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Cakra means a revolving wheel or hub. For in the wheel all spokes lead to the centre. It is in the "centre" that all things come together and are synthesised. The centres of consciousness manifest on different levels according which psychic centre (CAKRA), is functioning predominantly. The whole basis of personality can be determined by the Cakras and in Tantra yoga one cannot proceed until one knows from what level or from what cakra one is viewing the universe around one. Hence the theme of scientific investigation of the bio-energetic centres and vital forces, which support consciousness and its union with the environment, is appropiately

2 YOURH -mm Some of the rare mystic photographs of practical Sat-chakra-bheda by an unknown author of Bengalt.

191 illustrated in this cosmologically centered Tantra-yoga Thesis (hills, 1970, p.1). Cakra and Bhutas The Bhutas and the Tanmatras, as parts of these compounds, pervade the body, but, particular Bhutas are said to have centres of forces in particular regions. Thus the centres (cakra) of "Earth" and "water" are the two lower trunk of the body. "Fire" predominates in the central abdominal region, and "Air" and "Ether" in the two higher centres in the heart and throat. These five Tarmatras, five Bhutas, and the ten senses (Indriyas) which perceive them, are known as the twenty gross Tattvas which are absorbed in yoga in the centres of the bodily trunk. The remaining four subtle mental Tattvas (Buddhi, Ahamkara, Manas and Prakriti) have their special centres of activity in the head (SP, p.83). Again, the Bhutas may be specially displayed in other portions of the bodily organism. Thus Prithivi displays itself as bone or muscles, Apas as urine and Salwa; Tejas as hunger and thirst, Vayu in grasping and walking, Fire is many fold, so Tejas manifests both as light and heat, Agni manifests in the household and umbilical fires, as Kamagin in the Muladhara centre (SP, p.83-84). Cakra and Vrittis It is stated that particular Vrittis

193 an account of the six centres, but it is said that they are not there alleged to actually exist, nor is anything mentioned of any Sadhana in connection with them. They are, it is said, to be imagined only for the purpose of worship (SF, p.316-317). Samkara, in whose Maths may be found the great Tantrik Yantra called the Sri-Cakra, says in his commentry on VV 9 & 10 of Ch. VIII of the Bhagawad Gita: "First the heart lotus (Anahata) is brought under control. Then, by conquering Bhumi (Muladhara etc.) and by the upward going Nadi (Susumna), after having placed Prana between the two eyebrows (bee. V.38, Satcakra-Nirupana', the Yogi reaches the lustrous light-giving Purusa" (S,p.302). Woodroffe says about Muladhara cakra. Polarity Magnetic Poles. The law or principles of the whole- that of polarization into static-dynamic or potential kinetic aspects. In the living body, therefore, there must be such polarization. Now, the Kundalini corbed three times and a half at the Muladhara is the indispensable and unfailing static-background of the dynamic Sakti operative in the whole body, carrying on processes and working out changes. The body, therefore, may be compared to a magnet with two poles. The Muladhara is the static pole in relation to the rest of the body, which is dynamic, the working, the body necessarily presupposes and finds such a static support, hence perhaps the name Muladhara,

192 are assigned to a particular lotus, because of a connection between such vrittis and the operation of the saktis as the Tattva at the centre to which it is assigned. That the exist at any particular cakra is said to be shown by their disappearance when Kundali ascends through the cakra. Thus the bad vrittis of the lower cakras pass in the yogi who raises kundalini above them (SP-JW, p.161). It is note worthy that the moral qualities (vritti) of the two lower cakras (Svadhisthana and Manipura) are all bad; those of the Anahata centre are mixed; those of the Lalana-cakra are pre-dominently good, and those of some cakra wholly so; thus indicative of an advance as we proceed from the lower to the higher centres, and this must be so as the Jiva approaches or lives in his higher principles (SP-JW, p 161). Usually there are nine cakras but six are in common use. According to woodroffe the Tantrik theory, on which the well-known yoga called!Satcakrabheda' is founded (SP-p.183). These cakras cannot be satisfactorily identified. The Tantriks must nevertheless have obtained their knowledge of them by dissection (SP, p. 184) at will be a mistake to identify the cakras with the physical plexuses mentioned. These letters are things of the gross body, whereas the cakras are extremely subtle vital centres of various Tattvik operations (SP, p.185). It is admitted that in the Siva-Purana there is

