Layayoga: The Definitive Guide to the Chakras and Kundalini (49 page)

Nadis constitute the nadi-system. It is said that the nadis are innumerous (—Wishwasaratantra, ch. 1, p. 6; Sharadatilaka, 1.43). Of these, the important nadis are numbered at 35,000,000 (—Kaṅkalamalinitantra, ch. 2, p. 4 ; Gandharwatantra, ch. 5, p. 27; Todalatantra, ch. 8, p. 15; Shaktanandataraṅgini, 4.7; and Goutamiyatantra, 34.35). Of these, the more important nadis are 350,000 in number (—Shiwasanghita, 2.13), and still more important are 72,000 (—Sammohanatantra, Part 2, ch. 2, p. 1 ; Jñanasaṅkalinitantra, verse 77); Niruttaratantra, ch. 4, p. 7; Shaktanandataraṅgini, 1.7), and of these are 70,000 (—Koulawalitantra, ch. 22, p. 79), and of these, the chief nadis are fourteen in number (—Sammohanatantra, Part 2, ch. 2, p. 1 ; Shiwasanghita, 2.13; and Tripurasarasamuchchaya, ch. 3, p.8). These fourteen nadis are: sushumna, ida, piṅgala, gandhari hastijihwa, kuhu, saraswati, pusha, shaṅkhini, payaswini, waruni, alambusha, wishwodari and yashaswini (—Shiwasanghita, 2. 14–15).

Of these fourteen nadis, ten are more important; in fact, the ten nadis are considered the principals of all the nadis (—Kaṅkalamalini tantra, ch. 2, p. 4; Niruttaratantra, ch. 4, p. 7; Goutamiyatantra, 34.35; Gandharwatantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, p. 5; and Shaktanandataraṅgini, 4.7). The ten principal nadis are : ida, piṅgala, sushumna, gandhari, hastijihwa, pusha, yashaswini, alambusha, kuhu, and shangkhini (—Niruttaratantra, ch. 4, p. 7; and Shaktanandataraṅgini, 1.7). The gandhari flows in the region of the left eye, the hastijihwa in the right eye, the pusha in the right ear, the yashaswini in the left ear, the alambusha in the mouth, the kuhu in the genitals, and the shangkhini in the head (—Shaktanandataraṅgini, 1.7). The ida and piṅgala flow in the nostrils and the sushumna flows in the subtle path in the palatine region and up to the brahmarandhra (—Brahmasiddhantapaddhati MS).

Of the 10 principal nadis, three are the most important (—Kaṅkalamalinitantra, ch. 2, p. 4; Gandharwatantra, ch. 5, p. 27; Bhutashuddhitantra, ch. 6, p. 5; Sammohanatantra, Part 2, ch. 2, p. 1 ; Tripurasarasamuchchaya, ch. 3, p. 8; Sharadatilakatantra, 25.29; Shaktanandataraṅgini, 4.7; Shiwasanghita, 2. 15; and Goutamiyatantra, 34.35). These three nadis are: ida, piṅgala and sushumna (—Tripurasarasamuchchaya, ch. 3, p. 8; and Shiwasanghita, 2.15). Of the three nadis again, one is the fundamental, and that is the sushumna (—Kaṅkalamalinitantra, ch. 2, p. 4; Gandharwatantra, ch. 5, p. 27; Tripurasarasamuchchaya, ch. 3, p. 8; Rudrayamala, Part 2, 25.51; Shiwasanghita, 2.16; and Goutamiyatantra, 34.36).

Nadis are of two kinds: gross or material, and subtle or non-material. The gross nadis are nerves, arteries, veins, capillaries, lymphatic vessels and other tubular organs of the body. The subtle or non-material nadis are called yoga-nadis (—Shiwapurana, 4.40.5). The word nadi is derived from ‘nada’ = bhrangsha, that is, falling down, running away; here, in a more technical sense, radiating. The word ‘bhrangsha’ is almost similar to the word ‘bhresha’ = motion. Kalicharana, the well-known commentator of Shatchakranirupana, a most authoritative work on the Tantrika chakra system, says, in explaining verse 2 of this work, that the word nadi is derived from nada = motion. Therefore, nadi is that which is motional or in motion; that is, whose nature is motion. The word ‘wayu’ has the same meaning. It is derived from wa = motion. That which is in constant motion is wayu. In a technical sense, wayu is the motional or active state of life-energy (prana), in which force-motions are exhibited. The principal force motions are five, and they are termed prana-wayu, apana-wayu, samana-wayu, udana-wayu and wyana-wayu. The pranic wayus are inseparable from nadis.

