You Are Made of Sound: The Divine Symphony of the Chakras
- Oct 9
- 23 min read
How the Sounds of the Chakras Compose the Song you are
The Divine Symphony of the Chakras
In reality, the universe is not made of solid matter but of sound—nāda, the eternal vibration that underlies all creation. Every atom, emotion, and heartbeat is a tone in the great cosmic orchestra. The seers, sages, Enlightened beings of heard this sound as Om, the primal syllable from which entire existence unfolds.
Human beings are miniature universes—microcosms of the macrocosm—and our entire existence, from physical structure to consciousness, is woven of vibration. Within us, seven great energy centres called chakras act as the tuning forks of life. Each chakra is a lotus of sound, its petals marked by Sanskrit varṇas (letters/sound) that express psychological forces known as vṛttis (mental tendencies).
When prāṇa—the life-breath—flows freely, these petals bloom, their sounds radiant and harmonious. When blocked, the same vibrations distort, creating emotional or physical disharmony. Every human being, therefore, is an unfolding rāga (melody) of consciousness—some melodious, some slightly out of tune—but all capable of divine harmony.
Instead of general information readily available all over the internet, through this article, I am going to explain somethings which are rarely discussed, known to Seekers and spiritual community.
What “ON” and “OFF” Petals Mean
Each chakra carries a specific number of petals, representing distinct vṛttis—psychological tendencies or modes of awareness. Upon every petal rests a Sanskrit syllable, a varṇa, a Sound, inscribed in subtle energy.
When a petal is “ON”, prāṇa (vital energy) is flowing harmoniously through that nadi (subtle channel).
The sound-letter (varṇa) on that petal vibrates actively, resonating as a positive or transformed expression of its quality, making the sound it is suppose to.
The corresponding psychological trait (vṛtti) is illumined and purified — expressed as higher awareness.
When a petal is “OFF”, the prāṇa current is blocked or deficient in that sub-channel.
The varṇa is dormant; the sound-current does not flow freely.
The vṛtti appears in its shadow form — confusion, fear, craving, resistance, or other distortion.
So yes — the prāṇic current “turns on” the higher octave of that vṛtti by energising it through consciousness. When prāṇa is obstructed, the same quality operates in its lower, reactive state.
On means "Sound" of the Varna assigned to the Petal, Off means "Flickering/Disturbed Sound" of the Varna assigned to the Petal and the Vritti for that petal is "Active" if it's creating flickering or disturbed sound. Vritti is "Inactive" if petal not creating any sound as of now, we call it "closed" petal or a "missing note/sound". When all petals are Open and Sounding perfect then that Chakra starts rotating with great speed.
How “ON/OFF” Works Subtly
Each petal corresponds to a mini-nadi loop branching from the central channel (suṣumṇā).
These loops are powered by five major prāṇas (Prāṇa, Apāna, Samāna, Udāna, Vyāna).
When suṣumṇā is active (during meditation, kumbhaka, deep stillness, or awakened Kundalini), Vyāna and Udāna currents light up each petal symmetrically.
When energy is stuck in iḍā–piṅgalā dominance (left/right imbalances), petals flicker or close on one side.
So “ON” means balanced triadic current (iḍā + piṅgalā + suṣumṇā integrated), while “OFF” means prāṇa diverted, nadi congested, or blocked awareness.
Does Prāṇa “Turn On the Good State” of a Bad Vṛtti?
Exactly — and this is one of the great secrets of the chakra system.
Each petal/vṛtti has a dual potential:
In tamasic/rajasic (low-prāṇa) condition → it manifests as lower instinct, Vritti or suffering pattern.
In sattvic (harmonized prāṇa) condition → the same energy expresses as wisdom, virtue, or skill.
Mūlādhāra Chakra (Root Chakra)
Location: Base of spine (perineum)
Petals: 4
Varna/Sound of petal:
1️⃣ वं (Vaṁ) — धर्म (Dharma) — Righteousness / Duty
2️⃣ शं (Śaṁ) — अर्थ (Artha) — Prosperity / Material attainment
3️⃣ षं (Ṣaṁ) — काम (Kāma) — Desire / Pleasure
4️⃣ सं (Saṁ) — मोक्ष (Mokṣa) — Liberation / Freedom
These four petals represent the Chaturvarga Purushārtha, the four aims of human life: Dharma, Artha, Kāma, and Mokṣa.
