What Is Brahmarandhra?

    The term "Brahmarandhra" refers to the Brahman's hole. It is the human soul's permanent residence.

    Dasamadvara, or the tenth opening or door, is another name for this. The Brahmarandhra is the hollow spot in the crown of the head known as the anterior fontanelle of a newborn infant. Between the parietal and occipital bones is this room. 

    In a baby, this part is very delicate. The growth of the head bones obliterates the child's face as he or she ages. Through this Brahmarandhra, Brahma formed the physical body and entered (Pravishat) it to provide illumination inside. 

    That is how it is mentioned in some Upanishads. This is the most crucial section. It's excellent for Nirguna Dhyana (abstract meditation). 

    When the Yogi splits from his physical body at death, this Brahmarandhra bursts free, allowing Prana to flow out (Kapala Moksha). 

    “There are a hundred and one nerves in the heart. One of them (Sushumna) has pierced the head, and by ascending through it, one attains immortality” (Kathopanishad). 

    The 'brahmarandhra,' or crevice in the crown of the head, is named after Brahman (vara or God), who is thought to have entered this body via this randhra or gap. 

    By creating it, Brahman brought it to life. 

    If a person is able to depart the body at the moment of death, he enters Brahmaloka, or the realm of Brahm, through this randhra. 

    As a result, it is given that name. 

    Only great yogis, those at the pinnacle of spiritual progress, are capable of doing so. 

    Brahmarandhra and the Kundalini.

    This brahmarandhra is described as the upper end of the suumn channel in Hathayoga works. 

    "Brahmarandra and the Sushumna tunnel of Maha Kundalini Sakti, the primary nadi that finishes in the Kundalini chamber, are the entry and fall of the Atman into the phenomenal world through man." Like the lotus, the seed matures through time, passing through impure land, impure and pure land, and eventually pure land and fulfillment. 

    Man is also said to have opened a thousand petal lotus on his head when fully matured and purified, the sahasrara chakra, as depicted in the iconography of Buddha - the awakened one. 

    The growing body of knowledge about the Kundalini phenomenon has elicited a variety of viewpoints on the nature of this mysterious mechanism, its modes of operation, and how it operates in the physical body. 

    Recently, there has been an effort to combine the remnants of ancient knowledge that have come down to us with information gained from the experiences of people who are currently experiencing Kundalini arousal, and to integrate this knowledge with the picture of the body/mind complex presented by modern disciplines such as anatomy, physiology, and psychology. 

    The goal of this talk is to present one aspect of Gopi Krishna's Kundalini process theory, according to which a complete understanding of the process can only be achieved when the activation of the center at the base of the spine is considered in relation to the awakening to activity of an evolving or developing center in the brain. 

    This brain center has been referred to as the Brahma-randhra, or 'Chamber of Brahma,' in some ancient East Indian esoteric treatises on the subject, and was held by Gopi Krishna to be the source of all the higher mental faculties associated with the enhancement of consciousness brought about by Kundalini awakening when fully operative. 

    Many contemporary perspectives on Kundalini focus on the psychological aspects of the process, citing the rising of energy up the spine and the opening of the chakras as the foundation for the various mental transformations (and problems) that can occur. 

    However, in recent years, Western medical science has made significant advances in the field of brain research, indicating that many of what were previously thought to be purely "psychological" disorders or states of mind, such as schizophrenia or manic depressive disorders, are actually the result of chemistry imbalances in the brain at its finer levels. 

    To reconcile the disparities between current medical understanding of brain functioning and more traditional theories of Kundalini awakening, we must first examine ancient Kundalini concepts, which were developed over thousands of years through practical experimentation and from which many modern ideas on the phenomenon have evolved. 

    Prana's Characteristics 

    Many ancient esoteric systems are based on the idea that the human body is pervaded by an intelligent, vital medium, which has been referred to as prana in Indian tradition, chi in Chinese systems, or gone by Wilhelm Reich, and many other names throughout history in various esoteric traditions. 

    This vital element is said to be intimately connected with the manifestation of life and consciousness in the body, and can be thought of as the interface between our non-physical, spiritual self and the gross body of which we are directly aware. 

