Layayoga: The Definitive Guide to the Chakras and Kundalini (63 page)

The hrit chakra lies in the chitrini which is within the sushumna, and the sushumna within the vertebral column. It is that part of the vertebral column which corresponds to the heart region.

Description

The hrit chakra (
Plate 10
) has eight petals (—Shrikrama and Guasara, quoted in the Yogakalpalatika MS; Yogaswarodaya and Mridanitantra, quoted in the Amarasanggraha MS; Tattwayogabindu MS; Soubhagyalakshmyupanishad; 3.4; Gopalatapinyupanishad; Shiwapurana, 3.3.59; Skandapurana, 2.5. 4.23; Liṅgapurana, 1.86.64). It has also been described as having sixteen petals (—Tararahasya, ch. 4, p. 22; Kalikapurana, 55.33), and 1000 petals (—Brahmawaiwartapurana, 1.26. B; 4.37.10). Usually there are eight petals. In special concentration, the sixteen and 1000 petals are thought of.

Ordinarily, the hrit chakra lies with its face downward (—Tattwayogabindu, MS; Narayanopanishad, Mantra 50; Brahmopanishad, Mantra 34; Soubhagyalakshmyupanishad, 3.4; Yogatattwopanishad, Mantra 137). When the hrit chakra lies in a downward position it is closely connected with the anahata, as if by a stalk (—Yogatattwopanishad, Mantra 138). Its face should be raised upwards for concentration (—Dewibhagawata, 7.40.9). This is done by special pranayama, such as sitkara (—Mahopanishad, 1.12). When it is done the hrit lotus stands with its face upwards (—Yogaswarodaya, quoted in the Amarasanggraha MS; Gopalatapinyupanishad, Part 2, Mantra 60).

The colour of the eight petals of the hrit chakra is golden (—Mridanitantra, quoted in Amarasanggraha MS); also white (—Liṅgapurana, 1.86.64), and red (—verses quoted by Kalicharana) according to the form of concentration. When the hrit chakra is thought of as having sixteen or 1000 petals, the colour of the petals is white (—Tararahasya, ch. 4, p. 22; Brahmawaiwartapurana, 1.26.8). On the eight petals are situated eight forms of super-power and the mantra-letters of shining red (—Skandapurana, 2.5.4.23). According to Swami Sachchidananda the colour of the petals is shining reddish yellow (—Pujapradipa).

Inside the pericarp of the hrit chakra, is the circular region of the sun (—Skandapurana, 6.29.153; Gitasara, quoted in the Yogakalpalatika MS), and within it the (circular) region of the moon and inside that is the (circular) region of the fire (—Gitasara, quoted in the Yogakalpalatika MS). The colour of the sun-region is vermilion, of the moon-region white, and of the fire-region deep red. Inside it (the fire-region) is the celestial wishing-tree of shining red colour and at the base of it is a gemmed seat (—Mridanitantra, quoted in the Amarasanggraha MS).

Explanation

The hrit chakra is specially suitable for the practice of concentration, mental worship and mantra-japa. The chakra should be raised up and opened by pranayama and thought-concentration when japa, worship and concentration are to be made here. It is a special seat for concentration on Ishtadewata and also other deities.

5 Anahata

In the regular six-chakra group, the anahata is the fourth chakra, but numerically it is the fifth centre. It lies in the chitrini nadi.

Terminology

The following are the Tantrika terms of the anahata.

1 Anahata, mentioned in the Todalatantra, ch. 7, p. 14; ch. 9, p. 17; Kaṅkalamalinitantra, ch. 2, p. 5; Gandharwatantra, ch. 5, p. 27, 28; Mantramahodadhi, 4.23; Kubjikatantra, 5.262; 6.300; Tripurasarasamuchchaya, 5.20; Bhutashuddhitantra, ch. 4, p. 4; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 3,10; Mundamalatantra, ch. 6, p. 9; Koulawalitantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.12; Rudrayamala, Part 2, 25.26; 27.62; Tantrarajatantra, 21.83; Purashcharyarnawa, ch. 2, p. 90; ch. 6, p. 490; Shadamnayatantra, 5.266, 425; Shiwasanghita, 5.116; Goutamiyatantra, 34.49; Shatchakranirupana, Verse 22; Yogaswarodaya, quoted in Amarasanggraha MS; Mridanitantra, quoted in Amarasanggraha MS.

