Shiva Swarodaya
Shiva Swarodaya is a primeval yogic and tantric scripture, in Sanskrit poetry form. Satyananda Saraswati in 1983 translated it as Swara yoga. The text is in the form of a conversation between Lord Shiva and Goddess Pārbati in 395 verses. Shiva Swarodaya is also known as “Phonetical astrology” i.e. the “prosody of one’s own breath”
The text begins with the dialogue between Pārbati and Shiva, where Shiva introduces the scripts and illuminates about the necessity for keeping secret and mentions astrological worth of Swarodaya knowledge.
Its basic application is to comprehend and recognize the breath as being the part of cosmic life force, through practicing “Swara Yoga” (a distinct approach of scrutiny, study & practicing of breath). Mukti Bodhananda states that the script qualifies us to realize character and disposition of breath and its effects on the body as different forms of breathing directs to different manners of actions; physical, mental and spiritual. This ancient science associates the breath with the sun, moon and the five elements (earth, water, sky, air, and fire), serving us to govern moods, cure diseases and be in harmony to the celestial cadence.
Swaras and their effects
There are three types of Swaras (breathing systems) arising out of Nadis- Ida (breathing through the left nostril), Pingla (breathing through right nostril) and Sushmana (breathing through both nostrils). Most of the time we breathe in & out through either Ida or Pingala while sometimes we breathe through both the nostrils Nadis as well; which is known as Shusumna. This mode of breathing is normally for a short duration when respiration shifts from right to left & vice versa.
According to Ayurveda, imbalance in Vata, Pitta and/or Kapha triggers diseases and these can be well-adjusted through Swara Yoga.
According to Astrology, one needs auspicious time to do fortunate work for attaining success. Swara yoga brings that auspicious time without the help of astrology. Each of the Swaras imply specific matching activities in a suitable time. Generally, our activities are categorized into three main levels-physical, mental and spiritual; which are respectively chaired by Pingala nadi (right nostril), Ida nadi (left nostril) and Shusumna (both the nostrils).
Activities recommended during the breath through right nostril:
Predominance of breathing through the right nostril is auspicious for physical activities. Difficult and hard physical works; learning and practicing use of arms, ammunition and weapons; demolition of foes; getting victory in war, attack, encounter; enmity; inflicting punishment; winning in competition, breaking / splitting; gambling; shaver, bathing; eating; sleeping; sex by male, visiting women & prostitutes, enchanting females, attracting others; generating fear, harsh works; short distance travel; entry into house, boarding ship or big boat; elimination of poison; taking intoxicants, organization of poison, usage of Mantras; study of holy books; study & teaching of difficult & destructive branches of knowledge, climbing mountains & forts; risky and heroic feats; riding on horse / elephant and transports; physical exercise; trade of animals; agriculture; crossing pond-river; taking medicine; giving donations; sale-purchase, hire; making bricks, grinding stones work of wood-metals; performance of ‘Six-Works’: ” thrashing, alluring, hostility, obstructing, vanquishing, vexing”.
Activities recommended during running of left nostril:
This is the time to do peaceful and stable work. It is auspicious in commencing time-consuming and long distance travels, installation of Murti, beginning of new temple, house, school, shop, developmental works; trade (give and take by the hand presenting the mode of breathing); agriculture works, sowing seeds, buying agricultural land, digging for drinking water, flag installation in temple, pilgrimage, charity; donation; wearing of clothes and ornaments; treaty and agreement; Yoga initiation; sacrifice and oblation of fire for peace; prayer, worshipping; recital of sacred texts; initiation of Mantras; receptiveness of futurity erudiction; nuptial; administering of medicine, handling of difficult illness, eliminating toxin/poison; starting of education/ skill like-singing-dancing-playing musical devices; symposium on dance – drama; stationary and fixed works; mental and creative works; entry into house – city – village; coronation, searching for king (high official, leader, employer); enjoyable and friendly activities, making friends; women to participate in sexual relations; auspicious deeds; teachings; collection of domestic items – treasure and cereal; acquisition of jewelry; initiation of water tank-pond-well.
