WHAT IS THE MYSTERY OF TATTWAS SADHANA IN SWARA YOGA?BREATHING SCIENCE -07
ACCORDING TO SWARA YOGA;-
1-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.
2-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.A person having expertise in swara yoga can recognize the evil qualities of all types of creatures.
3- 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.
4-The bodies of the living beings residing in all the lokas from earth to satyaloka are made up of the same elements (tattwas) without exception, but the nadis are different in different bodies.There are the eightfold science of the tattwas.
4-1-The number of elements
4-2-The junction of the swara
4-3-The sign of the swara
4-4-The place of the swara
4-5-The colour of the swara
4-6-The prana of the swara
4-7-The taste of the swara
4-8-Indication of movement
4-5-In this manner, eight categories of prana pervade the entire animate and inanimate creation.
WHAT IS TATTWA VICHARA (techniques of analyzing the
1-Each cycle of the surya or chandra swara is
affected by the Pancha tattwas or five elements,
which produce different types of breath by
influencing the prana vayu. When a
particular tattwa is active, it affects thought patterns, physical movements and capacities,interactions with
other people,and all the situations of life.
2-In order to recognize this, swara
yogis practise tattwa vichara, the techniques of analyzing the
active tattwa. Amongst all these techniques, each practitioner
will find one to be the most helpful.
3-Each tattwa has a particular influence on the energy
level of the body and mind. Therefore, by studying the
predominant tattwa, the swara yogi is capable of knowing
what is in store for him in certain situations.
4-At a higher level tattwa vichara develops the pranic
capacity in the chakras and aids spiritual evolution. While
observing the tattwa, it can be seen that only one
tattwa is active at any onetime; with the advent or
rise of another tattwa, the others subside.
5-Sometimes, however, during the flow of sushumna,
one tattwa is active in the right swara and another tattwa
begins in the left or vice versa. This usually happens at the
time of the changing swaras.
6-Some of the tattwas are referred to by different names
but they indicate one and the same tattwa. Earth is prithvi
or bhumi; water, apas orjala; fire, agni or tejas; air, vayu or
pawan; ether, akasha or vyoma.
7-Each tattwa causes the air to flow out from different
points of the nostrils, in a particular direction and extending
to a certain distance.
THE FLOW OF ELEMENTS;-
1-Prithvi flows from the centre and the
air seems to come straightforward.
2-Apas makes the breath
flow slightly downward leaving the nostrils from the lower
3-Agni flows from the upper point in an upward
4-Vayu flows predominantly from the outer sides
and the breath can be felt moving at an angle.
is active, it will seem like there is no exhalation escaping,
only the warmth of the hot air will be felt on the hand.
THE FLOW OF ELEMENTS FROM THE NOSE;-
1-The specific length of exhalation during each tattwa, as
given in the Shiva Swarodaya, may vary according to the
individual. This you can only find out yourself by studying
your own breath.
2-Each tattwa also influences the flavour or taste in the
mouth. Some hours after eating you can taste the distinct
flavour of the prevalent tattwa.
ELEMENT;;;;;; LENGTH:IN FINGERS;;;IN INCHES::DIRECTION OF CENTRE
1-Earth;;;;;;;;;;;;;;;;;; 12Angulas ;;;;;;;;;;; 9Inches;;;;;;;;; Middle
2-Water;;;;;;;;;;;;;;;;;;16Angulas ;;;;;;; 12Inches; ;;;;;;; Downwards
3-Fire ;;;;;;;;;;;;;;;;;;;;;; 04Angulas;;;;;;;;;; 3Inches; ;;;;;;;;Upwards
4-Air ;;;;;;;;;;;;;;;;;;;;;;;; 08Angulas ;;;;;;;;;;;6Inches; ;;;;;;;;;Slanting
E.;DURATION OF FLOW(from the nose) ;
SEQUENCE IN MINUTES
Earth;;;;;;;; 20 ;;;;;;;;3rd
Fire ;;;;;;;;;;; 12 ;;;;;;;;2nd
Air ;;;;;;;;;;;;;;8 ;;;;;;;;1st
FLAVOUR OF ELEMENTS
1-The earth element has a sweetish flavour.
2-Water is astringent. (कसैला ).