193 an account of the six centres, but it is said that they are not there alleged to actually exist, nor is anything mentioned of any Sadhana in connection with them. They are, it is said, to be imagined only for the purpose of worship (SP, p.316-317). Samkara, in whose Maths may be found the great Tantrik Yantra called the Sri-Cakra, says in his commentry on VV 9 & 10 of Ch.VIII of the Bhagawad Gita: "First the heart lotus (Anahata) is brought under control. Then, by conquering Bhumi (Muladhara etc.) and by the upward going Nadi (Susumna), after having placed Prana between the two eyebrows (bee. V.38, Satcakra-Nirupana', the Yogi reaches the lustrous light-giving Purusa" (S,p.302). woodroffe says about Muladhara cakra. Polarity Magnetic Poles. The law or principles of the whole- that of polarization into static-dynamic or potential kinetic aspects. In the living body, therefore, there must be such polarization. Now, the Kundalini coiled three times and a half at the Muladhara is the indispensable and unfailing static-background of the dynamic Sakti operative in the whole body, carrying on processes and working out changes. The body, therefore, may be compared to a magnet with two poles. The Muladhara is the static pole in relation to the rest of the body, which is dynamic, the working, the body necessarily presupposes and finds such a static support, hence perhaps the name Muladhara,

194 the fundamental support. (SP,p.342). According to the Tantras, however, the chief centres of consciousness are to be found in the cakras of the cerebro-spinal system and in the upper brain (Sahasrara) which they describe, through the heart is also recognised as at seat of Jivatma or embodied spirit, in its aspect as vital principle of Prana (SP, p.4). The Tattvas in the body pervaded by Prana have certain special centres of predominence and influence therein, which are the cakras (centres or circles or regions) or Padmas (lotuses) of which this work is a description. Inside the Meri, are the six main centres of Tattvik operation, called cakras or Padmas, which are the seats of sakti, as the Sahasrara above is the abode of Siva (SP, p.132). According to Varaha up. (Ch.V), the Meru are the six main centres of Tattvik operation, called cakras or Padmas, which are the seats of sakti, as the Sahasrara above is the abode of Siva (SP, p.132). According to Yoga Sastras and Tantra in human body there are a cakras or Adhyatmic Marmasthanas are present. Out of these 6 are useful for meditators and the other three are of less importance. At Muladhara,

195 chaitanya or Atma in Tamoguna state is sleeping there. Ajna cakra is known as kutastha Sthana also. In this place Shrikrishna or Iswara stays. After controlling and wining the Manas, laya of it is made with Atma of place. Once Kulakundalini Sakti reaches there, then Jiva cannot come down to a lower kosas (Hansa yogananda). It is the subtle aspect of such centres as expressions of consciousness (Caitanya) embodied in various forms of Maya-sakti which is here called cakra. These are related through intermediate conductors with the gross organs of generation, mictruition, digestion, cardiac action and respiration in ultimate relation with the Muladhara, Svadhisthana, Manipura, Anahata and Visuddha cakras respectively, just as tracts have been assigned in the higher centres as being in special, even if not exclusive, relaxtion with various perceptive, volitional and ideative processes (SP, n.126). In the description of the cakras given in the work "Sat cakra Nirapana" no mention is made of the moral and other qualities and things which are associated with the lotuses in other books, such as the Adhyataviveka (SP, p.159). In the fourteenth verse and commentary there on of the Anandalahari, the Deity in the Sahasrara is described (Saundarya Lahari, p.36, See SP-p.166,167).

