The Suṣumnā Nāḍī
The role of Suṣumnā Nāḍī in Svarodaya Shastra
The Suṣumnā is the middle Nāḍī and is equated with the divine river Sarasvati, whereas Iḍā is Gaṅgā and Piṅgala is Yamuna. The meeting place of these three rivers is a Prayāga, which is a place of pilgrimage, a very divine place. Like the Sarasvati river, the Suṣumnā Nāḍī is mostly inauspicious in mundane people, but is active among the Sādhakas. This is because, this Nāḍī is unfavourable for all the mundane activities, but highly enlightening for Sādhanā. The Suṣumnā is active when the Prāṇa is unsteady and alternate abruptly between the left and right nostril. Agni is the overlord of this Svara, and he burns everything to destruction like Kāla or like poison kills everything mundane. However, it is the same Agni, the burns one’s desires and gives freedom from the mental bondages.
Śiva Svarodaya 124. When the Svara flows at one moment in the left nostril and the next moment in the right nostril, it should be known as Suṣumnā Nāḍī and it makes everything infructuous. अथ सुषुम्ना क्षणं वामे क्षणं दक्षे यदा वहति मारुतः। सुषुम्ना सा च विज्ञेया सर्वकार्यहरा स्मृता॥१२४॥
Śiva Svarodaya 125. The fire element residing in the Suṣumnā Nāḍī burns like the fire of destruction and one should know this fire to be a poison and destroyer of all actions. तस्यां नाड्यां स्थितो वह्निचलते कालरूपकः। विषवत्तं विजानीयात्सर्वकार्यविनाशनम्॥१२५॥
The Svaras are expected to flow their respective order for them to be fruitful, however, if they flow in an incorrect sequence, i.e., Iḍā flows in Piṅgala and Piṅgala in Iḍā, such time becomes inauspicious for any actions. Activities undertaken during such time is unfruitful. Likewise, when the Svaras abruptly change their sequence, left to right, and right to left, such a Svara is considered irregular, and should be avoided for mundane activities. When both the Svaras flow together, we know that Suṣumnā is active, and it must be avoided for auspicious rites, as such as Svara is like poison. Therefore, we must be aware of 3 conditions: (1) Svara in incorrect order, (2) Svaras switching nostrils abruptly, and (3) Svaras are flowing through both the nostrils. All such conditions should be avoided for auspicious rites.
Śiva Svarodaya 126. When transgressing their orders both the Nāḍīs flow in a person in an abrupt order, it is inauspicious for him. There is no doubt about it. दयाऽनुक्रममुल्लङ्घ्य यस्य नाडीद्वयं वहेत्। तदा तस्य विजानियादशुभं नात्र संशयः॥१२६॥
Śiva Svarodaya 127. When at one moment, the Svara flows in the right, and the other moment in the left, it is considered uneven. The effect is the reverse of what is desired, and so it ought to be known, O Fair One! क्षणं वामे क्षणं दक्षे विषमं भावमादिशेत्। विपरीतं फलं ज्ञेयं ज्ञातव्यं च वरानने॥१२७॥
Śiva Svarodaya 128. According to the wise, when both the Svaras flow together, it is like poison. All actions good or bad should be avoided because whatever work is done gives no result. उभयोरेव संचारं विषवत्तं विदुबंधाः। न कुर्यात्क्रूर सौम्यानितत्सर्वं विफलं भवेत्॥१२८॥
When Suṣumnā Svara is activity, one “must” shun one’s material desires to achieve victory or success in mundane pursuits, and wholly focus one’s mind on the almighty god, Īśvara. The matters discussed during such Svara ultimately leads to failure, therefore, there is no point, discussing such things in Suṣumnā, and one must concentrate’s one mind on lord Īśvara. One must focus solely on yogic practices concentrating mind on the Īśvara. No effort towards victory, benefit, or comfort should be made in this condition. When the Suṣumnā flows during the time when Piṅgala is supposed to flow, both curses and boons become ineffective. Therefore, blessings given at a time when the Suṣumnā is active during the reign of Piṅgala is of no use. Likewise, the curses meted out during such a time becomes impotent. Likewise, when the Svaras switch from Iḍā to Piṅgala or the other way, or the Bhūtas change from one Bhūta to the other, such time is infructuous for anything good.
