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Nadis
In addition to the pranas or vayus, a network of nadis or subtle channels mark the
pathways traced by the flow of prana throughout the prana-maya-kosa. (The nadis
should not be confused with the network of arteries, veins and nerve  s that belong to the anna-maya-kosa or physical
body). Some texts place the number of nadis at 72,000, others at 200,000, 300,000
or 350,000, others again hold that they are countless.
The nadis are said to emanate from the kanda (literally 'bulb') which different
texts place in areas of the subtle body that correspond either to somewhere around
the navel, in the lower abdomen, or at or adjacent to the muladhara cakra. According
to the Hatha-Yoga-Pradipika (3.113), the kanda is like a soft, white rolled cloth
'four angulas [the width of one finger] across', while Brahmananda describes it
as 'egg-shaped and enveloped in a membrane (tvag, 'skin')' (Jyotsna: 3.113).
It is generally agreed that there are three principal nadis, referred to as susumna,
ida and pingala, the most important of which is susumna (literally, 'very gracious
and kind') due to its role as the conduit of an awakened kundalini. According to
the Hatha-Yoga-Pradipika (3.4), susumna is also known as sunyapadavi ('place of
the void'), brahmarandhra ('hollow of, or entrance to, Brahman'), mahapatha ('the
great path'), smasana ('the crematorium or burning ground'), sambhavi ('the consort
(or power) of Sambhu (Siva)'), and madhyamarga ('the central path'). Some texts
also state that susumuna-nadi is only the outer layer of the passage through the
kundalini rises, within which is citrini-nadi ('shining channel'), and within that
the Brahma-nadi.
Susumna-nadi is said to rise along the vertical axis of the torso coincident with
the spinal column. In some representations ida- and pingala-nadis are portrayed,
respectively, to the left and right of susumna-nadi all the way from muladhara-cakra
at the perineum to ajna-cakra in the centre of the brow. Other representations portray
ida and pingala as strands that intertwine like a double helix around the central
column of susumna, intersecting at each of the six major cakras.
Susumna-nadi is also believed to contain three obstructions called granthis (literally
'knots') which must be 'pierced' by the kundalini as it ascends. Most of the relevant
texts claim that the granthis coincide with the points where susumna is crossed
by ida and pingala: Brahma-granthi ('knot of Brahma') at muladhara-cakra, Visnu-granthi
('knot of Visnu') at anahata cakra, and Rudra-granthi ('knot of Rudra (Siva)') at
ajna cakra, though other texts locate them at anahata , visudhhi and ajna cakras
respectively.
The movement of prana though the nadis (except susumna) is said to follow the rhythm
of recognisable 'tides', the knowledge of which is the subject of Svara Yoga (svara
meaning 'sound', in this context the sound of the breath). This knowledge helps
to determine the best times of the day for particular Hatha practices. For instance
the Siva-Svarodaya includes details on when the flow of prana can be expected to
be predominant in either the ida- or pingala-nadis; when predominant in ida-nadi
less strenuous practice is recommended, while predominance in pingala-nadi is conducive
to more demanding practices.
Cakras
Alongside the nadis, the other major structural feature of the prana-maya-kosa is
the cakra system. And as with the nad  is, the number of cakras is not unanimously
specified, however most accounts mention seven major cakras and place them where
the three principal nadis intersect.
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Muladhara-cakra (from mula = 'root or source' + adhara = 'to support') is the root
cakra, and is commonly said to be located at the base of the spine in an area corresponding
to the centre of the perineum. According to some texts it is where the kundalini
lies dormant. It is associated with the sense of smell and the lower limbs in the
body, and is said to regulate the body's excretory functions.
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Svadhisthana-cakra (from sva = 'self, or own' + adhisthana = 'basis, abode or ground')
means 'one's own abode', and is said to be located at the root of the genitals,
though some texts describe its location as the end of the spine, two finger-widths
above muladhara-cakra. It is associated with the sense of taste, the hands, and
fertility.
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Manipura-cakra (from mani = 'jewel' and pura = 'city or fortress') is also
referred to as manipuraka-cakra (from puraka = 'filling up', 'completing' or 'flooding')
which in both cases can be taken to mean 'jewel-filled'. It is commonly located
at the level of the navel, and so is also called nabhi-padma or the 'navel lotus'.
It is associated with the sense of sight and digestion.
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Anahata-cakra ('unstruck') refers to the sacred sound (sabda or nada) that is 'heard'
when this cakra is enlivened by an ascending kundalini. It is said to reside in
the region of the heart', and is associated with the sense of touch and the functions
carried out by the heart, lungs and diaphragm.
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Visuddhi-cakra ('purity') is also referred to as visuddha which is the masculine
form of the same term, and is said to be located at the 'base of the throat' (kantha
mule). It is associated with the sense of hearing, the mouth and skin, and speech.
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Ajna-cakra ('command' or 'order') is also known as the guru-cakra because it is
the subtle organ through which direct communication from the guru is believed to
be made possible. When enlivened, ajna-cakra is also said to become an organ of
clairvoyance which is why it is popularly called the 'third eye'. It is located
in the centre of the brow, just above the bridge of the nose, an area also referred
to as the 'eye of Siva'. It is associated with antahkarana (the 'inner instrument'
or 'mind') which includes the manas: that aspect of the mind concerned with coordinating
sensory impressions (indriyas), as well as the sense of individuality (ahamkara).
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Sahasrara ('thousand-petaled') is strictly speaking not part of the cakra system
as it is the enlivening of this cakra that leads to the transcendence of body-based
consciousness. It is located above the crown of the head, and is thought to be the
seat of 'higher' awareness. It is also referred to as brahma randra ('the hole of
Brahman'), the subtle aperture through which liberated individuals are said to leave
the body, and as such is the gateway to the Absolute (Brahman).
Whereas the cakras represent particular loci of self identity, or rungs as it were
on a ladder leading to Self realisation, sahasrara represents the pinnacle of yogic
attainment and the transcendence of the other centres.
Kundalini
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As the serpent (Sesnaga) upholds the earth
and its mountains and woods, so kundalini is the support of all the yoga practices.
Hatha-Yoga-Pradipika:
3.1
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The term kundalini is most often translated as 'she who is coiled', which is related
to literal meanings such as 'serpent', 'coiled', 'winding', and 'spiralled', all
of which have some reference to the traditional image of kundalini as a dormant
serpent coiled three and a half times at the base of the spine. A number of texts,
including the Gheranda-Samhita (3.9), place the seat of kundalini in muladhara-cakra,
while others such as the Hatha-Yoga-Pradipika (3.107) specify an area above the
kanda which this text situates in the lower abdomen.
There are a number of interpretations of the relationship between prana and kundalini.
Some hold that it is prana that ascends when kundalini uncoils and clears the opening
to the sumumna-nadi, while others presume that it is something qualitatively distinct
from prana that both uncoils and ascends when kundalini is awakened. These differences
aside, whatever it is that ascends sumumna-nadi is said to enliven the cakras, pierce
the granthis, and initiate the complete purification and revivification of the human
being. When brahma-granthi is pierced instinctive drives such as those associated
with survival, sensuality, sexuality and procreation are said to be transcended.
With the piercing of visnu-granthi comes a greater harmonisation of the individual
with the cosmos at large, while the piercing of rudra-granthi brings with it the
transcendence of the limitations of ego- or I-based consciousness (ahamkara).
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