Human Spiritual Structure: The Nadis

Notes in progress 1998-2002 Alan McAllister

http://www.wholebeingexplorations.com/matrix/SpSt/nadis.htm

The nadis are subtle energy channels in the body. Various authors, anci
ent and modern have maintained that they are either completely non-phys
ical, being part of the "astral body", or else associate them with vari
ous physical systems, including the nerves, the circulatory system etc.
Motoyama suggests that they correspond to fluid filled connective tissu
e. He argues that the location of the sushumna in the center of the spi
nal cord precludes a direct association with the physical nerves. Other
authors have suggested systems of both gross and subtle nadis. The nadi
s do seem to be closely related, and probably include, the East Asian c
hi meridians, which are much fewer in number. Unlike the meridians the
nadis are not defined in the limbs. [TC]
Swami Rama suggests that the nadis are the energetic, or subtle body, c
orrespondent to the physical nerves. [SB]
In the Yoga Upanishads the number is given as anywhere from 1,000 to 35
0,000, with 72,000 being most common. Of these ten, fourteen, or fiftee
n are deemed of particular significance. Combined these yield about 20
nadis listed in Motoyama's chart. They are said to originate from the K
andasthana, a circular region around the navel, flowing from there alon
g the sushumna (sides, front and back), terminating in the sensory orga
ns (nose, eyes, ears, tongue) and in the genital and perennial areas. M
otoyama notes that the navel and all the connective tissue originate fr
om the embryonic endoderm, while the nervous system originates from the
ectoderm. In at least one Upanishad (the Chandogya) the gross nadis are
described as being filled with a fluid that responds to the suns light.
[TC]
Motoyama suggests that the Upanishads appear to locate all the nadis on
the back because the clairvoyant techniques were not very accurate, and
mostly showed them in relation to the sushunma. It might also be that w
hile lateral differences where discernible, depth would be hard to perc
eive accurately. The result may have been a tendency to project all the
lines onto a plane. [TC]
Satyanada states that the petals of the manipura chakra all correspond
to nadis [TC]. I have heard it suggested elsewhere (Didi AM?) that the
lotus aspect of the chakras, is due to the nadis connecting into them.
The main nadis are as follows:
Sushumna. This is the main nadi that runs up the center of the spine, f
rom the muladhara chakra at the base of the spine to the sahasrara chak
ra at the crown. A few Upanishads give other locations for its starting
point. The normal flow of prana is down this channel. Motoyama associat
es it with the Governor Vessel meridian [TC]. In some texts it is said
to start in the Kanda rather than the Muladhara [SP]. It is described a

s being made up of the three gunas [SP].

Swami Rama describes it as splitting into two channels above the laryn
x, one passing through the Ajna chakra, the second along the back of th
e skull. These are said to terminate in the ventricles, or the Cavity o
f Brahma. [SB]
It is the proper channel for the kundalini to rise along. [LK]
Ida. This nadi terminates in the left nostril, and is associated with t
he paravrtti of the ajina chakra. This nadi and those leading off of it
are particularly energized when the breath is drawn through the left no
stril. Satyananda says this ends at the ajina chakra.[TC]
This nadi is associated with the Moon, with coolness, and a decreased m
etabolism (physcial calming). [LK]
Pingala. This nadi terminates in the right nostal, and is associated wi
th the aparavrtti of the ajina chackra. This nadi and those leading off
of it are particularly energized when the breath is drawn through the r
ight nostril. Satyananda says this ends at the ajina chakra.[TC]
Although many contemporary sources describe the ida and pingala as spir
aling about the sushumna, intersecting in the chakras, none of the old
sources referred to by Motoyama describes any intersections. Most of th
ese sources have them terminating in the ajina chakra. They have been c
ompared to the sympathetic nerve trunks that wrap around the spine. Mot
oyama associates these with the inside (secondary) lines of the Urinary
Bladder meridian. [TC]
Swami Rama describes the Ida and Pingala as criss-crossing up the spin
e. He says that ordinarily there is prana flowing in these two channel
s, but not in the Sushumna. [SB]
This nadi is associated with the Sun, with heat, and an increased metab
olism. It is particularly unpleasant when the kundalini rises up the pi
ngala rather than the Sushumna. [LK]
Gandhari. This nadi flows beside and behind the ida and terminates in t
he left eye. Motoyama associates this nadi with the outside (tertiary)
line of the Urinary Bladder meridian. [TC]
Hastijihva. This nadi is describe in various locations in the texts, wh
ich associate it with the ida, the left big toe, and either the right e
ye or the ears. Motoyama associates this nadi with the first line of th
e Urinary Bladder meridian, just left of the posterior median line alon
g the spine. [TC]
Motoyama discounts the one reference to the big toe for the hastijihva
and yashasvini nadis, as this would imply association with the Spleen o
r Liver meridians, which run up the front side of the body. [TC]
Pusha. This nadi runs behind the pingala up to the right eye. It appear
s to be paired with the gandhari and is also associated with the outsid
e (tertiary) line of the Urinary Bladder meridian.[TC]

