Anahatha Chakra

8/11/2019 Anahatha Chakra

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The fourth chakra Anahata is placed in the center of the breast, more or less

at the level of the nipples. It is located in the point swansong; its padma is

between the fourth and the fth breast discs. Anahata is believed to be the

center of emotion and spirituality. In ancient times, many people placed there

the human soul. Indian and Tibetan Tantra supports that the fourth chakra

contains the root of the human self. Separating and parting a given

personality from all other human beings. That is why variable religions

connect spiritual practice and meditation on the feeling of the higher love

with this chakra. According to ancient ones, the development of the fourth

chakra awakens inner beauty, makes body very attractive, and activates

superabilities of perception and teleportation !movement in space through

variable barriers".The relative position of this #hakra inside the vertebral

column is $ust opposite to the cardiac region !heart". This red coloured lotuspossesses twelve petals and it represents the Air element. Activation of this

#hakra illuminates the entire body and the entire vertebral column starts

vibrating.

Activation of this results in peace of mind, boundless divine $oy, total freedom

from tensions, power to look into future, power of hypnosis, entering into

Samadhi !divine trance", riddance from problems related to heart, increase in

soft emotions like love, a%ection and kindness. &esides Anahata regulates

and maintains biologic rhythms of prana circulation. 'ach of its petals isconnected with one of twelve acupuncture channels, whose day and night

rhythem is regulated by this chakra

The primary element of the fourth chakra is air, its planet is (enus and its

mantra is )am. It has twelve petals with bi$as* ka, kha, ga, gha, n, cha, chha,

$a, $ha, na, ta, tha. Anahata corresponds with heart ple+us. Its gland is

thymus. It has the strictest connection with heart, ericardium and lungs. Its

sense organ is skin and active organs are se+ual organs. Anahata-s

malfunctioning may lead to heart and blood vessels diseases, arthritis, highblood pressure and lungs diseases. roperly functioning heart chakra gives

such features as love, compassion, friendliness, responsibility. hen it lacks

balance a person becomes insensitive, emotionally closed, passive, stuck in

sadness and spleen. The mandala of the fourth chakra is presented on the

shows chakra-s connections with acupuncture channels, dening the law of

their day and night rhythm !the daynight law". The simplest concentration

form of Anahata is a golden yellow spot. Antelope is an animal image of the


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fourth chakra. Its god is Isha and goddess is /akini. Isha is one of the si+

Shivas connected with the higher yoga power. hen he manifests during the

Anahata meditation he dissolves all fears rooted in the lack of spirituality.

#oncentration on Isha helps to get skilled in the highest stages of ranayama,

among others levitation in subtle body.

/akini is grading Anahata0s portress presents a strength form of Isha.

1editation on her prepares a pupil and develops his strength of concentration

on Isha, elaborates the feeling of piece and 23 attachment to material level.

Anahata In the regular si+chakra group, the anahata is the fourth chakra, but

numerically it is the fth centre. It lies in the chitrini 3adi. There is a beautiful

lotus, situated above the manipura and in the heart region, of the colour of

the bandhuka 4ower. This is bright, which possesses the twelve !matrika"

letters from ka to tha of vermilion colour on its petals; it is termed as anahata

This means that the anahata chakra has twelve petals of deep red colour,and on the petals are the matrikaletters ka, kha, ga, gha, nan, cha, cha, $a,

$ha, na, ta and tha of vermilion colour. The colour of the bandhuka 4ower is

white, vermilion and deep red pushpavarga !4ower group". 5ere, the deep

red colour should be taken. The colour should be like the shona 4ower which

is deep red 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 di%erences in colour are due to the nature of power

radiations and modes of concentration. &ut the generally accepted colour by

the practitioners is deep red. It has been accepted in the Tantras that the

twelve matrikaletters from ka, to th, are on the petals of the anahata chakra.

The colour of the matrikaletters has been stated to be vermilion the

mantrikaletters are arranged from right to left. There are twelve specic

6ualities !writes" on the petals of the anahata. arranged from right to left in

the following order* !7" lustfulness, !8" 9raudulence, !:" Indecision, !"