196 "She is above all the Tattvas. Every one of the six centres represents a Tattvas. Every one of the six centres represents a Tattva. Every Tattva has a definite number of rays. The six centres, or cakras, are divided into three groups. Each of these groups has a knot or apex where converge the cakras that constitute that group. The names of the groups are derived from those of the Fresiding Deities. The following table clearly puts the above: No. Name of Cakra Name of Tattva of No.of Name Rays of Name of Remarks convergroup ging Tattva point Muladhara Bhu 56) Svadhis Agni 62) Agni Khanda Rudra granthi thana In Sahasrara the rays are numberless, eternal and unlimited space. There is 3. Manipura Apas 52 Surya Visnu granti 4. Ana hata Vayu 54 here whose rays 5. 6. 56 Visuddha Akasa 72 ) Candra Ajna > Manas 64 360 Brahma granthi another candra are countless and evershining.

dai lla xiang Photographs of Sat-chakra according to Sat-chakra nirupana drawings by an unknown author of Bengal. 10

CAKRA SITUATION NUMBER LETTERS OF REG NANT PETALS TATTVA AND ITS QUALITIES Muladhara Spinal va, 98 Prithvi; centre 88, 88 cohesion, of region stimulating COLOUR OF SHAPE OF BIJA AND TATTVA MANDA LA ITS VAHA NA CARRIER DEVATA AND ITS Yellow Square Iam on the Airavata elephant VA HA NA Brahma on Hansa below sense of smell genitals Svadhisthana Spinal ba, bha, AP, centre of region above the genitals ta, ua, ra. la contraction, *nite Crescent Vam on Makara Visnu on Garuda stimulating sense of taste Manipura Spinal 10 da, dha, rejas; Red Triangle Ram on a ram Rudra on a bull centre of na, ta, expansion, region of the naval da, na tha, dha, pa, pha sight-sense of colour and producing heat and stimulating form Anahata Spinal 12 ka, kha Vayu; general Smoky centre of region of na, ga,gna, sa movement, stimulating Six-pointed hexagon Yarm on an antenope Isa the heart ccha, ja, sense of jha, jna, touch ta, tha Visuddha Spinal 16 the vowels Akasa; spacea,ai,i,u,u giving, i,i,, e,ai, stimulating #hite Circle Ham on 9 Sadasiva white elephant. Ajna centre of region of the throat Centre of 2 region between the eyebrows sense of hearing Manas (mental faculties) 0,au, am, ah ha and ksa Om Sambhu 197

CAKRA SAKTI OF THE DHATU LI NGA AND YONI OTHER TATTVAS HERE DISSOLVED Muladhara Dakini Svadhisthana Rakini Manipura Lakini Svayambhu and Traipura-Trikona Anahata Kakini Bana and rikona. Visuddha Sakini Ajna hakini Itara and Trikona Gandha (smell) Tattva; smell (organ of sensation); feet (organ of action) Rasa (taste, Tattva; taste organ of sensation); hand (organ of action) Rupa (form and colour; sight) Tattva; sight (organ of sensation); anus (organ of action) Sparsa (touch and feel) Tattva; touch (organ of sensation); penis organ of action) Sabda (sound) Tattva; hearing (organ of sensation); mouth (organ of action) Mahat, the buksma Prakriti called iranyagarbha (V.52-CN) (SCN-Sat Cakra Nirubana) 198 98

MEANING OF PETALS IN CAKRAS Cakras No.of Padma No. of Vayu Petals 199 No. of Devata No. of Alphabets Muladhar 4 4 4 4 Svadhisthan 6 6 10 6 6 Manipur 10 10 10 10 Anchata 12 12 12 12 Visuddha 16 16 16 16 Ajna 2 2 2(3) All these combine together and make Vayu and Devata one. The abovementioned 50 and the one, the ultimate total of all make together 51 in total. The 51 are Pitha-cakra. These are 50 alphabet of Matrika. with A-V-M and 50 alphabets all have Chardrabindu. This indu is Brahma and Sadasiva. All Devata's are Vayu also. Due to the pull of Apana all the Padmas in the cakras are facing downward. With the help of Pranayama to Lotus are made to face upward. In front of body are bhogas ans scenic kingdom. All the Rupas are visible in the front so there is more attraction and Pravritti. The back side is on the vertebral column side and this is the site of Nivritti (detachment). This is the reason if mind is kept on this