The Functional Petals of Mūlādhāra Chakra
In most human beings, the Mūlādhāra Chakra—the foundation of embodied life—functions only partially, its four petals not yet in full bloom. The Artha and Kāma petals are usually the most active, guiding one’s efforts toward material security, comfort, pleasure, and personal fulfilment. The Dharma petal, which governs one’s sense of responsibility and right conduct, is generally active only to the extent that an individual can maintain the duties of self and family. In a few, this petal radiates more widely—expressing as selfless service to community, society, or nation. But it is only when the Dharma petal shines fully—when a person can shoulder duty at all levels of being—that the Mokṣa petal naturally awakens, opens. Mokṣa does not blossom through escapism but through the perfect living through Dharma without attachment.
Therefore, the Guru prescribes spiritual disciplines individually, never en masse. The practices given to one person depend on which petals in the Mūlādhāra are already “ON,” and which hold the possibility of awakening in this lifetime. For one rooted only in Artha and Kāma, life itself becomes the first sādhana—learning right livelihood, moderation, and integrity before higher practices can be safely given.
If the Mokṣa petal is forcibly activated through premature or misguided spiritual practice—before Dharma has matured—the prāṇa rises unevenly. The person may become withdrawn, confused, depressed, or even self-destructive, unable to perform even personal duties. Such imbalance is not Vairagya (Dispassion) but dislocation—the being/you uprooted from the Earth before you have learned to stand. This is true for those as well for whom spirituality is an escapism from life, or a trend/in-fashion, or whose Ego is looking to become Spiritual, Guru, or wants Enlightenment.
True liberation arises not from flight, but from perfect grounding: when Dharma, Artha, Kāma, and Mokṣa vibrate together, harmoniously aligned in the sacred rhythm of the Root, you are ready to walk the spiritual path.
Svādhiṣṭhāna Chakra (Sacral Chakra)
Location: Genital region
Petals: 6
The Functional Petals of Svādhiṣṭhāna Chakra
In most people, the Svādhiṣṭhāna Chakra, the centre of emotion, pleasure, and subconscious drives, is the most restless and least understood. Its six petals—each vibrating with the sounds Baṁ, Bhaṁ, Maṁ, Yaṁ, Raṁ, Laṁ—represent the undercurrents of the human psyche: ignorance, envy, jealousy, craving, doubt, and attachment.
In the majority, Tṛṣṇā (craving) and Moha (attachment) are the most active petals, constantly seeking fulfilment through relationships, sensations, possessions, or recognition. These petals keep the individual caught in an endless loop of desire and disappointment, the ebb and flow of pleasure and pain. The Avidyā and Vitarka petals—ignorance and wrong reasoning—remain half-open, giving rise to confusion, emotional instability, and irrational patterns. Only in a few is the Asūyā petal, the root of envy, consciously purified into appreciation of others’ joy; and even fewer transmute Īrṣyā (jealousy) into healthy aspiration.
Because this chakra governs the subconscious ocean, the Guru never prescribes the same spiritual practices to all. Each person’s inner waters are different—turbid in some, tranquil in others. The sādhana is chosen according to which petals are active and which can awaken without imbalance. For one whose emotions are uncontrolled, the first practice is niyama—discipline, cleanliness, and emotional containment—to build an inner container strong enough to hold rising prāṇa. For another who has begun to stabilise the lower tendencies, meditation on the water element or chanting the seed mantra Vaṁ refines the raw emotions into creativity and devotion.
If the higher flow of energy is forced upward through wrong or premature practices—while the waters of Svādhiṣṭhāna are still muddy with unpurified desires—the person becomes emotionally flooded. Such an aspirant may experience uncontrolled passions, confusion between love and attachment, or oscillate between indulgence and suppression. In extreme cases, this can lead to obsession, escapism, or psychic disturbances masked as “spiritual experiences.” When unrefined, the water that should nourish the lotus of consciousness instead drowns it.
The true awakening of Svādhiṣṭhāna happens not by rejecting pleasure but by purifying it—learning to enjoy beauty without bondage, to feel deeply without drowning. When all six petals vibrate harmoniously, emotion transforms into bhāva—pure feeling free of clinging. The same water that once carried desire now reflects the moon of wisdom clearly. Then the seeker’s inner tides become calm, and the prāṇa begins its ascent toward the fire of Maṇipūra, balanced, luminous, and serene.
