuously fortwo hours. On Sundays, Tuesdays, Thursdays andSaturdays, the Surya Nadi should run, on the remainingthree days, the Chandra Nadi. When the Nakshatra isPoorva, Uttara, Hasta, Chitra, Svati, Visakha, Anusha,Jyeshta, Mula, Rohini, Satabhisha or Uttara Bhadra,there must be Surya Nadi. During the other fifteenNakshatras there must be Chandra Nadi. There will be

PRACTICAL GUIDANCE 55

many troubles if the breath goes in contrary nostrils, butno 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 inthe 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' ifihe breath is under the influence of Prithivi; that he is inthe 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 ofih. .ri11"g. if Vayu predominates; that he has mountedthe hillside and that he is sleeping if ether predominates.If the question is about a departed person, the answer

should-be(1)thatheisalreadyinthetown,(2)thatheisreturning,' 13; tfrat he is not stopping anywhere- butcontinuo-usly'walking, (4) that he has already come backto his native town, ana (S) that he will be in own home intwenty-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 functionand 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 -(30minutes), 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 2hours. If there is either decrease or increase of thisperiod, 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 andmind. on the first of rai (Makara), hi -r"t examirie hisbreath 2 hours before sun-rise'and keep the brlathrunning in the left nostril for full two holrs. Then hemust go 9n keeping the breath running in the nostrilsalternately for two hours each and'on-the first of themonth of Adi (Karkataka), 2 hours before day break, hemust make it run on the right nostril and

"eL that err..,

afterwards, till the first of Makara, it runs in the rightand left nostrils, respectivery, for periods of two hours. Ifthis is done, he will rive in good health for one hundredyears.

The person who observes the rule mentioned abovemay have his meal when the breath runs in the reftnostril and need not drink water even when eating hot,saltish, bitter and pungent foods. When the Surya-Nadiruns, he can have ghee, milk, sour things, swlet andastringent things. He can also drink water th.n. If food istaken thus, it will be fully beneficial-otherwise, not.

- Nothing will go wrong with a person who practisesthe Yoga of breath.

The wise say many wonderful things about theperson who masters this science of breatli. If one suchperson stands in the sun when his shadow is not shorterthan five feet nor longer than ten feet and directs rri" g"r.towards either the neck, the hands or the feet of"hisshadow, without shaking his body and looks at the sky atonce without closing his eyes, he wilr be abre to seeiisimage. If it is of the colour of gold, he will get gold. If it iswhite, he need not be afraid of death. uis tre-time willincrease. If he sees red, his life-period will decrease. If hesees it as a black image, decline will begin. If he does notsee the head, he will die in three monthi. If one practiseslooking at his own shadow in this fashion for twelveyears, his own shadow will speak to him. Through thattalk, he will gain the eight greit siddhis. After

"o*". days,

this shadow will assume the shape of a man ana go *itthim wherever he goes, lie where ire lies, rise up wien he

PRACTICAL GUIDANCE

rises and will tell him beforehand of all the good and thebad that are going to befall him. One who can see thecolours of the rainbow when one spits out water in theform of a spray in sunlight, will not die for a year. Whenone sees the image of the full moon or the sun in a coppervessel containing ghee, if one sees it as white image, it isgood. If he sees it yellow, it is bad; if green, diseaseresults; if black, death is sure. If the southern halfappears smaller than the northern half of the image,death comes in six months. If it is the reverse, deathoccurs in three months. If the eastern half is seensmaller, then death will be in a month; if a hole is seen inthe centre, the death takes place in ten days.

If the hands, legs, forehead or cheek throb, it is anindication that death period is near. If the throbbing is inthe hand, the death happens within a year; if the leg, ittakes place within six months. If it is the forehead it willbe within three months, if the cheek, ten days. If inaddition, the ear loses its power, death occurs in sevendays, if the eye becomes dim, five days; if the nose cannotsmell, three days; if power of speech is lost, two days.

The Incoming and the Outgoing Breath

The outgoing breath is Siva; the incoming breath isSakti. Exhaling is tantamount to eating poison; inhalingis equal to drinking the nectar. A man's wishes getfulfilled when one inhales. During Kumbhaka (retentionof breath) the poison taken in loses its harmful quality. Ifthe 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 personshould be answered in the negative if asked duringinhalation. So also should be the answer about thecuring of a disease-negative answer for exhalation andpositive 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 bedivided into four divisions, i.e., a and aa form the 'child'division, i and ii, form the trouth'division;u and uu formthe 'king'division. The rest form the 'old man'division. Ifthe warrior's name's first letter is aa, it should be joinedto la (to form Aalaa); if it is i, it should be joined to li (toform Iilii); if it is u, it should be joined to lu (to form Ulu).Then the warrior should be regarded as child or youth orking and it must be said that the youth will defeat thechild; and the king will defeat the youth. The old man willbe defeated by the others.

When the Prithivi's influence prevails in ChandraNadi, it is good to enter a temple, build a wall or a house,or occupy a new house, or perform purificatory rites orplant a tree. If the Apas or water influence prevails, onemay profitably dig a tank, plant a grove, plough theearth, sow seeds, perform marriages. If the influence ofAgni predominates, one can start curing patients; if theVa5ru's influence is great, one can ride horses, drive carsor sail in ships. If the ether element is powerful one canstart Japa or shoot arrows with advantage.

