मन्त्रयोगः – Chakras and Nāḍīs

There exists significant confusion and misinformation regarding Chakras and Nāḍīs, some of which can be harmful or manipulative. 

It is advisable to refer to authentic Sanskrit texts for accurate information. The text presented here, although found in various sources, is specifically from बृहत्तन्त्रसारः पञ्चमपरिच्छेदः (Bṛhattantrasāraḥ – The fifth paricchedaḥ). 

As this material is part of tantra, which is not a conventional path for seeking knowledge, it should be approached with caution and read at your own risk.

Topic 1: The Subtle Body and the Nadis

विश्वं शरीरमित्युक्तं पञ्चभूतात्मकं मुने ।
चन्द्रसूर्याग्नितेजोभिर्जीवब्रह्मैक्यरूपकम् ।।
The universe is said to be the body, composed of the five elements, O Sage. It is the form of the union of the individual soul (Jiva) and the absolute (Brahman), with the energies of the moon, sun, and fire.

तिस्रः कोट्यस्तदर्द्धेन शरीरे नाडयो मताः ।
तासु मुख्या दश प्रोक्तास्तासु तिस्रो व्यवस्थिताः ।। ८३ ।।
Three and a half crore (35 million) nadis (energy channels) are considered to be in the body. Among them, ten are said to be principal, and among those, three are pre-eminent.

प्रधाना मेरुदण्डेऽत्र चन्द्रसूर्याग्निरूपिणी ।
इडा वामे स्थिता नाडी शुक्ला तु चन्द्ररूपिणी ।।
शक्तिरूपा च सा नाडी साक्षादमृतविग्रहा ।
The primary ones are in the spinal column (Merudanda), in the form of the moon, sun, and fire. The Ida nadi is situated on the left; it is white and is of the nature of the moon. That nadi is the form of Shakti (divine feminine energy), the very embodiment of nectar.

दक्षिणे पिङ्गलाख्या तु पुंरूपा सूर्यविग्रहा ।
दाडिमीकेशर-प्रख्या विषाख्या मुनिभिः स्मृता ।। ८४ ।।
On the right is the one named Pingala, masculine in form and the embodiment of the sun. It is described by the sages as being like a pomegranate flower and is associated with poison (or transformative heat).

मेरुमध्ये स्थिता या तु मूलादाब्रह्मविग्रहा ।
सर्व-तेजोमयी सा तु सुषुम्ना बहुरूपिणी ।। ८५ ।।
That which is situated in the center of the spinal column, extending from the root (Mula) to Brahman, is Sushumna. It is full of all radiances and has many forms.

तस्या मध्ये विचित्राख्या अमृतस्राविणी शुभा ।
सर्वदेवमयी सा तु योगिनां हृदयङ्गमा ।
विसर्गाद्विन्दुपर्यन्तमेतत्तिष्ठति तत्त्वतः ।। ८६ ।।
In its center is the auspicious channel named Vichitra, which secretes nectar. It embodies all the gods and is dear to the heart of yogis. In truth, it extends from the point of creation (Visarga) to the final point (Bindu).

#### Explanation of the Subtle Body and Nadis
This section describes the human body as a microcosm of the universe, composed of the same five elements and governed by the same cosmic energies, represented here as the moon, sun, and fire. It introduces the concept of nadis, or subtle energy channels. While there are said to be millions, the focus is on the three most important ones that run along the spinal column:
*   Ida: The left channel, associated with feminine, cooling, lunar energy (Shakti). It represents the mind and emotions.
*   Pingala: The right channel, associated with masculine, heating, solar energy (Purusha). It represents vitality and the life force.
*   Sushumna: The central channel, which is typically dormant. It represents the path of spiritual ascent and pure consciousness. The goal of yoga is to awaken the energy in this channel.

***

### Topic 2: The Chakras (Energy Centers)

मूलाधारे त्रिकोणाख्ये इच्छाज्ञानक्रियात्मके ।
मध्ये स्वयम्भुलिङ्गन्तु कोटिसूर्यसमप्रभम् ।। ८७ ।।
In the Muladhara (root support), which is in the form of a triangle embodying will, knowledge, and action, there is a Svayambhu Linga (self-born linga) in the center, as radiant as a million suns.

तदूर्ध्वे कामबीजन्तु कलशान्तीन्दुनादकम् ।
तदूर्ध्वे तु शिखाकारा कुण्डली ब्रह्मविग्रहा ।। ८८ ।।
Above it is the Kama Bija (seed syllable of desire). And above that is the Kundalini, shaped like a flame, the very form of divine energy (Brahman).

तद्बाह्ये हेमवर्णाभं वसवर्णं चतुर्दलम् ।
द्रुतहेमसमप्रख्यं पद्मं तत्र विभावयेत् ।। ८९ ।।
Outside of this, one should visualize a four-petaled lotus, golden in color, like molten gold, with the letters Va to Sa.

