SAHASRĀRA Chakra

Within it lies the eternal realm known as the abode of Śiva, which is beyond time and space, free from māyā (illusion), accessible only to yogis, and known as Nityananda (ever in bliss). He is filled with every form of bliss and is pure knowledge.

Some call it Brahman; others call it Haṃsa. Sages describe it as the abode of Viṣṇu, and righteous men speak of it as the ineffable place of knowledge of the Ātman or the place of liberation.

Ṣaṭ-Cakra-Nirūpaṇa

THE PLACE OF FREEDOM

Just as every beginning has an end, every journey has a destination. Sahasrāra is the place where all longing for fulfillment comes to an end. It is the place of peace and the state of oneness with the ultimate goal.

The ability to focus the mind for the purpose of meditation (dhāraṇā) and to control it is the power of viśuddha. However, unity with the object of meditation (dhyāna)—that is, absorption in it—is the power of ājñā. There, the limited self dissolves.

According to Patañjali, samādhi is the mystical state of being that follows this complete unity with the object of meditation. It is an insight into the nature of things, a step into the mystery of God.

Concentration focuses the mind on a single object. This is called dhāraṇā. When the entire stream of perception is one with this object, this is dhyāna.

When only the essential nature of the object shines forth, as if it were formless, samādhi has arisen.

Yoga Sutras (3:1–3)

Samādhi is the final of the eight limbs of yoga and thus the highest stage of yogic evolution. Sahasrāra also refers to this highest spiritual state. Therefore, the awakening of sahasrāra is nothing other than entering the state of samādhi.

Contemplation on true being is a journey, just like life itself. Whether conscious or unconscious, this journey is also a search for the mystery of existence. The chakras are precisely that journey through the self.

Each chakra is a place where one can perceive a part of the world’s power and the nature of reality. At the end of this journey through the vertical axis of the self—where consciousness slumbers and the chakras are strung like pearls on a thread—arises the mystical experience of unity with God, the Source, the Path, and the Goal.

In yogic philosophy, the world arises from the void, which creates all forms through māyā (illusion or Śakti). This energy (Śakti) lies dormant in mūlādhāra, in the material realm, and, once awakened, returns to its source in the formless.

Sahasrāra, which lies beyond time and space (and is thus both empty and full at the same time), is the state of consciousness that is the source of being. As such, Śakti finds her resting place in sahasrāra, the site of the ultimate union between energy and its greatest expansion, consciousness.

Sahasrāra can also be understood as the complementary or transformed energy of mūlādhāra. Mūlādhāra expresses the nature of human beings as matter. One of the most distinct characteristics of matter is its limitation in the dimensions of space and time.

Through this matrix of the material world, mūlādhāra is the gateway to life and thus to birth and form.
Sahasrāra, as the form of its transformed energy, is its eternal counterpart and therefore that which is timeless and spaceless, that which is without limitations and without form.

Therefore, sahasrāra is death and the unborn state of being, the state of transcendence.

FEATURES

Active: Silence

Meaning: A thousandfold

Mantra: Oṃ śrī ma, Oṃ Mahāsarasvatī namaḥ

Bīja Element: Śrī, Oṃ—Consciousness/Emptiness

Aspect of icchā Śakti: Eternal Earth—Mahā Sarasvatī

Age: 42–48 years

Anatomy: Above the crown of the head.

Symbolism: A lotus with 1,000 petals, a radiant white liṅga.

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VIŚUDDHA Chakra

Whoever meditates on this is truly the lord of the yogis and deserves to be called wise; through meditation on this Viśuddha lotus, the yogi immediately comprehends the four Vedas with their mysteries (...).

Even if the yogi's mind happens to be absorbed in the Self at that moment, it withdraws from the external world and certainly enjoys the inner world.

Śiva Saṃhitā (5:92–93)

THE CROWN OF THE WORLD

Viśuddha is located in the heaven beyond human individuality and represents the first seat of our cosmic identity, which is governed by the power of will, icchā Śakti.

Icchā Śakti is like the dove that hovers high in the dome of the church and embodies the final aspect of the Trinity: will, knowledge, and action. This cosmic will (icchā) unfolds into an inner Trinity consisting of three further aspects.

Much like in a kaleidoscope, the holographic nature of reality unfolds, and whatever possesses a trinity below the heart also possesses another one above it— viśuddha, ājñā, sahasrāra.