2 Anahata-puri (-abode), mentioned in the Bhutashuddhitantra, ch. 2, p. 2.

3 Padma-sundara (beautiful lotus), mentioned in the Nirwanatantra, ch. 7, p. 9.

4 Dwadasha (the twelve), mentioned in the Todalatantra, ch. 9, p. 16.

5 Dwadashadala (the twelve-petalled), mentioned in the Shaktanandataraṅgini, 4.29; Rudrayamala, Part 2, 22.8.

6 Suryasangkhyadala (the twelve-petalled), mentioned in the Shaktanandataraṅgini, 9.16.

7 Hrit padma (heart lotus), mentioned in the Kamadhenutantra, ch. 12, p. 15; ch. 13, pp. 15, 16; ch. 15, p. 19; ch. 17, p.23;ch. 18, p. 24;Brihannilatantra, ch. 8, p. 65,66; Gandharwatantra, ch. 8, p. 39; ch. 29, p. 112; Tararahasya, ch. 1, p. 2; ch. 3, p. 18; Bhutashuddhitantra, ch. 2, p. 2; ch. 4, p. 4; ch. 5, p. 4, 5; ch. 6, p. 6; ch. 10, p. 9; ch. 14, p. 12; Shaktanandataraṅgini, 4.34; 7.14; Rudrayamala, Part 2, 57, 19, 42; 60.29.

8 Hritpatra (heart petal = heart lotus), mentioned in the Brihannilatantra, ch. 8, p. 65.

9 Hritpaṅkeruha (heart lotus), mentioned in the Rudrayamala, Part 2,57.14.

10 Hritsaroruha (heart lotus), mentioned in the Purashcharyarnawa, ch. 5, p. 387.

11 Hridambhoja (heart lotus), mentioned in the Rudrayamala, Part 2, 57.12, 14.

12 Hridambuja (heart lotus), mentioned in the Mahanirwanatantra, 5.114; Kamadhenutantra, ch. 18, p. 24; .Shadamnayatantra, 4.144.

13 Hridabja (heart lotus), mentioned in the Rudrayamala, Part 2,60.10.

14 Hridaya (heart = heart lotus), mentioned in the Nilatantra, ch. 5, p. 9; Todalatantra, ch. 7, p. 14; Kamadhenutantra, ch. 13, p. 16; ch. 18, p. 24; Kularnawa, ch. 4, p. 19; Gandharwatantra, ch. 29, p. 109; Mantramahodadhi, 4.28; Shaktanandataraṅgini, 4.30.

15 Hridayambhoja (heart lotus), mentioned in the Sammohanatantra, Part 2, ch. 4, p. 4; Rudrayamala, Part 2, 57.1, 3, 33,47; 59.23.

16 Hridayambuja (heart lotus), mentioned in the Sammohanatantra, Part 2, ch. 4, p. 4; Sharadatilakatantra, 5.133; Rudrayamala, Part 2,59.28; 60.9.

17 Hridayasarasija (heart lotus), mentioned in the Wishwasaratantra, ch. 1, p. 8; Koulawalitantra, ch. 3. p. 8.

18 Hridayabja (heart lotus), mentioned in the Rudrayamala, Part 2, 59.24.

19 Hridaya Kamala (heart lotus), mentioned in the Rudrayamala, Part 2, 59.27.

20 Hritpaṅkaja (heart lotus), mentioned in the shatchakranirupana, Verse 26.

Position

The anahata is situated in the heart region (—Mantramahodadhi, 4.23; Tripurasarasamuchchaya, 5.20; Sammohanatantra, Part 2, ch. 2, p. 2; Wishwasaratantra, ch. 1, p. 3; Koulawalitantra, ch. 22, p. 80; Shaktanandataraṅgini, 4.12, 29; 9.16; Rudrayamala, Part 2, 27.62; Purashcharyarnawa, ch. 6, p. 490; Shiwasanghita, 5.116; Yogaswarodaya and Mridanitantra, quoted in Amarasanggraha MS; Tattwayogabindu MS). The anahata is called the heart lotus because of its location in the heart region.

In the Waidika accounts, the anahata has also been termed hridaya (heart) (—Narayanopanishad, Mantra 50; Brahmopanishad, Mantra 34; Mahopanishad, 1.12), because it is situated in the heart region (—Yogakundalyupanishad, 3.11; Yogashikhopanishad, 1.173; 5.9; Yogarajopanishad, Mantra 10). In the Pouranika accounts, the anahata has been described as being situated in the heart region (—Dewibhagawata, 11.1.43).