Śiva Svarodaya 129. There is no alternative but to pray to God if a Praśna is put on life or death, profit or loss, victory or defeat, or if one must face an odd or adverse situation during the flow of Suṣumnā. जीविते मरणे प्रश्ने लाभालाभे जयाजये। विषये विपरीते च संस्मरेज्जगदीश्वरम्॥१२९॥
Śiva Svarodaya 130. On such an occasion one must focus solely on yogic practices concentrating mind on the Īśvara. No effort towards victory, benefit, or comfort should be made in this condition. ईश्वरे चिन्तिते कार्य योगाभ्यासादि कर्म च। अन्यत्तत्र न कर्तव्यं जयलाभसुखैषिभिः॥१३०॥
Śiva Svarodaya 131. When the Suṣumnā flows during the reign of Surya Nāḍī, both a curse and a boon become ineffective. सूर्येण वहमानायां सुषुम्नायां मुहुर्मुहुः। शापंदद्याद्वरं दद्यात्सर्वथैव तदन्यथा॥१३१॥
Śiva Svarodaya 132. During the changeover of Svara or when the Bhūtas combine, no auspicious work should be done. Even one should abstain from righteous acts like charity etc. नाडीसंक्रमणे काले तत्त्वसंगमनेऽपि च। शुभं किंचिन्न कर्त्तव्यं पुण्यदानादि किंचन १३२॥
Śiva Svarodaya 133. When the irregular Svara rises, one should not even think of a work. Travelling during this state undoubtedly cause adverse effects or suffering and even death — there is no doubt about it. विषमस्योदयो यत्र मनसाऽपि न चिन्तयेत्। यात्रा हानिकरी तस्य मृत्युः क्लेशो न संशयः॥१३३॥
The Candra Svara corresponds to left, front and above. On the other hand, the Sūrya Svara corresponds to the right, back and below. Normally, when a Praśna is put, if the Praśnakartā puts the Praśna from the side in which the Svara is flowing (in the Daivajña), success to such a Praśna is indicated. The side that corresponds to the flow of Svara is called Purṇa Svara (endowed with Svara), and the side that corresponds to no-flow of Svara is called Śūnya Svara (devoid of Svara). Further to left and right, which are normally related to Candra and Sūrya respectively, four more directions are stated here, viz., front and back, and above and below. The front/above direction corresponds to Candra/Iḍā/Left. Whereas, the back/below direction corresponds to Sūrya/Piṅgala/Right. Therefore, when the Candra Svara is flowing, the Praśnakartā orienting himself to the Left/Front/Above indicate success in Saumya/Sthira activities. Whereas, when the Sūrya Svara is flowing, the Praśnakartā orienting himself to the Right/Back/Below indicate success in Krūra/Cara activities. This is considered as orienting towards to the Purṇa Svara. If the Praśnakartā orients himself towards the Śūnya Svara, only failures can be declared. It is however, advisable to that one should keep one’s opponent or adversary on the side of the Śūnya Svara in a fight, so that one achieves victory.
Śiva Svarodaya 134. If the Svara flows from front, left or upper sides in the Candra Svara and from right, bottom or back sides in the Sūrya Svara, then these should be considered as flowing full strength, otherwise they are empty. This knowledge of discrimination between full and empty Svara should always be possessed by the spiritual teachers. पुरो वामोर्ध्वतश्चन्द्रोदक्षाधः पृष्ठतो रविः। पूर्णारिक्तविवेकोऽयं ज्ञातव्यो देशिकैःसदा॥१३४॥
Śiva Svarodaya 135. The Messenger who is above, in front, or on the left, is in the way of Candra, and he who is below, in back or on the right, is in the way of Sūrya. ऊर्ध्ववामाग्रतो दूतो ज्ञेयो वामपथे स्थितः। पृष्ठे दक्षे तथाऽधस्तात्सूर्यवाहागतः शुभः॥१३५॥
We have known that the best thing to do during the flow of Suṣumnā is Īśvara Ārādhanā. When during the reign of this Svara, one, remaining without food and fully engrossed, obtains absorption in the subtle Brahman, then such a Suṣumnā is called Sandhyā. Sandhyā indicate a junctional point, and normally corresponds to Sūryodaya and Sūryāsta, and is highly auspicious for Sādhanā. Sandhyā is not sandhi i.e., the meeting of day and night, as that is merely an external process. The true sandhi is when the Svaras switch gear, and manifests Suṣumnā. So, an Yogī who focuses inward, and worships Īśvara when the Iḍā and Piṅgala switch their Svaras, attains success in his Sādhanā. The Sādhanā during the Suṣumnā or the Inner Sandhyā gives one the True knowledge of the universe, the Veda. According to Śiva Svarodaya, Vedas are not mere books that is to be studied or attained through intellectual pursuits, but they represent the knowledge that needs to be attained through Sādhanā and inner reflections. And, the best time for such spiritual practices is the reign of the Suṣumnā Svara, the greatest among all!
Śiva Svarodaya 136. If during the flow of a beginningless irregular Suṣumnā, one, remaining without food and fully engrossed, obtains absorption in the subtle Brahman, then such a Suṣumnā is called sandhyā by the knowers. अनादिर्विषमः संधिनिराहारो निराकुलः। परे सूक्ष्मे विलीयेत सा सन्ध्या सद्भिरुच्यते॥१३६॥
Śiva Svarodaya 137. Mere intellectual knowledge is not considered as Veda and in fact the Vedas are not mere knowing. Veda is said to be that from which one obtains the knowledge of the supreme spirit. न वेदं वेद इत्याहुर्वेदो वेदो न विद्यते। परात्मा वेद्यते येन स वेदो वेद उच्यते॥१३७॥
Śiva Svarodaya 138. Sandhyā is not sandhi; this is the external process only. The true sandhi is when the irregular Prāṇas flow in Suṣumnā. That is the true sandhi. न संध्यां सन्धिरित्याहुः संध्या संधिनिगद्यते। विषमः संधिगःप्राणः स संधिः संधिरुच्यते॥१३८॥
Om Tat Sat
