Sushumna, Suṣumnā, Suṣumṇa, Suṣumna: 22 definitions
Introduction:
Sushumna means something in Hinduism, Sanskrit, the history of ancient India, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit terms Suṣumnā and Suṣumṇa and Suṣumna can be transliterated into English as Susumna or Sushumna, using the IAST transliteration scheme (?).
Images (photo gallery)
In Hinduism
Vedanta (school of philosophy)
Source: archive.org: The Taittiriya-upanishadSuṣumnā (सुषुम्ना):—There is a nāḍī (tube) called suṣumnā, passing upward from the heart, and often referred to in the yoga-śāstras. It passes through the mid-region of the throat’s two pillars, as also of that bit of flesh which hangs down like a nipple between the throat’s two pillars, and through the region of the skull where the roots of hair lie apart. When it reaches this last place, the nāḍī passes up breaking open the two regions of the head. That is the birth-place of Indra, that the path by which to attain to one’s own true nature. (See Taittirīya-Upaniṣad 1.6 with Śaṅkarāchārya’s commentary)
To this end the Kṣurikā-Upaniṣad reads as follows:
Source: archive.org: Mandala-brahmana Upanishad of Shukla-Yajurveda“There are one-hundred and one nāḍīs. Of them Suṣumnā is regarded the best, which rests in the Supreme, untainted, of the same form as Brahman. Iḍā lies to the left and Piṅgalā to the right. Between them is the Supreme Abode, and he that knows It knows the Veda.”
Suṣumnā (सुषुम्ना) (according to the Maṇḍalabrāhmaṇa-upaniṣad) which is from the mūlādhāra to brahmarandhra has the radiance of the sun. In the centre of it, is kundalinī shining like crores of lightning and subtle as the thread in the lotus-stalk. Tamas is destroyed there. Through seeing it, all sins are destroyed.

Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Purana and Itihasa (epic history)
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index1a) Suṣumnā (सुषुम्ना).—One of the seven important rays of the sun by which the waning moon is fed.*
- * Brahmāṇḍa-purāṇa II. 23. 38, 61, 74; 24. 66; 28. 28; Vāyu-purāṇa 52. 37 and 57; 53. 46; 56. 27; Viṣṇu-purāṇa II. 11. 22.
1b) A sacred pool in the Himālayas, fit for śrāddha.*
- * Brahmāṇḍa-purāṇa III. 13. 123-4; Vāyu-purāṇa 77. 115.
1c) A Śakti of Māruta.*
- * Brahmāṇḍa-purāṇa IV. 33. 70.
1d) In the navel of Gayā.*
- * Vāyu-purāṇa 108. 66.

The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Shaktism (Shakta philosophy)
Source: Google Books: ManthanabhairavatantramSuṣumṇā (सुषुम्णा) refers to one of the three channels (of vital breath) in the body hosting the deities Raudrī and Maheśvara.—In the Tantrasadbhāva we find the geometric shapes related to the energies, or aspects of the one energy, that constitute the Triangle. [...] These three energies are the consorts of the gods Brahmā, Viṣṇu and Maheśvara and manifest as a series of triads. At the microcosmic level they engender exhalation (equivalent to creation brought about by Vāmā), inhalation (equivalent to persistence brought about by Jyeṣṭhā) and retention of the breath (equivalent to withdrawal brought about by Raudrī). They are located in the corresponding channels in the body where these three forms of the vital breath function: namely Iḍā, Piṅgalā and Suṣumṇā, respectively. [...]”.
Source: academia.edu: The Śāradātilakatantra on YogaSuṣumṇā (सुषुम्णा) refers to the “centre principle channel” and is explained in terms of kuṇḍalinīyoga by Lakṣmaṇadeśika in his 11th-century Śaradātilaka.—The body is described, starting from the “bulb” (kanda), the place in which the subtle channels (nāḍī) originate, located between anus and penis (28–9). The three principal channels are iḍā (left), piṅgalā (right) and suṣumṇā (in the centre of the spine and the head). Inside the suṣumṇā is citrā, a channel connecting to the place on the top of the skull called the brahmarandhra (30–4).