Maṇipūra Chakra (Solar Plexus)
Location: Navel
Petals: 10
The Functional Petals of Maṇipūra Chakra
In most human beings, the Maṇipūra Chakra—the radiant centre of power and self-will located at the navel—is active but imbalanced, glowing unevenly like a fire that flares one moment and flickers the next. Its ten petals, inscribed with the varṇas Ḍaṁ, Ḍhaṁ, Ṇaṁ, Taṁ, Thaṁ, Daṁ, Dhaṁ, Naṁ, Paṁ, Phaṁ, represent ten fiery vṛttis: Lajjā (shame), Piśunatā (malice), Īrṣyā (jealousy), Moha (delusion), Tṛṣṇā (desire), Lobha (greed), Kapaṭa (deceit), Dambha (pride), Madā (arrogance), and Mātsarya (envy).
These are the flames of human ambition and ego—each capable of illuminating or consuming the seeker.
In most people, only a few of these petals—particularly Tṛṣṇā (desire) and Lobha (greed)—are strongly “ON,” fuelling the drive for success, status, and control. The Dambha (pride) and Madā (arrogance) petals often burn brightly as well, manifesting as ego-centred achievement. Yet the deeper petals—those that govern discernment, humility, and inner strength—often remain closed. When the Maṇipūra fire is unbalanced, it expresses as anger, competitiveness, and domination; when too weak, it shows as timidity, indecision, or lack of purpose.
For this reason, the Guru prescribes spiritual discipline in accordance with one’s inner fire. For those whose Maṇipūra burns too fiercely, the path begins with śīta-karaṇa—cooling practices, humility, service, and moderation—to temper the flame. For those whose fire is dull, agni-sādhana—energising breathing, dynamic postures, or the chanting of the Bīja Raṁ—is given to rekindle the dormant strength. True mastery of Maṇipūra lies in learning to hold power without aggression, will without domination, and brilliance without vanity.
If one prematurely awakens the fire through improper or excessive spiritual practice—without grounding the Mūlādhāra and purifying the Svādhiṣṭhāna—the result is psychic overheating. The prāṇa surges upward uncontrollably, leading to irritability, digestive disturbances, insomnia, or even hallucinations mistaken for enlightenment. The person becomes ego-inflated, mistaking personal will for divine will, and may fall into subtle tyranny over others. This is not transformation but combustion—the ego burning in its own fire.
When the Maṇipūra chakra is rightly balanced, the same flames that once expressed as anger and ambition become the fire of tejas—clarity, confidence, and luminous intelligence. The ten petals begin to spin in perfect rhythm, and the aspirant radiates warmth rather than heat—leadership born of service, strength guided by wisdom. The mantra “Raṁ” then ceases to be merely a sound; it becomes the steady inner blaze that digests all experience into light. The fire that once burned outward now shines inward, illuminating the path from power to purpose, and from ego to essence.
Anāhata Chakra (Heart Chakra)
Location: Heart centre
Petals: 12
The Functional Petals of Anāhata Chakra
In most people, the Anāhata Chakra—the lotus of the heart—is the meeting point between the lower, instinctual energies and the higher, spiritual ones. Its twelve petals, inscribed with the varṇas Kaṁ, Khaṁ, Gaṁ, Ghaṁ, Ṅaṁ, Caṁ, Chaṁ, Jaṁ, Jhaṁ, Ñaṁ, Ṭaṁ, Ṭhaṁ, represent the full spectrum of human emotion: Āśā (hope), Cintā (anxiety, worry), Ceṣṭā (effort), Viveka (discernment), Ahaṁkāra (ego), Viṣāda (despondency), Kuṭilatā (crookedness), Mamatva (possessiveness, I/me/Mine), Dambha (hypocrisy), Harṣa (joy), Krodha (anger), and Dayā (compassion).
These petals form the subtle anatomy of love—its purity and its distortions.
In the majority, only a few petals—Āśā (hope) and Mamatva (possessiveness)—are consistently “ON,” sustaining affection bound by attachment, love limited to personal circles, and conditional compassion. The Cintā (anxiety, worry) and Krodha (anger) petals often oscillate wildly, revealing how love so easily turns to fear, frustration, aversion, hate. Rarely are Viveka (discernment) and Dayā (compassion) fully awakened—the petals that turn love from emotion into wisdom. When the heart’s prāṇa flows unevenly, relationships become arenas of projection, dependency, and control rather than sanctuaries of genuine connection.
The Guru, therefore, guides each disciple differently according to which petals are open. For one whose heart is constricted, the first sādhana is bhakti through service, volunteering—acts of kindness that gradually stretch the heart beyond self-interest. For another whose heart is too porous and unstable, the path is viveka and vairāgya—the cultivation of discrimination and healthy boundaries. The aim is not sentimentality but spiritual steadiness: love that is strong, discerning, and unconditional.