    Although the ultimate nature of reality was held to be a unity, which was termed Brahman, the nature of creation, as experienced from the limited, sense-bound human perspective, is of a dual form: on the one hand, consciousness, and on the other, mind/matter/energy. 

    These can be thought of as the static and kinetic aspects of creation, as described by Arthur Avalon in The Serpent Power (p 24). 

    The static aspect of the cosmic perspective is what is known as Universal Consciousness, also known as Paramatma or Shiva, and the kinetic aspect is Shakti, the primordial, creative energy that is responsible for the manifestation of this physical universe. 

    The aspects of Shiva and Shakti are said to take the forms of limited human consciousness (jivatma) and vital energy (prana) in the human form, which is said to be a microcosmic reflection of the universal form. 

    When the Kundalini energy is fully arouse, the conscious center in the head, known as sahasrara, or the 'Thousand Petalled Lotus,' opens, allowing the limited human consciousness, or jivatma, to realize its oneness with the paramatma, or Universal Consciousness. 

    In The Serpent Power (Page 246), Arthur Avalon says: Kundalini is the physical manifestation of the great Cosmic Power (Shakti), which is responsible for the creation and maintenance of the universe. 

    When this individual Shakti manifesting as individual consciousness (Jivatma) merges with the Supreme Shiva's consciousness, the world dissolves for that Jiva, and Mukti (liberation) is attained. 

    The Cosmic Creative Energy, or Shakti, manifests life on the physical plane through Prana, which allows a limited form of Universal Consciousness to be expressed in the bodies of living organisms. 

    The amazingly skillful and complex process by which a single fertilized ovum develops into a fully formed human being in just nine short months process that is nothing short of miraculous when studied in detail is the most striking example of this creative activity. 

    The general theory of acupuncture, which posits a set of energy meridians passing through the body that are associated with and affect the functioning of the various internal organs, appears to support the idea of an all-pervasive vital energy in the body. 

    Illness is said to be caused by the blockage of these meridians and the resulting interruption of the flow of vital energy. 

    Both the Taittiriyaka Upanishad (VII:2) and the Prasna Upanishad (III:3-10) refer to five different types of prana in the body: 

    prana, apana, udana, samana, and vyana, which appear to be different aspects of the energy that carry out respiration, digestion, assimilation, circulation, elimination, and other functions that keep the body alive and healthy. 


    Pranayama, one of Yoga's eight limbs, is directly concerned with the intake and control of this vital principle. 

    It achieves this primarily through control of the breath, implying that prana is a component of the surrounding environment. 

    Because oxygen is the active principle that is absorbed and carried by the bloodstream to every part of the body, vivifying all tissues and cells, it is possible, as Gopi Krishna has suggested, that this element is intimately connected with the physical operation of prana. 

    Gopi Krishna writes about Kundalini in his book Living with Kundalini: Prana is divided into two types. 

    The individual's prana is one. 

    The second is universal prana, which pervades all of creation, from matter's energy fields to galaxies. 

    It is a fundamental component of every atom and molecule, occupying vast swaths of empty space between sub-nuclear particles and the billions upon billions of stars and planets that make up our universe. 

    Individual prana, or, to be more precise, undifferentiated universal prana with an extremely subtle biochemical sheath through which it acts on all of the organism's cells and tissues, is the vehicle through which universal prana operates in a living body. 

    It is not accurate to say that the pranic body, also known as prana-kosha in India, is entirely ethereal or unsubstantial. 

    The reality is that it is so subtle and fine that it has yet to be detected experimentally or fully determined. 

    This vital essence... circulates in the organism as motor impulse and sensation, conducting all of the body's organic functions, permeated and worked by the super-intelligent cosmic life energy, or (universal) prana, by which it is constantly affected, much like the sensitive chemical layer on a photographic plate is affected by light. 

    The rare organic essence undergoes chemical changes as soon as the body dies, ceasing to serve as a channel for the former (universal prana) in the previous capacity. 

    He also believes that the gross form of this essence is extracted from the body's cells and tissues and converted into the bioenergy that powers the brain and nervous system through a transmutation process. 

    This extraction occurs on a very limited basis by a limited set of nerves in people who are not engaged in Kundalini activity

    He theorized that in those who are, as well as in people with high levels of creativity and genius, this extraction is enhanced, resulting in an increase in both the quality and quantity of energy sent to the brain. 