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ankusha !goad" in the hand of (ayu, as (aruna holds in his hand a pasha

!noose". The concentration form of Deity (ayu is as follows. (ayu is smoke

coloured, fourarmed, holding in one of his hands an ankusha, and seated on

a black antelope. It has been stated that there is the circular region of vayu

within which lies the smokecoloured -air-letter !)am"; within it !the circular

region" is a si+cornered region which is the seat of the Deity and here oneshould concentrate on one-s own Ishtadewata. #oncentration on vayu should

also be made here !in the si+cornered region". (ayu is e+tremely subtle; he is

Supreme &rahman. hen 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, he is very kind and wears a crown; he is life himself ithin it

!within vayubi$a that is within the bindu of )a" is Esha. ho is all mercy,

bright and like hamsah, and with his two hands shows the mudras of

dispelling fear and granting boons to the three worlds. The e+pression, -like

hamsah0 re6uires e+planation. The desired Fne is splendorous like ten million

moons. It indicates that he is like the moon, that is, he is possessed of the

colour of shining white. Shankara and vishwanatha interpret -hamsha - to be

the colour of the sun, that is, red. . Esha is one of the si+ Shiva0s. Isha has also

been called Ishwara. So Ishwara is one of the Shiva0s

The presence of Ishwara in the si+cornered air0regions has been mentioned

in the Tantras. '+position of the #hakras also Ishwara has been stated to be

in the -air-region Ishwara has been called 5ara and Shiva. Ishwara has also

been described as &analinga it has been clearly stated that Ishwara is in the

lap of vayubi$a In the anahata. #oncentration should be done on Ishwara 5is

concentrationform is as follows* Eeswara is in the form of !matrika" letters,

fourarmed, shining white in colour, and wears a crown and a red garland; he

does well to the three worlds and is the lord of the yogis. 5ere it has been

clearly said that Ishwara is white in colour. 5ere is another concentration

form* Shiva. The con6ueror of death resembles pure crystal !in colour". 5e is

vefaced and of great luster, with lotuslike beautiful and smiling face and

ten long arms, his breast is ornamented with a garland of rudraksha and his

head with the matted and twisted hair !$ata$uta" and he wears a crown, an

earring !kundala", an armlet, a bracelet, and is clad in tiger-s skin. As Shiva

has been described as having three eyes in all his forms, so here he should

be thought of as having three eyes in each of his faces. /alicharana also saysthat Shiva has been described everywhere as having three eyes, hence Isha

is also threeeyed. 5e also 6uotes a passage saying that one should

concentrate on him as wearing a necklace, an armlet, a chain of pearls and

an anklet, and clad in silken raiment. In concentration, the forms of Isha or

Ishwara have been described as follows*


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!a" vefaced. !b" Twoarmed; fourarmed; tenarmed. !c" #olour* pure crystal;

shining white. !d" Threeeyed. !e" 1aking the gestures of dispelling fear and

granting boons. !f" earing a crown, earrings, armlets, a necklace, anklets

and a garland of rudraksha. !g" #lad in tiger-s skin; silken raiment.

The central powers of the anahata, mainly consisting of vayupower, radiate

as petaline forceradiations, twelve in number, and are designated by the

matrikaletters ka, kha, ga, gha, na, cha, chaa, Ga, $ha, ha, ta and tha. The

colours of the petals and the matrikaletters indicate the nature of power

radiations. The deep red indicates the predominance of prana in combination

with apana, the shining red that of prana and udana, the shining vermilions

that of prana, udana and vyana; the darkblueyellow that of prana and

vyana; yellow is essentially vyana and white is mainly samana. The original

colour of ka is vermilion; of kha, cha and ta white; of ga and gha red like the

rising sun; of hang smoke; of cha and tha shining yellow; of Ha moon white;and of $ha and ha shining red. The original colours of the matrikaletters are

changed into vermilion, red, shining red, deep red and white in the anahata

petals. The vermilion indicates the concentration of prana, udana and vyana;

the red and deep red that of prana and apana; the shining red that of prana

and udana; and the white that of samana. The purpose of this colourchange

is to intensify particular anahata radiations. The following are the forms of

concentration in the anahata.