3- Fire is bitter.
4-Air is acidic or sour.
5-Ether is pungent(a sharp sensation)and hot.
SHAPE OF ELEMENTS THROUGH VAPOUR PATTERN;-
If the active tattwa is not recognizable by any of these
simple tests, then it can be judged by the vapour pattern
formed by exhaling through the nose onto a mirror.
1-If the vapour covers the mirror(square or quadrangle) earth is active.
2-A half-moon shape indicates water.
3-A triangular shape, fire.
4-An egg or oval shape, air.
5-Small dots, ether.
IS THERE A NEED OF SHANMUKHI MUDRA ?
(CLOSING THE SEVEN GATES)
In order to become familial' with the nature of each tattwa
and to aid recognition, the Shiva Swarodaya advises the
practice of shanmukhi mudra.
THE TEN STEPS(Technique );-
1-Sit in a comfortable meditation asana, preferable siddha/
siddha yoni asana or ardha/poorna padmasana.
2-Perform shanmukhi mudra, closing only five gates: the
ears, eyes and nose, with the fingers, leaving the mouth
3-Perform KAKI /SHEETALI mudra and inhale through the mouth.
While inhaling, feel the prana moving up from mool-
adhara to ajna chakra.
4-Hold the breath, performing antaranga (internal)
kumbhaka and close the sixth gate (mouth) with the
5-Perform khechari mudra and half jalandhara bandha.
6-Keep the awareness at ajna.
7-Raise the head.
8-Breathe out through the nose.
9-Practise this five times, keeping the eyes closed. Breathe normally in between each round.
When you have finished.
10-Sit quietly and look into chidakasha, the space
in front of your closed eyes.
See if you can perceive any colour there
or a coloured circle. The colour in chidakasha will indicate the active element:-
(i) Yellow indicates the presence of prithvi tattwa.
(ii) White indicates apas.
(iii) Red indicates agni.
(IV) Blue or greyish colour, air.
(v) Complete blackness or an indistinct colour of many
hues, akasha. When you first begin this practice,
chidakasha may still appear black afterwards,
indicating inexperience in the practice rather than
PRACTICE NOTE ;-
1-This technique requires a few months of practice before the
colours become apparent. When they do start coming,
the colour does not always seem distinct.
2-Yellow is sometimes
mixed with white,, red, blue or any combination. It is also
not necessary that the colour be circular. For example, red may appear as a triangular
shape, yellow may be in a square shape,
or you may see a pale blue band across
the top of chidakasha.
3-But akasha tattwa is the most difficult to
perceive. It does not occur very often, and
usually when it does, it is only
for a very short period.
4-If you practise regularly twice a day, morning and evening,
for six months, the colours start coming. Initially you can
begin with five rounds of shanmukhi mudra.
5-After 3-4 weeks increase to 10 rounds.
Once you have perfected the practice, you will
start seeing the colours before completing
10 rounds. However, it is more effective to practise in
conjunction with trataka on the tattwa yantras. Then the
colours may come more easily.
6-Yellow and red tend to appear during the day. Blue and
white may come in the early morning or late evening, but
yellow is most common. And if you see all the colours at
once, you have found the right tattwa for spiritual experience.
7-These are the five variations of colour.
However, when the tattwas are changing,
there is a period of transition during which you see a
blendingand combination of any nine
colours or more.
8-If you have the time and opportunity to
practise three or four times a day, at the same time and on a regular basis you can
make a diary of your results.
THE FIVE KEY POINTS ;-
1-This practice is more difficult than basic breath awareness.
Do shanmukhi mudra, later
you can do without this mudra. Concentrate
on the breath which is flowing and keep
on concentrating on the flow of the tattwa.
2-When the breath is changing from the right to
the left, you should know how it is changing and which
tattwa is showing at the time of change.
3-There are a few moments when akasha
tattwa, the space element, is predominant.
It does not happen all the time.
Sometimes this element comes with pingala,
sometimes with ida, rarely with sushumna.
4-However, when both swaras are
flowing freely and there is akasha tattwa, it is time to start
meditation. It will just go like a rocket. This is very momen-
tary, maybe ten, fifteen, twenty seconds.
