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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 ffth 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 lotus
possesses twelve petals and it represents the Air element. Activation of this
#hakra illuminates the entire body and the entire vertebral column starts
Activation of this results in peace of mind, boundless divine $oy, total freedom
from tensions, power to look into future, power of hypnosis, entering into
Samadhi !divine trance", riddance from problems related to heart, increase in
soft emotions like love, a%ection and kindness. &esides Anahata regulates
and maintains biologic rhythms of prana circulation. 'ach of its petals is
connected with one of twelve acupuncture channels, whose day and night
rhythem is regulated by this chakra
The primary element of the fourth chakra is air, its planet is (enus and its
mantra is )am. It has twelve petals with bi$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, high
blood 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, defning 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
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 ffth 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 specifc
6ualities !writes" on the petals of the anahata. arranged from right to left in
the following order* !7" lustfulness, !8" 9raudulence, !:" Indecision, !;"
<epentance, !=" 5ope, !>" An+iety, !?" @onging, !A" Impartiality, !B"
Arrogance, !7C" Incompetency, !77" Discrimination, and An attitude of
defance assigns the 6ualities and their order as follows* !7" 5ope, !8"
An+iety, !:" 'ndeavour, !;" -1ineness,- !=" Arrogance, !>" Incompetency, !?"
Discrimination, !A" 'goism, !B" @ustfulness, !7C" 9raudulence, !77"
Indecision, and !78" <epentance
(ayumandala !-Air-region" 5ere !that is, in the region of the lotus is the -air-
region which is he+agonal !arranged by interlacing two triangles" and smoke
coloured It has been stated that the vayu !-air-" is in the region !of the
anahata" smokecoloured, fourarmed and seated on a black antelope!deer".
This is the form of Deity (ayu. According to /alicharana, there should be an
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 one
should 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$a In the anahata. #oncentration should be done on Ishwara 5is
concentrationform is as follows* Eeswara is in the form of !matrika" letters,
fourarmed, shining white in colour, and wears a crown and a red garland; he
does well to the three worlds and is the lord of the yogis. 5ere it has been
clearly said that Ishwara is white in colour. 5ere is another concentration
form* Shiva. The con6ueror of death resembles pure crystal !in colour". 5e is
fvefaced and of great luster, with lotuslike beautiful and smiling face and
ten long arms, his breast is ornamented with a garland of rudraksha and his
head with the matted and twisted hair !$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 says
that 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*
!a" fvefaced. !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 $ha and ha shining red. The original colours of the matrikaletters are
changed into vermilion, red, shining red, deep red and white in the anahata
petals. The vermilion indicates the concentration of prana, udana and vyana;
the red and deep red that of prana and apana; the shining red that of prana
and udana; and the white that of samana. The purpose of this colourchange
is to intensify particular anahata radiations. The following are the forms of
concentration in the anahata.
(ayuconcentration. Deep concentration on yaIFmJyam causes the
appearance of Deity vayu form the bi$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$asapprithiv; !Lfrewaterearth0" energies and then its motion, is modifed;
when it manifests by itself its motional force is almost boundless and cannot
operate in the material feld, and, conse6uently, it creates its own feld the
powerfeld where it operates in con$unction with pranic forces. ,rana in the
vayu !or power" feld, becomes vayus or motional forces when it is in
operation. The principal vayus are fve* prana, apana, samana, udana and
vyana. ,rana has another aspect. In that aspect it is what is called daiva
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 purifcation. The
vitaliKing e+ercise consists of swift running, slow running, long walking, and
swimming. The purifcatory 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 /rIFm. 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 infnite; 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 sentience
and 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
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 frmly 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
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 specifc
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.
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 of
ornaments In concentration, the ,ithashakti is in form. This form is not the
triangular form, but a specifc 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 fnally developed into formless Divine #onsciousness indicated by
bindu. Giwatman There is in the lotus !in the region of the lotus in the heart
region !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 flaments in the region are illuminated

Activation of anahata in meditation
The ffth 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 ffth 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
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 identifcation mark so that you concentration does0nt dissipate,
when you meditate on the chakra you will be free from all this 6ualities
@ustfulness, 9raudulence, Indecision, <epentance, 5ope, An+iety, @onging,
Impartiality, Incompetency, Discrimination, An+iety, 'ndeavour,-1ineness,-
Arrogance, 'goism, It takes about >CCC breaths to awaken the chakra

)aIFmJyam Som yam namahaT 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 identifcation 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
#F3TA#T 9F<1S
A3ATF1) F9 /23DA@I3I
3ADI'S F9 S2T@' &FDI'S
,<A3A (A)2
12@AD5A<A #5A/<A
1A3I,2<A/A #5A/<A
5<IT ,AD1A #5A/<A
A3A5AT5A #5A/<A
(IS2DD5I #5A/<A
@A@A3A #5A/<A
AO3A #5A/<A
1A3AS #5A/<A
.ISAO<A #5A/<A
3I<(A3A #5A/<A
O2<2 #5A/<A
To be continued