Swara Yoga

Copyright © Yoga Satsanga Ashram UK 2020

Written by
Yogachariya Jnandev
Yogachariya Dr Ananda Balayogi Bhavanani

Editor & Illustrator

Yogacharini Deepika Saini

ISBN 978-1-9995850-8-2

First Published July 2020

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 Preface

I offer my gratitude to all the great yogis and the Gurus who have
experienced and taught these amazing teachings of swara yoga.
I would especially like to thank the masters of the Rishiculture
Ashtanga Yoga linaege, Swami Gitananda Giri, Ammaji Meenakshi
Devi Bhavanani and Dr Ananda Balayogi Bhavanani.

It has been a real pleasure to produce this Book under the

mentorship of my Guru Yogachariya Dr Ananda Balayogi Bhavanani.
He has guidance and input has been invaluable and also its a great
honour to have him as a Co author. My sincere Pranams to him and
the lineage.

This book would not have come to fruition without the help of
my Divine wife and our three beautiful boys inspiring me every
moment. I am very appreciative of the artwork by Yogacharini
Deepika since she has recently taken this on it has given a new
dimension for our yoga work together with her artwork from a
yoga practitioners view of inner experience or vision.

I have been following Swara yoga for many years from the Nath
and Giri traditions, and always found the practices and teachings
inspiring, balancing and transformative in my own health wellbeing
and transcendental experiences. I was first initiated into Swara
yoga in 2001 by Swami Balaknath in Rajasthan and given the book
on Shiva Swarodaya by Charandas ji Maharaj, which I found very

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insightful and mystic text. Since then I have always been curious
about understanding these ideas from our modern perspective. In
recent years reading some of the Bihar school of Yogas work and Dr
Ananda Balayogi Bhavananis therapeutic research work on Swara
yoga has added the fuel of inspiration in my soul to do this work.

Since my own intense sadhana using these Swara yoga practices

I really believe that with the study and sincere practice of swara
yoga we can bring huge transformation to bring about holistic
health, wellbeing and spiritual evolution. For those who crave
transcendental or yogic experiences then the swara yoga practices
can be a great aid to this. In the therapeutic sense one can
experience great benefits even by changing the swaras 4-5 times
a day for several weeks. I give all my good wishes to the true Yoga
seekers and hope this book can assist many of you.

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 Blessings
Yogachariya Jnandev (Surender Saini) and Yogacharini Deepika (Sally
Saini) are an integral part of my Gitananda Yoga family worldwide
and I am so proud of the way they have been able to develop
through hard work the Yoga Satsanga Ashram in Carmarthenshire,
Wales and well as their new International Ashram developing in
Portugal. Having visited their Ashram in Wales, I can vouch for the
beautiful spiritual ambiance that can be felt there and it is a joy to
teach in such a Yogic atmosphere.

May the Guru Parampara continue to bless Yogachariya Jnandev,

Yogacharini Deepika and their family as well as the Yoga family of
the Yoga Satsanga Ashram with success in their Sadhana.

My dear Yogachemmal Jnandev has come out with this excellent

book that takes a detailed view of the Swara Yoga concepts of
the Indian Yoga tradition. These are teachings that bring together
the Yogic and Tantric perspectives as they deal with the universal
energies that are flowing through us through the medium of the
all important breath.

The modern equivalent of Swara is the nasal cycle which is an

ultradian rhythm of nasal congestion and decongestion with a
quasi-periodicity of 60 to 240 minutes. Though Keyser made the
first formal description and the use of the term nasal cycle in
1895, this concept and an understanding of its role in human life
had existed for much longer in Indian thought. The Vedic science
dealing with nasal cycle and its functions was known as Swarodaya
Vigjnan (swara = sonorous sound produced by airflow through
nostrils, udaya = functionality, and vigjnan = knowledge).

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Shivaswarodaya, is an ancient Sanskrit treatise that gives us immense
guidance in this field of yogaadvises us to undertake quieter, passive
activities (soumya karya) when left nostril flow is dominant (ida /
chandra swara), engage in challenging and exertional activities
(roudra karya) when right nostril is dominant (pingala / surya swara)
and to relax or meditate when bilateral nasal flow is operational
(sushumna swara). Ida swara (left nostril dominance) is described as
feminine, Shakti and moon-like (chandra) while pingala swara (right
nostril dominance) is described as masculine, Shiva and sun-like
(surya).

In fact the traditional Indian cultural iconographic description

of Lord Shiva as Ardhanarishwara has Shakti (femininity) depicted
as the left half of the body while Shiva (masculinity) is the right half.
Such notion of left-right, female-male duality is common in oriental
traditional medicine as also in western alchemy.

I wish that this book serves as a noble guide for all dedicated and
sincere students and practitioners of Yoga who wish to expand
their perspective of Yoga beyond just Asana. Those who wake up
in consciousness and realize that, “what we know is just a handful,
what we have to yet learn is infinite like the Universe”.