If, however, higher meditations are attempted prematurely—before emotional purification—the person risks emotional flooding or spiritual bypassing. Over-activation of Anāhata without grounding can cause extreme sensitivity, romantic idealism, saviour-syndrome, or psychic confusion. One may mistake emotional intensity for divine love, or compassion for self-sacrifice, leading to exhaustion or disillusionment.
When rightly awakened, the twelve petals vibrate together as unstruck sound—the Anāhata Nāda, the subtle music heard only within. Love becomes radiant yet impersonal, flowing freely without preference or fear. The seeker becomes a channel of Dayā (compassion) guided by Viveka (discernment). This is the true flowering of the heart: not love that clings, possesses but love that liberates.
Viśuddhi Chakra (Throat Chakra)
Location: Throat
Petals: 16
Varna/Sound of Petal: The 16 Sanskrit vowels — अ (a), आ (ā / aa), इ (i), ई (ī / ee), उ (u), ऊ (ū / oo), ऋ (ṛ / ri), ॠ (ṝ / rī), ऌ (ḷ / li), ॡ (ḹ / lī), ए (e), ऐ (ai), ओ (o), औ (au), अं (aṁ / am), अः (aḥ / aha)
Each vowel here represents pure sound, not mental distortion/Vritti.
The Functional Petals of Viśuddhi Chakra
The Viśuddhi Chakra, at the throat, is the lotus of purification and expression—the bridge between inner truth and outer articulation. Its sixteen petals, inscribed with the sixteen Sanskrit vowels a, ā, i, ī, u, ū, ṛ, ṝ, ḷ, ḹ, e, ai, o, au, aṁ, aḥ, differ from the consonants of the lower chakras in that they are pure tones—not linked to vṛttis but to nāda, the essence of sound itself.
Each vowel represents a channel of Śuddha Vāṇī (pure speech)—a medium through which truth vibrates without distortion.
In most people, however, Viśuddhi functions only partially. The prāṇa that should rise freely through the throat often meets resistance born of fear, repression, or self-consciousness. Some petals—those related to self-expression—may be “ON,” allowing a person to speak fluently or persuasively, yet without depth or sincerity. Others—those linked to listening and inner silence—remain dormant.
Thus, speech flows but truth does not; sound is made, but it lacks resonance with the soul.
For this reason, the Guru prescribes practices of purification rather than stimulation for this chakra. For those whose voice is burdened with untruth or habit, mauna (periodic silence) and japa (repetition of sacred sound) are advised to cleanse the vibratory field. For others whose voice is hesitant, devotional chanting or bhajan is given to awaken courage and authenticity. The aim is not eloquence, but truth in vibration—words that emerge from inner clarity rather than ego.
If the throat is forced open through intense mantra practice before emotional purification in the heart, the aspirant risks verbal and psychic overload—talking excessively about spirituality, mistaking intellectual expression for realisation, or developing subtle arrogance about knowledge. Such imbalance can also lead to anxiety, throat ailments, thyroid issues or mental agitation.
Another important function of Viśuddhi is to transform the Amrit/Nectar dripping from top (Bindu Chakra) into the Shakti to open up "Vigyanamaya Kosha", a field of super-natural intelligence, intuition and information. Wrong spiritual practices and even vocal singing practices without fully bloomed Anahata Chakra turns this Amrit/Nectar into Poison which causes permanent/life-long ailments of stomach, intestine, bowel sickness. Many famous well-known singers suffer life-long from such sicknesses.
When Viśuddhi truly awakens, the voice becomes a sacred instrument, every word carrying healing power. The aspirant no longer speaks from the ego but through the Divine. The sixteen vowels merge into a single current of pure sound—Nāda Śakti—that rises effortlessly into silence. Then speech and silence are no longer opposites but one continuum, and every utterance becomes mantra.
Ājñā Chakra (Third Eye)
Location: Between eyebrows
Petals: 2
The Functional Petals of Ājñā Chakra
The Ājñā Chakra, located between the eyebrows, is the command centre of consciousness—the seat of perception, intuition, and inner authority. Its two petals, marked with the sacred varṇas हं (Haṁ) and क्षं (Kṣaṁ), symbolise the twin currents of awareness: Manas (the lower mind) and Buddhi (the higher intellect). These two petals correspond to the two hemispheres of human perception—reason and intuition, logic and insight, analysis and synthesis. When harmonised, they open the “third eye,” revealing a vision unclouded by duality.