200 side, it gives quick Nirritti from Visoya and Vasana. In the head Mind is moving in ten directions and so each of these Vayus are moving again in ten directions. These are 50 Vayus of the six cakras, which are flowing inward and outward making 100. These 100 are the sons of Dhritarastra in Gita who is Manas in our body. In the Sahasrara these fifty inward and fifty onwward flow of Vayu which are moving in 10 directions in the head makes 1000 petals in Sahasrara Pandavas are Nivritti Prakasa, that is why Jana-tattva Faramatma or utastha Chaitanya rishna is their helper and sarathi. war field is kurukshetra inside the body, where war between two groups are taking place. Body has four portions (1) Urdhva or Mastiska or Devasthana or Prakasak of Disiva Jakti. (2) below Nabhi is the death side, where Yama Bhava is present that is why responsible for death. (3) In front of the body is the Bhoga or Drishyarajya. All the Rupas etc. are on the front side where maximum Aasakti of Manas takes place. (4) Back side of the body is the Nivritti (detachment) side. If Citta is kept here, Nivritti of Visaya and

201 Vasana takes place (Lahiri, san 1294 sal, Also Ref. Sanyal, San 1334 sal, p. 30-50,444). The correcting, regulating or balancing these vitiated vayus (various mental vrittis) takes place in the lower six cakras. DESCRIPTION OF SAHASRARA ACCORDING TO YOGIRAJ SHYAMA CHARAN LAHIRI is therefore explained above. All the Vayus in the cakras are under the pull of Apana downward. With the help of Pranayama they are pulled upward. This Ajna cakras is the abode of vayu.If Pana-vayu is kep at this place, the canchalya of it goes. This is the place of Manas (Lahiri,san 1294 sal, also Ref. Samyal, san 1334 sal, p.30-51,444). Sakti produces the subtle letters of Matrika which are Vasana, i.e., Samaskara or revived impression, which is the seed of the ideating cosmic consciousness (SP-woodroffe,p.118). Sat-cakras have been described in various Tantras of these vamakeswar Tantra, Rudra yamal Tantra and bat cakra Nirupana stand out as the most authoritative works. Bhaskar Rao in his commentary on Vamakeswar Tantra has mentioned 32 cakras. Rudra yamal mentions 8 cakras, Sat-cakra Nirupana has mentioned 6 cakras. Hemsopanisad and Samgita ratnakara mentions a cakras (SP,p.159).

4- YO gana pa bisadhya byoma gita pa nila aubhagi pa 5% 155 manipura bhe mrtyu daksina kheta pacha ाn²¹ apa dbiti pascima muladhara ksiti nirakara punyadrabina ayora agocara na dipaka utapitakâ€� hrdayakasa tatpurusa gochata madhyapuru purbbacca ramidera caci ji ta urd'dha suru sabhojata adhahsusa trikuta chala sarira nihsasa abacya bideha akasa agni apa prthibi paraparabiki kaibalya ba kaibalyajnana deha purna parabaka pati mahakarana deha karana dekha acchidra utpada padana byapaka parapara prakasa gosthi karana sbapna linga deha caita amrta baka baipari abastha 50 nita ana karana adhara agocara abarud'dha rupa anubhaba bindu bindu nirga gandha ga arthabe punanidha matra caksu sparsa 51 karna Drawings and chart from Shri Madbhagavat Gita edited by Shri Bhupendra Nath Sanyal as per instruction of Yogiraj Shyama Charan Lahiri.

202 Different texts have mentioned different number of cakras inside the body according to their mental outlook so the number of petals in the lotus or cakra also varies. Practically the number of petals indicate the number of mental vrittis in various number according to the various schools. In my opinion the different letters carry Sakti in each of them and are indicative of various Vrittis (which are also various Vayus) which are controlled by during. Various Kriyas Ling by control various cakra at various places inside the body.