May we all grow and glow in spirit through the life of Yoga, enabling
each and every one to manifest their inherent divinity with joy,
health and wellness.

Om Hari Om tat Sat Om.

Yogacharya Dr Ananda Balayogi Bhavanani
MBBS, MD(AM), C-IAYT, DSc (Yoga)
Director and Professor of Yoga Therapy, CYTER of Sri Balaji Vidyapeeth and Chairman
ICYER at Ananda Ashram, Pondicherry, India. www.icyer.com

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 Contents:
Swara yoga: The importance of Guru.......................................................................9

Swara Yoga ...................................................................................................................... 19

Ida Nadi ............................................................................................................................ 23

Pingala Nadi ................................................................................................................... 24

The essence of breath ................................................................................................ 25

The philosophical significance of the breath .................................................... 26

Our breath and life span ............................................................................................ 29

Prana - eternal and all pervading cosmic force ................................................ 32

Electromagnetic fields and ions ............................................................................. 33

Positive and negative poles ..................................................................................... 36

Yoga polarity in the Gitananda tradition ........................................................... 37

Loma viloma prakriyas in the Gitananda tradition .......................................... 40

Cosmic polarity ............................................................................................................ 46

Alu Loma viloma prakriyas ....................................................................................... 48

Prana Vayus - subtle energy currents ................................................................... 60

Role of balance of positive and negative Ions for health .............................. 62

Our nostrils: a subtle energy detector ................................................................. 64

Absorption of ions or prancing force in our body ........................................... 65

The cosmic exchange and balance ....................................................................... 66

Swara Yoga and modern energy principle ......................................................... 67

Nadis ................................................................................................................................ 69
The Ida, Luna or negative charge .......................................................................... 74

The Pingala, Suriya or positive charge ................................................................. 75

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Transformation of the Ida and Pingala ................................................................ 76

Chakras ............................................................................................................................ 80

Biorhythms, breath cycles and the Swara .......................................................... 84

Synchronise the Swara for better health ............................................................ 91

Counterbalancing the over active Nadi for better health ............................ 92

Pranayama and Swara yoga ................................................................................... 94

Daily reading of the breath and Swara ................................................................ 96

Living in harmony with the Swaras ...................................................................... 97

The tattwas or elements in swara yoga .............................................................101

The macro and micro-cosmos, tattwas and breath .....................................103

How to read the tattwas .........................................................................................104

Manifestation of the elements .............................................................................104

Mandala Dharanas and mandala pranayama for tattwa sadhana ..........106

Swadisthana chakra .................................................................................................109

Manipura chakra ........................................................................................................110

Anahata chakra ..........................................................................................................111

Mooladhara chakra ...................................................................................................112

Vishuddha chakra ......................................................................................................113

Ajna chakra ..................................................................................................................114

Chaya-upasana or shadow gazing ......................................................................115

References ....................................................................................................................116

Swarodaya Vigjnan: Dr Ananda Balayogi Bhavanani, MD, DSC ................117

Glossary ....................................................................................................................... 131

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 Swara Yoga

Swara Yoga : The Importance of Guru

In the modern age, teachings and practices are easily available to

everyone through our books, media, and internet. Nowadays you
will find lectures on every subject on YouTube, and many other
audio-video resources. Still to learn and follow some of these Yogic
Sciences and practices, it is advisable to find a competent Guru,
teacher or guide. You Guru or teacher is not only going to guide

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you through the practices, but also help you understanding your
own self and prepare for these practices.

Most of these ancient teachings and scriptures were written in

the last few thousands years on stones, leaves, barks and slates
made from clay or stone. So their Kriyas and Prakriyas were written
in a codified and condensed form. Its almost like bullet points or
reminders when you go out for an important meeting.

Ancient Yoga teachings for thousands years passed down in Guru-

Shishya Paramapara (from teacher to student) in a typical Ashram
or Gurukula system by word of mouth. These Gurus of masters
would examine and prepare the students for years through Karma
Yoga, Bhakti Yoga, Jnana Yoga, and Hatha Yoga for years before
some of these advance teachings will take place. A Guru will wait
or search for Adhikari - a student who is ready and eligible to learn
and master the teachings to be passed down.

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Guru is a Sanskrit term for master or guide, which literally translates
as “one who leads us from darkness to light” or “one who dispels
the darkness of ignorance”. So it is important to find a Guru, as well
as develop the right attitude and will to learn and master these
divine teachings. Without the attitude of service or Seva, Sraddha
or faith, Samarpan or devotion, Tapas or dedicated practice, there is
not fruit or success on the path of Yoga Sadhana.

In India, even now, there is immense respect, faith and

understanding of the Guru-Shishya concept. Due to so many of
the modern spiritual Gurus or masters taking advantage of their
position and power, this divine concept and relationship of Guru
and Shishya has been questioned worldwide.