Shakta (शाक्त, śākta) or Shaktism (śāktism) represents a tradition of Hinduism where the Goddess (Devi) is revered and worshipped. Shakta literature includes a range of scriptures, including various Agamas and Tantras, although its roots may be traced back to the Vedas.
Shaivism (Shaiva philosophy)
Source: Brill: Śaivism and the Tantric TraditionsSuṣumnā (सुषुम्ना) refers to the “central channel (of the yogic body)” resembling the vertical sequence of bodily lotuses connected by the Śaktisūtra or Śaktitantu (“cord of power”), according to the Brahmayāmala-tantra (or Picumata), an early 7th century Śaiva text consisting of twelve-thousand verses.—[The padmamālā-vidhi prescribes installing deities within series of nine, seven and eight lotuses].—The principal series of nine lotuses [i.e., Kapālīśabhairava, the four Devīs and the four Dūtīs] spans the body’s axis from crest (śikhā) to feet (pāda), linked by the śaktitantu and thus forming a vertical strand. This vertical sequence of bodily lotuses connected by a cord of śakti has obvious similarities with models of the yogic body in which suṣumnā-nāḍī, the central channel, links together an ascending series of cakras or lotuses. This ubiquitous paradigm is exemplified by the system of seven cakras common to Śrīvidyā and Haṭhayoga as being first attested in the Kubjikāmata.
Like the śaktitantu, the suṣumnā is closely identified with śakti, especially in the form of the bodily kuṇḍalinī. The suṣumnā of yoga and the Brahmayāmala’s śaktitantu both unite a vertical series of lotuses situated at particular “knots” (granthis) in the body, including such standard locations as the crest, forehead, throat, heart, navel, and genital region. While the suṣumnā came to be envisioned as a vertical channel extending upwards from the heart, navel region, or base of the torso, there is an old precedent for the idea that it extends, like the śaktitantu, to the feet: the Mataṅgapārameśvara, a comparatively early Siddhāntatantra, envisions the suṣumnā running from the tips of the big toes to the crown of the head via the navel and heart. This archaic model of a central channel extending to the feet, linking together various granthis, may underlie the Brahmayāmala’s conception of the śaktitantu.
Source: SOAS University of London: Protective Rites in the Netra TantraSuṣumṇā (सुषुम्णा) refers to the “center of the body”, according to the Svacchanda-tantra.—Accordingly, [verse 7.220cd-222]—“[The Yogin] should visualize a second lotus above him in the great ocean with the power of amṛta as well as a lotus with its full moon mouth pointed downward. In the middle of that, he should visualize haṃsa joined with the bindu and topknot. He should visualize a divine rain of amṛta, falling everywhere and imagine [it to] enter [his body] in the opening above himself [i.e., the path through the center of the body (suṣumṇā) through which the Ātman rises to śakti-tattva]”.

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.
Yoga (school of philosophy)
Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason BirchSuṣumna (सुषुम्न) refers to the “central channel”, according to the Rājayogāmṛta 2.5cd-2.6a-b:.—Accordingly, “[The Yogin] should move the breath into the central channel (suṣumna) and the unique [internal] resonance is heard. Fusion of the mind in that resonance is taught as layayoga”.

Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).
Vastushastra (architecture)
Source: Google Books: Consecration Rituals In South AsiaSuṣumnā (सुषुम्ना) refers to one of the three Nāḍīs contemplated upon during the ritual for the re-installation of damaged idols from the temple, according to Kerala ritual texts such as the Śaivāgamanibandhana, Prayogamañjarī and the Īśanagurudevapaddhati.—[...] [After placing a bundle of darbha grass on top of the tattvakalaśa pot]:—Then the priest sits facing the idol while the door of the sanctum is closed and imagines that his own iḍā, piṅgalā and suṣumnā and those of the idol are one. Then he visualizes himself seated in the heart of the god and imagines the prāsāda and the temple complex to be two lotuses. Then through the prescribed rituals the priest should spread the caitanya existing in the idol, from its mūlādhāra through the suṣumnā up to the tower (stūpa) of the temple and then further spread it up to the enclosure of the temple (prākāra) and visualize the entire temple complex filled up completely. [...]