Viśuddha symbolizes the aspect of cosmic fire and the space in which the mind is transformed. When the mind is purified by the power of fire, it can ascend to the heaven of pure understanding, where silence reigns and the clouds of thought have dissipated. Here, in the space of stillness, truth unfolds. This cosmic fire, which radiates from the throat when the maṇipūra chakra is purified, is Mahā Kālī, the supreme and eternal Kālī.

Viśuddha is governed by the fifth element, which encompasses the powers of the other four elements. To live in viśuddha, therefore, means to possess power over the elements and, consequently, over the entire world.

While maṇipūra embodies power over the material aspect of the world, viśuddha represents mastery over the mind and, thereby, over the Self. Once the Self has been mastered and one can rest in one’s own stillness, there are no longer any obstacles on the path to self-realization. The only enemy that must be defeated is oneself. Once this is achieved, the final barrier to the heaven of knowledge opens .

Consciousness at the level of viśuddha makes it possible to transform what was once considered toxic into nourishing nectar. Obstacles become opportunities. The power of wisdom makes it possible to transform life’s challenges into a new beginning and greater vitality. This power of wisdom, which is foreign to the ordinary mind, underscores the superior, even cosmic, nature of viśuddha. Śiva, sometimes known as Nīlakaṇṭha, the Blue-Necked One, symbolizes the ability to transform the greatest poison into personal wisdom.

Viśuddha means “purity” and is the seat of the realized Self, which can be experienced when the mind is transformed by the power of the heart. It is the place where one’s true nature unfolds completely and without compromise, like a master on his throne. This nature is boundless bliss, a presence that fills space, just as space permeates everything.

When viśuddha permeates life, our true nature manifests as the vibration with which we permeate the world. On an individual level, this vibration is the tone of one’s own voice. The sound of your self is therefore an indicator of how deeply you rest in your true essence; it is the music of the dance around your own center.

And yet, just as the essence of viśuddha sound is space, so too is the essence of every word ultimately the silent space in which it is embedded. The power of words lies in their silence, not in the word itself. This silence is the essence of the meaning of words, which expresses the space beyond conception.

It is there, in silence, beyond words, that understanding takes place.

The word alone is spirit, concept, form, but the silence between them is insight beyond the conceptual; it is the word’s inner meaning. Just as a word is powerless without its meaning, so too is language powerless without the silence that accompanies it.

So when you speak, choose your words as if they were nestled in silence, and in this way honor the great viśuddha, the seat of wordless, profound inner understanding.

FEATURES

Active: Words with meaning. Insight beyond words. Character, strength, integrity, intelligence, responsibility, and consistency in thought, speech, and action. Honesty and a well-established life. A stable metabolism, a stable mind, a calm mind.

Meaning: Purity

Mantra: Oṃ ākāśai namaḥ

Bīja Element: Haṃ, Space

An aspect of icchā Śakti: Eternal Fire—Mahā Kālī

Age: 28–35 years

Anatomy: On the central vertical axis behind the neck groove. The Bihar School illustrates its location at the top of the neck groove.

Symbolism: A golden or purple lotus with 16 petals, a silver disc, a white elephant.

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ĀJÑĀ Chakra

The lotus called Ājñā is like the beautiful white moon. On its two petals are the syllables Ha and Kṣa, which are also white and enhance its beauty.

It radiates with the radiance of meditation (Dhyāna).

Ṣaṭ-Cakra-Nirūpaṇa

THE ENDLESS MYSTERY

Ājñā means “the command” and is the place where the will of reality becomes visible; from there, the world commands its own existence.

It is a place of unity where one’s own will and the will of the world become one. When one’s own will becomes one with that of the world, the path to right living and action becomes clear. The insight into how one should live and act is the ideal—and thus divine—path, and in a certain sense, the divine commandment.

However, this commandment is not one that God demands or pronounces. It is simply the way things are. The world dictates this “way of being.” It is more compelling than any will or desire; what is, is always as it is.

Reality speaks for itself through its very existence; it needs no words.

Ājñā is a state of meditative trance in which one penetrates into absolute emptiness as the source of all existence. This emptiness is ecstatic; it is not only pure emptiness (śūnyatā) but also total fullness (pūrṇatva). By fully embracing that which is nothing at all, what everything truly is becomes visible. For all being is completely contained within non-being.