    He outlines the process in relation to this latter class as follows: 

    • There are special nerves connecting the reproductive system with the various organs in the body, as far as I've been able to determine. 
    • The essence travels to the erotic zone after being extracted by vast networks of nerves, where it mingles with that arriving from other organs and parts of the body, eventually forming an ingredient of the human seed. 
    • The essence of the brain travels down the spinal cord in a mysterious way, eventually converging with the other nerve channels that serve the same purpose. 

    Although it may appear on the surface that something descends from the head to the reproductive system is a stretch, recent genetic research is beginning to suggest that such a link does exist. 

    Scientific Research

    Recent research has discovered that the brain can produce hormones that can modify the genetic code via protein triggers via the pituitary gland, implying a direct link between the brain and the reproductive system. 

    Similar statements about the nature of sexual energy have been made by Arthur Avalon in The Serpent Power (p 199). 

    He declares, "Semen (Sukra) is said to exist in a subtle form throughout the entire body in Hindu beliefs. 

    It is withdrawn and elaborated into a gross form in the sexual organs under the influence of sexual desire... 

    If the substance, which under the influence of sexual desire develops into gross seed, is made to flow upward (Urdhva-retas), control over Manas and Prana is gained." "This Shakti is the supreme Shakti, in the human body, employing all powers and assuming all forms," he says elsewhere (page 224). 

    As a result, the sexual force is one of these powers that is used. 

    Rather than descending into gross seminal fluid, it is preserved as a form of subtle energy and ascends to Shiva with Prana." According to Gopi Krishna, this collected substance is sublimated or converted at the base of the spine into a more refined form, which is then sent up the spinal canal to the brain during Kundalini arousal. 

    As he described his own awakening process: With the intensely pleasurable sensation I was experiencing, two distinct entities moved up the spine side by side. 

    One was a type of radiation that was initially orange in color but later changed to silver with a slightly golden hue. 

    The second was an organic essence that entered the brain simultaneously with the radiation. 

    The fact that some people with significant Kundalini activity experience orgasmic sensations, even orgasms, at various points in the spinal cord and/or a sucking sensation drawing secretions upward from the sexual organs would seem to corroborate this close connection between the brain and the reproductive organs via the spinal axis. 

    The Evolving Conscious Center, or Brahmarandhra. 

    The goal of this process appears to be to send a very potent form of vital energy to the brain, where it will eventually arrive at the sahasrara, or evolving conscious center, or Brahmarandhra. 

    In the following passage, Avalon (p 243) emphasizes the significance of the sahasrara in the Kundalini awakening process: Kundalini does not stay in Sahasrara for long at first. 

    The length of stay is determined by the Yogi's level of practice. 

    Kundalini has a natural tendency (Samskara) to return at this point. 

    The Yogi will exert every effort at his disposal to keep Her above, because the longer he does so, the closer he gets to the time when she can be permanently retained there. 

    For it should be noted that merely leading Kundalini to the Sahasrara, and even less so stirring it up in the Muladhara, or fixing it in any of the lower centers, does not result in liberation. 

    Kundalini attains liberation only when she takes up her permanent residence in the Sahasrara, and only then by the sadhaka's will. 

    "This force is raised from its latent potential state to one of activity, and there reunited with Itself in its other aspect as the Static Light which shines in the cerebral center," says Avalon, emphasizing that the Kundalini process is not complete until this union occurs. 

    The ultimate goal of the Kundalini process, as stated in these statements, is to enhance mental faculties by stimulating the activity of certain areas of the brain with a more enhanced form of vital energy. 

    As a result, Kundalini is a bipolar phenomenon, with two poles: the energy center at the base of the spine and the conscious center in the brain at the top of the spinal cord. 

    "There is a direct and immediate connection between the basic mechanism close to the genitals, and Brahma-randhra in the brain," Gopi Krishna writes in Living with Kundalini about the relationship between these two centers. 

    "What arouses one also arouses the other." We can see that the Indian esoteric systems are not incompatible with modern Western concepts about the brain by making the ultimate goal of Kundalini arousal the enhancement of mental faculties through stimulation of certain areas of the cerebral cortex. 

    The brain is the primary center of consciousness from a Western perspective, and the evidence is overwhelming that the brain is intimately connected with the control of all physiological processes that occur in the body. 