The same rule applies also to the Surya Nadi. Thosewho are proficient in this valuable Science of Breath areto be regarded as Brahmanas and equal to Devas, fit toget Sayujya Mukti. One who learns this from a goodGuru becomes Siva himself.

Cltapter X

GRADATIONAL ASCENT OF THE MIND

The Chakras are centres of Sakti as Vital force. Inother words, there are centres of Pranasakti manifestadby Pranavayu in the living body, the presiding Devatas ofwhich are the names for the Universal Consciousness asIt manifests in the form of these centres. The Chakras arenot perceptible to the gross senses. Even if they wereperceptible in the living body which they help toorganise, they disappear with the disintegration oforganism at death.

Purity of mind leads to perfection in Yoga. Regulateyour conduct when you deal with others' Have no feelingof jealousy towards others. Be compassionate. Do nothate sinners. Be kind to all. Success in Yoga will be rapidif you put in your maximum enerS/ in your Yogicpractice. You must have a keen longing for liberation andintense Vairarya also. You must be sincere and earnest'Intent and constant meditation is necessary for enteringinto Samadhi.

The mind of a worldly man with base desires andpassions moves in the Muladhara and SvadhisthanaChakras or centres situated near the anus and at thereproductive organ respectively.

If one's mind becomes purified, the mind rises to theManipura Chakra or the centre in the navel andexperience some power and joY.

If the mind becomes more purified, it rises to theAnahata Chakra or centre in the heart, experiences blissand visualises the effulgent form of the Ishta Devata orthe tutelary deity.

When the mind gets highly purified, whenmeditation and devotion become intense and profound

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60 SVARA YOGA

the mind rises to visuddha chakra or the centre in thethroat, and experiences more and more powers and bliss.Even when the mind has reached this -entre, there is apossibility for it to corne down to the lower centres.

When the Yogi reaches the Ajna Chakra or thecentre between the two eye-brows, he attains Samadhiand realises the Supreme Self or Brahman. There is aslight sense of separateness between the devotee andBrahman.

If he reaches the spiritual centre in the brain, theSahasrara Chakra, the thousand-petalled lotus, the yogiattains Nirvikalpa samadhi or superconscious state. Hebecomes one with the non-dual Brahman. All sense ofseparateness dissolves. This is the highest plane ofconsciousness or supreme Asamprajnata SLmadhi.Kundalini unites with Siva.

The Yogi may come down to the centre in the throatto 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, heardivine Anahata sounds. You receive instructions fromGod. These indicate that the Kundalini Sakti has beenawakened. When there is throbbing in Mooladhara,when hair stands on its root, when Uddiyana,Jalandhara and Moolabandha come involuntarily, knowthat Kundalini has awakened.

When the breath stops without any effort, whenKevala Kumbhaka comes by itself without any exertion,know that Kundalini Sakti has become active. When youfeel currents of Prana rising up to the Sahasrara, whenyou 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 onTrikuti, the middle of the eye-brows, when the SambhaviMudra operates, know that Kundalini has become active.When you feel vibrations of Prana in different partsinside your body, when you experience jerks like theshocks of electricit5r, know that Kundalini has becomeactive. During meditation when you feel as if there is nobody, when your eyelids become closed and do not openin spite of your exertion, when electric-like currents flowup and down the nerves know that Kundalini hasawakened

When you meditate, when you get inspiration andinsight, when the nature unfolds its secrets to you, alldoubts disappear, you understand clearly the meaningof the Vedic texts, know that Kundalini has becomeactive. When your body becomes light like air, when you

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62 SVARA YOGA

have a balanced mind in perturbed condition, when youpossess inexhaustible eners/ for work, know thatKundalini has become active.

When you get divine intoxication, when you developpower of oration, know that Kundalini has awakened.When you involuntarily perform different Asanas orposes of Yoga without the least pain or fatigue, know thatKundalini has become active. When you composebeautiful sublime h5rmns and poetry involuntarily, knowthat Kundalini has become active.

Yogi Drinks NectarAgnimandala, the region of the fire is below the

navel; the Suryamandala, the region of the Sun is in andabout the heart; the Chandramandala, the region of themoon is in and about the head.

Amritam or nectar oozes out in large quantities fromthe Chandramandala, the brain of the iogi. The yogiassimilates it in his system and keeps ilire almostinfinitely without partaking of any othei food or drink.

The nectar that flows from the Chandramandala inthe head is consumed by the fire in the Agnimandala in!h. navel. By practising Sarvangasana andVipareetakarni Mudra the nectar nourislies the wholesystem. One attains long life. Agnimandala is turnedupwards now. The fire cannot consume the nectar.

SIVA.SVARODAYAM

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SVARA YOGA

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SIVA.SVARODAYAM

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SVARA YOGA

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SVARA YOGA

E*'rn ftin *m' Fffirtur vivrq t

Ec6t-r: ffiur €$r-{: {rfrF€qe ilqq il

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SIVA-SVARODAYAM

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SVARA YOGA

3r&ffiq qd g fur@ Mlt\eltffiiE) q g'gs gnr q ftT{ qq

I

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il(r d{zr ffiKgti qt:r {qrq' llq?q ll

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SIVA.SVARODAYAM 17

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SVARA YOGA

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