In most people, however, the Manas petal (perceiving through five senses) is dominant, perpetually active through thought, analysis, memory, and imagination. The Buddhi petal, representing discriminative intelligence and intuitive knowing, is only faintly awake. The mind is thus busy but not clear, constantly interpreting life through conditioning, opinion, and personal bias. The result is a fragmented vision of reality—seeing parts but not the whole. Only when the Buddhi petal begins to vibrate with steadiness does perception refine into wisdom, and thought becomes an instrument rather than a master.
For this reason, the Guru prescribes inner practices not uniformly but precisely, according to the seeker’s mental constitution. For the overly intellectual, who dwell in the Haṁ petal’s restlessness, the path is one of śraddhā (faith), bhakti (devotion), and niṣkāma karma (selfless action), to soften the grip of reasoning and awaken intuitive receptivity. For the overly emotional or credulous, whose Buddhi is weak and easily influenced, dhyāna (meditative concentration) and viveka (discrimination) are taught to stabilise perception. When the two petals begin to function in rhythm, the inner sight opens—not as fantasy, but as direct perception of truth.
If, however, the Ājñā Chakra is prematurely stimulated through improper concentration, hallucinogenic practices, or ego-driven, trendy “third eye” activation, the result is psychic distortion rather than illumination. The mind becomes overactive, flooded with images and impressions mistaken for higher visions. The individual may feel superior, prophetic, or detached from reality, while in truth the prāṇa is trapped between the intellect and the ego, oscillating without grounding. Such imbalance often leads to confusion, insomnia, or delusion.
When awakened rightly, the two petals of Ājñā merge into one luminous point of awareness—the Bindu—where thought ceases and knowing dawns. The dual forces of Manas and Buddhi unite, and perception becomes eka-dṛṣṭi, one-pointed vision. The mantra “Om”, or in its subtler form “Kṣam”, then vibrates spontaneously in the head—not as sound, but as pure awareness. The seeker no longer sees through the mind but as consciousness itself. At this stage, the individual no longer commands life; rather, life flows through them in perfect intelligence. The third eye, once merely symbolic, becomes the radiant window of the soul—open, silent, and all-seeing.
Sahasrāra Chakra (Crown Chakra)
Location: Crown of the head
Petals: 1000 (symbolic of infinity)
The Functional Petals of Sahasrāra Chakra
The Sahasrāra Chakra, the thousand-petalled lotus at the crown of the head, is the culmination of the entire spiritual journey—the point where the finite meets the infinite, where sound dissolves into silence and individuality merges with the Supreme. Unlike the other chakras, Sahasrāra is not associated with a single element or Bīja mantra; it is beyond all tattvas, beyond all vibration.
Yet it contains within it the potential of every sound, every varṇa, every frequency of consciousness—for all the varṇas that form the petals of the lower six chakras converge here in perfect resonance, creating the great lotus of a thousand lights.
Each of its petals represents a channel of perception into subtler planes of existence, a specific combination of sound and light through which consciousness can interface with the myriad dimensions of creation.
In ordinary human beings, only a few of these petals are faintly illuminated—just enough to sustain a connection with life and mind. As sādhana deepens, more petals begin to unfold, like antennas tuning into higher ranges of reality.
When only a small number of petals are open, the consciousness becomes sensitive to the lowest non-physical frequencies—the astral and elemental realms populated by spirits, entities, and residual energies. The individual may perceive forms, voices, or presences from the lower planes. Without grounding in Dharma and clarity of mind, such sensitivity can lead to confusion or fear, as one mistakes psychic noise for divine communication.
When a larger number of petals awaken, awareness refines to the celestial spheres, where radiant intelligences, Devas and luminous beings, dwell. These interactions are uplifting and expansive, carrying messages of light, music, and harmony. Yet even here, the seeker must remain humble and discerning, for the splendour of the subtle worlds can still bind one in fascination.
When a greater number of petals open, consciousness enters the realm of Mahāśakti—the Divine Feminine archetypes—Devi, Devatā, and Goddesses. The seeker experiences the sacred current of creation itself, the motherly presence of consciousness that nurtures all existence. In this state, meditation no longer feels like an act of doing but an effortless abiding in blissful awareness. The petals of Sahasrāra shimmer with iridescent light, and one perceives divinity as both immanent and transcendent.
Finally, when all thousand petals are open and radiant, the individual enters the state of Paramātma-sāyujya—union with the Absolute. Here, there is no longer an experiencer and the experienced; the thousand petals, each a vibration, each a note, merge into one boundless, soundless frequency: the still hum of Om, beyond hearing or knowing. This is the state described in the Upaniṣads as “Aham Brahmāsmi”—I am Brahman. The yogi becomes not the one who sees the light, but Light itself.