Vastushastra (वास्तुशास्त्र, vāstuśāstra) refers to the ancient Indian science (shastra) of architecture (vastu), dealing with topics such architecture, sculpture, town-building, fort building and various other constructions. Vastu also deals with the philosophy of the architectural relation with the cosmic universe.
General definition (in Hinduism)
Source: Hindupedia: Advayataraka UpaniṣadThe Suṣumnā-nāḍī (a tube-like structure meant for the passage of the kuṇḍalini) is situated in the middle of the body, stretching from the mulādhāra plexus at the root of the spinal column, up to the brahmarandhra or the aperture in the crown of the head. It shines like the sun or the moon.
India history and geography
Source: Yale Journal of Music & Religion: Ritual Music in Contemporary Brahmanical Tantric Temples of KeralaSuṣumnā (सुषुम्ना) refers to the “internal channel (in the spine)” of the Human Body which is represented by the Temple.—Another category of correspondences between the Temple and the Human Body (according to texts and performers in Kerala) is established on the vertical plane, and in this case it relates to the so-called energetic centers (cakras) situated along the internal channel (suṣumnā) in the spine. [...] At the base of the channel, imagined as a coiled serpent in the lowest of the Cakras, Kuṇḍalinī, the feminine life force or Śakti, is thought to reside. At the opposite end, above the six power centers, the thousand-petaled lotus is the abode of Śiva. Before the erection of the śrīkōvil (“shrine”), a hole is made in the place where the deity will be installed. In this hole, which represents the suṣumnā, six symbolic elements associated with the six centers (cakras) in the human body are installed, one over the other.