    It exerts control over the various nervous systems, including the central, sympathetic, and parasympathetic nervous systems, as well as the endocrine and glandular systems. 

    Although electricity is currently thought to be the primary energy used by the brain and nervous system in their functioning, the introduction of the concept of a new form of life energy in the body into this picture would bring modern ideas much more in line with ancient ones. 

    Hopefully, science will develop instrumentation with the required level of subtlety before this new factor can be quantified in the near future. 

    As a result, some current Kundalini theories will need to be revised in order to align with modern scientific models, taking into account both the brain's role and the biological aspect of the vital energy. 

    Perhaps the lack of recent cases of Kundalini awakening in which the energy rises in an unending or continuous stream and the brain's center becomes fully or perennially active explains why the brain's importance has not been recognized. 

    The Kundalini Process and Brahma-Randhra So, where exactly is the Brahmarandhra in terms of physical location? Gopi Krishna has made a number of statements worth considering in this regard. 

    It's 'directly above the palate and below the crown of the head,' according to him. 

    In his book The Secret of Yoga (page 162) he mentions it and says, "It is the point where the canal from the spinal cord and the ventricles of the brain meet. 

    The cerebrospinal fluid, which is a blood derivative and similar to plasma, fills this cavity and those adjacent to it." Arthur Avalon places it "above the foramen of Monro and the middle commissure" in The Serpent Power (p 258). 

    Subjects have described a specific sensation occurring in the brain, above the palate, and below the crown of the head in a number of recent case histories of Kundalini awakening. 

    Some people believe that this seventh center is actually the pineal body. 

    "The soul has its principal seat in the little gland which exists in the middle of the brain, from which it radiates forth through all the remainder of the body by means of the animal spirits, nerves, and even the blood," wrote Rene Descartes in i>The Passions of the Soul/i>. 

    Although the function of this mysterious body is still unknown, it is known to produce the hormone melatonin and to be linked to sexual maturation and possibly sleep. 

    The way the Brahma-randhra appears to work suggests that, while the pineal is most likely involved in its functioning, it may not be sufficient to account for the wide range of mental faculties affected by a full awakening. 

    The pituitary gland, which is often associated with the sixth chakra and regulates hormone balances in the body, is also in close proximity to the general location of the new conscious center. 

    Both the pineal and pituitary are likely to play a role in the new center's operation. 

    Another aspect of Kundalini awakening that appears to be linked to the brain's center is the sensation of a nectar-like substance flowing from the area above the roof of the mouth. 

    Various sensations of this nature have been reported by a number of people in recent Kundalini awakening case studies. 

     "13 definitions for Brahmarandhra, Brahman-randhra, Brahma-randhra, and Brahmaramdhra Rasashastra is a Hindu scripture (chemistry and alchemy) The name Brahmarandhra  refers to an Ayurvedic recipe described in the fourth volume of the Rasajalanidhi." (chapter 2, dealing with jvara: fever). 

    These treatments are classified as Iatrochemistry and are based on the ancient Indian science of Rasastra (medical alchemy). 

    Reference In Ayurveda

    As an ayurvedic treatment, however, it should be used with caution and in accordance with the rules outlined in the texts. 

    When using such recipes (for example, brahmarandhra-rasa), "the minerals (uparasa), poisons (via), and other drugs (except herbs), referred to as ingredients of medicines, are to be duly purified and incinerated, as the case may be, in accordance with the processes laid out in the texts." (See the section on Iatrochemical Medicines for more information.) 

    Shaktism is a type of Hinduism that is (Shakta philosophy) According to the rmatottara-tantra, an expansion of the Kubjikmatatantra: the earliest popular and most authoritative Tantra of the Kubjik cult, Brahmarandhra  refers to the "cavity of Brahm." As a result, Bhairava says, "I will tell (you) in brief about the Command [i.e., j] that gives bliss." (First the Command) is envisioned as a lightning flash in the Triangle's center (in the End of the Twelve). 

    Then (the teacher) should cause it to be felt in the other body (that of the disciple), which enters through Brahm's Cavity [i.e. brahmarandhra]. 

    The piercing (of the Wheels in the body) occurs in a split second as a result of this visualization practice. [...]”. 