5-Akasha tattwa and
sushumna nadi do not usually come together, and when
this happens you know it. Both the breaths are free,
and the ight of the tattwa is clear.
At that time ask a question and it
is correctly answered because that is the time of intuitive
experience. If you expand that period, it is wonderful.
WHAT IS THE INFLUENCE OF TATTWAS IN DAILY LIFE?-
1-Prithvi indicates material prosperity
and long-term results.
Therefore, when this element is predominant,
it is suggested that you do permanent,
stable and quiet work, something
not involving a lot of physical activity, for example, planning a building. The result will be permanent.
It is also said that during prithvi,
the mind becomes involved in material
matters and you should involve yourself in these affairs.
2-Apas /Water indicates immediate results, maybe
a little less than anticipated. It also
means the results are impermanent
and the situation will change after some time.
During apas, it is good to be engaged
in calm activities involving movement.
The mind tends to become involved in thoughts about the
self and the physical body.
3-Agni gives unpleasant results. If you have planned
something, it can rarely succeed. Agni is considered to be
the destroyer. In fact, during agni it is advised
that you keep out of harm's reach
and do not voice your opinion about
anything, or otherwise you will get into trouble.
If you are going to burn yourself
or the cooking or lose something,
it happens at the time of agni tattwa. Agni also corresponds with thoughts or worries
about money and valuables, etc.
4-Vayu, like agni, can also mean your plans will be ruined.It indicates an unstable condition.
However, if you can keep your balance,
everything might work out. When you are
catching the train at peak hour and people are pushing you here and there,it is likely vayu
will operate. Vayu also means
that the mind will be self-orientated.
5-During akasha there are no particular
thoughts or worries.You can have
pleasant inner experiences and awakenings.
But as far as material life and profit are concerned there
cannot be any gain. So, it is better to find a
quiet place, sit in a meditation pose
and practise concentration and meditation.
Just as a general guideline remember that:
A- Prithvi and apas are favourable in ida or pingala.
B-Agni and vayu in ida signify mediocre results, but in
pingala, they are destructive.
C-Akasha is only beneficial if you are practising meditation or concentration.
6-The Shiva Swarodaya further states that
the ideal situation is for prithvi to
flow during the day and apas at night. That
ensures a good balance in life and success in daily affairs.
1-By utilizing the knowledge of the tattwas
it is possible to know the type of child
you are going to produce. According
to swara yoga the result of conception is based
on the active tattwa. Of course, the
combination of different tattwas has
2-Conception at the time of prithvi tattwa procures a son
who will have a good financial or material position. Apas
produces a girl who will also be prosperous. When agni
flows through pingala, it is not an ideal time for conception because something harmful
may happen to the foetus or child.
3-In ida this effect is lessened. Vayu tattwa is also not a
good time as the child may cause you some misery. During akasha it is definitely considered
an inappropriate time as it indicates miscarriage
or such like. But perhaps if you are a
yogi, it means having a child with an awakened kundalini.
WHAT IS TATTWA SADHANA?-
1-After developing proficiency in the art of defining the
, tattwa, you can then perform trataka on the symbolic
form or yantra of each tattwa. Traditionally, these yantras were made of specific metals
and colours and inscribed with specific mantras.
2-Such a practice requires expert knowledge . However,
we can still utilize the practice of trataka on
the tattwas by drawing the yantra of each tattwa,
colouring it with the appropriate colour, and
mentally repeating the bija mantra. T
3-Before starting the practice, make a small dot in the
centre of the yantra so that your attention is centred and
your eyes do not waver from their point of focus.
After some practice this dot may be
4-If the yantra is small, keep it an arm's distance
away. If it is large, adjust the position
so that you can gaze without straining.
The yantra should be placed exactly at eye
THE EIGHT STEPS(Technique );-
1-Sit in a comfortable meditation pose, back straight,
head straight, hands either injnana mudra or chin mudra.
2-Begin with the prithvi yantra first. Practise
trataka on it.The eyes should be steady.
3-To keep the mind quiet, mentally repeat the mantra Lam ,
keeping your gaze continually on the yantra, and your
attention on the sound of the mantra. Repeat one mala
of the mantra, but if the eyes become tired, close them
and keep the awareness in chidakasha.
4-This practice should take about 5 minutes.Then close the eyes.
