The subject of Chakras is one that is not only looked at with intrigue but also with a great deal of aspiration for attainment of psychic powers by many people. It has been a subject fraught with the dangers of misunderstanding and misapplication in the realms of psychic energy by those who practice the yoga (or the union) known as the Kriya Yoga and by many other names of such methods of yoga for attainment of psychic enhancement of the control and powers of the mind. The yogi referred here is practitioner of the methods of enhancement of such psychic powers. There are different methods of such practice of enhancement of energy that one commonly knows now as Kundalini. Many lineages teach these methods known as Kriya and there are many Kriyas or methods of each such guru of the lineage. In short, one may understand these chakras as psychic points in human body along the spinal column and they are not physical objects in the body.
It is understood in physiology of the body that there are nerve fibres that emanate from the brain and carry the signals to various parts of our body and these signals control our understanding, response and the ways of our living. There are 72000 such nerves and they are known as Nadi – the nerve fibres in our body. These nadis are connected to the brain and they run through the spinal column and branch out from various points known as plexus carrying relevant nerve signals to those parts and organs of the body. It is through these nadis that the pranik energy flows throughout the body. In the various Tantra texts, the points where two such nadis join are known as Sandhi and the point where three such nadis join is known as Marma and the points where more than three or a bundle of nerves join it is known as a Chakra. There are seven such Chakras along the spinal column and they are accepted as important psychic points of the channel where the Prana Shakti / energy flow. This energy that we know as devi Kundali is present in every sentient being that breathes (inhales and exhales).
These chakras are known as psychic points in the different Plexus in the body known in medical science or physiology. They are at different important points in the plexus along the spine. The main physiological plexus are the cervical plexus (head, neck and shoulders), the brachial plexus (chest, shoulders, arms and hands), the lumbar plexus (back, abdomen, groin, thighs and calves) and the sacral plexus (pelvis, buttocks, genitals, thighs, calves and feet). There are also the Pharyngeal plexus (throat), the pulmonary plexus (chest – lung), the cardiac plexus (heart), the solar plexus (under the heart and above the abdomen), the splenic plexus, coccygeal plexus. These plexus are points from where various important nerve fibres branch out to the various parts and control them. It is a matter of medical and physiological science to understand their functions and, as such, it is not the scope of this write-up.
The breath normally flows through each of the channels on either side of the central hollow of the spinal column known as the Sushumna and when the breath flows through the Sushumna it is neutral. The two nadis on either side of the Sushumna are called the Pingala or the Surya Nadi on the right side and the Ida or the Chandra Nadi on the left side. The nadi on the right, the Surya nadi, is considered as the male energy or the positive energy, while the nadi on the left which is the Chandra nadi, is known as the female energy or the negative energy. This male/positive and female/negative energy is for conceptual understanding such as the anode or cathode that enables flow of positive and negative energies. One may observe that the breath flows strongly through one of the sides, i.e., Pingala or Ida at a given point for a certain length of time and switches over to the other side and it also flows through the Sushumna for some time when it is considered to be neutral. The flow of breath strongly through each of the nadis (Pingala or Ida), which can be observed through feeling it from either of nostrils, has considerable significance for specific works to be performed during those times, for example, food is to be consumed when the breath flows through the right nostril or the Pingala as it assists in good digestion.
The Pingala nadi begins from the left side of the brain and crosses the Sushumna to the right side while the Ida nadi begins from the right side of the brain and crosses the Sushumna to the left side. These two nadis cross to the right and left sides at the point where the Ajnya Chakra is (roughly understood as near the Pineal gland in the forehead) and this crossing point at the Ajnya Chakra is also known symbolically as Varanasi in the point of view of a yogi (practitioner) as that is the point of confluence of the three important nadis in the human body – the Sushumna, the Surya nadi also known as the Varuna and the Chandra nadi also known as Asi – the two rivers (due to flow of energy) and thus, this point of crossing over is called Varanasi symbolically, which is present right in the forehead for a yogi (practitioner). These two nadis join or fuse with the Sushumna at the base of the spinal column in the Mooladhara Chakra which is the root chakra. It is at this base that the texts describe the presence of Devi Shakti / Prana Shakti in the form of Kundali sleeping or lying dormant in the form of a coil of energy encircling a Linga like organ at the base in Mooladhara. This coil of the Kundali is known to be in a length of 3½ circles around this linga.
