04 FACTS;-

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

Active Tattwa)?-

07 FACTS;-

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.


05 FACTS;-

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.

5-When akasha

is active, it will seem like there is no exhalation escaping,

only the warmth of the hot air will be felt on the hand.


02 FACTS;-

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.


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) ;


Earth;;;;;;;; 20 ;;;;;;;;3rd

Water;;;;;;;;16 ;;;;;;;;;4th

Fire ;;;;;;;;;;; 12 ;;;;;;;;2nd

Air ;;;;;;;;;;;;;;8 ;;;;;;;;1st



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.


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.



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

akasha tattwa.


08 FACTS;-

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.


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.


06 FACTS;-

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.


03 FACTS;-

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

different results.

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.


04 FACTS;-

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.


07 FACTS;-

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);-

09 FACTS;-

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

will die.

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.


05 FACTS;-

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.


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