तदूर्ध्वेऽग्निसमप्रख्यं षड्दलं हीरकप्रभम् ।
बादिलान्तषड्वर्णेन युक्ताधिष्ठानसंज्ञकम् ।। ९० ।।
Above that is a six-petaled lotus, bright as fire and radiant as a diamond. It is known as the Svadhisthana, associated with the six letters from Ba to La.

मूलमाधारषट्कानां मूलाधारं ततो विदुः ।
स्वशब्देन परं लिङ्गं स्वाधिष्ठानं ततो विदुः ।। ९१ ।।
Because it is the root support (Mula Adhara) of the six centers, it is known as Muladhara. Because one's own (Sva) being (Linga) is established (Adhisthana) there, it is known as Svadhisthana.

तदूर्ध्वे नाभिदेशे तु मणिपूरं महत्प्रभम् ।
मेघाभं विद्युदाभञ्च बहुतेजोमयन्ततः ।
तत्पद्मं मणिवद्भिन्नं मणिपूरं तथोच्यते ।। ९२ ।।
Above that, in the navel region, is the Manipura, of great radiance. It is like a cloud illuminated by lightning, full of immense energy. Because that lotus shines like a jewel (Mani), it is called Manipura (city of jewels).

दशभिश्च दलैर्युक्तं डादिफान्ताक्षरान्वितम् ।
शिवेनाधिष्ठितं पद्मं विश्वलोकैककारणम् ।। ९३ ।।
It is endowed with ten petals, associated with the letters from Da to Pha. This lotus, presided over by Shiva, is the sole cause of all the worlds.

तदूर्ध्वेऽनाहतं पद्ममुद्यदादित्यसन्निभम् ।
कादिठान्ताक्षरैरर्कपत्रैश्च समधिष्ठितम् ।। ९४ ।।
Above that is the Anahata lotus, resembling the rising sun. It is endowed with twelve petals containing the letters from Ka to Tha.

तन्मध्ये बाणलिङ्गस्तु सूर्यायुतसमप्रभम् ।
शब्दब्रह्ममयं शब्दोऽनाहतस्तत्र दृश्यते ।
अनाहताख्यं पद्मं तत्मुनिभिः परिकीर्त्यते ।। ९५ ।।
In its center is the Bana Linga, radiant as ten thousand suns. The unstruck sound (Anahata Shabda), which is the form of Shabda Brahman (God as sound), is perceived there. Therefore, this lotus is called Anahata by the sages.

आनन्दसदनं तत्तु पुरुषाधिष्ठितं परम् ।
तदूर्ध्वन्तु विशुद्धाख्यं दलं षोडशपङ्कजम् ।
स्वरैः षोडशकैर्युक्तं धूम्रवर्णैर्महत्प्रभम् ।
विशुद्धिं तनुते यस्माज्जीवस्या हंसलोकनात् ।
विशुद्धं पद्ममाख्यातमाकाशाख्यं महाद्भुतम् ।। ९६ ।।
It is the abode of bliss, presided over by the supreme Purusha. Above that is the sixteen-petaled lotus called Vishuddha. It is endowed with the sixteen vowels, is smoky in color, and has great radiance. Because it brings purity (Vishuddhi) to the Jiva upon seeing the Hamsa (the Self), it is called the wonderful Vishuddha lotus, also known as the space (Akasha) center.

आज्ञाचक्रं तदूर्ध्वे तु आत्मनाधिष्ठितं परम् ।
आज्ञासंक्रमणं तत्र गुरोराज्ञेति कीर्तितम् ।। ९७ ।।
Above that is the Ajna chakra, presided over by the Self (Atman). The command (Ajna) of the Guru is transmitted there, hence it is so named.

कैलासाख्यं तदूर्ध्वे तु बोधनीन्तु तदूर्ध्वतः ।
एवञ्च शिवचक्राणि प्रोक्तानि तव सुव्रत ।। ९८ ।।
Above that is the center named Kailasa, and above that is Bodhani. Thus, O virtuous one, the chakras of Shiva have been described to you.

सहस्राराम्बुजं विन्दुस्थानं तदूर्ध्वमीरितम् ।। ९९ ।।
Above all these, the thousand-petaled lotus, the location of Bindu (the point of origin), is spoken of.