In general, saintly activities are introduced during the prevalence of the left nostril. One must switch mode of breathing aptly at the time of initiating specific preferred undertaking. When breath is flowing from both the nostrils, the time is auspicious for mere worshipping & devotional activities renouncing fruits. This is the time to practice for enlightenment and liberation, giving up all types of connection with the world. This is a very important time for self-awakening and unifying with super consciousness. Worldly work should not be done during the time of sushumna (when breath flows through both the nostrils). Most of the astrologers have found that conformity to the maxims of ‘Swar Shaastras’ is more worthwhile than omens, and also favorable time can be opted for through Swara Yoga.
Shiva Swarodaya verse 1 to 50
TRANSLATION FROM THE ORIGINAL SANSKRIT
महेश्वरं नमस्कृत्य शैलजां गणनायकम् । गुरूं च परमात्मानं भजे संसारतारणम् ॥१॥ Maseshwaram namaskritya shailajaam gananaayakam । Guroom ch paramaatmaanam bhaje sansaartaaranam ॥१॥ By bowing down to Maheshwar (Lord Shiva), Parvati (Shailja) and Ganesha (Counterman/ Gananaayak), I pay obeisance to the Guru who is actually the Supreme Consciousness (Paramatma) and the protector of the world.
देव देव महादेव कृपां कृत्वा ममोपरि । सर्वसिद्धिकरं ज्ञानं कथयस्व मम प्रभो ॥२॥ Deva Deva Mahadeva kripaam kritvaa mamopari । Sarvasiddhikaram Jnyaam kathayasva mama Prabho ॥२॥
Devi said: O God of gods! Mahadev, have mercy on me, my Lord, and give me the knowledge which confers perfection and provides accomplishment (spiritual power).2
3. कथंब्रह्माण्डमुत्पन्नंकथंवापरिवर्तते।कथंविलयतेदेववदब्रह्माण्डनिर्णयम्॥३॥
Katham brahmaandamutpannam katham vaa parivartate . Katham vilayate deva vasa brahmaandanirnayam.
Tell me, O Lord, how the universe was originated, how changes happen and how it goes dissolution – disclose me that who the determinant of the creation is.
4. तत्त्वाद्–ब्रह्माण्डमुत्पन्नमं तत्त्वेन परिवर्तते । तत्त्वे विलीयते देवि तत्त्वाद्– ब्रह्माण्डनिर्णयः ॥४॥ Tatwaad-brahmaandamutpannam tattvena parivartate . Tattve viliiyate devi tatvaad-brahmaandanirnayah.
Ishwara said: The universe (creation) takes the cause of tattwas (subtle essence). It is maintained by them and eventually dissolves in them. O Goddess, tattwas are the origin of the universe.
5. तत्त्वमेव परं मूलं निश्चितं तत्त्ववादिभिः । तत्त्वस्वरूपं किं देव तत्त्वमेव प्रकाशय ॥५॥ Tattvameva param muulam nishcitam tattvavaadibhih. Tattvasvaruupam kim dev tattvameva prakaashaya.
Devi said: Tattwas (elements) are the root cause, discovered by the proponents of tattwas. O God, what is the features of those elements? Please disclose that to me.
6. निरञ्जनो निराकारो एको देवो महेश्वरः। तस्मादाकाशमुत्पन्नमाकाशाद्वायु सम्भवः ॥६॥ Niranjano nirakaro eko devo maheshwarah. Tasmaadaakaashamutpannamaakaashaadvaayu sambhavah.
Ishwara said: There is only one pure, birthless and formless Supreme Being (that is Lord Maheshvara) from which the akasha (sky/ether element) develops, and vayu (air element) comes from the sky.
7. वायोस्तेजस्ततश्चापस्ततः पृथ्वीसमुद्भवः । तानि पञ्चतत्त्वानि विस्तिर्णानि च पञ्चधा ॥७॥ Vayostejastatashcaapstatah prithviismudbhavah. Tani pancatattvaani vistirnaani ca pancadha.
Air produces Tejas (fire element), Tejas produces Aapas (water element), and Aapas originates Earth element. These five elements are spread all over the world in this fivefold way.
तेभ्यो ब्रह्माण्डमुत्पन्नं तैरेव परिवर्तते । विलीयते च तत्रैव तत्रैव रमते पुनः ॥८॥ Tebhyo brahmaandamutpannam tairava parivartate. Viliiyte ca tatraiva tatraiva ramate punah.