5-Mentally visualize prithvi yantra and its colour. Repeat
the same process for all the tattwa yantras.
6-When you have finished, remain seated and quiet. Look
into chidakasha and see if there is any predominating
colour or shape.
7-Examine the nature of your breath, its length, direction
of flow, and taste the flavour in your mouth. Observe
your mind, thoughts, feelings, whether you are relaxed,
agitated, sleepy, hungry, anxious, etc.
8-Now, see if you can determine the active
tattwa from this analysis. If you
are still unsure, perform shanmukhi mudra and go
through the same process of analysis.
IMPORTANCE OF CHHAYOPASANA;-
1-The most significant practice of swara yoga is the art of
chhayopasana. Chhaya means shadow, upasana is the
practice of steady concentration.
2- In this practice, instead of performing trataka
on the yantras of the tattwas, you practise
trataka on your own shadow. As a result of this practice,
you can foretell from the colour and shape of the shadow, the time of death and the manner in
which you will die. But,of course, this is not
the ultimate intention of practising
3-Chhayopasana is an uncomplicated but very intensive
form of dharana or concentration, and it has a powerful
effect on the mind. It can spontaneously arouse the state
of dhyana and eventually samadhi.
4-It is a sure way to have
direct experience of atma anubhuti, where the atma reveals tself in a cognizable form.
iTherefore, chhayopasana has been a well-
guarded secret throughout the ages, and its
success depends purely upon the prerequisite that it is
practised strictly as a sadhana .
5-According to the Shiva Swarodaya the best time to
practiseis between 7-8 a.m. But you will have to
take the time of sunrise into consideration. It means the practice should be done approximately 1-11/2
hours after sunrise.
6- It is important,however, that the sun is not
very strong at the time and there are no
clouds in the sky to cover it. The Swara
Chintamani also suggests that this can be practised by
moonlight on clear moonlit nights.
7-The Shiva Swarodaya says that it takes six months to
become proficient in the art, whereupon you can start
applying it to gain knowledge of forthcoming death.
THE FIVE STEPS(Technique );-
1-Stand erect with your hands by your side and your back
to the sun so you cast a shadow directly in front of you,
either on the ground or on a plain wall.
2-Focus your attention and gaze on the neck region of the
3-Mentally repeat the mantra Hrim Parabrahmane Namaha108 times.
4-Discontinue the practice, close the eyes
for a few seconds and look into your
chidakasha. You should still see the
image of your shadow.
5-Open the eyes, and look into the sky. The image of your
shadow should reappear in front of your open eyes. If it
is not visible, it means you need to develop the capacity
of seeing the image.
INDICATIONS( from the form of the shadow);-
1-When certain parts of the body are missing
from the image of your shadow,
it means the following:
1-Left upper arm absent: wife will die.
2-Right upper arm absent: either a friend or you yourself
3- Arms absent: somebody close to you will become sick or pass away.
4- Head missing: death will occur in one month.
5-Shoulder or thigh missing: one's life will last 8 days.
6- Fingers and shoulders: 6 months are left to live.
7-Feet or stomach missing: death is close at hand.
8- Elongated (lengthen) neck indicates prosperity.
9-Absolutely no image of the shadow or the shadow itself is faint, then death is upon you.
THE COLOUR OF THE IMAGE;-
The colour of the image also has to be noted:
1- A black image means death will occur after 6 months or so.
2-A yellow image indicates illness only.
3-A red image signifies deep-rooted fear.
4-A blue image means disaster is about to occur.
5-Many colours all at once indicate development of psyche and intuition and perfection in yoga.
THE FOUR KEY POINTS;-
1-The forecasts pertaining to death should be understood
as being more than just predictions. When you
practise chhayopasana, you are making
your mind more subtle and sensitive.
2-The image in the sky represents your pranic body.
When prana vayu does not function in any
particular part of the body, it is a clear
indication of disharmony in the body
and that subsequent illness or even death is about to occur.
3-Whether or not you are interested in these matters
concerning death, chhayopasana aids in removing the
limitation of the finite mind.
4- In fact, the Shiva Swarodaya
refers to it as a method by which you can
perceive the past,see more deeply into
the present and know the future. In
this way your whole concept of time and perception is