    In his 11th-century aradtilaka, Lakmaadeika explains Brahmarandhra using the concept of kualinyoga. 

    — The body is described from the "bulb" (kanda), which is located between the anus and the penis (28–9) and is where the subtle channels (n) originate. 

    I (left), pigal (right), and suum (middle) are the three main channels (in the centre of the spine and the head). 

    Citr, a channel inside the suum that connects to the brahmarandhra (30–4) on the top of the skull, is present. 

    Note: The brahmarandhra, or "brahman opening," is a small opening near the fontanel on the top of the skull; its name comes from a belief expressed in the older Upaniads that it is a place where the tman can leave the body to unite with the soul. 

    Brahmarandhra In Shaivism. 

    Shaivism is a religion that is based on (Shaiva philosophy) According to the Netratantra, Brahmarandhra (, "cranial apperture") is one of the sixteen types of "locus" or "support" (dhra). 

    These dhras are named after the fact that they "support" or "localize" the self and are frequently identified as places where breath can be held. 

    They are taught in two ways: tantraprakriy and kulaprakriy, respectively. 

    The latter system includes Brahmarandhra. 

    According to the Jyotsn 3.73 (Cf. Gorakaataka 14 and Svtmrma's Hathapradpik 3.72), Brahmarandhra  refers to one of the sixteen vital centers of the body (i.e., dhra). 

    — Dhra refers to a vital point of the body, a seat of vital function in Hathayoga. 

    The dhras are listed as [e.g., brahmarandhra,...] in Jyotsn verse 3.73, according to a passage attributed to Goraka. 

    The Hathapradpik mentions sixteen dhras without naming or explaining what they are. 

    The Gorakaataka also mentions sixteen dhras as being something the Yogi should be aware of, but it does not name them. 

    According to the commentary on the Kuika-upaniad verse 28, the Vedanta (school of philosophy) Brahmarandhra refers to the "crown of the head." — The worshippers of the attributeless Brahman (abala-brahma) enter the world of Brahma (brahmaloka), that is, the sphere of Hirayagarbha, by exiting from the crown of the head (brahma-randhra) through the suum canal, following the path of the Sun (sryamrga, or uttaryaa-mrga), and remain there until the end of the kalp (till pralaya, or great dissolution, takes place). 

    They eventually merge with Brahman on the attenuation of their subtle desires and attractions (vsan-kaya) after having lived there for such a long time. 

    They never return to the plane of relative existence after that. 

    This is the gradual liberation (krama-mukti) that Brahman-knowers with attributes (saviea brahmajn) achieve. 

    The knowers of the attributeless, absolute Brahman (nirviea brahmajn), on the other hand, will achieve direct, instant liberation (sadyo-mukti) right now (ihaiva). 

    Vedanta (, vednta) is a Hindu school of orthodox philosophy (astika) that draws its subject matter from the Upanishads. 

    Vedanta has a number of sub-schools, but they all expound on the basic teachings of the ultimate reality (brahman) and individual soul liberation (moksha) (atman). 

    Related Terms: 

    Murdhajyotis, Mudramarga, Shunyapadavi, Sushumna, Dashamadvara, Shmashana, Brahmya, Badariyashrama, Mahapatha, Krama, Uttarayanamarga, Brahmajnanin, Dhumragni, Nadi, Vasana, Shabala, Pralaya, Kramamukti, Mukti Brahmarandhra, 

    Kiran Atma

    You may also want to read more about Kundalini Yoga and Holistic Healing here.