Because the Sahasrāra encompasses all levels of perception, the Guru never activates it prematurely. Without purification of the lower chakras—without Dharma, love, discipline, and purity of heart—the opening of upper petals can cause great instability. A person might begin to perceive invisible realms without the strength to interpret them, leading to delusion, escapism, or loss of equilibrium. The petals must unfold in harmony with the rest of the being, like the synchronised blooming of a divine flower.
When rightly awakened, the Sahasrāra radiates as a halo of living consciousness, a field of golden-white light surrounding the head. Every petal vibrates in resonance with the cosmos; every breath becomes prayer; every thought, mantra. The thousand become one, and the one becomes silence. The seeker is no longer separate from existence—they are the still centre of the turning universe.
In that silence, there are no spirits, gods, or worlds to meet, because all distinctions dissolve into the one unstruck sound—Parā Nāda. Here, the journey ends where it began: in the eternal presence of the Divine, where the thousand-petalled lotus floats in infinite space, open forever to the Light of the Self.
Human Beings as Living Mantras
Every human is, in essence, a mantra in motion—a living composition of frequencies. Some people feel “melodious” because their inner notes align; prāṇa flows, petals bloom, and the body, mind, and spirit sing in tune. Others are “off-key” not by moral failing but by energetic disharmony—certain petals dimmed, certain sounds muted. The work of yoga, meditation and mantra is not to add something new but to retune the instrument.
The Sanskrit alphabet itself maps the human form:
The gutturals (ka-varga) vibrate in the throat and heart.
The palatals in the upper mouth correspond to the head.
The retroflexes resonate in the brain stem.
The dentals and labials move through the face and lips. Thus, to utter Sanskrit is to play one’s own nervous system like a sitar; every letter is a string, every breath the bow.
This is why mantra is considered śabda-brahman—Sound as the Absolute. When one chants correctly, with awareness, the syllables activate their corresponding petals, awakening dormant circuits of prāṇa. The yogic body becomes luminous, the mind tranquil, the voice resonant. Over time, every varṇa merges into the cosmic vowel—the hum of Om.
The Politically Distorted Truth — The Biology of Sound and the Varṇa System
In the ancient understanding of consciousness, human beings were not viewed as equal in terms of energetic composition or vibrational refinement. Each individual, as a result of past-life karma, is born with a unique combination of open, closed, or distorted petals across the chakras. Some petals hum with perfect resonance; others emit disturbed or muted sounds. This unique “inner music” defines one’s current spiritual position. In a single lifetime, an individual may rise one or two chakras higher through sincere sādhana or fall one or two chakras lower through indulgence, ignorance, or misuse of energy—but rarely more than that.
Recognising this law of energetic limitation, the ancient seers and sages developed the Varṇa Āśrama System, not as a social hierarchy but as a biological and spiritual classification, based on the sound-functionality of the chakras. These five groups—Brāhmaṇa, Kṣatriya, Vaiśya, Śūdra, and Strī (Women)—were defined by the purity, strength, and activation of their inner sounds (varṇas). One’s Varṇa is biological, not merely social—it manifests through the very body, temperament, and mind one is born with.
Note: The discussion here does not refer to the “Jāti” or caste system that was later distorted and rigidified—especially during the colonial restructuring of Indian society under Thomas Babington Macaulay’s influence during British rule. In the original Vedic context, Varṇa denoted a spiritual and biological classification based on one’s inner sound-vibrations, consciousness level, and birth not occupation. Each Varṇa contained numerous Jātis (sub-groups) and further subcategories—for instance, there are said to be ten primary divisions within the Brāhmaṇa Varṇa and many more across others—reflecting the diversity of qualities, duties, and temperaments rather than a social hierarchy. The science of Varṇa System is vast and deep.
Each category was prescribed a distinct path of dharma and spiritual practice, aligned with their energetic structure to attain Samadhi, Enlightenment, Moksha. The ancient rishis understood that sound shapes matter—and when misapplied, it can shatter the body and mind rather than refine them. Thus, the most sensitive categories—Śūdras and Women—were given paths that protected their energy while gradually purifying their sounds.
Śūdras, whose chakras held mostly closed or distorted petals, were assigned the path of Karma Yoga—Service & selfless service, especially service to Brāhmaṇas and to the community. Through humble, devoted action, their energy would stabilise and purify without violent awakening. Brāhmaṇas, in turn, bore the sacred responsibility of protecting them—from psychic harm, black magic, and karmic burden—helping them live in Dharma’s light. That's how Śūdras walked their spiritual journey towards Moksha.