Only when you are completely still can you truly hear what the world has to say; when you are ready to die, you are ready to truly live.

The deeper one goes into emptiness, the greater the attraction to the highest fullness becomes. These two are connected, for the highest emptiness of the ājñā chakra is underpinned by an almost unbearable intensity of ecstasy. The joy of everything that will ever be, all desires that will ever be felt, all love that seeks to and will give birth to more love—all of this slumbers within the matrix of this supreme emptiness.

This dance—at once empty and full, ecstatic—is the ājñā chakra.

The world is shaped by the interplay of two currents—one that flows downward and one that strives upward. One is iḍā, the nourishing moon that flows down into manifestation, and the other is piṅgalā, the power of the sun that strives upward into the subtle realm. Ājñā is the gateway to these two forces, creation and dissolution. Ājñā is the explosion of all being from a single, dimensionless point (bindu). This explosion—the emergence of all things into being—is the ecstasy of ājñā, an orgasmic joy experienced during meditation on ājñā.

Ājñā is described as Vārāṇasī, or Benares, the city situated between India’s two sacred rivers. These rivers represent the waters of light and darkness that flow down from the sacred mountains. This metaphor stands for iḍā and piṅgalā, the two rivers that flow down from the one suṣumnā— the sacred mountain and central channel of consciousness.

Ājñā lies between these two rivers and is thus the space free from the influences of iḍā (the inner mind) and piṅgalā (outer objectivity). These two forces represent the sensory world, life and death, and all the elements contained within them. Ājñā is thus the place where duality ends— the end of death and also of birth.

When the entire world dissolves into meditation, the Self becomes absorbed in the world. Then the Self dances joyfully away. This meditative absorption in the Ultimate is unity; it is dhyāna. It is the death of what one desires, in order to truly live as what one is.

To be empty of oneself, yet filled with true being.

At the point where the nadis converge at ājñā lies rudragranthi, which is transcended by the power of icchāśakti —the supreme will. Rudragranthi is the place of attachment to the Self. This attachment can only be overcome if its dissolution is an act of joy. How could one ever let go if one did not know that one is held by the hand of God?

Deep down, we know that joy is our true nature. Dissolving into joy and letting go, therefore, means entering into a greater state of being. It is not the destruction of the self; it is its expansion into a greater form. Joy is its home.

Therefore, in the presence of this gift, the limited self dissolves without resistance. This eternal joy is like the cosmic water from which all things spring, and symbolizes the orgasmic source of the world. It is personified by Mahā Lakṣmī, the one and eternal great abundance.

FEATURES

Active: Joy, knowing the unknown, recognizing the mystery, clairvoyance, ecstasy, indifference to everything. Spontaneous meditation.

Meaning: The command

Mantra: Oṃ, Oṃ Mahālakṣmī namaḥ

Element Bīja: Energy (Haṃ/Kṣaṃ)

Aspect of icchāśakti: Eternal Water— Mahā Lakṣmī

Age: 35–42 years

Anatomy: Behind the eyebrows, in the center of the skull/pituitary gland. Also called bhrūmadhya.

Symbolism: A white lotus with two petals, a silver disc, and a black liṅga.

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ANĀHATA Chakra

The yogi who listens to the sound within the heart—which is like a rushing river with no beginning and no end—will bathe in this sound, which is one with God (śabda-brahmaṇi), and attain the highest state.

Vijñāna-Bhairava-Tantra (38)

THE Seat of the Soul

From the very center of being, a sound rises—the sound of your existence, the sound of all things. It is the symphony of life, in which every note reflects your suffering, but also your joy.

This music captures the essence of what is; it spans everything from life to death, and from death to eternal existence.

Anāhata, which means “unstruck” or “undefeated,” refers to that which exists without a cause—like the sound of a single clapping hand or the string of a musical instrument that rings out without having been plucked. It is Being that exists of its own accord, without needing any external input. Anāhata lives simply because it has always lived. It is eternal Being, the seat of the soul.

Existence first manifests as a point (bindu) and then as nāda (primordial sound). Anāhata is the place where nāda can be perceived as nāda anāhata (the sound of the heart). This sound has neither beginning nor end. It is a reflection of the Divine and is Oṃ, the eternal sound—the inner mantra of the heart.