Creation is designed and sustained due to these five elements, which again fuses back into tattwas (five elements). (This is an uninterrupted subtle progression of creation.) Thus it again roll up to continue within the tattwas.
पञ्चतत्त्वये देहे पञ्चतत्त्वानि सुन्दरि । सूक्ष्मरूपेण वर्तन्ते ज्ञायन्ते तत्त्वयोगिभिः ॥९॥ Pancha tattvaye dehe Panchatattvaani sundari. Sookshmaroopena vartante gyaante tattvayogibhih.
O beautiful lady, the five elements are present in the body in a subtle form which arises from these five elements. This is known to expert yogis who are skilled in the science of elements.
अथ स्वरं प्रवक्ष्यामि शरीरस्थ स्वरोदयं । हंसचारस्वरूपेण भवेज्ज्ञानं त्रिकालजं ॥१०॥ Atha svaram pravakshyaami shareerastha svarodayam. Hamsacaarasvaroopena bhavejgyaanam trikaalajam.
I will now explain the knowledge of the origin of swaras abiding in the body. With the understanding of the svara, which moves as Hamso (i.e. the sound of the outgoing ham and the arrival So), one gains past, present and future knowledge.
गुह्याद्गुह्यातरंसारमुपकारप्रकाशनं।इदंस्वरोदयंज्ञानंज्ञानानांमस्तकेमणिः॥११॥
Guhyaadguhyaataram saaramupkaara prakaashanam. Idam svarodayam gyaanam gyaanaanaam mastake manih. 11
The knowledge of swara is the top-secret among the secrets and uncovers the spirit of all advantages. This science is the gem of all knowledge.
सूक्ष्मात्सूक्ष्मतरं ज्ञानं सुबोधं सत्यप्रत्ययं । आश्चर्यं नास्तिके लोके आधारत्वास्तिकेजने ॥१२॥ Sūkṣmātsūkṣmataraṁ jñānaṁ subōdhaṁ satyapratyayaṁ. Āścaryaṁ nāstikē lōkē ādhāratvāstikējanē.12.
This is the subtlest wisdom. It is comfortable to comprehend and is grounded on veracity. It is amazing for the atheist and the basis for the theists.
शान्ते शुद्धे सदाचारे गुरुभक्त्यैकमानसे । दृढचेते कृतज्ञे च देयं चैव स्वरोदयं ॥१३॥
shaante shuddhe sadaachaare gurubhaktyaikamaanase . drdhachete krtagye ch deyan chaiv svarodayan .13.
The knowledge of this swara yoga can be given only to one who is naturally calm, pure in attitude, good conduct, focused, devoted to the Guru, determined and grateful.
दुष्टे च दुर्जने क्रुधे नास्तिके गुरुतल्पगे । हीनसत्त्वे दुराचरे स्वरज्ञानं न दीयते ॥१४॥ dushte ch durjane krudhe naastike gurutalpage . heenasattve duraachare svaragyaanan na deeyate .14.
This knowledge of speech should not be given to the wife of wicked, villainous, angry, atheist, of evil character, irrational, adulterous.
श्रणु त्वं कथितं देवि देहस्थ ज्ञानमुत्तमम् । येन विज्ञानमात्रेण सर्वज्ञत्वं प्रणीयते ॥१५॥ shranu tvan kathitan devi dehasth gyaanamuttamam . yen vigyaanamaatren sarvagyatvan praneeyate .15.
Listen, O Devi, as I mention you the supreme wisdom abodes in the body, the right knowledge of which can only be the omniscient.
स्वरेवेदश्चशास्त्राणिस्वरेगान्धर्वमुत्तमम्।स्वरेचसर्वत्रैलोक्यंस्वरमात्मस्वरुपकं॥१६॥
Svarē vēdaśca śāstrāṇi svarēgāndharvamuttamam. Svarē ca sarvatrailōkyaṁ svaramātmasvarupakaṁ.16.
The knowledge of all the Vedas, Shastras and music is contained within the Swara. In the swara, there are three planes of subsistence (conscious, subconscious, unconscious). Swara is actually soul (self-illuminated).