Women were regarded as energetically refined and highly sensitive beings, for they carry the womb—the cosmic field of creation itself. Their spiritual path was primarily Bhakti Yoga, the way of love, surrender, and devotion. Harsh mantras or aggressive prāṇic practices like Kundalinī Kriyās could disturb their delicate inner rhythms and harm both reproductive and psychological health.
Women can attain Moksha rather easily as their existence is most supported, privileged one, in comparison to Men/Purusha who will not get anything without harsh tapasya/efforts (Purushartha). Women doing harsh sadhana may become sick or leave their body during sadhana.
Vaiśyas, whose petals are mostly open but produce mixed or distorted notes, follow the path of Karma and Bhakti combined—purifying their intentions in action while offering results to the Divine. That's how Vaiśyas can attain Moksha.
Kṣatriyas, with three or four chakras functioning powerfully, are prescribed the path of Kriyā Yoga—disciplined, forceful techniques that harness their natural strength and determination toward higher evolution. And that way Kṣatriyas can attain Moksha.
Brāhmaṇas, whose four to six chakras are active and resonant, walk the path of Jñāna Yoga—the pursuit of knowledge, contemplation, and inner realisation. Their lives are marked by austerity, simplicity, and devotion to truth. The restrictions found in the Vedas regarding diet, routine, sleep, sensory restraint, and livelihood were not punishments but protection, crafted for those capable of sustaining high-frequency consciousness.
Yet, as the sages wisely noted, exceptions exist. Some women are born with immense tapas from past lives—capable of handling Kriyā, Kundalinī, and intense yogic disciplines. Likewise, some men born in lower vibrational conditions rise swiftly through devotion and merit, becoming fit for higher sādhana. But the exceptions are not the norm. They stand outside the curve of collective possibility, and using them to justify generalisation only leads to harm.
Therefore, every seeker must honour their own energetic truth, as your physical body can handle only so much. To compare one’s path with another’s is ignorance; to overreach beyond one’s vibrational capacity is dangerous. The wise proceed with humility, patience, and precision—trusting that the Divine Sound (Nāda) will open each petal with Guru's guidance.
In the harmony of sound lies the hierarchy of consciousness—not of superiority, but of refinement.
What you call the "level" of consciousness or Varna is technically the music/melody (Varna-Mala) that you are in this lifetime, and the number of fully functional petals of chakras. This is what is meant by "bundle" of different Karma & Vrittis.
When your petals sing in tune with your dharma, the ascent happens naturally, gracefully, and safely—petal by petal, note by note, lifetime by lifetime—until the thousand-petalled lotus unfolds in perfect silence.
The Body as a Manifestation of Varṇa and Energetic Composition
You manifest the body according to your energetic makeup—your Varṇa. The physical form you inhabit is not random; it is the crystallisation of your inner sound pattern, the balance of the five elements (Pañca Mahābhūtas) active in your subtle system. Each Varṇa expresses a distinct elemental dominance, determining both the body’s constitution and the type of energy it can safely channel through spiritual practice.
Śūdras, whose constitution is primarily governed by Pṛithvī (Earth) and Āpas (Water), manifest strong, resilient bodies deeply connected to the physical realm. Their natural path of Dharma expresses through service, craftsmanship, support, and physical work—professions that utilise the stability and endurance of their elemental makeup. Their sādhana is through Karma Yoga, the refinement of action, where the body becomes the tool of purification.
Vaiśyas, with bodies dominated by Water and Fire, express their energy through exchange, creation of value, and the movement of resources. Their professions centre around commerce, trade, and negotiation, for their elemental balance gives them adaptability and creative drive. Their spiritual path often blends Karma and Bhakti Yoga, where emotional sensitivity and ambition are refined into generosity and devotion.
Kṣatriyas, whose constitution vibrates with Agni (Fire) and Vāyu (Air), are naturally courageous, passionate, and expansive. Their elemental fire fuels leadership, innovation, and protection—whether through governance, entrepreneurship, art, or creative enterprise. They possess the warrior spirit, fighting not only outer battles but also the inner wars of ego and ignorance. Their sādhana is Kriyā Yoga, practices that harness and direct intense prāṇic energy with discipline and clarity.
