In yoga’s psychic physiology, chakras (psychic centres) and nadis (energy passages) are prominently featured. These psychic centres are very essential mediums for developing concentration and have deep significance in themselves. In the physical sense, chakras are associated with the major nerve plexuses and endocrinal glands in the body. There are six major chakras in the spine; they are connected and energized through a network of psychic channels called nadis, which correspond, on a grosser level with the nerves of the nervous system. The chakras are depicted symbolically as lotus flowers, each having a particular number of petals and colour. Each Chakra is the centre of an element, having a form, a seed sound (known as bija mantra) and certain qualities associated with it.
(From top chakra to bottom chakra)
Sahasrara Chakra
Bindu Visargha Chakra
Ajna Chakra
Vishuddhi Chakra
Anahata Chakra
Manipura Chakra
Swadhisthana Chakra
Muladhara Chakra
Sahasrara
Sahasrara chakra, which is the topmost, is not actually a chakra. It is said that Sahasrara chakra is the abode of Purusha or Shiva or consciousness. Symbolically, it is known as a chakra of 1,000 or more petals, but we try to understand this in a different way. The whole of the brain is the area, which is Sahasrara chakra, yet the main centre is the gland in the brain which is known as pituitary body. This gland is the centre that is the actual chakra, otherwise the brain is the whole area which is known as Sahasrara. The lotus leaves, which are supposed to be the symbols of Sahasrara chakra, cover the entire region of Sahasrara. Each and every chakra is directly connected with Sahasrara. By using the term chakra, it is meant to describe this point as the centre or plexus; by area, it is meant the great area which it controls. Sahasrara chakra is the pituitary body and Sahasrara area is the whole of the brain and each and every chakra is directly connected with the brain (or the Sahasrara area).
It is in this Sahasrara chakra that all the sounds, all the ‘devas,’ all the qualities and all the faculties are lying dormant. In order to open the thousands of petals of this great lotus, the meditation that is done on is very simple; it does not take a lot of time and is one of the easiest meditations. But remember that meditation itself on Sahasrara does not give you the desired result. The awakening of Sahasrara depends on the awakening of the other chakras. If all of the chakras are awakened, then the whole brain or the whole Sahasrara chakra is awake. If only one particular chakra is awake and the others are not, then only one particular area of Sahasrara will be awake and its faculty can be seen manifesting in our life. By certain practices, such as sirshasana, sarvangasana and vipareeti karani, you can influence to a very great extent the brain and Sahasrara chakra. There are also the practices of pranayama which do help in the awakening of the shakti or in the awakening of the pituitary body. It is also said in some texts that siddhasana plays a very important part in the awakening of Sahasrara.
We have come to realize one important point in this: that the secret is at the top, but the key lies with each and every chakra and that the reservoir of energy which is at the top in Sahasrara. In saying this, we do not claim that the final aim is awakening the Sahasrara chakra, yet when the consciousness resides in Sahasrara, it is something like ‘samadhi’ (known as Laya Samadhi). We call it Laya Samadhi or Laya Yoga Samadhi; this is referring to when the dissolution of the normal consciousness takes place and the yogi remains in a higher state of bliss and higher state of communion with his own self.
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Bindu Visargha
Bindu Visargha is also a very remote centre which is connected with Vishuddhi. Both centres, Vishuddhi and Bindu are interconnected just as Manipura and the digestive system, Swadhisthana and Muladhara the sacro-coccygeal centres or Anahata and the respiratory and cardiac system are interconnected. Similarly, Vishuddhi and Bindu Visargha are interconnected.
The word Bindu means both ‘drop’ and ‘a drop.’ But the name of the centre is not Bindu, but Bindu Visargha which literally means ‘falling of the drop.’
According to the tradition and according to some of the physiological findings, in the higher centres on the top of the brain inside there is a small depression; there is a very small pit and that pit contains certain secretions you may even see in the physical body. There is not very much secretion, not even one quarter of a spoon worth; at the most there are two or three drops worth. Within that quantity (two or three drops, there is a small elevation in the middle, like an island in the middle of a lake. This is supposed to be the centre of Bindu Visargha in the physiological structure.
It is this point from where, in the brain, cranial nerves shoot forth and this particular centre also feeds the optic system, that is, the sight or the light to the eyes. If there is anything wrong in Bindu Visargha, there are many complaints concerning eye diseases that can occur, such as Glaucoma.
So, Bindu Visargha is the seat of nectar and Bindu means the drop of nectar. In many Tantric texts it is written that Bindu, the moon, produces a very intoxicating secretion. It is ambrosial, it is an immortalizing fluid, immortality giving fluid and is also the fluid which is the life of yogis. Yogis live on that fluid and should that fluid start secreting in the body, then you do not require anything, not even food.
Bindu is connected with Vishuddhi through a particular network of nerves which flow through the interior position of the nasal orifice passing through Lalana. Lalana is a centre which is a very minor centre and it is connected with your Khechari Mudra, with the folding of the tongue. This Lalana Chakra is responsible for the secretion of the fluid from the second centre; the nectar is manufactured in Bindu and it is stored in the second centre which is inside the nasal orifice and is excited by the Khechari Mudra. Where this nectar is stored, that particular place is a centre called Lalana.