स्वरहीनं च देवज्ञो नाथहीनं यथा गृहं । शास्त्रहीनं यथा वक्त्रं शिरोहीनं च यद्वपुः ॥१७॥
svaraheenan ch devagyo naathaheenan yatha grhan . shaastraheenan yatha vaktran shiroheenan ch yadvapuh .17.
All is futile without the knowledge of swara like an astrologist without the swara knowledge; a house without the master, a mouth without scriptures or a body without the head.
नाडीभेदं तथा प्राण तत्त्वभेदं तथैव च । सुषुम्नामि श्रभेदं च यो जानाति स मुक्तिगः ॥१८॥
naadeebhedan tatha praan tattvabhedan tathaiv ch . sushumnaami shrabhedan ch yo jaanaati sa muktigah .18.
The one who has distinction concerning the nadis, prana, tattwas and sushumna has the right to emancipation.
साकारे वा निराकारे शुभं वायुवलाकृतं । कथयन्ति शुभं केचित्स्वरज्ञानं वरानने ॥१९॥
saakaare va niraakaare shubhan vaayuvalaakrtan . kathayanti shubhan kechitsvaragyaanan varaanane .19.
O lady with beautiful face, either with a shaped or amorphous, swara does the most important work. Knowledge of the swaras is cogitated to be greatly fortunate.
ब्रह्माण्डखण्ड पिण्डाद्याः स्वरेणैव हि निर्माताः । सृष्टिसंहारकर्ता च स्वरः साक्षान्महेश्वरः ॥२०॥ brahmaandakhand pindaadyaah svarenaiv hi nirmaataah . srshtisanhaarakarta ch svarah saakshaanmaheshvarah .20.
All are originated merely by the swara in the macro and microcosmos. Swara is the basis of creation and annihilation and is truly Lord Shiva himself.
स्वरज्ञानात्परं गुह्यं स्वरज्ञानात्परं धनं । स्वरज्ञानात्परं ज्ञानं न वा दृष्टं न वा श्रुतं ॥२१॥
svaragyaanaatparan guhyan svaragyaanaatparan dhanan . svaragyaanaatparan gyaanan na va drshtan na va shrutan .21.
It has neither been seen nor heard anything more secret, more treasured or more erudite than the knowledge of Swara.
शत्रं हन्यात्स्वरबले तथा मित्रसमागमः । लक्ष्मीप्राप्तिः स्वरबले कीर्तिः स्वरबले सुखं ॥२२॥ Śatraṁ han’yātsvarabalē tathā mitrasamāgamaḥ. Lakṣmīprāptiḥ svarabalē kīrtiḥ svarabalē sukhaṁ.22.
With the strength of Swara, one can kill enemy and meet friends. Wealth, fame, happiness or pleasure are also attained by the power of Swara.
कन्याप्राप्ति स्वरबले स्वरतो राजदर्शन । स्वरेण देवतासिद्धिः स्वरेण क्षितिपो वशः ॥२३॥ kanyaapraapti svarabale svarato raajadarshan . svaren devataasiddhih svaren kshitipo vashah .23.
With the strength of Swara, one finds girl for marriage, audience from a king, accomplishment on God and subjection.
स्वरेण गम्यते देशो भोज्यं स्वरबले तथा । लघुदीर्घं स्वरबले मलं चैव निवारयेत् ॥२४॥
svaren gamyate desho bhojyan svarabale tatha . laghudeerghan svarabale malan chaiv nivaarayet .24.
Abroad travel and attainment of good food are possible with the strength of Swara. Even urination and defecation are also possible with Swara.
सर्वशास्त्रापुराणादि स्मृतिवेदाङ्गपूर्वकम् । स्वरज्ञानात्परं तत्त्वं नास्ति किञ्चिद्वरानने ॥२५॥ Sarvaśāstrāpurāṇādi smr̥tivēdāṅgapūrvakam. Svarajñānātparaṁ tattvaṁ nāsti kiñcidvarānanē.25.
There is nothing beyond the knowledge of Swara. All the shastras, puranas, smritis, vedanga are also nothing in comparison to Swara.