Yashasvini. Motoyama concludes that this nadi runs just to the right an
d behind the sushumna. It is paired with the hastijihva and is also ass
ociated with the first line of the Urinary Bladder meridian.[TC]
Alambusa. This nadi appears to run from the anus to Kandasthana and upw
ards to the mouth (tonsils). Motoyama associates this nadi with the Con
ception Vessel meridian.[TC]
Kuhu. This nadi said to start in a region which is probably near the ph
arynx, from which it runs downward and then upward to the tip of the no
se. This suggests that it lies in front of the sushumna. Other texts sa
y it ends in the genitals. Motoyama associates this nadi with the Liver
meridian.[TC]
Shankhini. This nadi is said to have its pivotal point at the throat, w
ith connections to the anus, penis, and the muladhara chakra, and the e
ars. Motoyama associates this nadi with the Kidney meridian. Some texts
describe it as being between the gandhari and sarasvati nadis, which wo
uld place it on the back and prevent this association (see note on view
ing the nadis, above). [TC]
Sarasvati. This nadi is said to rise to one side of the sushumna, possi
bly the left. Only one text describes is as behind the sushumna. Motoya
ma prefers to consider it in front and thus to correspond to the Spleen
meridian. [TC]
Varuni. The descriptions are varied and vague, but seem to
is nadi with the lower abdomen. In some texts this nadi is
he the large intestine etc. The term nadi is also used for
the fallopian tubes etc. In this case this nadi would have
on to any meridian. [TC]

associate th
said to be t
the urethra,
no correlati

Payasvini. This nadi is said to run between the Pusha and Saraavati nad
is and ends at the ear. Motoyama associates this nadi with the Gall Bla
dder meridian. [TC]
Shura. This nadi runs from the navel area to the point between the eyeb
rows. It is difficult to pair this with any of the meridians. [TC]
Visvodari. This nadi runs between the Kuhu and Hastijihva nadis. It is
also said to lie beside the Kandasthana and to receive four kinds of no
urishment. Motoyama suggest that it corresponds to the Stomach meridia
n. [TC]
Vajra. This nadi is said to run through the middle of the Sushumna, fro
m the genitals to the head. [SP].
Chitrini. This nadi is described as the center-most part of the Sushumn
a, shining with the luster of OM. She is said to embody all bliss, and
to be the awakener of pure knowledge. It is very subtle, and beautiful,
and contains the Brahma-nadi. [SP]
In the Yoga Upanishads the number is given as anywhere from 1,000 to 35
0,000, with 72,000 being most common. Of these ten, fourteen, or fiftee
n are deemed of particular significance. Combined these yield about 20

nadis listed in Motoyama's chart. [TC]

In Tibetan tradition there are also 72,000 nadis (lun), with three main
channels up the spine, central, and right and left. These start just be
low the navel and go over the top of the head to end at the nostrals.
[CWL]

(2008-12-11 10:42:30)

Nadis
Cha
kara 1

SusumnaIdaPi
ngala
1Sara
svati2Kuhuh
3Pusa4Hastijihva
5Yasasvini6 Visvodari
7Varuni
8Sankhini9Payasvini
10Alambusa
11Gandhari

2 1Susumna

Susumna Nadi

Susumn
a

Susumnavi
drti

2Ida
Nadi

3Pingal
a Nadi

Muladhara

Svadhisthana

Manipura

Anahata)

Visuddha

Ajna chakra


Sahasradala

Brahmarandhra

kund
alini