(ayuconcentration. Deep concentration on yaFmJyam causes theappearance of Deity vayu form the bi$a aspect !ya". (ayu is seen on a black

antelope, and is smokecoloured, fourarmed, holding an ankusha !goad". The

krishnasara !black antelope" is the carrier of Deity vayu. It is a kind of mriga

!deer, antelope Apte". The antelope is very swift. The pranaforce becomes

metamorphosed into energy as speed through the muscles at the physical

level. The krishnasara is the supporter of the activities of pranaforces that

have been centraliKed in vayu. The pranic activities are the e+pression of life

in the body with which are associated the organic and muscular activities and

the sensointellectual activities and diversiform consciousness. (ayu as

mahabhutatanmatra is the central energy, which can be manifested with

te$asapprithiv; !Lrewaterearth0" energies and then its motion, is modied;

when it manifests by itself its motional force is almost boundless and cannot

operate in the material eld, and, conse6uently, it creates its own eld the

powereld where it operates in con$unction with pranic forces. rana in the

vayu !or power" eld, becomes vayus or motional forces when it is in

operation. The principal vayus are ve* prana, apana, samana, udana and

vyana. rana has another aspect. In that aspect it is what is called daiva


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prana that is, supernormal prana. It e+hibits the e+traordinary function M

cessation of motions, in addition to its motional function. In both states, daiva

prana is free from all disturbances and there is no dissipation. In other words,

prana as daiva prana functions normally and most eNciently in all its

motions, and also undergoes a nonthrobbing state when kumbhaka becomes

natural. Daiva prana is the basis on which daivya manas !supernormal mind"is aroused. It is that aspect of the mind in which is above all sorrows and

e+hibits concentration power. by which Samadhi becomes the natural mode

of consciousness. Through a process of internaliKation, prana is transformed

into daiva prana. This process is the process of control, indicated by the

ankusha !goad" held by Deity vayu. This control is based on spiritual

knowledge, represented by the letter ah. It re6uires great physical endurance

and strong will to withstand, which is represented by the letter ku, for its

development to a high degree; and when control becomes natural it gives

happiness which is represented by the letter sha. vayu is of daiva prana. In

him, the prana is super controlled into daiva prana. The process of control of

prana is pranayama. To make pranayama successful, it is necessary to purify

and normaliKe the pranic activities supported by krishnasara Mmriga!white

deer". 9rom it, a process called mrigaprocess has been evolved for the

cardiopulmonary vitaliKation and development and internal purication. The

vitaliKing e+ercise consists of swift running, slow running, long walking, and

swimming. The puricatory e+ercise comprises bhastrika and sahita breathing

and shodhana. 9rom the mantra viewpoint, vayu is in the form of bi$amantra

yam, from which Deity vayu is aroused. There are other matrika letters for

vayu. They are ka, kha, gha, ha, cha, $ha, ta, dha and sa. The bi$amantra of

ankusha is /rFm. The other matrikaletters standing for it are $ha, ta, and

sha. 1riga is represented by ha, and ua.

Ishaconcentration. In deep concentration, Deity Isha emerges from the bindu

of the bi$a mantra ya. Isha is Supreme &eing endowed with supreme yoga

power. Isha and Ishwara are the same. In his power aspect, Isha is omniscient

and omnipotent, whereas the embodied beings have limited knowledge and

power; Isha is innite; he is beyond the universe and also he is within it; he is

also hidden within all beings-. Isha also assumes divine forms. Fne of these,

the form of Isha, arises at the level of vayu principle, that is, in the anahata

chakra. The colour of Isha is white. It indicates he is all sattva !of sentienceand purity". hen his form is roused in the anahata in deep concentration,

the practitioner e+periences that power emanates from Isha, which dispels all

fear arising from unspirituality, and strengthens concentration that is the

greatest boon to him. The third eye of Isha is the samadhiknowledge, which

is always with him. The other two eyes indicate that Isha is also conscious of

his worshippers who are in his consciousness in concentration, and in


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thoughts when in the postconcentration stage. Isha is in the lotus posture,