The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.
Languages of India and abroad
Marathi-English dictionary
Source: DDSA: The Molesworth Marathi and English Dictionarysuṣumnā (सुषुम्ना).—f S The name of a nāḍī or tubular vessel of the body. Ex. ēkanāḍī brahmāṇḍīṃ gēlī tilā su0 mhaṇatāta. See iḍā, piṅgaḷā, & su0 under iḍā.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Source: DDSA: The practical Sanskrit-English dictionarySuṣumṇa (सुषुम्ण) or Suṣumna (सुषुम्न).—Name of one of the principal rays of the sun; Hch.1.
-mṇā, -mnā A particular artery of the human body, said to lie between इडा (iḍā) and पिङ्गला (piṅgalā), two of the vessels of the body; वैश्वानरं याति विहायसा गतः सुषुम्नया ब्रह्मपथेन शोचिषा (vaiśvānaraṃ yāti vihāyasā gataḥ suṣumnayā brahmapathena śociṣā) Bhāgavata 2.2.24.
Derivable forms: suṣumṇaḥ (सुषुम्णः), suṣumnaḥ (सुषुम्नः).
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English DictionarySuṣumṇā (सुषुम्णा).—f.
(-mṇā) A particular artery of the body lying between the vessels called Ida and Pingala.
Source: Cologne Digital Sanskrit Dictionaries: Benfey Sanskrit-English DictionarySuṣumṇā (सुषुम्णा).—f. An artery, [Bhāgavata-Purāṇa, (ed. Burnouf.)] 2, 2, 24 (Sch).
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English DictionarySuṣumṇa (सुषुम्ण).—(mna) [adjective] very gracious or favourable; [feminine] ā a cert. artery on the neck.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary1) Suṣumṇa (सुषुम्ण):—[=su-ṣumṇa] [from su > su-ṣaṃsad] mf(ā)n. very gracious or kind, [Ṛg-veda; Vājasaneyi-saṃhitā]
2) [v.s. ...] m. Name of one of the 7 principal rays of the sun (supposed to supply heat to the moon), [Viṣṇu-purāṇa]
3) Suṣumṇā (सुषुम्णा):—[=su-ṣumṇā] [from su-ṣumṇa > su > su-ṣaṃsad] f. a [particular] artery ([probably] ‘the carotid’) or vein of the body (lying between those called iḍā and piṅgalā, and supposed to be one of the passages for the breath or spirit; cf. brahma-randhra), [Upaniṣad; Bhāgavata-purāṇa; Rājataraṅgiṇī]
4) Suṣumna (सुषुम्न):—[=su-ṣumna] [from su > su-ṣaṃsad] mf(ā)n. very gracious or kind, [Ṛg-veda; Vājasaneyi-saṃhitā]
5) [v.s. ...] m. Name of one of the 7 principal rays of the sun (supposed to supply heat to the moon), [Viṣṇu-purāṇa]
6) Suṣumnā (सुषुम्ना):—[=su-ṣumnā] [from su-ṣumna > su > su-ṣaṃsad] f. a [particular] artery ([probably] ‘the carotid’) or vein of the body (lying between those called iḍā and piṅgalā, and supposed to be one of the passages for the breath or spirit; cf. brahma-randhra), [Upaniṣad; Bhāgavata-purāṇa; Rājataraṅgiṇī]
Source: Cologne Digital Sanskrit Dictionaries: Yates Sanskrit-English DictionarySuṣumnā (सुषुम्ना):—[su-ṣumnā] (mnā) 1. f. Part of the body supposed to remain as a seed from which another springs.
[Sanskrit to German]
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Source: DDSA: A practical Hindi-English dictionarySuṣumnā (सुषुम्ना):—(nf) one of the three principal or major nerves, according to the hathyogis, that plays an important role in the achievement of Supreme Bliss.
...
Kannada-English dictionary
Source: Alar: Kannada-English corpusSuṣumna (ಸುಷುಮ್ನ):—[noun] = ಸುಷುಮ್ನೆ - [sushumne -] 1.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Source: unoes: Nepali-English DictionarySuṣumṇā (सुषुम्णा):—n. (according a hatha-yoga) one of the three major nerves in human body that has an important role in the achievement of Supreme Bliss; spinal cord;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Partial matches: Sumna, Cu, Shu.
Starts with: Sushumna-sheersh, Sushumna-shirsha, Sushumnai, Sushumnamarga, Sushumnanadi, Sushumnanala, Sushumnavahin.
Full-text (+161): Sushumnanadi, Sushumna-shirsha, Sushumnamarga, Sushumnavahin, Saushumna, Sushumnanala, Sushumna-sheersh, Pingala, Kundalini, Ida, Vahin, Bodhayitva, Paricita, Citra, Mahamarga, Sukshamana, Sushumnai, Urdhvanadi, Vamka, Vishuvatta.
Relevant text
Search found 99 books and stories containing Sushumna, Su-shumna, Su-ṣumṇa, Su-sumna, Su-ṣumṇā, Su-ṣumna, Su-ṣumnā, Suṣumnā, Susumna, Suṣumṇa, Suṣumna, Suṣumṇā; (plurals include: Sushumnas, shumnas, ṣumṇas, sumnas, ṣumṇās, ṣumnas, ṣumnās, Suṣumnās, Susumnas, Suṣumṇas, Suṣumnas, Suṣumṇās). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
The body in early Hatha Yoga (by Ruth Westoby)
Appendix 2 - Gorakṣaśataka (select verses)
Kuṇḍalinī in the Haṭha sources: snake woman (uragāṅganā) < [Chapter 5 - Kuṇḍalinī: the matter of emotion]
The language of consumption and victory < [Chapter 2 - Begin by cooking yourself]
The Nervous System in Yoga and Tantra (Study) (by Ashok Majumdar)
4.4. Prana and Tridosa < [Chapter 3 - Scientific exposition of Nadi, Hridaya, Kosa and Prana]
4.3. Five Kinds of Prana < [Chapter 3 - Scientific exposition of Nadi, Hridaya, Kosa and Prana]
4.7. Nirliptatva (detachment) and Samadhi < [Chapter 2 - The Eight Components of Yoga]
Linga Purana (by J. L. Shastri)
Chapter 56 - Description of the Moon (soma-varṇana) < [Section 1 - Uttarabhāga]
Chapter 60 - The Solar Sphere < [Section 1 - Uttarabhāga]
Chapter 24 - The mode of worship of Śiva (Continued) < [Section 2 - Pūrvabhāga]
The concept of Yoga in Yoga Upanishads (by Philomina T.L)
8. The Similes and Concepts analysed in the Yogopaniṣads < [Chapter 5 - Textual Analysis]
9. Description of Suṣumnā-Yoga < [Chapter 4 - The contents of the Yogopaniṣads]
10. Description of Saṃpuṭa-Yoga < [Chapter 4 - The contents of the Yogopaniṣads]
Neurological basis of raja-yoga as described by Swami Vivekananda. < [Volume 5 (issue 2), Oct-Dec 1985]
Pranayama and brain correlates < [Volume 11 (issue 1-2), Jul-Dec 1991]
The origin of yogic cleansings < [Volume 14 (issue 1-2), Jul-Dec 1994]
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