Chakra

There are six chakra, or dynamic Tattvik centres, in the body – viz., the muladhara, svadhishthana, mani-pura, anahata, vishuddha, and ajna – which are described in the following notes. Over all there is the thousand-petalled lotus (sahasrara-padma).

Muladhara

Muladhara is a triangular space in the midmost portion of the body, with the apex turned downwards like a young girl’s yoni. It is described as a red lotus of four petals, situate between the base of the sexual organ and the anus. "Earth" evolved from "water" is the Tattva of this chakra. On the four petals are the four golden varnas – "vang," "shang," "shang," and "sang," In the four petals pointed towards the four directions (Ishana, etc.) are the four forms of bliss – yogananda (yoga bliss), paramananda (supreme bliss), samaj-ananda (natural bliss), and virananda (vira bliss). In the centre of this lotus is Svayambhu-linga, ruddy brown, like the colour of a young leaf. Chitrini-nadi is figured as a tube, and the opening at its end at the base of the linga is called the door of Brahman (brahma-dvara), through which the Devi ascends. The lotus, linga and brahma-dvara, hang downwards. The Devi Kundalini, more subtle than the fibre of the lotus, and luminous as lightning, lies asleep coiled like a serpent around the linga, and closes with Her body the door of Brahman. The Devi has forms in the brahmanda. Her subtlest form in the pindanda, or body, is called Kundalini, a form of Prakriti pervading, supporting, and expressed in the form of the whole universe; "the Glittering Dancer "(as the Sarada-tilaka calls Her) "in the lotus-like head of the yogi." When awakened, it is She who gives birth to the world made of mantra. A red fiery triangle surrounds svayambhu-linga, and within the triangle is the red Kandarpa-vayu, or air, of Kama, a form of the apana vayu, for here is the seat of creative desire. Outside the triangle is a yellow square, called the prithivi-(earth)-mandala, to which is attached the "eight thunders" (ashta-vajra). Here is the vija "lang", and with it prithivi on the back of an elephant. Here also are Brahma and Savitri, and the red four-handed Shakti Dakini.

Svadhisthana

Svadhishthana is a six-petalled lotus at the base of the sexual organ, above muladhara and below the navel. Its pericarp is red, and its petals are like lightning. "Water" evolved from "fire" is the Tattva of this chakra. The varnas on the petals are "bang," "bhang," "mang," "yang," "rang," and "lang." In the six petals are also the vritti (states, qualities, functions, or inclinations) – namely, prashraya (credulity), a-vishvasa (suspicion, mistrust), avajna (disdain), murchchha (delusion, or, as some say, disinclination), sarvva-nasha (false knowledge), and krurata (pitilessness). Within a semicircular space in the pericarp are the Devata, the dark blue Maha-vishnu, Maha-lakshmi, and Sarasvati. In front is the blue four-handed Rakini Shakti, and the vija of Varuna, Lord of water or "vang." Inside the vija there is the region of Varuna., of the shape of an half-moon, and in it is Varuna himself seated on a white alligator (makara).

 Mani-pura

Mani-para-chakra is a ten-petalled golden lotus, situate above the last in the region of the navel. "Fire" evolved from "air" is the Tattva of this chakra. The ten petals are of the colour of a cloud, and on them are the blue varnas – "dang," "dhang," "nang," tang," "thang," "dang," "dhang," "nang," "pang," "phang," – and the ten vritti (vide ante), namely, lajja (shame), pishunata (fickleness), irsha (jealousy), trishna (desire), sushupti (laziness), vishada (sadness), kashaya (dullness), moha (ignorance), ghrina (aversion, disgust), bhaya (fear). Within the pericarp is the vija of fire ("rang"), and a triangular figure (mandala) of Agni, Lord of Fire, to each side of which figure are attached three auspicious signs or svastika. Agni, red, four-handed, and seated on a ram, is within the figure. In front of him are Rudra and his Shakti Bhadra-kali. Rudra is of the colour of vermilion, and is old. His body is smeared with ashes. He has three eyes and two hands. With one of these he makes the sign which grants boons and blessings, and with the other that which dispels fear. Near him is the four-armed Lakini Shakti, of the colour of molten gold (tapta-kanchana), wearing yellow raiments and ornaments. Her mind is maddened with passion (mada-matta-chitta). Above the lotus is the abode and region of Suryya. The solar region drinks the nectar which drops from the region of the Moon.

