DESCRIPTION OF CHAKRAS (CENTRES OF CONSCIOUSNESS)

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This is specially for Eric who stimulated me to look for a

discription of the minor chakras and see what i found!!

wonderful stuff for all of us

Ananda

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DESCRIPTION OF CHAKRAS (CENTRES OF CONSCIOUSNESS)

 

Excerpted and modified from the book,

" FUNDAMENTALS OF THE PHILOSOPHY OF THE TANTRAS "

By Shri MANORANJAN BASU

 

There are six Chakras (Centres of Consciousness) usually recognized

in the Tantras. These are the Mooladhara, Swadhisthana, Manipura,

Anahata, Visuddha and the Ajna.

The Chakras are centers of Shakti as vital force. In other words,

they are centres of Prana - Shakti manifested by Prana Vayu in the

living body, the presiding Devatas of which are names of universal

consciousness as it manifest in the form of those centres. The

Chakras are not perceptible to the gross senses, whatever may be a

yogi's powers to observe what is beyond the senses (Atindriya). Even

if they were perceptible in the living body that they help to

organize, they disappear with the disintegration of organism at death.

Mooladhara Chakra (sacral plexus) is situated or located in the

region of anus in the human body, the place where the anus and the

urethra canal meet. This is the resting place of the power of

Kundalini before it ascends. Four kinds of energy or vital power

(Prana-Shakti) work in this plane. Further, four Yoga-nerves (Nadis)

also meet in this region. Brahma is the presiding deity of this

centre, and of the Tattvas (categories), this is the Pritvi Tattva.

Of the fifty letters (Varnas) constitutive of the garland of letters

(Varna-Mala), four letters such as, va, sa, sa,sa are found on the

found petals of the lotus and four different sounds are heard.

Swadhisthana Chakra (prostatic plexus) is the second centre in the

ascending order of the serpentine power (Kundalini Shakti). It is

located in the region of testis meet. This is the centre of the Apas

(water) Tattva (category). There are six kinds of vital energy or

Prana-Shakti working at this centre. Six Yoga Nadis and six letters

of alphabet such as ba, bha, ma, ya, ra, la are found on the six

petals of the lotus. Six subtle sounds are heard. Varuna is the

presiding deity of this centre.

Manipura Chakra (solar plexus) is the third Chakra in the order of

ascent. It is located in the naval centre. Ten subtle energies

(Prana Shakti) are functioning in this centre. Ten Yoga Nadis and

ten letters such as, da, dha, na, ta, tha, da, dha, na, pa, pha of

the `garland of letters' are found on the ten petals of the lotus and

ten subtle sounds are heard in the centre. Agni is the presiding

deity of this centre of consciousness.

Anahata Chakra (cardiac plexus) is the fourth centre located in the

region of the heart. Twelve subtle energies (Prana Shakti) work in

this centre. Further, twelve Yoga-Nadis and twelve letters ka, kha,

ga, gha, u, ca, cha, ja, jha, ina, ta, tha, together with twelve

varieties of subtle sounds are found and heard in this plane. Isa is

the presiding deity of this centre.

Visuddha Chakra (pharyngeal plexus) is the fifth centre located in

the region or at the base or root of the throat. There are sixteen

subtle energies or Prana Shakti working in that centre. The number

of Yoga-Nadis that encircle the centre is sixteen. There are sixteen

letters a, a, I, I, u, u, r, r, li, li, ai, ai, au, au, am, ah or the

alphabets there, and sixteen subtle sounds are heart by the Yogin on

this plane. The presiding deity of this plane is Sadasiva.

Ajna Chakra: This is the final or the sixth centre of consciousness

located in the centre of the eyebrows. This is the seat of the

mind. At this centre two kinds of subtle energy of Prana Shakti

work. This is the meeting place of two Yoga-Nadis and two letters

such as, hamsa, ksa of the alphabet are found there. Two subtle

sounds are heard in this centre. Sambhu is the presiding deity of

this plane.

Sahasrara: By piercing through these six centres (sat Chakras) the

spiritual adept arrives at the region of Sahasrara (the lotus of the

thousand petals). The number of petals of the lotus is symbolic of

its magnitude. Sahasrara is not called a Chakra proper and this

plane is located at the top of the skull or the upper part of the

brain (cerebrum). In this region all the sounds of the alphabet and

all the subtle energies of the six centres live in their casual

states with manifold forms. This is the plane or the centre where

the static and the dynamic aspects of consciousness unite i.e. Prana

Kundalini unites with Para Kundalini which is ever one with the

supreme spirit. With the merging of the Kundalini Shakti in the

Sahasrara, all the different Shaktis or energies of different centres

along with then mind, intellect, ego and mind-stuff (Chitta) of the

spiritual adept dissolve completely in the supreme Shakti (Para

Shakti). As a result, the spiritual adept attains the state of

Nirvikalpa Samadhi.