Brāhmaṇas, composed predominantly of Vāyu (Air) and Ākāśa (Ether), manifest the subtlest and most sensitive physical bodies. Their constitution supports contemplation, intuition, and connection with higher consciousness, but is also the most fragile and easily disturbed by worldly vibrations. Hence, their natural Dharma unfolds through teaching, writing, arts, meditation, and spiritual service—activities that refine consciousness rather than excite the senses. Because their bodies are delicate, Brāhmaṇas need protection—not only in this world but also from subtler forces in other realms. They, in turn, provide otherworldly and spiritual protection to all other Varṇas through knowledge, mantra, and wisdom.
This interdependence forms the energetic architecture of society: the Brāhmaṇa protects through knowledge and subtle power; the Kṣatriya protects through courage and physical strength. The Kṣatriya stands guard in the world, defending Brāhmaṇas, other Kṣatriyas, Vaiśyas, and Śūdras. The Brāhmaṇa stands guard in the unseen, shielding others from negative energies, karma, and ignorance. Śūdras serve all other Varṇas and receive protection, livelihood, wisdom and guidance for Karma and Dharma. In a nutshell, each Varṇa serve all the other Varṇas, just in different ways.
Therefore, your body defines your sādhana, not as limitation but as guidance. The spiritual energy can only be raised safely within the limits of your elemental composition. To exceed your natural capacity is to court imbalance; to work within it is to evolve gracefully.
Just as a clay pot can hold only so much fire, each human form can channel only that much prāṇa as its structure allows.
The wise honour their form, refine it, and rise through it—never against it—knowing that every Varṇa, every element, every body is a sacred instrument in the grand orchestra of creation.
Om: The Supreme Chord
Om (A-U-M) is the harmonic fusion of all possible sounds. “A” arises from the root, “U” rolls through the throat and chest, “M” closes at the lips and dissolves into silence. These three phases correspond to creation, sustenance, and dissolution—the cycle of all existence.
When chanted consciously, Om aligns every chakra simultaneously: the root vibrates with security, the heart expands with love, and the crown opens to infinity. In that moment, every petal of the thousand-petalled lotus turns “ON.” The individual no longer sings separate notes but resonates as the entire symphony.
Self-Observation Through the Music of the Chakras
Read again the vṛttis of each chakra—the tendencies, emotions, and thoughts that pulse within you. Imagine each petal of these lotuses as a note in the great symphony of your being. Some petals, perhaps, are clear and resonant, vibrating with harmony—these are the petals whose sounds are “ON,” flowing with prāṇa in their pure state. Others may feel heavy, sharp, restless, or dull—these are the petals where prāṇa is distorted, where the sound of your inner music has become dissonant.
Now, listen or feel inwardly. Sense the music that you are playing in this moment of your life. Is it gentle, rhythmic, and balanced? Or chaotic, scattered, and noisy? Do certain chakras overpower others, creating imbalance in your inner orchestra? Without judgement, observe. Awareness is the first act of tuning.
Your practice begins by listening or feeling deeply—not to external sound, but to the vibrations of thought, emotion, and energy within. When you find distortion, do not suppress it. Sit with it, breathe through it, and let your awareness become the tuning fork that realigns the note. Over time, each petal begins to hum at its right frequency; each chakra turns from discord into harmony.
Remember: You are not merely a listener but the instrument and the musician. The goal is not to silence the music, but to refine it.
The Sound of Being
To be human is to be a chord within the cosmic orchestra. Each breath you take is prāṇa moving through your chakras, playing your personal raga (melody). Each thought, each emotion is a variation on that eternal theme.
Read the Vrittis of each chakra again and see which petals are making perfect sound in you, or are creating distorted sound. Imagine the distorted music that you might be right now.
When the flow is blocked, the tune turns dissonant; when harmonised, it becomes divine music. Through awareness, mantra, and love, we can tune ourselves until every petal resounds in harmony—until our being hums with the golden resonance of Om.
And then, like a note that returns to its source, we realise:We were never separate from the Song. We are the Song itself.
Blessings,
Jai Shivay,
~ Prakriti
Thank you for your insights as of late! This Blog and the previous ones, do really help me in understanding and adjusting :).
Just one question though. I wondered that the petals for Moksha and Dharma are within the Muladhara-Chakra, which but only means that these two specifically are turned ON last, right? Without all the other petals of all the other chakras being turned on (at least up till Ajna I guess), Dharma is not fully achieved, hence Moksha cannot be realized. So it makes sense for it to be the last one, because then Kundalini/Prana is rising on it's own, for the path is unblocked/unhindged and Samadhi is realized.
Thank you again for your service! I'm reading your…