    References And Further Reading

    • Banerji, S.C., 1979. Influence of Tantra on Indian music and dance. Journal of the Indian Musicological Society10(3), p.20.
    • HOFFMANN, H.H., 1969. An account of the Bon religion in Gilgit. Central Asiatic Journal13(2), pp.137-145.
    • Pradhan, C.R., 2011. Yoga Nidra in Hatha Pradipika. ORISSA REVIEW, p.34.
    • Klimburg-Salter, D. and Taddei, M., 1991. The u. sn. ı. sa and the brahmarandhra: an Aspect of Light Symbolism in Gandharan Buddha Images. Aks. ayan‡ v‡, Essays Presented to Dr. Debala Mitra, pp.73-93.
    • Lad, V.D., BAMS, M., Anisha Durve, M.S.O.M. and AP, D.A., 2008. Marma Points of Ayurveda.
    • Cantú, K.E., Śrī Sabhāpati Swāmī: Forgotten Yogi of Western Esotericism.
    • BORN, A.B.B.B., 1985. Kasiksetrà represents the purest part of the body which exists between the eyebrows--the place of the third eye of Sri Paramesvara (Siva). In the opinion of Krsna Misra, Varanasi means' three-in-one', the three being Varana, Asi and Ganga. The Varana stands. The Journal of Indian Writing in English13, p.64.
    • Paul, S. and Khanna, P., 2002. " SAHAJA-NIŞTHA" BUDDHA IN GANDHĀRA SCULPTURE. In Gandhāra Sculpture in the Government Museum and Art Gallery, Chandigarh: In the Light of the International Colloquium Held in 1998 at Chandigarh (p. 67). Government Museum and Art Gallery.
    • Kiehnle, C., 2004. The secret of the Naths: The ascent of Kunalinī according to Jñāneśvarī 6.151-328. Bulletin d'études indiennes22, pp.447-494.
    • Lad, V. and Durve, A., 2008. Marma points of Ayurveda: The energy pathways for healing body, mind, and consciousness with a comparison to Traditional Chinese Medicine. Ayurvedic Press.
    • Pal, A., 2020. Pindavichar.
    • Nerkar, R.N., Tirpude, S., Parwe, S. and Mhaiskar, B., 2021. Study to Assess the Benefits of Tila Taila Shiroabhyang in Medical Health Professionals: A Study Protocol. Occup Med Health Aff9, p.2.
    • Rao, D.V., 2021. Sarngadeva’s Primal Sonances. In Performative Reflections of Indian Traditions (pp. 81-89). Springer, Singapore.
    • Arora, K., Pyari, P. and Prakash, S., 1. Consciousness and Mystic Sounds Perceived in Human Form during its Increased State of Self Absorption.
    • Kiehnle, C., 1994. Metaphors in the Jñāndev Gāthā. Studies in South Asian Devotional Literature. Research Papers 1988-1991, pp.301-323.
    • Tyagi, A., 2015. Full span of human consciousness: readings and practices from Mandukya Upanishad, Yoga Sūtra, and the Vijñānabhairava Tantra.
    • Vasu, S.C., 1925. An introduction to the Yoga philosophy (Vol. 15, No. 4). Genesis Publishing Pvt Ltd.


    What is the function of Brahmarandhra in the human body?

    In the crown of the head, there is a suture or opening.

    In the head, where is Brahmarandhra?

    The Sanskrit term "Brahmarandhra" refers to the Brahman's hole. It is the human soul's permanent residence. This is also known as "Dasamadvara," or the tenth door or opening. The Brahmarandhra is the hollow region in the top of the skull known as the anterior fontanelle of a newborn kid.

    What is Shambhavi Kriya and how does it work?

    Shambhavi Mahamudra kriya is an Isha Yoga lineage program that incorporates both pranyanama and meditation practices. A yogic activity, or inner skill, such as breath control, is known as a kriya.

    How many times I should perform Shambhavi Mudra?

    Shambhavi Mahamudra kriya should ideally be completed in 21 minutes (excluding Upa Yoga practice). Siddhasana is used to accomplish the full kriya. It's recommended that you do this kriya twice a day (preferably morning and evening).

    What is the best way for me to study Shambhavi Mahamudra?

    Here are the steps to doing shambhavi mahamudra:

    • Begin by seated in a contemplative position.
    • Pose in Gyan mudra by straightening your spine and head.
    • Relax your whole body, including your eyes, facial muscles, forehead, and even behind the eyes, by closing your eyelids.
    • Slowly open your eyes and attempt to focus them at a certain position.

    When all seven chakras are open, what happens?

    The seven chakras are the body's principal energy centers. You've certainly heard people speak about "unblocking" their chakras, which refers to the concept that when all of our chakras are open, energy can easily flow through them and the physical body, mind, and spirit are in harmony.

    What are the signs that my chakras are open?

    Symptoms of Root Chakra Opening: If you naturally feel accomplished about the things you've done for yourself, such as obtaining or developing riches, and providing stability for yourself and people around you, your root chakra is open.