As the stress levels and toxicity in life is growing at physical, mental,

emotional, energetic and spiritual levels, Yoga, especially Hatha
Yoga, has been followed worldwide and becoming more and more
popular each day.

I personally here will advise you to find a Guru or teacher to learn

Hatha Yoga, Pranayama, Raja Yoga, Mantra Yoga, and Swara yoga
for success in your Sadhana. In particular, the Swara Yoga, Kundalini
Yoga and Samayama are some of the advanced and inner Sadhana
Paths and you will need a guide who can help you prepare and
guide your spiritual journey.

The Shiva Samhita (3:9) mentions: “Having received instructions

in Yoga, and followed guidance of a guru who has experienced
Yoga, let him (student or follower also known as Sadhaka) practice
with sincerity according to the method taught by the teacher for
spiritual success.”

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These Kriyas and Prakriyas are very powerful and can lead us to
spiritual experiences and are kept secret as they can also cause
disturbances to our physical, mental and emotional balance. These
practices develop an immense amount of Pranic and energy
and we don’t know how to channel them or utilise them, these
energies can be also destructive in nature. Remember energy is not
constructive or destructive. Energy only becomes useful if it being
used to the benefit of human evolution and the same energy can
be used to destroy lives.

Guru-Shisya (The TEACHER and Disciple)

To understand life and grow on the path of yoga and spirituality,

vairagya [non-attachment] and abhyasa [practices] are the
responsibility of the Sadhaka/seeker. When these two are truly
undertaken, another help follows or comes in the form of Guru and
Grace, each inter-linked, each so beautiful, eternal and joyful, each
so intense and powerful. Unfortunately, most frequently each are
misunderstood!

Western culture, which has increasingly welcomed and embraced

traditions from the East, often understood Guru to mean simply a
Teacher. In the West Guru is generally considered to be a spiritual
master; yoga or meditation master; or a master of philosophy. The
Guru is expected to share his wisdom and experiences and help
his followers or disciples to attain the state of liberation or mastery
in one or other field of life. The Guru is the one who passes the
wisdom, experiences and blessings he/she has experienced as
has been passed on to them by their masters, rather than just the
information or knowledge.

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In ancient times in India education was carried out in guru-kulas/
ashrams. The shisyas/ students have to live with their Guru from
an early age and were given not only instruction on an intellectual
level, but also were guided in spiritual development and in
the maintenance of physical health. The Guru had a very close
relationship with the students and knew their habits and levels of
inner strength.

The word Guru is a compound of two root words, Gu and Ru. Gu

means darkness and Ru means light. That which dispels the darkness
of ignorance is called Guru. The energy and action of removing
darkness are Guru. Guru is not a person, it is a force driven by grace.
Guru is one who guides you, motivates you to keep moving on the
right yoga path.

One of the famous Indian poets says that “the Guru and God both
are standing here to whom I should salute first. The God says that I
should be grateful to my Guru has guided me on this path to God-
realisation.” Here importance is given to the Guru as he is the one
who has guided the disciple to come that far. Keep in mind that
the Guru is one who guides and initiates into the spiritual and yoga
practices. By power of sadhana/ practice the sadhaka can achieved
the higher states of yoga. The Guru is the one who instruct about
practices, motivates in the moments a disciple needs it. The Guru
can seem to be harsh and painful in the moments when breaking
our ego and getting us out of mental conditions and our comfort
zone.

There tend to be a moments in everyone’s life where we human

beings desire to experience the higher self, God and approach one
or other Spiritual disciplines. Everyone’s desire or thirst will vary.

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It depends on development of vairajna/ non-detachment and
abhyasa/ practice. The Guru is always there with and within but
the sadhaka /seeker may not be ready to receive, and absorb, learn,
practice and experience what the Guru has to offer. You can realise,
see or perceive your Guru only when you are ready to receive the
higher message.

Many times we even tend to ignore or neglect our Guru because of

Samsaya/doubt in the Guru or our own self. The Guru introduces
you to the practices and instructs or guides you how to go on for
your own journey. The Guru introduces you to the teaching you are
ready to follow. Many times we might have doubt that our Guru is
not teaching us, or introducing us to the higher practices.

In India Guru is a sacred word that is used with reverence and is

always associated with the highest wisdom. The Guru is unique in a
person’s life. The relationship between shisya/ disciple and the Guru
is like no other relationship. It is said that the guru is not mother,
father, son, or daughter. The guru is not a friend in any conventional
sense. It also is sometimes said that the guru is father, mother, son,
daughter, and friend all in one; the guru is sun and moon, sky and
earth to the disciple.

The relationship of Guru to Shisya/disciple is indescribable. The

relationship extends to the realm beyond the world, transcends
death, and seen far beyond the limited karmic bonds associated
with family and friends. A mother and father help sustain the
body of their child, and nurture and guide the child through the
formative years of life to adulthood. Guru sustains, nurtures, and
guides a soul through lifetimes to attain Samadhi, oneness, self-
realisation, liberation.