Anahata

Anahata-chakra is a deep red lotus of twelve petals, situate above the last and in the region of the heart, which is to be distinguished from the heart-lotus facing upwards of eight petals, spoken of in the text, where the patron deity (Ishta-devata) is meditated upon. "Air" evolved from "ether" is the Tattva of the former lotus. On the twelve petals are the vermilion varnas – "Kang" "Khang," "Gang," "Ghang," "ngang," "chang", "Chhang," "Jang," "Jhang," "Nyang," "Tang," "Thang," and the twelve vrittis (vide ante) – namely asha (hope), chinta (care, anxiety), cheshta (endeavour), mamata (sense of mineness), dambha (arrogance or hypocrisy), vikalata (languor), ahangkara (conceit), viveka (discrimination), lolata (covetousness), kapatata (duplicity), vitarka (indecision), anutapa (regret). A triangular mandala within the pericarp of this lotus of the lustre of lightning is known as the Tri-kona Shakti. Within this mandala is a red vana-linga, called Narayana or Hiranya-garbha, and near it Ishvara and His Shakti Bhuvaneshvari. Ishvara, who is the Overlord of the first three chakra, is of the colour of molten gold, and with His two hands grants blessings and dispels fear. Near him is the three-eyed Kakini Shakti, lustrous as lightning, with four hands holding the noose and drinking-cup, and making the sign of blessing, and that which dispels fear. She wears a garland of human bones. She is excited, and her heart is softened with wine. Here, also, are several other Shakti, such as Kala-ratri, as also the vija of air (vayu) or "vang." Inside the lotus is a six-cornered smoke-coloured mandala, and the circular region of smoke-coloured Vayu, who is seated on a black antelope. Here, too, is the embodied atma (jivatma), like the tapering flame of a lamp.

 Vishuddha

Vishuddha chakra or Bharatisthana, abode of the Devi of speech, is above the last and at the lower end of the throat (kantha-mula). The Tattva of this chakra is "ether." The lotus is of a smoky colour, or the colour of fire seen through smoke. It has sixteen petals, which carry the red vowels – "ang," "ang" "ing," "ing," "ung," "ung"," "ring," "ring," "lring," "lring," "eng," "aing," "ong," "aung," "ang," "ah;" the seven musical notes (nishada, rishabha, gandhara, shadaja, madhyama, dhaivata and panchama): "venom" (in the eighth petal); the vija "hung," "phat," "vaushat," "vashat," "svadha," "svaha," "namah," and in the sixteenth petal nectar (amrita). In the pericarp is a triangular region, within which is the androgyne Shiva, known as Arddha-narishvara. There also are the region of the full moon and ether, with its vija "hang." The akasha-mandala is transparent and round in shape.

Akasha himself is here dressed in white, and mounted on a white elephant. He has four hands, which hold the noose (pasha), the elephant-hook (angkusha), and with the other he makes the mudra which grant blessing and dispel fear. Shiva is white, with five faces, three eyes, ten arms, and is dressed in tiger skins. Near Him is the white Shakti Shakini, dressed in yellow raiments, holding in Her four hands the bow, the arrow, the noose, and the hook.

Above the chakra, at the root of the palate (talumula) is a concealed chakra, called Lalana and, in some Tantras, Kala-chakra. It is a red lotus with twelve petals, bearing the following vritti – shraddha (faith), santosha (contentment), aparadha (sense of error), dana (self-command), mana (anger), sneha (affection), shoka (sorrow, grief), kheda (dejection), shuddhata (purity), arati (detachment), sambhrama (agitation), Urmmi (appetite, desire).

Ajna

Ajna chakra is also called parama-hula and mukta-tri-veni, since it is from here that the three nadis – Ida, Pingala, and Sushumna – go their separate ways. It is a two-petalled lotus, situate between the two eyebrows. In this Chakra there is no gross Tattva, but the subtle Tattva mind is here. Hakararddha, or half the letter La, is also there. On its two petals are the red varnas "hang "and "kshang."