not seated on a carrier, but on the air. This levitation indicates the highest

stage of pranayama, which is natural to Isha. The anahata is the special

centre of pranavayu, and here pranayama can be developed to its highest

level through Deity vayu. ranayama becomes rmly established in a disciple

devoted to Isha. The mantra forms of Isha are represented by ua, ee, ri, hri,ga, na, sa, souh, and ha. #oncentration on &analinga consists of three

stages. (ishnu Oranthi is related to the astral body and to the world of

emotions. (ishnu Oranthi is located in the area of PAnahataP heart chakra the

ne+t obstacle. @ord (ishnu is the lord of preservation. This knot creates the

desire to preserve ancient knowledge, traditions, institutions, and spiritual

orders. It produces PcompassionP, attachment to the cosmic Oood, and a keen

desire to help su%ering humanity. &inding one to spiritual organiKations and

orders. Discriminating, knowledge, and faith can un tie the /not of (ishnu

and realiKe the purpose behind the #osmos, which is a part of the Divine

plan. Fne can become liberated from the traditional bonds that are deep

seated within the genetic code. Through )oga it is possible to transcend the

genetic code to complete freedom. The individual ego dissolves here and the

will of the Divine prevails. 3ot responsible to the particulars of the world of

names and forms. 9ully comprehending its illusory nature, ithout further

creating karmas that will bring one back to this world. !@alita Tripura sundari,

(ishnu grandhi vibedhini She who breaks the ties of (ishnu grandhi i.e she

who helps us cross the ties due to our position."

/akini is white in colour and twoarmed, shines with the vermilionmark on

her fore head, and her eyes are beautifully painted with collyrium, and she is

clad in white raiment and adorned with various ornaments. And her face is as

beautiful as the moon; concentration should be made on /akini for the

attainment of success in the mantra. In another form, /akini she has been

described as having three beautiful faces. hich are shining red in colour and

very graceful; she is wearing a necklace of skulls and granting success.

/akini, in another of her concentration forms is yellow in colour, with highly

developed breasts, carries a trident, a drum, and a noose, and shows the

gesture of dispelling

9ear; she is fully absorbed !in concentration" !mahamatha", and worshipped

by the great sages. vishwanatha 6uotes a verse from a Tantra in which it is

stated that /akini is yellow in colour and holds in her hands a noose, a

trident, a skull, and a drum. Another form of concentration on /akini. -/akini

is as beautiful and splendorous as millions of moons; she is pure and holds

the (eda in her hand; her grandeur is that of the celestial trees. 5er necklace


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is like the rays of the sun; she appears agitated !with power"- -/akini has si+

faces and three eyes in each face. she is yellow in colour, and holds in her

hands a trident, a bow and a skull and makes the gesture of granting boons-

-The great Divine 1other /akini who is worshipped in the three worlds is

subtle as well as in form; she has four arms and holds a skull and a trident,

and makes the gestures

of granting boons and dispelling fear; she is like ten million lightnings !that is,

she is shining yellow in colour", and clad in yellow raiment; she wears various

ornaments of gold and $ewels; she is delighted with the drinking of sudha

!amrita deathless substance" and is fully absorbed !in concentration"- The

following are the forms of /akini in concentration*

Fne face; three faces; si+ faces.!b" 9ace is beautiful. !c" Threeeyed. !d"

#olour* shining yellow; yellow; shining red; moonwhite; white. !e" 9our

armed; twoarmed. !f" 5olding a noose and a skull; a trident, a drum, and a

noose; a noose, a trident, a skull and a drum; the veda; a skull, and trident; a

trident, a bow, and a skull. !g" 1aking the gestures of granting boons and

dispelling fear; the gesture of dispelling fear; the gesture of granting boons.