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The relationship with the Guru must be based on the purest form
of unconditional love. There should be complete openness with
the Guru. The disciple should hold nothing back from the Guru. The
disciple goes to the Guru with full faith and entrusts his whole life to
his Guru. The Guru accepts his disciple’s life and chops it and burns
what is not necessary, and then carefully carves what remains into
something sacred. When the disciple is ready the Guru sends them
back to the world to fulfil all the worldly duties/karmas. The disciple
offers his/ her support to the Guru all through his/her life. When
the disciples are ready then the Guru authorises them to teach or
guide other sadhakas on the path.

As gratitude or respect the disciple always states his/her Lineage

of Gurus/ the guru-shisya- paramaparai where from he/she has
received the teaching. Teaching or instructing yoga saying its ‘my
yoga’, ‘my teachings’ or not referring to our Gurus is breaching the
Yamas the first step of yoga.

I remembered an incidence when I was living with one of the Gurus

in Sariska forest hills, Rajasthan. One of his shisya/disciples used to
come there every morning with his cows, offer milk and other dairy
products to the Guru and sat around him all the day. The cows used
to go around grazing themselves and return back in the afternoon
when he had to go back to his family. One day the Guru suddenly
opened his eyes after long hours of meditation and shouted at the
shepherd to go and take care of his cows. The Guru said he is here
to guide him to the path of liberation and not to protect his cows
from wild animals. He had enough. Later on I realised that the Guru
is not to help us in all our stupid worldly problems, or miseries, but
he is the one to show us the path to liberation. Still we have to walk
on the path by ourselves.

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In your spiritual growth your Guru is not an easy one to deal
with. The Guru constantly keeps testing you, puts you in difficult
situations with obstacles. In the beginning of your spiritual life
everything seems to be harder, intense and painful. This is the
process of cleansing as well as awareness. Your Guru helps you to
realise all the bitter truths of your own self. Once you let go and
surrender to your Guru then your Sadhana will become fruitful and
blissful.

Guru is not a physical existence or experience, and guru is not a

sensory experience. It is a divine experience. When one allows herself
or himself to become a channel for receiving and transmitting the
divine knowledge, accessing the astral knowledge and higher
consciousness and transferring the same to his disciples, then it
happens. The guru manifests. A human being must learn to be
selfless, must learn to love. Real and higher love expects nothing.
Selfless love is foundation of their enlightenment, and attunes
them as channels of knowledge.

The Guru is not the goal. The Guru never wants you to worship
him or praise him. The Guru is like a boat for crossing the river. The
boat brings you across the river. When the river is crossed the boat
is no longer necessary. You shouldn’t hang onto the boat after
completing the journey, and you certainly don’t worship the boat.

Many students come to the Guru with preconceived ideas about

the Guru, what he should be like, how he should behave and treat
students. They come with their own expectations. Students think
or have expectations about what the guru should be teaching.
Your Guru gives you or teaches what you need as well as what you
deserve or are ready to learn. Guru is not there to teach what you

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want. Guru is to help you to come out of that comfort zone, which
may be painful in the beginning.

Again your faith and trust in the Guru can be your strength to go
through. Try not to be upset or stressed in the situations when your
Guru is not behaving or treating you in a way you are expecting
with your preconception or conditioning. Allow your Guru to guide
you, all you need to do is follow the practices, let go of all your
preconceptions and conditions as well as expectations. The divine
Guru will manifest in you.

A yoga seeker should not worry about who the Guru is, or what
the Guru will teach, or what the Guru is like. The yoga seeker’s first
concern should be preparing himself, organising his life, body and
thoughts in a spiritually healthy way, and then working toward a
way of life that simplifies and purifies.

Once you meet with the guru, the practices and the way Guru
behaves should not be the sadhaka’s concern. The sadhaka’s work is
to act and follow on the instructions and teachings of the Guru, and
at the same time, work toward more and more selflessness, and
surrender of the ego. These can be difficult attitudes to cultivate for
the western mind however as these deeply respectful relationships
are not part of western culture.

A spiritual Guru’s ways of teaching are multi-faceted and sometimes

mysterious. His teachings will have multi-meanings and different
senses in every situation. Out of the Guru’s teaching a student gets
what s/he is ready for. A same savitri rhythm of breathing can be a
tool for relaxation, pranayama, and gradually pratya-hara / sensory
withdrawal, dharana and meditation.

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A great Yogi and spiritual Master Swami Rama says that “The guru
does not operate from what seems fair, or outwardly appropriate.
He is not constrained by such cultural amenities. He can seem
harsh, even brutal. He will put students in situations that make no
sense, or are very uncomfortable. He will say things that won’t make
any sense for months. He will ask things of students that students
think are impossible. Everything the guru is doing is for the growth
of the student. The student need only have faith in that fact. The
guru also teaches without words or actions. As the disciple learns
to surrender and move the ego out of the way, and grows more
selfless, the ability to learn intuitively from the guru grows.”