So, Bindu, Lalana and Vishuddhi are all interconnected. Lalana is not a centre of awakening – it is a centre which is helping for the secretion of the fluid. Bindu is also not a centre of awakening – it is only Vishuddhi which is a centre of awakening. When awakening takes place in Vishuddhi, awakening takes place in both the Bindu and Lalana chakras.
In the scriptures, the symbol of Bindu Chakra is the crescent moon and moonlit night. The crescent moon and moonlit night is the vision or the symbol of the Bindu Visargha.
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Ajna
This chakra is popularly known as the ‘third-eye’. The word ajna means command. It is through this centre that the disciple in deeper states of mediation receives commands and guidance from the guru. It is symbolized by a silvery grey lotus with two petals and is located at the top of the spine directly behind the eyebrow centre. The petals represent the positive and negative energies which converge at this centre. The psychological state of intuition is associated with this Chakra.
This Chakra is a very well-known centre, which is used for concentration in many systems of meditation. Usually the point used for this purpose is the eyebrow centre, though actually the real seat of ajna is within the brain. Its corresponding physical part of the body is the pineal gland. It is the famous eye of intuition and by stimulating Ajna Chakra one may increase all the faculties of the mind: intelligence, memory, will power and concentration.
The Bija Mantra for Ajna Chakra is Om and the sounds of the two petals are Ham and Sham or Ha and Tha.
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Vishuddhi
This chakra is the centre of purification. It is here that yogis experience the sweet divine nectar known as amrita. It is depicted by a violet or purple lotus with sixteen petals located in the spinal region around the base of the throat. Its element is that of ether and it corresponds to the pharyngeal and laryngeal plexes. Vishuddhi Chakra influences the vocal chords and the region of the larynx, thyroid and parathyroid glands. Disorders in this area of the physical body can be remedied by concentrating on this centre. One may meditate on Vishuddhi Chakra by trying to feel that the cold, sweet drops of nectar are falling down into it and giving a feeling of blissful intoxication. The psychological state associated with Vishuddhi Chakra is communication, both the subtle and gross.
The Bija Mantra for Vishuddhi is Ham and the sixteen petal sounds are the sixteen vowels of the Sanskrit alphabet, A, Aa, I, Ii, U, Uu, E, AI, O, OU, Ang, Aha, Rrir, Rrirr, Lrir, Lrirr.
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Anahata
Anahata Chakra is the heart centre, being situated in the area of the spine at the level of the heart. Its element is air and it corresponds to the cardiac plexus. Anahata literally means ‘unstruck’. It is at this centre that one experiences the primordial sound, that which is the source of all sounds and which issues from beyond this material world. It is symbolized by a smoky-blue lotus with twelve petals. On the physical level it is linked to the heart and lungs and the circulatory and respiratory systems. People suffering diseases originating from these systems or organs should concentrate on Anahata Chakra while doing asanas or other yogic practices. Its corresponding psychological state is that of altruism, love and compassion.
The Bija Mantra for Anahata Chakra is Yam with the 12 lotus petal sounds, Ka, Kha, Ga. Gha, Nga, Cha Chha, Ja, Jha, Nya, Ta, Tha.
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Manipura
Manipura means the ‘city of jewels’ and is located along the spine directly behind the navel. Its element is fire and it is depicted as a bright yellow lotus with ten petals. It corresponds to the solar plexus, which is chiefly concerned with the process of digestion and absorption of food. Manipura is the subtle centre which controls these activities as well as related glands and organs. It is the centre of vitality in the psychic and physical body. People who suffer laziness, sluggishness or malfunction of the digestive system should concentrate on Manipura and try to feel the heat and energy radiating from this region. Power is the psychological state corresponding with this chakra.
In Manipura Chakra, the Bija Mantra is Ram and the 10 petal sounds are Da, Dha, Na, Ta, Tha, Da, Dha, Na, Pa, Pha.
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Swadhisthana
The word Swadhisthana means ‘one’s own abode’. This chakra is located in the spinal region directly behind the genital organ. It is symbolized by a crimson lotus with six petals and its element is water. It corresponds to the pelvic plexus. On a deeper level Swadhisthana is the seat of the unconscious mind, the collective unconsciousness, storehouse of all samskaras. It is the centre of the most primitive and deep-rooted instincts in man. Its corresponding psychological state is that of joy.
The Bija Mantra for Swadhisthana is Vam. The six petal sounds are Ba, Bha, Ma, Yam, Ram Lam.
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Muladhara
The Muladhara is the root centre symbolized by a deep red lotus with four petals. The chakra is positionally the lowest of the chakras being situated just below the base of the spine in the perennial body of the male and at the posterior wall of the cervix in the female body. Muladhara corresponds with the sacro-coccygeal plexus in the physical body. It is the seat or dwelling place of the primal energy, Kundalini Shakti. Kundalini is seen as a serpent in deep sleep coiled around the Swayambhu linga which unravels and travels upward through all the chakras via the Shushumna nadi at the time of spiritual awakening. Its element is earth and its corresponding psychological state in that of security.
Its Bija Mantra is Lam and the sounds associated with the four lotus petals are Vam. Sam, Sham, Shham.
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