Samadhi (indeterminate state): This is the state in which the

quiescent consciousness is realized. The power, which is initially

aroused in the Mooladhara, is in itself consciousness and when it

reaches the Sahasrara, it assumes the nature of supreme

consciousness. In the Nirvikalpa state all the Vikalpas

(determinants), such is ideas of subject, object, knowledge lose each

of its individual identity.

We have seen that the petals of the lotuses or Chakras vary being 4,

6, 10, 12, 16 and 2 respectively; commencing from the Mooladhara and

ending with Ajna. There are 50 in all.

But why, it may be asked, do the petals vary in number? Why, for

instance, are there 4 in the Mooladhara and 6 in the Swadhisthana?

The answer given is that the number of petals of the Nadis or " Yoga-

nerves " around that Chakra. Thus, four Nadis surrounding and passing

through the vital movements of the Mooladhara Chakra give it the

appearance of a lotus of four petals. The petals are thus

configurations made by the position of Nadis at any particular

centre. These Nadis are not those that are known to the medical

Science. The latter are gross physical nerves. But the former here

spoken of are called Yoga Nadis and are subtle channels (Vivara)

along which the Pranic currents flow. The term Nadi comes from the

root `Nad' which means motion. The body is filled with an

uncountable number of Nadis. If they were revealed to the eye the

body would present the appearance of a highly complicated chart of

ocean currents. Superficially the water seems one and the same. But

examination shows that it is moving with varying degrees of force in

all directions. All these lotuses exist in the spinal column.

This is in short an introduction of the six centres of consciousness

(sat Chakras) as traditionally taken to be in the Tantra. We shall

conclude our observation by giving a short description of the system

of Chakras according to Goraksa Nath. This is in line with the

findings by m. m. Gopinath Kaviraja following Goraksa Sataka and

Goraksa Paddhati.

First to all in the perineum we have the Adhara Chakra (coloured red)

presided over by Ganesha Natha with his two powers, viz. Siddhi and

Buddhi. This is identical with the well-known Mooladhara of the

Tantras. But the next centre, called Mahapadma Chakra controlled by

Nila Natha is unknown elsewhere. The third, the Swadhisthana Chakra

(coloured yellow), is in the genital region and has Brahma for its

deity and Savitri for the power.

Between this and the Manipura there are three distinct centres, viz.

Saddala (called also the Sushumna Chakra) Garbha (in the

Garbhasthana) and Kundalini (in the region adjoining the waist and

presided over by fire). Besides, bare names and vague localisation

we do not find statement of any further detail about these psychic

vehicles. The Manipura is situated in the naval and has Vishnu for

its Devata. Above this is supposed to exist the so-called Linga

Chakra, of which, again no particulars are given. Higher still in

the pericarp of the Anahata, is the seat of the mind (Manas).

The Anahata itself is the heart and looks like a lotus with twelve

petals, emitting a white radiance around. The presiding God of the

Chakra is named Mahadeva (Rudranatha), and the power is Uma. Theirs

is called Hiranyagarbha. This corresponds to the casual body,

dreamless sleep, Pasyanti Vaka and Samaveda.

The next higher Chakra is of course Vishuddha is the throat. It is

sixteen-petalled lotus, with smoky colour, presided over by Jiva and

Adya Shakti. The Rishi is Virat. It corresponds to the casual body,

dreamless sleep, Paravak, Atharva Veda, Jalandhara Bandha and Sayujya

Mukti.

The Prana Chakra, which is thirty-two petalled lotus of bright hue

and is controlled by Prana Natha and Parama Shakti, is seated near

the region of the throat. Of the four Chakras above Vishuddha and

below Ajna the second one is Abala Chakra; furnished with thirty-two

lobes shining like the rising sun presided by fire. The exact side

of the Chakra is not mentioned. From what is said it appears that it

is seated where the three Granthis viz. Brahma, Vishnu and Rudra

unite, and is very intimately connected with Kala Chakra and Yogini

Chakra. The Chivuka Chakra is somewhere in the facial region,

apparently near the chin, and is formed like sun-like lotus of thirty-

four lobes, presided by Prana and Saraswati. All the Devas have

their seats within the lotus. Its Rishi is named Krodha. All

languages, indeed human speech itself, are supposed to have their

origin there. The Balavan Chakra is just below the Ajna in the nasal

region and looks like a three-petalled lotus of red, white and dark

colour. This place is described as Triveni, being the confluence of

the three streams of Ganga, Yamuna and Saraswati, represented in the

body by the three Nadis viz. Ida, Pingala and Sushumna. The

presiding god of the Chakra is Pranava and the power Sushumna. The

statement that this place is associated with the three Matras of

Pranava (viz., A-U-M) becomes thus intelligible. The name of its

Rishi is given as Mahahankara.