This nāda anāhata, or Oṃ, is Śabda-brahman, the Divine in the form of sound. For what is the world but the symphony of God’s body? You yourself are a melody that life composes through you. Brahman, the Divine, is one with ātman, the individual soul. Because of this unity of ātman and Brahman, ātman itself resides in the heart and burns there like a flame that never flickers or smokes. This flame, called akhaṇḍa jyoti, burns like sound, without beginning or end.

What has no end cannot be defeated. It can neither be taken nor given. It exists without any conditions, forever and ever.

This is the source of unconditional love that shines upon the world, regardless of who steps into its light. It is the source of beauty that radiates from the world and dwells in the hearts of all beings.

The heart is that place that lies between heaven and earth. From its center, it looks up into the universe and recognizes its eternal nature, yet at the same time it looks down upon life and recognizes in it the finitude and suffering of all things.

The symphony that resounds from the heart is therefore both tragic and beautiful. Those who enter the space of the heart can feel that sadness which is permeated with joy. Only those who can share in the suffering of others develop compassion. Deep at the core of this compassion lie tears of joy, and a weeping in which joyful beauty resides.

Anāhata is also the seat of vijñānamaya kośa, the body of knowledge. This knowledge differs from that produced by mānas and the senses. Vijñāna (which means consciousness, insight, or discrimination) refers to the knowledge that arises from a state of mindfulness. It is the sum total of all insights one possesses regarding the nature of reality.

Thus, vijñāna encompasses the beliefs one holds about the nature of reality (e.g., that the world is a place to give love or acquire wealth). With regard to the specific form of the personality, this knowledge crystallizes into moral guidelines or religious beliefs. This is where all the deep structures of faith and beliefs about the nature of the divine lie.

In this way , the kalpataru— the wish-fulfilling tree—grows within anāhata, because every deep belief must become your reality. Thus, reality flows forth from the depths of the heart.
Just as the heart is the seat of vijñānamaya kośa— the body of true knowledge—on the individual level of your being, so too is the heart the seat of jñānaśakti —the power of true insight—on the cosmic level.

Jñāna is true knowledge that transcends personal consciousness, or vijñāna. Related to the Greek word gnō̂sis, it shares the same root and refers to insight into the nature of God.

Jñānaśakti is that cosmic power that knows what is real and can distinguish between falsehood and truth. For the heart knows why life is meaningful, why good is right and evil is wrong.

Jñānaśakti is that inner knowledge in which this truth becomes clear. At the heart of jñānaśakti shines the one cosmic love.

May Parāparā (Jñānaśakti), the pulsating, radiant spark of knowledge that has burned away the threefold bondage with her blazing rays of light, have the power to uproot everything that contradicts the truth.

Tantrāloka (Dr. Mark S. G. Dyczkowski)

FEATURES

Balanced:

Knowing God is loving God. Joy, openness, clear and candid speech, creativity, a wordless understanding of the deeper meaning of life, an appreciation for the beauty of life and death, compassion. A willingness to trust and let go. Deep breathing, a long life, and vitality well into old age.

Unbalanced:

Cruelty, nihilism, totalitarian tendencies, arrogance, narrow-mindedness, difficulty opening up to new possibilities. Distrust of others. Shallow or irregular breathing. Short lifespan. Heart problems.

Meaning: The undefeated, the invincible

Mantra: Oṃ vāyu namaḥ, oṃ

Bīja element: Yaṃ, Air

Cosmic Aspect: Jñānaśakti —the Power of True Insight

Age: 21–28 years

Anatomy: At the center of the central vertical axis (suṣumnā). At the center of the chest.

Symbolism: A lotus with 12 petals, two intertwined triangles, a flame without smoke.

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MAṆIPŪRA Chakra

The chakra located in the navel region is called maṇipūraka (house of gems), because the body is permeated by vāyu (prāṇa) like gems strung on a thread.

Driven by past virtuous and sinful karma, the jīva whirls around in this great chakra with twelve spokes until it has grasped the truth.

Dhyānabindhu Upanishad (48–50)

THE SEAT OF POWER

The maṇipūra chakra, also known as the“House of Crystals,” is the center of self-empowerment and the seat of the waking state of consciousness (jāgrat).

It represents the power of fire and the spirit, which, when transformed, forms the final aspect of kriyāśakti, the universal power of action.

Rising from the depths of desire and the blindness of the lower centers, the awakening maṇipūra enables the practitioner to overcome blind desires and take control of their own destiny. Purposeful action is what the lower centers lack amid the fog of passions; maṇipūra, the fire, is the ability to see. This inner and outer vision enables the mind to choose a path into the future.