When the breath is controlled through the practice of pranayama (methods of controlled breathing), Prana Shakti or the subtle energy is controlled to flow as Prana and Apana evenly on the right and left side and eventually through the central channel, the Sushumna. When the energy flowing through the right and left nadis is made to meet at the root chakra (Mooladhara) it is but natural that it will create a strong burst of a spark of energy as the positive and negative energies meet. It is this spark of tremendous energy released by the spring like 3½ coiled serpent like Kundali lying there at the base that flows through the central nadi – the Sushumna. However, as the central nadi is known to be blocked due to various karmic influences the spark of energy released is blocked at different points of the Sushumna nadi. This blocked channel of the Sushumna is opened up through yoga (practice of various methods such as Kriya Yoga etc.,) as that energy cleanses the karmic obstructions whenever it rises up by sadhana and opens up the higher chakras till Sahasrara. In Tantra scriptures like the Sat Chakra Nirupana, Mahanirvana Tantra, Kularnava Tantra and many more texts there are detailed descriptions of these Chakras which the readers can refer to for great understanding. One of the books of reference could be the work of Sir John Woodroffe (Arthur Avalon) in his translation of Sat Chakra Nirupana in his book titled “The Serpent Power”.
The seven Chakras along the spinal column from the base and up to the head are (1) Mooladhara (Coccyx) (2) Swadhistana (Pelvis) (3) Manipura (Navel) (4) Anahata (Chest/heart) (5) Visuddha (Throat) (6) Ajnya (forehead or more precisely, near the Pineal gland) and (7) Sahasrara (also called the Crown Chakra or the thousand petal lotus). In the Sat Chakra Nirupana which translates to: Narration of Six Chakras, an elaborate description of these chakras is made. The first five chakras also symbolically represent in a subtle form the five Tatwas or the five elemental forms of existence starting from the base of the spine, i.e., (1) Mooladhara at the Coccyx representing Earth or Prithvi tatva or solids, (2) Swadishtana at the groin/pelvis representing Water or Apas tatva or liquids, (3) Manipura at the navel representing Fire or Agni tatva, (4) Anahata at the solar plexus representing Wind or Vayu tatva or gaseous state and (5) Visuddha at the throat representing Space or Akash tatva. The Ajnya chakra and the highest chakra, viz., the Sahasrara or the thousand petal lotus are above the elemental forms of existence. In the order of creation, these two chakras are representative of the subtle combined form of elemental forms of existence and from the Visuddha chakra to Mooladhara the separation or the manifestation of different subtle and gross states of existence in elemental forms are described. This line of creation of elements from Akash (Space) to Prithvi (Earth) is well described in Bhagavad Gita (Ch. 7 & 8) and many other scriptural texts including the various tantra texts from where it may be better understood. These initial five chakras thus, also control the five Indriyas or the sense organs, viz., smell, taste, touch, hearing and sight, through which we perceive the world around us. These are also the creative energies, the control of which enables the yogi (practitioner) to attain tremendous heights of enlightenment.