#### Explanation of the Chakras
This section provides a systematic tour of the primary energy centers, or chakras, located along the Sushumna nadi. Each chakra is a vortex of energy associated with a specific location in the body, a number of petals, seed syllables, a deity, and a level of consciousness. The text describes them from the bottom up, representing a ladder of spiritual evolution:
*   Muladhara (Root): Base of the spine. Stability, survival. Seat of the dormant Kundalini energy.
*   Svadhisthana (Sacral): Lower abdomen. Creativity, pleasure.
*   Manipura (Navel): Solar plexus. Power, will, vitality.
*   Anahata (Heart): Center of the chest. Love, compassion, where the "unstruck" cosmic sound is heard.
*   Vishuddha (Throat): Throat region. Purity, expression, communication.
*   Ajna (Third Eye): Between the eyebrows. Intuition, command, insight.
*   Sahasrara (Crown): Top of the head. The thousand-petaled lotus, the seat of pure consciousness and the ultimate goal of union with the divine.

***

### Topic 3: The Practice of Kundalini Yoga

आदौ पूरकयोगेन स्वाधारे योजयेन्मनः ।
गुदमेढ्रान्तरे शक्तिं तामाकुञ्च्य प्रबोधयेत् ।। १०० ।।
First, through the practice of inhalation (Puraka), one should focus the mind on the Svadhisthana. By contracting the region between the anus and genitals, one should awaken that Shakti (Kundalini).

लिङ्गभेदक्रमेणैव बिन्दुचक्रन्तु प्रापयेत् ।
शम्भुना तां परां शक्तिमेकीभावं विचिन्तयेत् ।। १ ।।
By piercing the lingas (chakras) in sequence, one should make her reach the Bindu chakra. There, one should contemplate the union of that supreme Shakti with Shambhu (Shiva).

तत्रोत्थितामृतरसं द्रुतलाक्षारसोपमम् ।
पाययित्वा च तां शक्तिं कृष्णाख्यां प्रयोगसिद्धिदाम् ।
षट्चक्रदेवतास्तत्र सन्तर्प्यामृतधारया ।
आनयेत्तेन मार्गेण मूलाधारं ततः सुधीः ।। २ ।।
The wise practitioner should then make that Shakti, who grants success in practice, drink the nectar that arises there, which is like molten red lac. With that stream of nectar, one should satisfy the deities of the six chakras. Then, by the same path, one should bring her back to the Muladhara.

एवमभ्यस्यमानस्य अहन्यहनि मारुतम् ।
जरामरणदुःखाद्यैर्मुच्यते भवबन्धनात् ।। ३ ।।
For one who practices this day after day with the breath, they are freed from old age, death, sorrow, and the bondage of worldly existence.

पूर्वोक्तदूषिता मन्त्राः सर्वे सिध्यन्ति नान्यथा ।
ये गुणाः सन्ति देवस्य पञ्चकृत्यविधायिनः ।
ते गुणाः साधकवरे भवन्त्येव न चान्यथा ।
इत्येतं कथितं सर्वं योगमार्गमनुत्तमम् ।। ४ ।।
All mantras that were previously faulty become perfected through this, and not otherwise. Those qualities that belong to the Divine, who performs the five cosmic acts (creation, preservation, dissolution, concealing, and revealing), manifest in the excellent practitioner. This is certain. Thus, this entire unsurpassed path of yoga has been explained.

#### Explanation of Kundalini Yoga
This part moves from theory to practice. It describes the core technique of Kundalini Yoga. The process involves:
1.  Awakening: Using breath control (pranayama) and muscular locks (bandhas), the dormant Kundalini energy at the base of the spine is awakened.
2.  Ascent: This awakened energy is guided up the central Sushumna channel, piercing each chakra along the way.
3.  Union: The Kundalini Shakti reaches the Sahasrara chakra at the crown and unites with Shiva (pure consciousness).
4.  Nectar Flow: This union produces a flow of divine nectar (amrita) that floods the practitioner's system, rejuvenating the body and mind.
5.  Descent: The energy is then guided back down to the base, having transformed the practitioner.
The benefits of this practice are profound, leading to liberation from suffering, the perfection of spiritual powers, and the attainment of divine qualities.

***

### Topic 4: The Practice of Dhyana (Meditation)

इदानीं धारणाख्यान्तु शृणुष्वावहितो मया ।
दिक्कालाद्यनवच्छिन्ने कृष्णे चेतो निधाय च ।
तन्मयो भवति क्षिप्रं जीवब्रह्मैक्ययोजनात् ।। ५ ।।
Now, listen attentively from me about the practice called Dharana (concentration). By fixing the mind on Krishna, who is unlimited by space, time, etc., one quickly becomes one with Him through the union of the Jiva and Brahman.

अथवा समलं चित्तं यदा क्षिप्रं न सिध्यति ।
तदावयवयोगेन योगी योगान्समभ्यसेत् ।। ६ ।।
However, if the mind is impure and does not quickly succeed, then the yogi should practice yoga through meditation on the limbs (of the divine form).