Maṇipūra is the seat of the mānas, the mind, and thus the source of the manomaya kośa —the mental body, the seat of our knowledge and our projections.

True reality exists beyond what can be categorized. It is incomprehensible, like a leaf on a tree, a stone, or this book—all these things can indeed be classified into categories, but their true nature goes far beyond that. That which actually is cannot be grasped; it would dissolve our mind. Therefore, in order to function in the world, the mind must carve out a single comprehensible image from the incomprehensible, vast reality.

In this way, with every category, the mind destroys the infinite potential of what is, in favor of a single thing—the cosmic experience in favor of a single human being, which is you.

The mind creates illusions, images, and stories, and leads us to believe that this is the world. If we cling to these images, the world shrinks to the boundaries of those images; the pulsating wonder of the world is lost. For wonder is that which arises anew, beyond comprehension; it unfolds beyond the mind and then presents itself to the mind as a gift.

When the miracle is suffocated by a mere reflection of itself, the world is lost along with it; the mind revolves only around itself and believes it knows the world. And when it looks outward, it sees only its own reflection, the grimace of its illusions. Depression, anger, and fear then take hold.

For when the infinite must give way to the finite, the infinite Self within you becomes trapped in a finite world; then despair is inevitable. Therefore, the mind must be transformed; one must pour it like salt into the sea of infinity, and then the Self will be freed from its prison

For the yogi, the path out of this limitation lies through the mind itself, for the yogi must use the mind to transcend the mind itself. This paradoxical process is the path of śaktopāya, the path of power. The mind, which is the source of binding illusion, possesses the power to create a liberating illusion.

Śakti is both bondage and freedom.

The mind must create an image of the highest reality and then dissolve itself into that image. Concentrating on the highest Self breaks through the barrier of all categories and brings the Self into the meditative state of being—that there is only one great, formless reality. Thus, the mind is liberated and becomes one with the ocean once again.

If you set your mind on me and worship me with all your heart, you will surely come to me; I promise this because I love you.

Bhagavad Gita [18.65]

When one surrenders one’s own mind to the Infinite, all limitations fall away, and the path to the awakening of the ultimate aspect of the universal power of action (kriyāśakti) is opened: īśvara-praṇidhāna—surrender to God.

Surrender to the ocean of the Universal silences the mind and opens it to the beauty of what is now, of what truly is.

Only when the three forces of the lower centers—heat (tapas), the cultivation of mindfulness (svadhyaya), and devotion to God (īśvara-praṇidhāna)—can the Kuṇḍalinī rise through the individual self to the heart.

That is the path to self-realization and, at the same time, the path to becoming a living part of everything.

FEATURES

Balanced:

Willpower, concentration, a sense of freedom and wonder, stillness. Ease in decision-making and action. Acceptance of death. Control over one’s own body. Healthy skin, easy digestion, a strong metabolism, a balanced weight.

Unbalanced:

Weakness of will, mind, and focus. Driven by blind ambition and inner restlessness. Difficulty establishing a sense of self in life. Nervous disposition. Unstable metabolism, underweight. Aggression, digestive pain and problems, inflammatory diseases, skin problems.

Meaning: House of Crystals

Mantra: Oṃ agni namaḥ

Element bīja: Raṃ, fire (agni)

An aspect of kriyāśakti: Īśvara-praṇidhāna – devotion to God

Age: 14–21 years

Anatomy: Located on the central axis behind the navel. The Bihar School specifies its position at the navel.

Symbolism: A lotus with 10 petals, a downward-pointing triangle that shines like the rising sun.

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SVĀDHIṢṬHĀNA Chakra

There is another lotus, situated within the suṣumnā at the base of the genitals, of a beautiful scarlet color.

On its six petals are the syllables Ba, Bha, Ma, Ya, Ra, and La, each with a bindu above it, in the brilliant color of lightning.

Ṣaṭ-Cakra-Nirūpaṇa

THE SEAT OF DESIRE

Svādhiṣṭhāna is the gateway to the world of dreams, where a vast ocean surges, from which our passions arise. It is the awakening from the deep night of dreamless sleep in which the Self was enveloped in the mūlādhāra. Here, the dream reigns, and the darkness of the mūlādhāra is pierced by the light of the crescent moon.