26. नामरुपादिकाः सर्वे मिथ्या सर्वेषु विभ्रमः । अज्ञानमोहिता मुदा यावतत्त्वं न विद्यते ॥२६॥
Nāmarūpādikā: Sarvē mithyā sarvēṣu vibhramaḥ. Ignōmōhitā mudā yavatatatvam na vidyātē 26.
You are under the illusion of name and form unless you discern the tattwas, and ignorance itself keeps you in the dark.
27. इदं स्वरोदयं शस्त्रं सर्वशस्त्रोत्तमोत्तमं । आत्मघटप्रकाशार्थं प्रदीपकलिकोपमं ।।२७॥
Idam svarōdayam śāstra sarvaśāstrōttama. Ātmaghaṭanā prakāśārthaṁ pradīpakālikōpamaṁ.27.
This Swarodaya test is the greatest of all scriptures, and like a flame it is able to ignite the abode of your own soul.
28. यस्मै कस्मै परस्मै वा न प्रोक्त्तः प्रश्नहेतवे । तस्मादेतत्स्वयं ज्ञेयमात्मनोवाss त्मनात्मनि ॥२८॥
Yasmai kasmai parasmai vā na prōkttaḥ praśnahētavē. Tasmādētatsvayaṁ jñēyamātmanōvāss tmanātmani.28.
Swarodaya knowledge should not be exposed merely to solve someone’s queries, nevertheless it should be learnt and understood for the self, by one’s own intelligence, in one’s own physique.
29. न तिथिर्न च नक्षत्रं न वारो गृहदेवता । न च विष्टिर्व्यतिपातो वैधृत्याद्यास्तथैव च ॥२९॥
Na tithīrna nakṣatra na gr̥ha dēvatāharū. Na ca viśirvyatipātō vaidr̥tyādyasthaiva ca 29.
You don’t need to confer the date, days, stars, gods, juxtaposition of stars or trisosha (disorders of the humors- phlegm, bile, wind) before beginning any work, if you have the swara knowledge.
30. कुयोगो नास्त्यतो देवि भविता व कदाचन । प्राप्ते स्वरबले शुद्धे सर्वमेव शुभं फलं ॥३०॥
Kuyōgō nāstyatō dēvī bhavitā ra sambhavataḥ. Prāpta svarabalē śudhē sarvamēva śubham phalam
O Goddess, the ominous moment had never come and will never come when the pure power of the swara is attained; since in that case all the fallouts will be propitious.
31. देहमध्ये स्थिता नाड्यो बहुरुपाः सुविस्तराः । ज्ञातव्याश्च बुधैः नित्यं स्वदेहज्ञानं हेतवे ॥३१॥
Dēhamadhyē sthitā nāḍyō bahurupāḥ suvistarāḥ. Jñātavyāśca budhaiḥ nityaṁ svadēhajñānaṁ hētavē.31.
There are varieties of nadis which spread throughout in this body. The sage (wise) must always discern them for right apprehending of their own body.
32. नाभिस्थानात्स्कन्धोर्ध्वमङ्कुराइव निर्गताः । द्विसप्ततिसहस्त्राणि देहमध्ये व्यवस्थिताः ॥३२॥
Nābhisthānātskandhōrdhvamaṅkurā’iva nirgatāḥ. Dvisaptatisahastrāṇi dēhamadhyē vyavasthitāḥ.32.
These nadis initiate like sprouts from the navel section, and outspread up to the shoulders. There are seventy-two thousands nadis which extend all the way through the body.
33. नाडिस्था कुण्डलीशक्तिर्भुजङ्गाकारशयिनी । ततो दशोर्ध्वगा नाड्योदशैवधः प्रतिष्ठिताः ॥३३॥
Nāḍīsthā kuṇḍalī śaktibhujaṅgakarṣāyinī. Tatō daśōradhvagā nādyōdaśaivadhā prasthitāḥ
In these nadis exist Kundalini energy, abiding in the composition of a serpent. Ten nadis encompass downwards and ten upwards.
34. द्वे द्वे तिर्यग्गते नाड्यौ चतुर्विंशतिसंख्यया । प्रधाना दशनाड्यस्तु दश वायुप्रवाहिकाः ॥३४॥
Dvē dvē tiryaggatē nāḍyau caturvinśatisaṅkhyayā. Pradhānā daśanāḍyastu daśa vāyupravāhikāḥ.