It has been stated that the ten wayus—prana, apana, samana, udana, wyana, naga, kurma, krikara, dewadatta and dhanañjaya, move in all the nadis (—Shandilyopanishad, 5.4.12; and also Warahopanishad, 5.31). As the nadis, termed yoga-nadis, are not material structures but subtle (—Shiwasanghita, 2.17), it should be interpreted in a technical manner. The nadis do not exist as tubules or wires, but are subtle lines of direction along which the wayus move. This means that the wayus which are constantly in motion are also nadis, as motion is associated with the lines of direction. It has been more clearly stated that the nadis are the prana-flows (pranawahini) (—Niruttaratantra, ch. 4, p. 7; Yogachudamanyupanishad, 16). In other words, the nadis are pranic force-radiationlines, and their existence is inseparable from the existence of the pranic force-motions. The plexus-like arrangement of the nadis (nadimaya chakra) constitutes the power field (shakti-chakra) (—Niruttaratantra, ch. 4, p. 7). This is the nadi-system.

From the yoga viewpoint, the ida, piṅgala and sushumna are of great importance; and of the three, the sushumna is the highest. The sushumna is in the middle of the ida and piṅgala (—Todalatantra, ch. 2, p. 2; Niruttaratantra, ch. 4, p. 7; Jñanasaṅkalinitantra, verse 11; Tararahasya, ch. 1, p. 2). The ida is on the left side and piṅgala on the right side (—Niruttaratantra, ch. 4, p. 7; Gandharwatantra, ch. 5, p. 27; Tripurasarasamuchchaya, ch. 3, p. 8; Bhutashuddhitantra, ch. 6, p. 5; Sammohanatantra, part 2, ch. 2, p. 1–2); Wishwasaratantra, ch. 1, p. 6; Mundamalatantra, ch. 3, p. 5; Sharadatilakatantra, 25.30; Shaktanandataraṅgini, 1.7). The positions of the ida and piṅgala have been more precisely stated here: outside the vertebral column are the ida and piṅgala, being on the left and the right, that is, the ida is on the left side of the spinal column, and the piṅgala on its right side (—Shatchakranirupana, verse 1). Also, on the left side of the vertebral column is the ida nadi, and on its right side is the piṅgala nadi (—Tararahasya, ch. 4, p. 22), and, outside the vertebral column, is the ida on its left, and the piṅgala on its right (—Koulawalitantra, ch. 22, p. 79).

The accurate position of the sushumna cannot be determined from the statement that it is in the middle of the ida and piṅgala. It has been stated: ‘The principal nadi (sushumna) is in front of the vertebral column (merudandagre)’ (—Kaṅkalamalinitantra, ch. 2, p. 4). Here, the word ‘agre’ has been used, and it denotes ‘in front of’. From this it can be assumed that the sushumna is outside and in front of the vertebral column. Apparently, this is supported by the following passage: ‘O Shiwa, the ida nadi which is deathless substance of moon is on the left of the vertebral column, the sun-like piṅgala on its right side. Outside it (tadbahye) and between these two (tayormadhye) is the fire-like sushumna’ (—Tantrachudamani quoted by Kalicharana in explaining verse 1 of Shatchakranirupana). Kalicharana has rejected this statement on the ground that it contradicts verse 2. But ‘tadbahye’ can be interpreted as outside the ida and the piṅgala. In that case, it will mean that the sushumna is outside of and between the ida and piṅgala, not outside the vertebral column.