The soft light of the moon glistens on the waves of the ocean of our passions. Mesmerized, we gaze at the water, walk along the beach, and catch our dreams. Each wave washes what lies deep within onto the shores of the outer world. From the spray, the terrifying and the ecstatic rise up. Svādhiṣṭhāna is the infinite sweetness of dreams, the eternal play of children in the garden of perfect innocence—fragile, painful, and yet beautiful.

Svādhiṣṭhāna translates as “one’s own abode” and is the cradle from which our dreams and emotions spring. It embodies the dream state (svapna) and makes reality seem like a dream, full of passion, pain, and joy. These feelings, whether positive or negative in nature, merge with us and shape the “flavor” of our self-experience.

Svādhiṣṭhāna is therefore the seat of the Self, since the Self takes shape through its emotional states even before the mind can form a conceptual identity. Prāṇa is the universal vehicle of experience; it conveys the qualities of what we experience and enriches the universe and our being. Svādhiṣṭhāna is the seat of prāṇa and thus the seat of prāṇāmaya kośa, the vital sheath.

As mentioned in the Taittirīya Upaniṣad (II–2–1), prāṇa is not merely vitality, but the very soul of the physical body, which breathes life into inanimate matter. When prāṇa flows, life exists; when it withdraws, life decays.

The dance of prāṇa is characterized by movement, growth, and decay. Creation and procreation are its creative expressions. However, the power of creation must always dance with death, with which it is inextricably intertwined. This dance propels life forward—toward procreation, sexual desire, and ultimately decay.

In the maelstrom of these passions, the world appears like a dream; through the lens of subjective feelings, the reality of things becomes invisible. This distortion of truth is called ignorance and is the most important characteristic of the svādhiṣṭhāna chakra, the seat of fundamental ignorance or illusion (avidyā).

The distortion of truth in svādhiṣṭhāna leads to the nurturing of self-destructive forces such as lust, greed, delusion, pride, envy, and selfishness, all of which thrive in the shadow of unrecognized passions. According to Pūrṇānanda’s Ṣaṭ-Cakra-Nirūpaṇa, this dream-like state of the self is transcended through careful self-observation—or, in other words, through the practice of cultivating mindfulness.

Through meditation (mindfulness) on our motives, the impulses hidden within them are brought into the light of consciousness and dissolved in that light. In this way, the second aspect of the awakening of universal creative power (kriyāśakti) lies hidden within svādhiṣṭhāna: svadhyaya—the cultivation of mindfulness (self-study).

When svadhyaya is cultivated, our enemies—who lurk in the shadows of our perception—are transformed into forces that empower us to act. The makara, the mystical monster of the seas that wreaks havoc in our inner waters, then becomes a dancing dragon, a bringer of good fortune and freedom.

The difference between those aspects of ourselves that hold us captive and those that set us free often lies simply in the fact that we are aware of the former but not the latter. Svadhyaya brings these shadows into consciousness and transforms the murky waters of the dream state into a fertile source of emotional strength, life, and a new beginning.

Whoever meditates on this flawless lotus, known as svādhiṣṭhāna, is immediately freed from all his enemies, such as desire, greed, delusion, pride, envy, and selfishness.

He becomes a master among yogis and is like the sun that illuminates the dense darkness of ignorance. The richness of his nectar-like words flows in prose and verse through well-reasoned discussions.

Ṣaṭ-Cakra-Nirūpaṇa (18)

FEATURES

Balanced:

Vitality, refined awareness and insight, strong immune system. Sexual potency. Deep, charismatic, and energetic. Balanced emotions and emotional resilience.

Unbalanced:

Weak immune system, physical illnesses, confusion, sexual perversions. Strong emotional reactions. Lack of emotional strength, dependence. Irresponsibility, inability to cope with hostile environments. Exhaustion.

Meaning: Headquarters

Mantra: Oṃ samudrai namaḥ

Element bīja: Vaṃ, water (āpas)

An aspect of kriyāśakti: Svadhyaya – Cultivating Mindfulness (Self-Study)

Age: 7–14 years Anatomy: It is located in the center of the pelvis. The Bihar School of Yoga describes its temple (kṣētraṁ) as being four finger-widths below the navel. Others say it is the pubic bone.

Symbolism: A lotus with six petals, a silver crescent moon

Any questions? Just write to us!