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 Swara Yoga

The Swara Yoga teachings come from “Shiva Swarodaya,” an ancient

Sanskrit Tantric text. This scripture or teachings are in the form
of a dialogue between Lord Shiva and his wife Parvati. The text
describes that Swara Yoga is useful for the transformation of our life
and knowing how to perform various life activities based on breath,
nostril and energy.

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The Swara Yoga teachings were first taught by Lord Shiva to his wife
and disciple Parvati. He mentions that in all seven Lokas or planes
of consciousness, “He (Shiva) knew no greater wisdom or treasure
than Swara Yoga.” Here Shiva is the Guru, one dispels the darkness
and represents the pure, cosmic and divine consciousness while
Parvati represents individual Jiva or consciousness. Inhalation of
Puraka is perceived as Parvati or Shakti, when creative potential
energies transform in life forces in each life and exhalation is seen
as Shiva, or divine consciousness, where Shakti transcending and
merging back to cosmic Shiva Consciousness. Through awareness
of Swaras or breath one can attain oneness or union of Shiva-Shakti
or Individual and Cosmic consciousness.

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Swara Yoga is the science of breath and prana or life force and
explains three Swaras or breathing patterns or modes.

These Swaras are also connected with our prana energy flow and
nadis. These are:
1. Ida nadi — breathing dominantly through the left nostril.
2. Pingala nadi — breathing dominantly through the right
nostril.
3. Sushumna nadi — breathing through both nostrils.

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Once we understand the connection of Swaras with Nadis, body
parts, and Chakras, Swara Yoga can provide us many healing
practices. In Swara Yoga it is described that the first symptom of
any physical and or mental problem can be seen is disturbance in
biorhythmic change in nostrils.

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EFFECTS OF NASAL CYCLE AND FORCED UNINOSTRIL
BREATHING

Wernitz and others reported selective hemispheric stimulation by

unilateral forced breathing. They showed that forced breathing
through one nostril produces a relative increase in the EEG amplitude
in the contra lateral hemisphere. Block et al demonstrated that
unilateral breathing affects males ipsilaterally on both spatial and
verbal tasks. Their spatial performance is better during right nostril
breathing and verbal performance is better during left nostril
breathing. In females it affects performance contra laterally but
only in spatial tasks and their spatial performance is better during
left nostril breathing. However in a study on 108 school children, K.V
Naveen and others found that Yogic breathing through a particular
nostril increases spatial rather than verbal scores without lateralised
effects.

Swami Gitananda reported that a sensation of well being and good

health was experienced by the subjects during the even nostril
flows or with right nostril breathing. They also found concentration
and meditation to be easier at such times.

Mitti Mohan tested the nostril dominance with reference to the

bilateral volar GSR (galvanic skin resistance) that is an indicator of
sympathetic activity. He found that sympathetic activity was lower
in ida swara, (left nostril breathing) followed by pingala swara (right
nostril breathing) and was the maximum in the sushumna swara
(bilateral nostril breathing).

Backon has shown that right nostril breathing significantly increases

blood glucose levels, whereas left nostril breathing lowers it.

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Shirley Telles et all have shown that right nostril breathing can
significantly increase the metabolism measured by the increased
baseline oxygen consumption with one month of practice several
times a day. They have also shown that breathing through the left
nostril exclusively, repeated 4 times a day produced a significant
increase in the baseline GSR suggestive of reduced sympathetic
activity to the palmer sweat glands.

L.Rai et al found that induced left nostril breathing produced

decreased systolic, diastolic and mean blood pressures. They
suggested that the left nostril breathing could be used as a
prophylactic means to combat rises in blood pressure associated
with everyday stress and strain of life. They also found that induced
right nostril breathing caused correction of blood pressure to
normal levels, increase heart rate, increase skin conductance and
increased body temperature.

THERAPEUTIC APPLICATIONS OF SWARA YOGA:

A group of pranayama, namely chandra and surya nadi (CN and

SN, respectively) and chandra bhedana and surya bhedana (CB
and SB, respectively) have uninostril breathing (UNB) and alternate
nostril breathing (ANB) patterns using left and/or right nostrils,
respectively. This type of Yogic nostril manipulation is also furthered
in nadi shuddhi (NS), a specific technique involving alternate use of
both nostrils in a specific pattern. It has been previously suggested
that right nostril dominance in the nasal cycle as well as right UNB
may be correlated with the “activity phase” of the basic rest-activity
cycle, the time during which sympathetic activity in general exceeds
parasympathetic activity throughout the body. These techniques

125
utilize such knowledge to consciously regulate homeostatic
mechanisms of human physiology resulting in beneficial changes.
These Yogic UNB and ANB techniques have captured the
imagination of researchers worldwide and recent studies have
reported their differential physiological and psychological effects.
This includes effects on O2 consumption, metabolism and body
weight, blood glucose, involuntary blink rates and intraocular
pressure, heart rate (HR), stroke volume and end diastolic volume
as well as skin resistance, digit pulse volume, and blood pressure
(BP).(15) ANB (as done in NS pattern) has been reported to rapidly
alter cardiopulmonary responses and improve simple problem
solving. Yogic breathing through right, left, or through both
nostrils alternately produce distinct autonomic changes: right UNB
increased systolic pressure (SP) and diastolic pressure (DP), whereas
left UNB resulted in significant reduction in SP and mean pressure
(MP).