The actual location of the anahata is not directly in the heart region, but within the vertebral column corresponding to the heart region.

Description

There is a beautiful lotus, situated above the manipura and in the heart region, of the colour of the bandhuka flower (Pentapetes Phoenicea—Monier-Williams) and bright, which possesses the twelve (matrika-) letters from ka (to tha) of vermilion colour (on its petals) ; it is termed anahata (—Shatchakranirupana, Verse 22). This means that the anahata chakra (
Plate 11
) has twelve petals of deep red colour, and on the petals are the matrika-letters kang, khang, gang, ghang, hang, chang, chang, jang, jhang, ñang, tang and thang of vermilion colour. The colour of the bandhuka flower is white, vermilion and deep red (—Shaligramanighantubhushana, pushpawarga (flower group). Here, the deep red colour should be taken. The colour should be like the shona flower (Bauhinia Variegata—Monier-Williams) which is deep red (—Waidyakashabdasindhu).

That the anahata has twelve petals has been stated in the Kaṅkalamalinitantra, ch. 2, p. 5; Nirwanatantra, ch. 7, p. 9; Gandharwatantra, ch. 5, p. 28; ch. 8, p. 39; Bhutashuddhitantra, ch. 2, p. 2; Sammohanatantra, Part 2, ch. 2, p. 2; ch. 4, p. 4; Shiwasanghita, 5.116; Rudrayamala, Part 2, 22.8; 27.63; Goutamiyatantra, 34.49; Mantramahodadhi, 4.23; Koulawalitantra, ch. 3, p. 8; ch. 22, p. 80; Shaktanandataraṅgini, 4.12, 29; 7.14; Kamadhenutantra, ch. 12, p. 15; ch. 13, p. 15; ch. 15, p. 19; ch. 17, p. 23; Brihannilatantra, ch. 8, p. 65; Mundamalatantra, ch. 6, p. 9; Sharadatilakatantra, 5.133; Shadamnayatantra, 5.266; Yogaswarodaya and Mridanitantra, quoted in Amarasanggraha MS ; and Tattwayogabindu MS. There are exceptions. The anahata has been described as the pure white sixteen-petalled lotus in the heart region (—Tararahasya, ch. 4, p. 22). The anahata has also been called hridaya chakra with eight petals (—Soubhagyalakshmyupanishad, 3.4).

In the Waidika accounts, the anahata has been described as having twelve petals (—Yogachudamanyupanishad, Mantras 5,13; Yogashikhopanishad, 1.173; 5.9). That the anahata has twelve petals has also been stated in the Pouranika accounts (—Shiwapurana, 5b. 29.136 ; Liṅgapurana, 1.8.97; 1.75.35; Dewibhagawata, 7.35.40; 11.1.43).

It has been stated that the colour of the petals of the anahata is deep red (—Kaṅkalamalinitantra, ch. 2, p. 5; Shiwasanghita, 5.116; Rudrayamala, Part 2, 22.8; Mridanitantra, quoted in Amarasanggraha MS); Mayatantra, quoted by Wishwanatha in his Shatchakrawiwriti). The colour of the petals is also stated to be red like the rising sun (—Gandharwatantra, ch. 5, p. 27; Rudrayamala, Part 2, 27.62; Goutariyatantra, 34,49), like red-hot gold (that is, shining red) (—-Shaktanandataraṅgini, 4.12), shining red (—Brihannilatantra, ch. 8, p. 65), shining vermilion (—Tripurasarasamuchchaya, 5.20; Nirwanatantra, ch. 7, p. 9); a mixture of dark blue and yellow (—Dakdhinamarti and Jñanarnawa, quoted in Yogakalpalatika MS; Koulawalitantra, ch. 22, p. 80), yellow (—Sammohanatantra, Part 2, ch. 2, p. 2), and white (—Bhutashuddhitantra, ch. 2, p. 2). In the Pouranika accounts, the colour of the petals of the anahata has been stated as red like the sun (—Shiwapurana, 5b. 29.137) and red like the rising sun (—Dewibhagawata, 7.35.39).

The above statements indicate that the colour of the petals of the anahata is deep red, shining red, shining vermilion, yellow, dark blue-yellow, and white. The differences in colour are due to the nature of power-radiations and modes of concentration. But the generally accepted colour by the practitioners is deep red.