Two nadis are in each side, both existing in askew paths. Like so there exist twenty-four nadis of which ten are prominent for the alteration of ten vayus.
35. तिर्यगुर्ध्वास्तथानाड्यो वायुदेहसमन्विताः । चक्रवत्संथिता देहे सर्वाः प्राणसमाश्रिताः ॥३५॥
Tiryagurdhvāstathānāḍyō vāyudēhasamanvitāḥ. Cakravatsanthitā dēhē sarvāḥ prāṇasamāśritāḥ
All these nadis link resembling a circle from every single angle, up and down. They all are disciplined the by pranic force.
36. तासां मध्ये दश श्रेष्ठा दशानां तिस्त्र उत्तमाः । इडा च पिङ्गला चैव सुषुम्ना च तृतीयका ॥ ३६॥
Tāsāṁ madhyē daśa śrēṣṭhā daśānāṁ tistra uttamāḥ. Iḍā ca piṅgalā caiva suṣumnā ca tr̥tīyakā. 36.
Ten nadis are significant of all the nadis. Ida (moon), pingala (sun) and sushumna (neutral) are most important of the ten.
37. गान्धारी हस्तिजिह्वा च पुषा चैव यशस्विनी । अलम्बूषा कुहूश्चैव शङ्खिनी दशमी तथा ॥३७॥
Gāndhārī hastijihvā ca puṣā caiva yaśasvinī. Alambūṣā kuhūścaiva śaṅkhinī daśamī tathā.37.
The rest are gandhari, hastijihva, poosha, yashaswini, alambusha, kuhu and finally shankhini is the tenth.
POSITION OF THE NADIS
38. इडा वामे स्थिता भागे पिङ्गला दक्षिणे स्मृता । सुषुम्ना मध्यदेशे तु गान्धारी वामचक्षुणि ॥३८॥
Iḍā vāmē sthitā bhāgē piṅgalā dakṣiṇē smr̥tā. Suṣumnā madhyadēśē tu gāndhārī vāmacakṣuṇi
Ida nadi situates on the left side, pingala on the right side and sushumna nadi in the centre of the body, Gandhari situates in the left eye.
39. दक्षिणे हस्तिजिह्वा च पूषा कर्णे च दक्षिणे । यशस्विनी वाम कर्णे आनने चाप्यलम्बुषा ॥३९॥
Dakṣiṇē hastijihvā ca pūṣā karṇē ca dakṣiṇē. Yaśasvinī vāma karṇē ānanē cāpyalambuṣā.39.
Similiarly, Hastijihva lies in the right eye, in the right ear poosha situates, yashaswini in the left ear, alambusha in the mouth.
40. कुहूश्च लिङ्गदेशे तु मुलस्थाने तु शंङ्खिनी । एवं द्वारं समश्रित्य तिष्ठन्ति दशनाडिकाः ॥४०॥
Kuhūśca liṅgadēśē tu mulasthānē tu śaṅṅkhinī. Ēvaṁ dvāraṁ samaśritya tiṣṭhanti daśanāḍikāḥ
In the reproductive organs Kuhu situates and in the anal area shankhini lies. In this way all these ten nadis are instituted in the introductory of the body.
41.पिङ्गलेडा सुषुम्ना च प्राणमार्गे समाश्रिताः । एतहि दशनाड्यस्तु देहमध्ये व्यवस्थिताः ॥४१॥
Piṅgalēḍā suṣumnā ca prāṇamārgē samāśritāḥ. Ētahi daśanāḍyastu dēhamadhyē vyavasthitāḥ
Ida, pingala and sushumna, the three main channels, are situated in the pranic (vital force) route. These ten nadis are organized inward of the body.
42. नामनि नाडिकानां तु वातानां तु वदाम्यहम् । प्राणेssपानः समानश्च उदानोव्यान एव च ॥४२॥
Namāni nāḍikānā tu vatana tu vadamyahama. Prāṇē sa pānaḥ samānaśca udanōvyāna ēva ca .42.
I articulated you the names of the nadis, now I will say you vayus’ names associated to the nadis. They are prana, apana, vyana, udana, and samana.