Shannahoff-Khalsa suggested that mechanical receptors in the

nasal mucosa register flow of air across membranes (unilaterally)
and transmit this signal ipsilaterally to the hypothalamus, the
highest center for autonomic regulation. Alternating left-right
levels of catecholamines have been found to occur in peripheral
circulation of resting humans with rhythms coupled to the nasal
cycle. It is possible that the right nostril initiated techniques are
producing such a state of autonomic arousal, whereas left nostril
initiated techniques are inducing autonomic relaxation/balance in
our subjects.

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RESEARCH STUDIES AT CYTER, PONDICHERRY:

Our studies at CYTER, the Centre for Yoga Therapy Education and
Research in the Sri Balaji Vidyapeeth (www.sbvu.ac.in/cyter) have
demonstrated that right and left yogic UNB and ANB techniques
have differential physiological effects. Right nostril initiated
UNB and ANB techniques (SB and SN) induce a state of arousal
through sympathetic activation and/through increased ascending
reticular activity and/or by central action at the primary thalamo-
cortical level. On the other hand, left nostril initiated UNB and ANB
techniques (CB, CN, NS) delay reactivity of the subjects by inducing
a sense of inert lethargy and may induce a state of parasympathetic
dominance as manifested in CV parameters. This finding is in tune
with the traditional swara yoga concept that air flow through right
nostril (SN and pingala swara) is activatory in nature, whereas the
flow through left nostril (CN and ida swara) is relaxatory. Further
studies in different populations and in patients of different
conditions, as well as over different periods of time, may provide a
more detailed understanding of the therapeutic potential of these
simple and effective pranayama techniques.

CONCLUSION

The science of swara that is of recent interest to scientists all over

the world, had been analysed extensively by Indian Yogis of lore.
Though they lacked the physical equipment available to modern
science, these Yogis through their dedicated practice (abhyasa),
inner vision (antar drishti) and self-analysis (swadyaya) had made
an extensive number of observations on this concept.

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Recent scientific studies have helped us to have a better, methodical
understanding of these concepts. They have thrown light on the
potential health benefits of forced uninostril breathing in various
medical conditions. Further research is required to prove the efficacy
of these techniques in clinical conditions such as hypertension, low
blood pressure, autonomic dysfunction and diabetes.

The interesting observation that changing the nasal dominance

pattern to the opposite side may relieve conditions such as acute
asthma, acidity and headache, requires further studies before such
techniques can be advocated for clinical trials and patient care.
The theory that conception doesn’t occur when both partners
are in same swara if found true, will be a welcome addition to the
contraceptive armory especially in situations where other methods
such as oral contraception are contraindicated.

In conclusion, it can be said that the swara yoga concept is a highly

interesting field for further research and it may have wonderful scope
in the field of patient care and in improving our understanding of
how to live in harmony with nature.

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 Glossary of Terms
Brihadaranyaka Upanishad a highly advanced philosophical and mystical text, and is one
of the major Upanishads

Abhyasa Practice

Adhikari eligible, one who is ready to learn or deserve to learn

Adhyatma Spirituality

Adhyatmik Spiritual person

Agni fire or energy elements

Ajna Chakra third eye center

Akaash space, voidness, ether

Akashik Vijnana astral or cosmic wisdom

Alambusha Nadi vital energy channel connecting to the mouth

Alaya An abode or dwelling place

Anahata Chakra Heart center

Anandamaya Kosha bliss body

Annamaya Kosha Food or physical body

Antar Kumbhaka Holding the breath in

Anu Molecule

Apana downward flowing subtle energy current associated with lower

body areas

Apana Vayu subtle energy current flowing downward in pelvic area, and legs

Ardha half

Arjuna A great warrior, son of Kunti and Pandva and disciple of Krishna

Asana A posture, pose, state of being

Ashram A place to learn and practice yoga and spiritual practices under
guidance of Guru

Atman Soul

Atmanubuti self-realisation,

Bahira Kumbhaka Holding the breath out

Bhagavad Gita A dialogue between Krishna and Arjuna in middle of battlefield of

Mahabharata on spiritual teachings and guidelines

Bhakti Yoga Yoga of devotion

Bhokta Consumer

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Bija seed mantras

Brahma The creator aspect of divine in Hinduism

Brahmanda Universe, Macrocosm

Chakra Energy wheel

Chandogya Upanishad a Sanskrit text embedded in the Chandogya Brahmana of the Sama
Veda of Hinduism detailing meditation practices