It has been stated: ‘The sacred nadi sushumna which bestows all success is in front of the vertebral column (merupuratas)’ (—Tararahasya, ch. 4, p. 22). The word puratas means in front of. It should be interpreted to mean that the sushumna is in the anterior part of the vertebral column. It has been stated: ‘The sushumna, resting on the vertebral column (prishthawangshang samashritya), is between the ida and the piṅgala’ (—Tripurasarasamuchchaya, ch. 3, p. 8); and ‘The moon-sun-fire nadi (sushumna) rests on the vertebral column’ (—Shiwasanghita, 2.17). Here, it should mean that the sushumna rests interiorly on the vertebral column. Raghawabhatta, the well-known commentator on the Sharadatilakatantra, has made this clear. The text says: ‘The nadi sushumna, resting on the vertebral column (wangshamashrita), is between them (the ida and the piṅgala)’ (—Sharadatilakatantra, 25.30). In explaining this verse, Raghawabhatta says: ‘Wangsha means the spinal column, and ashrita denotes tadantargata = being in the interior of the spinal column’, as it is said: ‘She (sushumna) who is inside the void of the vertebral column (mundadharadanda), extending from the head to the adhara (muladhara).’

In commenting on the verse ‘The nadi sushumna is in the middle . . .’ (Shatchakranirupana, verse 1), Kalicharana says that ‘in the middle’ (madhye) means inside the void of the vertebral column. This is what Shatchakranirupana actually means, and that is proved by verse 2, in which it has been stated: ‘Inside her (the nadi wajra) is chitrini . . . who pierces all the chakras lying inside the vertebral column and appears luminous because of these lotuses which are strung on her’ (—Shatchakranirupana, verse 2). The chakras which are inside the spinal column are strung on the chitrini, and the chitrini is inside the wajra, and the wajra is inside the sushumna. The sushumna, consequently, is inside the vertebral column, not outside it.

The exact position of the sushumna has been more clearly indicated in the following passages: ‘The principal nadi (sushumna) which is in the form of moon-sun-fire is in the vertebral column (merudande)’ (—Gandharwatantra, ch. 5, p. 27). Here, ‘in the vertebral column’ means within the vertebral column, not outside it. ‘That nadi (sushumna) which is absolutely calm (that is, realizable only through concentration) and which gives liberation, is inside the vertebral column (merumadhyasthita)’ (—Todalatantra, ch. 2, p. 2). Here, it is clearly stated that the sushumna is inside the vertebral column, not outside it. Also, ‘That (nadi) which is inside the vertebral column (merumadhye) extending from the muladhara to the brahmarandhra, and is all knowledge and in the form of fire, is sushumna’ (—Sammohanatantra, Part 2, ch. 2, p. 2). Here also it is clearly said that the sushumna is inside the vertebral column. ‘She who is inside the vertebral column (merumadhye) is the multiform sushumna’ (—Rudrayamala, Part 2, 27.52). ‘Sushumna is inside (madhyaga = being inside) the winadanda termed prishthawangsha (that is, the vertebral column)’ (—Tantrarajatantra, 27.35). ‘She (sushumna) is inside the vertebral column (prishthamadhyagata = being inside the spinal column), extending to the head’ (—Koulawalitantra, ch. 22, p. 79). ‘The principal (nadi sushumna) who is moon-sun-fire is inside the vertebral column (merudandantar = being inside the vertebral column), (—Shaktanandataraṅgini, 4.7). From all this we can come to the definite conclusion that the sushumna is inside the vertebral column.

It has been stated ‘What is called wichitra (the nadi chitra or chitrini) . . . is inside her (sushumna)’ (—Gandharwatantra, ch. 5, p. 27). ‘That nadi which is inside the sushumna is the chitrini’ (—Sammohanatantra, Part 2, ch. 2, p. 2). Further in Sharadatilakatantra, 25.34; Tripurasarasamuchchaya, ch. 3, p. 8; and Shaktanandataraṅgini, 4.8. These passages indicate that the chitrini; is inside the sushumna, but that does not mean that the chitrin) is next to the sushumna as the second nadi within it. Inside the sushumna is the nadi wajra, and inside the wajra is chitrin;. So it has been stated: ‘Inside the sushumna is the bright nadika (nadi) which is called wajra, and in it ( within the wajra is the subtle chitrini; and Kundali passes through it’ (—Rudrayamala, Part 2,25. 51–52). And. ‘Inside the sushumna is the wajra nadi, and inside it (wajra) is the highest nadi called chitra (chitrini); and within it lies the supreme Kundali (—Tantrarajatantra, 27.44). Also in Shatchakranirupana, verses 1,2; Tararahasya, ch. 4, p. 22; Koulawalitantra, ch. 22, p. 79–80).