43. नागः कूर्मोssथ कृकलो देवदत्तो धनञ्जयः । हृदि प्राणो वसेन्नित्यमपानो गुदमण्डले ॥४३॥
Nāgaḥ kūrmōsstha kr̥kalō dēvadattō dhanañjayaḥ. Hr̥di prāṇō vasēnnityamapānō gudamaṇḍalē.43.
Similarly, the subordinate pranas are naga, kurma, krik’ara, devadatta, dhananjaya. The ceaseless prana occurs in the heart and in the excretory organs apana vayu lies.
44. समानो नाभिदेशे तु उदानः कण्ठमध्यगः । व्यानो व्यापि शरीरेषु प्रधानाः दश वायवः ॥४४॥
Samānō nābhidēśē tu udānaḥ kaṇṭhamadhyagaḥ. Vyānō vyāpi śarīrēṣu pradhānāḥ daśa vāyavaḥ
Samana situates in the navel region, Udana is in the throat region while Vyana permeates throughout body. In this way ten airs (vayus) are notorious.
45. प्राणाद्याः पञ्च विख्याता नागाद्याः पञ्च वायवः । तेषामपि च पञ्चानां स्थानानि च वदाम्यहम् ॥
praanaadyaah panch vikhyaata naagaadyaah panch vaayavah . teshaamapi ch panchaanaan sthaanaani ch vadaamyaham .
I have conveyed you the five chief pranas, now I will say you the additional five vayus such as naga, etc. along with their locations.
46. उद्गारे नाग आख्यातः कूर्म उन्मीलने स्मृतः । कृकलः क्षुतकृतज्ज्ञेयो देवदत्तो विजृम्भणे ॥ ४६
Udgārē nāga akhyāhaḥ kūrma unamilnē smr̥tiḥ. Kr̥kalāḥ kṣātkr̥tajñēyō dēvadattō vijrambhanē. 46
Naga vayu works for belching and vomiting; kurma vayu’s function is to open and shut the eyes also blinking. In the same manner, krikara and devadatta are for sneezing and yawning respectively.
47. न जहाति मृतं वापि सर्वव्यापि धनञ्जयः । एते नाडीषु सर्वासु भ्रमन्ते जीवरुपिणः ॥
Na jahāti mr̥taṁ vāpi sarvavyāpi dhanañjayaḥ. Ētē nāḍīṣu sarvāsu bhramantē jīvarupiṇaḥ.
The dhananjaya vayu won’t abscond even after the death, and this pervades the whole body. This is how, the ten vayus (air) wander through all these nadis in the physique of the beings.
48. प्रकटं प्राणसञ्चारं लक्षयेद्देहमध्यतः । इडा पिङ्गलासुषुम्नाभिर्नाडीभस्तिसृभिर्बुधः ॥
Prakaṭaṁ prāṇasañcāraṁ lakṣayēddēhamadhyataḥ. Iḍā piṅgalāsuṣumnābhirnāḍībhastisr̥bhirbudhaḥ.
The learned people should lucidly comprehend the movement of the prana through the three nadis- ida, pingala and sushumna in the body.
49. इडा वामे च विज्ञया पिङ्गला दक्षिणे स्मृता । इडानाडीस्थिता वामा ततो व्यस्ता च पिङ्गला ॥४९॥
Iḍā vāmē ca vijñayā piṅgalā dakṣiṇē smr̥tā. Iḍānāḍīsthitā vāmā tatō vyastā ca piṅgalā.49.
Ida is be recognized to be positioned on the left side and pingala on the right (of spinal cord), overlaying (like snakes) each other.
50. इडायां तु स्थितश्चन्द्रः पिङ्गलायां च भास्करः । सुषुम्ना शम्भुरुपेण शम्भुर्हंसस्वरुपतः ॥५०॥
Iḍāyāṁ tu sthitaścandraḥ piṅgalāyāṁ ca bhāskaraḥ. Suṣumnā śambhurupēṇa śambhur’hansasvarupataḥ.50.
In ida nadi the moon is located and the sun in pingala nadi. Sushumna nadi is the place of lord Shiva in the form of Hamsa (the resonance of the exhalation Ham and inhalation Sa breath).
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