The other important references for the chakras can be read from Sri Lalita Sahasranama Stotram and also from the Yamala tantra text, viz., Rudrayamala wherein Devi, as Bhairavi, explains in her dialogue with Shiva as Bhairava, Her Divine Energy that we know as Shakti and Her presence in all living beings as Prana Shakti or the divine energy as Kundali, who we know popularly as Kundalini – the 3½-coiled serpent power lying dormant at the base of the spine in the Mooladhara. It is this Shakti who is awakened and taken up the Sushumna step by step by the yogi (practitioner) from the Mooladhara chakra to the Sahasrara chakra where Shakti conjoins her consort Shiva and provides Bliss to the yogi (the practitioner). It is this Bliss that every yogi (practitioner) aspires for and it is a calm state of complete detachment and enlightenment, i.e., the state of nirvana or kaivalya. In Sri Lalita Sahasranama Stotram the slokas from 98 to 112 explain Her subtle divine forms as the Devis in the seven chakras from Mooladhara to Sahasrara as stated below:
विशुद्धिचक्र-निलया-रक्तवर्णा त्रिलोचना ।
खट्वाङ्गादि-प्रहरणा वदनैक-समन्विता ॥ 98॥
पायसान्नप्रिया त्वक्स्था पशुलोक-भयङ्करी ।
अमृतादि-महाशक्ति-संवृता डाकिनीश्वरी ॥ 99 ॥
अनाहताब्ज-निलया श्यामाभा वदनद्वया ।
दंष्ट्रोज्ज्वलाऽक्ष-मालादि-धरा रुधिरसंस्थिता ॥ 100 ॥
कालरात्र्यादि-शक्त्यौघ-वृता स्निग्धौदनप्रिया ।
महावीरेन्द्र-वरदा राकिण्यम्बा-स्वरूपिणी ॥ 101 ॥
मणिपूराब्ज-निलया वदनत्रय-संयुता ।
वज्रादिकायुधोपेता डामर्यादिभिरावृता ॥ 102 ॥
रक्तवर्णा मांसनिष्ठा गुडान्न-प्रीत-मानसा ।
समस्तभक्त-सुखदा लाकिन्यम्बा-स्वरूपिणी ॥ 103 ॥
स्वाधिष्ठानाम्बुज-गता चतुर्वक्त्र-मनोहरा ।
शूलाद्यायुध-सम्पन्ना पीतवर्णाऽतिगर्विता ॥ 104 ॥
मेदोनिष्ठा मधुप्रीता बन्धिन्यादि-समन्विता ।
दध्यन्नासक्त-हृदया काकिनी-रूप-धारिणी ॥ 105 ॥
मूलाधाराम्बुजारूढा पञ्च-वक्त्राऽस्थि-संस्थिता ।
अङ्कुशादि-प्रहरणा वरदादि-निषेविता ॥ 106 ॥
मुद्गौदनासक्त-चित्ता साकिन्यम्बा-स्वरूपिणी ।
आज्ञा-चक्राब्ज-निलया शुक्लवर्णा षडानना ॥ 107 ॥
मज्जासंस्था हंसवती-मुख्य-शक्ति-समन्विता ।
हरिद्रान्नैक-रसिका हाकिनी-रूप-धारिणी ॥ 108 ॥
सहस्रदल-पद्मस्था सर्व-वर्णोप-शोभिता ।
सर्वायुधधरा शुक्ल-संस्थिता सर्वतोमुखी ॥ 109 ॥
सर्वौदन-प्रीतचित्ता याकिन्यम्बा-स्वरूपिणी ।
स्वाहा स्वधाऽमतिर् मेधा श्रुतिः स्मृतिर् अनुत्तमा ॥ 110 ॥
पुण्यकीर्तिः पुण्यलभ्या पुण्यश्रवण-कीर्तना ।
पुलोमजार्चिता बन्ध-मोचनी बन्धुरालका ॥ 111॥ or मोचनी बर्बरालका (in some texts)
विमर्शरूपिणी विद्या वियदादि-जगत्प्रसूः ।
सर्वव्याधि-प्रशमनी सर्वमृत्यु-निवारिणी ॥ 112 ॥
It is Her presence as Shakti in Her different forms in each chakra, as has been described in the Table below, which is the life force that keeps every living or sentient being alive. It is Hersubtle energy that is called Prana Shakti. For our normal existence and for carrying on all our gross earthly activities Her divine spark active in the Mooladhara and Swadhistana are sufficient. However, when one contemplates to engage with the Divine within as Shiva or Brahmn – a concept well explained in Advaita, a yogi (practitioner) controls his/her breath and the energy that flows in the Ida and Pingala nadis and channels it through the Sushumna, awakens the dormant spark of subtle energy or Devi Kundali and takes that pranashakti / energy up through the other chakras moving through each step-by-step from Mooladhara to Swadishtana and to Manipura, Anahata, Visuddha, Ajnya and finally to Sahasrara chakra.