Chandra Lunar, Moon

Chandra Nadi Asana Laying on right side with left side dominant for activarting chandra
swara

Chandra Nadi Pranayama Activate breathing through chandra or left nostril

Chandra Swara Left nostril energy current

Chayopasana Shadow gazing

Chetana Consciousness

Chitta Consciousness

Darshan A view point or philosophy

Dasha Vayus Ten subtle energy currents flowing in Nadis

Deha Body

Dharmika Asana devotional pose

Dharana concentration, practice to focus our mind on single point

Dhyana meditation, absorption of mind on single point

Drashta Witness, viewer

Drishti Viewpoint

Gandhari Nadi vital energy channel connecting to the left eye

Ghatika 48 minutes

Goraksha Samhita natha Yoga scripture composed by the great Yogī Gorakshanath

Gurkula A home of Guru for learning yoga and Hindu spiritual practices

Guru Spiritual teacher or guide

Hastijihva Nadi Vital energy current connecting to the right eye

Hatha Yoga Patha of yoga to balance Ha (solar) and Tha (Lunar) energies through
asanas, mudra, pranayama, jnana yoga kriyas and shat karmas

Hatha Yoga Pradipika A scripture composed by Swatmarama Suri in Hatha Yoga practices

Hinduism A spiritual life style followed by Hindus based on Vedic and

Upanishads teachings

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Ida Nadi The cooling, lunar energy current

Iswara Pranidhanani Surrendering to divine, seeing life as divine blessings

Jala water or liquid elements

Jala Neti Nasal cleansing with saline water

Jiva life, living being

Jnana Yoga Yoga of Wisdom

Jnana Yoga Kriya relaxation techniques and visualisation

Kalas time -past, present and future

Kanda Vital energy store in Conus Medularis

Karma mental, verbal and physical actions

Karma Yoga Yoga of Skill in action

Karta Doer

Krishna One of the incarnation of Vishnu, taught us spiritual guidelines in

form of Bhagavat Gita

Krishna Paksha waning moon period

Kriya Yoga Yoga of action based on Tapas, Swadhyaya and Iswara Pranidhanani

Kriyas Practices, flow, movement, action

Kuhu Nadi vital energy channel connecting to the reproductive organs

Kumbhaka Retention of breath

Kundalini Latent potential vital force, resting in root chakra

Kundalini Yoga Yoga path of Kundalini or Chakra awakening

Laya Yoga Yoga of sound and mantra and absorption of mind in cosmic
vibrations

Lokas planes of life or consciousness

Loma solar, positive ions of pranic vital energy

Loma Pranayama Inhalation 6 x Hold 6 X Exhalation 6 counts, a pranayama practice

Loma Viloma Pranayama Alternate nostril breathing

Loma Viloma Vidya Practices to balance polarity

Maharishi Patanjali Composer of Codifer of Raja Yoga

Manas Mind

Mandala A geometric energy shape

Mandala Dharna focusing our mind on Mandala of Pancha Mahabhutas

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Mandala Pranayama Pranayama practices for Mandalas for Pancha Mahabhutas

Manipura Chakra precious life jewel energy chakra or navel center

Manomaya Kosha mind body

Mansika mental

Mantra Yoga Yoga path of mantra chanting and mediation of the essence of
mantras

Mooladhara Chakra root or foundation chakra

Mudra A gesture or energy seal

Mukta Triveni Liberating point of three nadis, located at third eye chakra

Nada sound, vibrations, resonance

Nadi subtle vital energy currents

Nadi Suddhi Nerve or Nadi cleansing pranayama

Nasagra Nostril

Nasagra Mudra Pranayama gesture of hands for pranayama practices

Niyamas Rules, observances and ethical virtues

Oli Mudras Set of Asanas and Mudras for Kundalini Awakening

Padmasana Lotus pose

pancha mahabhutas Five subtle elements -prathvi, jala, vayu, agni, akaash

Pancha Tattwas Five subtle elements -prathvi, jala, vayu, agni, akaash

Parampara A tradition, lineage

Parmatman Divine soul

Parvati Wife of Lord Shiva

Pinda Individual body, microcosm

Pingala Nadi The heating, solar energy current

Prakriti Nature, inherited nature

Prakriyas Application of practices, movement, action

Pramanu Atom

Prana Subtle Cosmic vital force

Prana Vayu downward flowing subtle energy current in chest, lungs, and heart

Prana Vayus Five subtle prana energy currents

Pranamaya Kosha Subtle energy body or sheath

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Pranava OM, cosmic vibratory sound closest to sound of divine

Pranayama subtle vital energy work through breath as a tool

Prashna- Upanishad It is one of the Upanishad of six main questions, asked by six seekers
of truth and answered by sage Pippalapada