पादाम्भोजे मनो दद्यान्नखकिञ्जल्कचित्रिते ।
जङ्घायुग्मे तथा रामकदलीकाण्डशोभिते ।
ऊरुद्वये मत्तहस्तिकरदण्डसमप्रभे ।
गङ्गावर्त्तगभीरे तु नाभौ सिद्धविले ततः ।
उदरे वक्षसि तथा हारे श्रीवत्सकौस्तुभे ।
पूर्णचन्द्रायुतप्रख्ये ललाटे चारुकुन्तले ।
शङ्खचक्रगदाम्भोजदोर्दण्डपरिमण्डिते ।
सहस्रादित्यसङ्काशे कीरीटे कुण्डलद्वये ।

स्थाने नियोजयेन्मन्त्री विशुद्धः शुद्धचेतसा ।। ७ ।।
The practitioner, with a pure mind, should place their concentration on: the lotus feet adorned with nail-filaments; the pair of shanks beautiful like banana stems; the two thighs radiant like the trunks of an intoxicated elephant; the navel deep as a whirlpool in the Ganga; then on the abdomen and the chest adorned with the Srivatsa mark and Kaustubha gem; on the forehead, bright as ten thousand full moons, with beautiful locks of hair; on the arms adorned with the conch, discus, mace, and lotus; and on the crown and two earrings, which shine like a thousand suns.

मनो निवेश्य कृष्णे वै तन्मयो भवति ध्रुवम् ।
यावन्मनो लयं याति कृष्णे स्वत्मनि चिन्मये ।
तावदिष्टमनुर्मन्त्री जपहोमं समभ्यसेत् ।
कृष्ण इत्युपलक्षणम् ।। ८ ।।
By fixing the mind on Krishna in this way, one certainly becomes one with Him. As long as the mind has not dissolved into Krishna, the conscious Self, the practitioner should practice japa (repetition) and homa (offerings) of their chosen mantra. The name "Krishna" is used here as an example.

अतः परं न किञ्चित् तु कृत्यमस्ति तथा हरेः ।
विदिते परतत्त्वे तु समस्तैर्नियमैरलम् ।
तालवृन्तेन किं कार्यं लब्धे मलयमारुते ।। ९ ।।
After this, there is nothing more that needs to be done. When the Supreme Truth is known, all rules and regulations become unnecessary. What is the use of a palm-leaf fan when the cool southern breeze is already obtained?

#### Explanation of Dhyana
This section details two methods of meditation (Dhyana) or concentration (Dharana).
1.  Formless Meditation (Nirguna Dhyana): For an advanced practitioner, the method is to directly merge the mind with the formless, timeless, and spaceless Absolute (referred to as Krishna, but meaning Brahman).
2.  Meditation with Form (Saguna Dhyana): For a mind that is restless or "impure," a more accessible method is offered. This involves systematically concentrating on the beautiful and divine form of a deity, limb by limb, from the feet to the head. This practice steadies the mind, cultivates devotion, and ultimately leads to the same goal of absorption into the divine. The text emphasizes that once the goal is reached—direct experience of the Absolute—the practices themselves become obsolete.

***

### Topic 5: The Synthesis of Mantra, Yoga, and Knowledge

मन्त्राभ्यासेन योगेन ज्ञानं ज्ञानाय कल्पते ।
न योगेन विना मन्त्रो न मन्त्रेण विना हि सः ।
द्वयोरभ्यासयोगो हि ब्रह्मसंसिद्धिकारणम् ।। १० ।।
Through the practice of mantra and yoga, knowledge arises for the sake of (ultimate) Knowledge. A mantra is not effective without yoga, nor is yoga effective without a mantra. The combined practice of both is the cause of the perfect realization of Brahman.

तमः परिवृते गेहे घटो दीपेन दृश्यते ।
एवं मायावृतो ह्यात्मा मनुना गोचरीकृतः ।। ११ ।।
In a house enveloped in darkness, a pot is seen by means of a lamp. Similarly, the Atman (Self), which is veiled by Maya (illusion), is made perceptible by the mantra.

एवं ते कथितं ब्रह्मन्मन्त्रयोगमनुत्तमम् ।
दुर्लभं विषयासक्तैः सुलभं त्वादृशामपि ।। १२ ।।
Thus, O Brahmin, this unsurpassed path of Mantra Yoga has been explained to you. It is difficult to attain for those attached to sense objects, but easily accessible to those like you.

#### Explanation of the Synthesis
This concluding section highlights the profound synergy between different spiritual paths. It states that Mantra (the use of sacred sound) and Yoga (the energetic and physical practices) are not separate but are two essential, interdependent components of the spiritual journey. Yoga prepares the system, and the Mantra acts as a tool to reveal the truth. An analogy is given: just as a lamp is needed to see an object in a dark room, a mantra is needed to illuminate the Self, which is hidden by the "darkness" of Maya or cosmic illusion. This integrated path, Mantra Yoga, is presented as the supreme way to achieve the final goal.