Also, in the Sri Lalita Sahasranama Stotram, the Divine Shakti is known to enable the cleansing of the karmic obstructions blocking the chakras along the Sushumna. A yogi (practitioner) does this through methods of yoga (Kriya / methods) practiced by him/her wherein this burst of energy is taken up step by step. The three such points where She enables piercing or cleansing of the karmic bundles are Brahma Granthi (near the Manipura chakras), Vishnu Granthi (between Anahata and Visuddha chakras) and the Rudra Granthi (near the Ajnya Chakra). Presence of Shakti as Kundali and this process of Chakra Bheda (piercing the blocked points of the chakras) enabling the flow of this Divine Energy or Prana Shakti through the six chakras (Shat Chakra) from Mooladhara to Ajnya chakra is well explained in the following verses 36 to 40 of Sri Lalita Sahasranama Stotram:
मूल-मन्त्रात्मिका मूलकूटत्रय-कलेबरा ।
कुलामृतैक-रसिका कुलसंकेत-पालिनी ॥ 36॥
कुलाङ्गना कुलान्तस्था कौलिनी कुलयोगिनी ।
अकुला समयान्तस्था समयाचार-तत्परा ॥ 37॥
मूलाधारैक-निलया ब्रह्मग्रन्थि-विभेदिनी ।
मणि-पूरान्तरुदिता विष्णुग्रन्थि-विभेदिनी ॥ 38॥
आज्ञा-चक्रान्तरालस्था रुद्रग्रन्थि-विभेदिनी ।
सहस्राराम्बुजारूढा सुधा-साराभिवर्षिणी ॥ 39॥
तडिल्लता-समरुचिः षट्चक्रोपरि-संस्थिता ।
महासक्तिः कुण्डलिनी बिसतन्तु-तनीयसी ॥ 40॥
Thus, the whole process of our creative aspects begin from the Mooladhara, evolve through the chakras and form expressions in the form of words spoken through the throat (Visuddha) as also the various other creative works that are exhibited by each of us. It is, therefore, that we say that Shakti is the divine spark of energy that creates and finally blesses the yogi (practitioner) with Bliss when that energy is in union with Shiva in the Ajnya chakra and finally in the Sahasrara chakras. This union of Shiva and Shakti is beautifully explained by Sri Adi Shankara in the first verse of his epic tantra composition – Saundarya Lahari, which is reproduced below:
शिवःशक्त्यायुक्तो यदि भवतिशक्तःप्रभवितुं
न चेदेवंदेवो न खलुकुशलःस्पन्दितुमपि ।
अतस्त्वामाराध्यां हरिहरविरिञ्चादिभिरपि
प्रणन्तुंस्तोतुंवा कथम कृतपुण्यःप्रभवति ॥ 1॥
"ShivahShakthyaaYuktho Yadi BhavathiShakthahaPrabhavithum
Na ChedevamDevo Na KhaluKushalahaSphandithumapi
Athasthvaamaaraadhyaam Hariharavirinchaadibhirapi
PrananthumSthothumVaa Kathama kruthapunyaha Prabhavathi!"
The above sloka means: "Shiva becomes capable of creating the Universe, only when united with Shakthi (Thee), but otherwise (when not so joined with Thee), He is incapable of even a stir, How then could one, who has not acquired merit (punya) – in this and previous births worship Thee or at least praise Thee, who is adored even by Vishnu, Shiva, Brahma and others?"
It is in this process of creation that the Akshara Brahman “Om” exists and enables the yogi (practitioner) to attain the highest knowledge – that of the self and the Divine. Also, each of the chakras is represented symbolically by a lotus and specific number of petals in each such lotus with their divine Shaktis, their form, mudras, weapons (astra / shastra), and their Beeja Aksharas that are present in the petals as well as in its pericarp as the main chakra Beeja Akshara. These aksharas (syllables) are 50 in all with the Brahma Akshara “OM” being the 51st syllable. These aksharas are not only the Beeja from which every shabda (word) is created but are also complete mantras in themselves. It is thus that the creative energy is born and signified by each Chakra.
The presence of these chakras in our body and their significance is encapsulated in the following diagram and the table following it which will give a glimpse of the nature of each chakra for an easier and better understanding.
Reference:
(1)The Serpent Power (translation of Sat Chakra Nirupana: Description of the Six Centres): by Sir John Woodroffe (Arthur Avalon)
(2)“Kundalini” – by Om Swami ji
(3)Mahanirvana Tantra
(4)Kularnava Tantra
(5)Rudrayamala Tantra
(6)Sri Lalita Sahasranama Stotram
(7)Saundarya Lahari
(8)Srimad Bhagavad Gita
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