Prashwash Exhalation

Prathvi earth or solid elements

Pratyahara sensory withdrawal

Puraka Inhalation

Purna complete

Purusha Individual soul

Pusha Nadi vital energy channel connecting to the right ear

Raja Yoga Royal Patha of Yoga based on Patanjalis Yoga Sutras and Samkhya
Yoga

Rajas Quality of action

Rechaka Exhalation

Rishi Master of Spiritual Sciences

Sadhana Sincere and disciplined practice for spiritual benefits

Sahashrara Chakra Crown chakra

Sakshi Bhava Witnessing awareness

Samadhi self-realization, enlightenment, liberation

Samana Vayu subtle energy current flowing in digestive cavity

Samaskaras the subtle impressions of our past actions

Samayama Inner or advance practices of Yoga based on Dharna, Dhyana and

Samadhi

Samkhya Samkhya is one of the six Darshanas of Hinduism

Samrapan devotion and surrender

Samsthiti asana equal standing or balanced standing pose

Sanskrita Ancient Indian language of Gods

Satchidananda Absolute bliss or divine joy

Sattva Quality of pure essence.

Savitri Pranayama a 6x3x6x3 pattern of breathing as solar pranayama

Seva Service

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Shakta Male form of energy flowing in right side of body

Shakti Divine creative force

Shakti Female form of energy flowing in left side

Shankhini Nadi vital energy channel connecting to the rectum

Shata Karmas six cleansing practices described in hatha yoga

Shavasana Corpse pose, relaxation pose

Shishya Student, follower, disciple

Shiva One of the three supreme aspects of Divine followed in Hinduism

Shiva Cosmic transcending force

Shiva Samhita A Yoga scripture, written as a dialogue between Lord Shiva and his
wife Shakti

Shiva Swarodaya A swara Yoga scripture, written as a dialogue between Shiva and
Shakti

Shiva Swarodaya Ancient Tantric text in Sanskrita as a dialogue between shiva and
shakti

Shukla Paksha waxing moon period

Shunyaka Natural cessation of breath in transcendental experiences or

meditation

Shusumna Nadi balanced or central energy current

Siddha Asana Perfect pose

Siddhis Miracles or masteries through yoga sadhana

Soham Mantra means ‘I am Divine’

Sraddha Faith

Sukha Asana easy or cross legged posture

Sukha Pranayama easy breath, equal breathing pattern of inhalation and exhalation

Sukha Purvaka Pranayama Inhalation 6 x hold 6 x exhalation 6 x hold out 6 pattern of

pranayama

Supta Vajra Asana Reclining thunderbolt pose

Surya Solar, Sun

Surya Bhedana solar breathing or pranayama

Surya Nadi Asana Laying on left side with right side dominant for activating surya
swara

Surya Nadi Pranayama Activate breathing through surya or right nostril

Surya Swara Right nostril energy current

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Sutra Neti Nasal cleansing with cotton thread coated with bee-wax

Svayambhu-Linga Central axis of Kundalini based at root of spine

Swa self

Swadhisthana Chakra sacral chakra or self-dwelling centre

Swadhyaya Self-study, introspection

Swami Self-realized master of yoga and self

Swara Nostril, Energy Channel

Swara One’s own self

Swara Yoga Patha of Yoga uses nostril breathing and ida-pingala-sushumna

energy manipulations for sadhana

Swasha Inhalation

Swasha-Prashwash Breathing

Taittriya Upanishad The Taittiriya Upanishad is one of the older, ‘primary’ Upanishads,
part of the Yajur Veda. It says that the highest goal is to know the
Brahman

Tamas Quality of inertia

Tantra energy weave, a path of yoga working on subtle energies to attain

liberation

Tapas sincere and disciplined practice for spiritual benefits

Trataka Blink-less Gazing

Tri Gunas three primary qualities of sattva, rajas, tamas

Udana Vayu upward flowing energy in throat, diaphragm and excretory or

expelling functions

Ujjayi Vicrtorious pranayama

Upanishadas Hindu scriptures on Hindu lifestyle and wisdom to attain health,

peace and self-realisation

Vairajna Non-attachment,

Vajrasana Thunderbolt pose

Varaha-Upanishad this is a minor Hindu text belonging to Krishna-Yajurveda

Vayu air elements

Vedas Four main scriptures detailing hindu life style

Vijnanamaya Kosha cosmic wisdom body

Viloma lunar, negative ions of pranic vital energy

Viloma Pranayama Inhalation 6x Exhalation 6x holding the breath out 6 counts, a

pranayama practice

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Vishuddha Chakra center of purity or throat chakra

Vritti Pattern or rhythm of breathing

Vyana Vayu subtle energy current flowing throughout the body

Yamas Restraints or moral virtues

Yashaswini Nadi vital energy channel connecting to the left ear

Yoga Union, Oneness

Yoga Chudamani Upanishad It is one of the minor Upanishads of Hinduism composed in Sanskrit,
and is known as the “Crown Jewel of Yoga”

Yoga Sutras Yoga verses of Raja Yoga composed by Maharishi Patanjali

Yogi Masters of Yoga

Yukta Triveni Energy store at origin or three nadis

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