The famous Ajna Chakra, which is in the centre of the space between

the two eyebrows, is a diamond-like lotus of two petals, presided by

Hamsa Devata and Sushumnan Shakti. It corresponds to the Vijnana

state and Anupama Vak, and to the half Matra of Pranava.

The Karnamula Chakra within the amicular region is a thirty-six lobed

lotus of mixed colour (dark and yellow). The presiding god and power

are nada and Sruti respectively. It is the seat of the thirty-six

Matrka.

The Triveni Chakra, above the brows, is a twenty-six lobed circle

with Akasa as its Rishi. This is the real Triveni, but how this

place is connected with the Balavan Chakra is not found.

The Chandra Chakra is in the forehead and consists of thirty-two

lobes with a colour between white and red. It is presided by the

moon and Amrita Shakti. The Rishi is Manas (mind with the sixteen

Kala. It is said that the sun goes to this mansion to drink nectar.

This centre is very closely related to another Chakra Amrita Chakra

almost in the same region, probably a little upward. Its Devata and

Shakti are identical with those of the preceding Chakra but the Rishi

is Atma rather than Manas. This plane is described as the abode of

Gayatri. The Yogin who has obtained access to this Chakra and abides

there becomes immortal and is free from the effects of time.

Next is the Brahma Advara Chakra, located above the forehead and

shining with its hundred petals like the many-coloured rainbows, and

beyond this is the seat of Akula Kundalini a lotus of six hundred

petals bright like the newly risen sun.

On crossing this, one comes up to the Brahmarandhra in the cranium,

with its multi-coloured thousand petals. This is the so-called

Sahasrara of the mystic literature - aim and end of all spiritual

progress. It is here that the Guru and the Caitanya Shakti reside.

The final Chakra is in the Niralamba Sthana, with an infinite number

of lobes, colours, Matrikas, Devas and worlds. This is the highest

seat of the spiritual preceptor (Gurudeva).

Beyond this is a series of twenty voids of which nothing can be

expressed. Transcending the great void the Yogin becomes eternally

free from `coming and going' i.e. the wheel of birth and death.

The above observations of Chakras have some difference with Six

Chakras already discussed.

Apart from the question of total number of Chakras, regarding Akula

Kundalini it may be said that the Tantrics locate it within the moon

of consciousness which forms the pericarp of the downward-facing

Sahasrara and is situated in the transcendent heaven-a technical term

for a part of the cerebral region. The contract of Kula with this

Akula is the immediate cause of the flow of nectar. While Goraksa

Nath holds that the nectar flows from the Amrita Chakra above the

moon. Bhaskara considers that it flows from the akula, which is

within the moon.

The name of Bramara Guha is to be found mentioned in the literature

connected with the names of Kabir, Radhasvami etc., but nowhere is

its function clearly stated. The Suta Samhita and Bodhasara use the

term vaguely in the sense of Brahmarandhra. This so-called cave is

in reality a hole or rather a hollow, which appears to view when one,

gazes into the centre of the `Kutastha'. The entrance to this hollow

is brilliantly dark, but a luminous ring of rays surrounds it.

The Prana Chakra is described as the tenth of the human body. This

aperture is usually closed in men, so that the body is, as a rule,

likened to a " city with nine gates " . But a steady process of psychic

discipline helps to open the venue through which Jiva and Karma-Mukti-

Upasaka pass away along the ray of the sun into the solar region,

called also Brahma Loka and thence with the dawn of knowledge is

absorbed in Brahman. The Mastaka Granthi (medulla oblongata) above

the Vishuddha Chakra is one of the sites where the three Nadis are

united. From there the Sushmna enters into the skull, and the other

two Nadis, viz. Ida and Pingala, pass along the right and left sides

of the forehead and meet together and are joined with the Sushumna

between the two eyebrows. From there the Ida goes to the left

nostril and the Pingala to the right. From the medulla the Sushumna

is bifurcated: (1) one line passes below the brain and in a rather

oblique course comes to the eyebrow whence with a slightly upward

bend pierces the pericarp of the Ajna and unites with Ida and

Pingala. Then it comes out, and running straight up crosses a very

subtle hole within the interior of the central region of the forehead

and hanging down to some distance takes a curve and goes right up

penetrating the Sahasrara and entering the Brahmarandhra. (2)

Another line goes up direct from the Medulla and through the interior

of the skull extends to the Sikhara. With a slight curve it enters

the Brahmarandhra. The mouth of this line of the Sushumna, which is

in the Brahmarandhra remains usually closed, which that of the first

line is open. Consequently the hollows of the two lines are not in

union. While passing away from the body the Yogin gets the closed

mouth of Sushumna opened, on which the two holes mentioned above

becomes unified. This is what is usually known by the name of

the " tenth avenue " . In the Amaraguha Sasana, however, the tenth

aperture is identified with the mouth of the Sankhini, which is the

hollow behind the front-tooth (Rajadanta); and the Kankalmalini

Tantra locates the Brahmarandhra just below the Sankhini.