It has been accepted in the Tantras that the twelve matrika-letters from kang to thang are on the petals of the anahata chakra. The colour of the matrika-letters has been stated to be vermilion (—Shatchakranirupana, Verse 22), deep red (—Nirwanatantra, ch. 6, p. 9); molten gold (that is, shining red) (—Koulawalitantra, ch. 22, p. 80), red (—Rudrayamala, Part 2, 57.19), shining (—Kaṅkalamalimtantra, ch. 2, p. 5), and white (—Bhutashuddhitantra, ch. 2, P
.2).

The matrika-letters are arranged from right to left.

There are twelve specific qualities (writtis) on the petals of the anahata, arranged from right to left in the following order: (1) lustfulness, (2) fraudulence, (3) indecision, (4) repentance, (5) hope, (6) anxiety, (7) longing, (8) impartiality, (9) arrogance, (10) incompetency, (11) discrimination, and (12) an attitude of defiance (—Adhyatma Wiweka, quoted by the commentator Narayana in his commentary on Hangsopanishad, Mantra 7). Jaganmohana assigns the qualities and their order as follows: (1) hope, (2) anxiety, (3) endeavour, (4) ‘mineness,’ (5) arrogance, (6) incompetency, (7) discrimination, (8) egoism, (9) lustfulness, (10) fraudulence, (11) indecision, and (12) repentance (—Footnote 87, in connection with the verse 5.104, Mahanirwanatantra).

Wayu-mandala (‘Air’-region)

Here (that is, in the pericarp of the lotus—Kalicharana) is the ‘air’-region which is hexagonal (arranged by interlacing two triangles) and smoke-coloured (—Sshatchakranirupana, Verse 22). It has been stated that the wayu (‘air’) (-region) is in the pericarp (of the anahata) (—Kaṅkalamalinitantra, ch. 2, p. 5; Shaktanandataraṅgini, 4.30; Shadamnayatantra, 5.266). The ‘air’-region is six-cornered (hexagonal) (—Nirwanatantra, ch. 7, p. 9; Mridanitantra, quoted in Amarasanggraha MS; Yogatattwopanishad, Mantra 95; Yogashikhopanishad, 1.177; 5.14). The ‘air’-region has also been described as circular with six points in the Dewibhagawata, 11.8.6, and Rudrayamala, Part 2, 57.33. This six-cornered region is smoke-coloured (a mixture of black and red colours) (—Mridanitantra, quoted in Amarasanggraha MS; Mayatantra, quoted by Wishwanatha; Dewibhagawata, 11.8.6). It has also been stated as being black in colour (—Yogatattwopanishad, Mantra 95).

Within it (within the ‘air’-region—Kalicharana) is the pawana-akshara (that is, the matrika-akshara—matrika-letter, of pawana, which is the ‘air’-germ mantra Yang; pawana-bija is Yang—Warnabijakosha and Bijabhidhana; pawana-akshara is Yang bija—Kalicharana; pawana-akshara is Yang—Wishwanatha) which is smoke-coloured and with four arms and seated on a black antelope (—Shatchakranirupana, Verse 23). Pawana-akshara is wayu-bija which is Yang. The word akshara means bija (—Commentator Shaṅkara). It has been stated that wayu-bija (Yang) is inside the six-cornered region of ‘air’ (—Nirwanatantra, ch. 7, p. 9; Sammohanatantra, Part 2, ch. 2, p. 2; Shiwasanghita, 5.116; Mridanitantra, quoted in Amarasanggraha MS; Yogatattwopanishad, Mantra 95; Dewibhagawata, 11.8.6). Wayu-bija is seated on a black antelope (—Mridanitantra, quoted in Amarasanggraha MS). So the form of Yang-bija is smoke-coloured, four-armed and seated on a black antelope. This is the form of Deity Wayu. According to Kalicharana, there should be an aṅkusha (goad) in the hand of Wayu, as Waruna holds in his hand a pasha (noose). The concentration form of Deity Wayu is as follows.

Wayu is smoke-coloured, four-armed, holding in one of his hands an aṅkusha, and seated on a black antelope.

It has been stated that there is the circular region of Wayu within which lies the smoke-coloured ‘air’-letter (Yang); within it (the circular region) is a six-cornered region which is the seat of the Deity and here one should concentrate on one’s own Ishtadewata. Concentration on Wayu should also be made here (in the six-cornered region). Wayu is extremely subtle; he is Supreme Brahman when without form, and when with form, he is in the nature of sound; . . . his seat is on the black antelope; he grants boons to the three worlds, is very kind and wears a crown; he is life himself (-Rudrayamala, Part 2, 57.33–8).