Is the extraordinary science of predicting events by observing the manner in which breath issues from the nostrils. The expiration of breath from the nostrils is in three ways. The first is when it comes principally from the left nostril, and this they ascribe to the influence of the moon. It is then called Iḍá (vital spirit), or Chandra-náḍi.* The second is chiefly from the right nostril, and is called Pingala (sun, or fire) and Súrya-náḍi. The third is when the breath issues from the nostrils equally, which is styled Sushumná and also Sambhú-náḍi. This is attributed to the influence of Mahádeva.

Experts in this science distinguish the excess or even breathings by placing the thumb beneath the nostril. Two and a half ghaṛis is the time usually allotted to the two former kinds. The third occupies the time taken to pronounce a long vowel (guru), that is, a prolated vowel, as in má, thirty-six times. From the first tithi called pariwá* to the third tithi, the order of breathing is the Chandra-náḍi, followed by the Súrya­náḍi for the same period, and, so on, alternately, to the end of the month. Some authorities regulate the order by weeks, allotting Sunday, Tuesday, Thursday and Saturday to the Súrya-náḍi, and Monday, Wednesday and Friday to the Chandra-náḍi: others, according to the sun's course through the Zodiacal signs, beginning with Aries for the Súrya-náḍi breathings, Taurus for Chandra-náḍi, and so alternately through the signs to the close of the year. Others again take the retardation of the moon in the Zodiacal signs in the same manner. All are however agreed that irregu­larity in the prescribed order is productive of temporal misfortune. If the intermission continue for two or three days, quarrels will ensue; if for ten days, a misfortune will befall the wife; if for fifteen days, a severe illness will disturb the happiness of the house. Should it last for a month, the brother will die. If the Súrya-náḍi breathings are in excess for one day and night, the man will die after the expira­tion of a year. If this anomaly continues for two and three days at a time, he will live a year for every day after the close of the year, accord­ing to the number of days. But if it continue for one month, he will die in a month. If the excess of the Chandra-náḍi be a day and night, the man will fall ill after the expiration of the year, and in the same way, accord­ing to the number of days, after the close of the year, his sickness will continue. If the irregularity last for one month continuously, he will be ruined in estate. If the excess of Sushumná continues for ten days, the man will die at the entry of the sun into Aries. If Chandra-náḍi last this period, perturbation of mind and sickness will ensue. If Chandra-náḍi continues in operation throughout sixteen days after the entry of the Sun into Aries, symptoms of sickness will supervene. When the Sun is in Scorpio, if Chandra-náḍi continues in operation for two or five days, the man will die in eighteen years, but if the Sun be in Virgo, in fifteen years. All are agreed that if at sun-rise, either Súrya-náḍi or Chandra-náḍi be operative, and the reverse of either at its setting, good fortune will result, otherwise a calamity will ensue, and if the Chandra-náḍi breathing be reversed in four ghaṛis, it is a sign of the occurrence of fortunate events.

According to the varied conditions of hours, days, Zodiacal signs, planetary movements, and manner of breathing in the three ways, divers events attended with joy or sorrow and other circumstances may be pre­dicted. The Súrya-náḍi and Chandra-náḍi are each five-fold, and each division is named after one of the five elements. In two ghaṛis and a half, twenty pals are allotted to air; thirty pals to fire; forty pals to water; fifty pals to earth; and ten to ether.* Some however give five pals to ether, ten to air, fifteen to fire, twenty to water, and twenty-five to earth, which are altogether equal to a ghaṛi and a quarter. When this revolu­tion is completed, the recurring series begins with earth, followed by water, fire, air and ether. Some suppose one ghaṛi to be allotted severally to the elements of earth, water, fire, air and ether, and each element is distin­guished by the manner of the breathing. If it rise upwards, it apper­tains to the element of fire; if laterally and not beyond the measure of four fingers' breadth, to that of air; if it descend, to that of water, its motion being sensible at a distance of twelve fingers. If the impulse be on a level with the nostril, neither upwards nor downwards, nor high nor low, and extending to a distance of eight fingers, it belongs to ether.

In what relates to the particular conditions affecting human actions, this science also furnishes information. Repose betokens the elemental influence of earth; love of sensual pleasures and interior coldness signifies that of water; anger and the conditions that dispose the good inclinations of men to evil are the result of the fiery influence; and that of ether pro­duces states of divine contemplation, and the emptying of the interior soul of extraneous affections.

They also erect a gnomon on a level surface of ground, and take the extent of its shadow according to determinate finger-measures, counting the length of one finger for Sunday, two for Monday, and so on, up to seven fingers for Saturday. To this they add twelve more and divide the whole into five parts. If no digit-index is left, it is ascribed to ether; if one, to air; if two, to fire; if three, to water; and if four, to earth.

Another practice is to insert the two thumbs in the orifices of the ears, and to close the mouth with the little and fourth fingers of each hand, while the middle fingers press each nostril, and the corners of the eyes are drawn down by the fore-fingers, and the glance is directed between the brows. A spherule then becomes visible. If it have a quadrangular shape, and as if liquescent, it appertains to the element of earth; if it be the shape of a half-moon, and incline to white and appear hard and cold, it is of water; if it be round, bright, hard and black, and variously spotted, it is thought to belong to the element of air; if triangular and luminous, to that of fire, and if no spherule be visible, it is the effect of ether.

Imparting instruction, donations, visiting religious teachers and guides, repairing to the presence of idols, entering a city or house, and other particulars of movement and change of place, and (according to one opinion), undertaking a journey into a foreign country (and in accordance with general custom), buying and selling, the antidotes to various poisons, the repelling of ominous stellar influences, conditions of friendship, culling medicinal plants and herbs in the woods, operations in alchemy, works relating to Yoga and other duties of the same gracious character, are believed to be most salutary during the Chandra-náḍi period; while entering the presence of kings, and undertaking war are best during the Súrya-náḍi. In the Chandra-náḍi times, in battle, the enemy should be engaged from the left; during the Súrya-náḍi, from the right. Bodily safety is generally ascribed as dependent on the particular side of the breathing. The conquest of a province and (according to one opinion) travelling in one's own country, eating, sexual intercourse, bathing, imprisonment, with­drawing from any work, obstructing another's affections, and the like inauspicious actions, are suitable to the Súrya-náḍi. In the Sushumná period, no work is undertaken.

All works of an auspicious nature are undertaken under the influ­ence of the elements of water and earth, while those that are to be durable are chosen with reference to the elements of fire and air. No good work is ascribable to ether. When proceeding to any place, that foot is first lifted on whichever side the breathing is greatest, and if a person meets a superior to whom reverence is due, or from whom he expects to receive a favour, he takes care in his movements to keep that personage on the side on which he himself breathes;* but an evil-disposed person, or a creditor, and the like, should be kept on the non-respiratory side. They also say that upper and forward situations are dominated by Chandra-náḍi, and those inferior and behind, by Súrya-náḍi, and in both cases the parties must continue in their several positions till the action is concluded.