In the pericarp is concealed the vija "ong." In the two petals and the pericarp there are the three guna – sattva, rajas, and tamas. Within the triangular mandala in the pericarp there is the lustrous (tejo-maya) linga in the form of the pranava (pranavakriti), which is called Itara. Para-Shiva, in the form of hangsa (hangsa-rupa) is also there with his Shakti – Siddha-Kali. In the three corners of the triangle are Brahma, Vishnu, and Maheshvara, respectively. In this chakra there is the white Hakini-Shakti, with six heads and four hands, in which are jñana-mudra, a skull, a drum (damaru), and a rosary.

 Sahasrara Padma

Above the ajna-chakra there is another secret chakra, called manas-chakra. It is a lotus of six petals, on which are shabda-jñana, sparsha-jñana, rupa-jñana, aghrano-palabdhi, rasopabhoga, and svapna, or the faculties of hearing, touch, sight, smell, taste, and sleep, or the absence of these. Above this, again, there is another secret chakra, called Soma-chakra. It is a lotus of sixteen petals, which are also called sixteen Kala. These Kala are called kripa (mercy), mriduta (gentleness), dhairyya (patience, composure), vairagya (dispassion), dhriti (constancy), sampat (prosperity), hasya (cheerfulness), romancha (rapture, thrill), vinaya (sense of propriety, humility), dhyana (meditation), susthirata (quietude, restfulness), gambhiryya (gravity), udyama (enterprise, effort), akshobha (emotionlessness), audarya (magnanimity), and ekagrata (concentration).

Above this last chakra is "the house without support" (niralamba-puri), where yogis see the radiant Ishvara. Above this is the pranava shining like a flame, and above pranava the white crescent Nada, and above this last the point Vindu. There is then a white lotus of twelve petals with its head upwards, and over this lotus there is the ocean of nectar (sudha-sagara), the island of gems (mani-dvipa), the altar of gems (mani-pitha), the forked lightning-like lines a, ka, tha, and therein Nada and Vindu. On Nada and Vindu, as an altar, there is the Paramahangsa, and the latter serves as an altar for the feet of the Guru; there the Guru of all should be meditated. The body of the Hangsa on which the feet of the Guru rest is jñana-maya, the wings Agama and Nigama, the two feet Shiva and Shakti, the beak Pranava, the eyes and throat Kama-Kala.

Close to the thousand-petalled lotus is the sixteenth digit of the moon, which is called ama-kala, which is pure red and lustrous like lightning, as fine as a fibre of the lotus, hanging downwards, receptacle of the lunar nectar. In it is the crescent nirvana-kala, luminous as the Sun, and finer than the thousandth part of a hair. This is the Ishta-devata of all. Near nirvana-kala is parama-nirvana-Shakti, infinitely subtle, lustrous as the Sun, creatrix of tattva-jnana. Above it are Vindu and Visarga-Shakti, root and abode of all bliss.

Sahasrara-padma – or thousand petalled lotus of all colours – hangs with its head downwards from the brahma-randhra above all the chakra. This is the region of the first cause (Brahma-loka), the cause of the six proceeding causes. It is the great Sun both cosmically and individually, in whose effulgence Parama-Shiva and Adya-Shakti reside. The power is the vachaka-Shakti or saguna-brahman, holding potentially within itself, the gunas, powers, and planes. Parama-Shiva is in the form of the Great Ether (paramakasha-rupi), the Supreme Spirit (paramatma), the Sun of the darkness of ignorance. In each of the petals of the lotus are placed all the letters of the alphabet; and whatever there is in the lower chakra or in the universe (brahmanda) exist here in potential state (avyakta-bhava). Shaivas call this place Shiva-sthana, Vaishnavas, Parama-purusha, Shaktas, Devi-sthana, the Sankhya sages Prakriti-purusha-sthana. Others call it by other names, such as Hari-hara-sthana. Shakti-sthana, Parama-Brahma, Parama-hangsa, Parama-jyotih, Kula-sthana, and Parama-Shiva-Akula. But whatever the name, all speak of the same.