It has been stated : ‘The brahma nadi is inside the chitrini (—Todalatantra, ch. 8, p. 15). Moreover, ‘Inside her (chitrini) is the brahma nadi, which extends from the oral orifice of Hara (here, Swayambhu-liṅga) to a point beyond which Adidewa (Paramashiwa in sahasrara) is situated’ (—shatchakranirupana, verse 2). And in Tararahasya, ch. 1, p. 2; ch. 4, p. 22; Koulawahtantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.8. ‘The brahma nadi has also been termed brahmarandhra’ (—Shiwasanghita, 2.18). Further ‘The supremely subtle brahmarandhra lies in her (chitrini)’ (—Sammohanatantra, Part 2, ch. 2, p. 2, and in Sharadatilakatantra, 25.32. And ‘Inside it (chitra nadi = chitrini nadi) is the exceedingly subtle brahmarandhra’ (—Tripurasarasamuchchaya, ch. 3, p. 8).

According to some authorities, the brahma randhra is within the brahma nadi. It has been stated: ‘The brahmarandhra, which extends from the mouth of Hara (that is, the orifice of Swayambhu-liṅga in the muladhara) to Sadashiwa (that is. to the point beyond which lies the sahasrara in which lies Sadashiwa), is within it (brahma nadi)’ (—Koulawalitantra, ch. 22, p. 80). Also in Shaktanandataraṅgini, 4.8.

There are other authorities who have not mentioned the brahma nadi or the brahmarandhra, but who speak about the movement of Kundalini through the chitrini. It has been stated: ‘There lies the subtle chitrini through which Kundalini moves’ (—Rudrayamala Part 2, 25.52). Furthermore, ‘The supreme Kundalini is within it (chitra)’ (—Tantrarajatantra, 27.44). This means that in the innermost part of the chitrini-power-radiation there is a void where there is no radiation. This inmost void has been termed brahma nadi, or brahmarandhra. The word randhra here denotes the vacuity deepest within, It is this void through which Kundalini, who is Shabdabrahman, passes, or, it can be said that it is this void-path which leads to the sahasrara, the abode of Shiwa or Brahman. When it is said that the brahmarandhra is within the brahma nadi, it means that the immediate, outer aspect of the void is the brahma nadi, that is, the brahma nadi contains this innermost void termed brahmarandhra. The chitrini-power-radiation remains outside the brahma nadi. When the brahma or the brahmarandhra is not mentioned, it simply denotes that the inmost void is part of the chitrini.

Kalicharana (in his commentary on verse 2, Shatchakranirupana) says that the brahma nadi is the course along which Kundalini, who is in the nature of Shabdabrahman, moves to Paramashiwa; it is the void aspect within the chitrini nadi, and there is no other nadi inside the chitrini. The brahma nadi is the brahma-void, and so it is called brahmarandhra, and through it Kundali passes.

The sushumna extends from the mula to the brahmarandhra. So it has been stated: ‘The sushumna, which is in the nature of fire and is endowed with all power, lying inside the vertebral column, extends from the mula (root) to the brahmarandhra’ (—Gandharwatantra, ch. 5, p. 27). Also in Bhutashuddhitantra, ch. 6, p. 5; Shaktanandataraṅgini, 4.8; Tantrarajatantra, 27.36. It has also been stated that the sushumna ‘extends from the middle of the kanda (the root or the origin of the nadis) to the shiras (the head, or cerebrum)’ (—Shatchakranirupana, verse 1).