!h" #lad in white raiment; black raiment; yellow raiment. !i" earing various

ornaments of gold and $ewels, !$" Oraceful !k" fully absorbed !in

concentration". &analinga -In the region of this lotus !anahata", there is

ower as a triangle !that is, triangular in form" and her delicate body is like

ten million lightning0s. !That is, she is splendorous"; within that !that is, the

triangular ower" is the Shivalinga !that is, Supreme &eing in a specic

concentration form" called &ana !that is, &analinga" who is goldlike

luminous !that is, shining yellow in colour". There is a subtle void !that is, the

bindu" on his head as that in a gem and there is the abode in him of the

roused superpower of yoga !@akshmi"- It should be noted here that the ower

is in the form of a triangle, so there is no distinction between the ower and

the triangle. The triangle is to be considered as the body of the ower.&ecause of this, the triangle is the yoni, and so its ape+ is downward.

/alicharana says that this triangle is situated below the vayubi$a !-air-seed

mantra". 5e 6uotes a passage in which it is stated that in the lap of the vayu

bi$a is Isha and below him is the triangle where lies &analinga. The triangle is

of lightninglike colour, that is, shining red, or shining yellow in colour.

&analinga is within the triangle. This means he is within the ower who is

triangular in form. This ower supports or holds a devata in a centre.


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Therefore, it is the holdingpower by which an appropriate devata is

maintained in a particular centre or seat. This ower has been termed

ithashakti the holdingpower that is the power of concentration. It has been

stated that the ithashakti !situated in the anahata" in her dhyanaform is in

the form of a triangle, golden in colour, shining like ten million lightning at the

same time !that is, shining yellow colour", and adorned with all kinds ofornaments In concentration, the ithashakti is in form. This form is not the

triangular form, but a specic form of concentration lying in the triangle,

which is her form of support. So it has been stated Q that concentration

should be done on &analinga who is situated by the right side of the itha

shakti The triangle in the anahata is called the yoni where lies &analinga

Therefore, the triangle is situated with its base upward and ape+ downward.

That &analinga is situated within the triangle About the colour of &analinga,

it has been stated that he is goldlike luminous The te+t reads*

/anakakararigarago$$walah to mean goldlike !kanakaakara" luminous

!u$$wala" colour of the body !kanakaraga". The usual meaning of kanaka is

gold. &huwanamohana has translated it as goldlike luminous colour. The

colour of the bandhuka4ower is white, deep red and vermilion. hat colour

should apply hereR 2sually, the deep red colour is taken. @et us see what

other tantras say about the colour of &analinga. &analinga is as lustrous as

the ten thousand suns and within the bindu is a hole, which is void. To

support it he 6uotes a verse which says that &analinga who is within the

triangle is adorned with golden ornaments and with the halfmoon on his

head. e would put it in this way* the void on the head of &analinga is bindu

isolated from the body by the halfmoon. It indicates that concentration on

the form is nally developed into formless Divine #onsciousness indicated by

bindu. Giwatman There is in the lotus !in the region of the lotus in the heartregion !this lotus is anahata hamsaha who is like the 4ame of a lamp in a

windless place !that is, hamsaha is luminous and motionless"; there is also

the region of the sun by which the laments in the region are illuminated

Activation of anahata in meditation

The fth chakra Anahata is placed in the center of the breast, more or less at

the level of the nipples. It is located in the point swansong; its padma is

between the fourth and the fth breast discs, with normal breathing, focusing

on your breath, as if you are drawing prana shakthi from the cosmic womb.

#oncentrate on the chakra as if you are seeing chakra internally closing your


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eyes, after some times the chakra seem to radiate yellow greenish colour

light, and your breath becomes shallow. The breath continous to 4ow in

upward direction leaving all the lower chakras, 1editate at least 8C minuts a

day on this chakra. &efore meditating apply a dot of sandlewood past on the

chakra as an identication mark so that you concentration does0nt dissipate,

when you meditate on the chakra you will be free from all this 6ualities@ustfulness, 9raudulence, Indecision, CCC breaths to awaken the chakra

)aFmJyam om yam namaha is the bi$a mantra of vayu !air". mantra $apa

is very similar to meditation, reciting chakra mula mantra while

concentration on the chakra region by applying a dot of sandlewood past as

an identication mark focusing on the mantra concentrating on the anahata

chakra region internally, as if you are seeing that part with closing your eyes.

1antra can be recite >CCC times

5F1'

#F3TA#T 9F


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SDA5ISTA3A #5A/

Anahatha Chakra

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