The Heart or hridaya

[yajvan]

Hari Om
~~~~~~~

Namaste,

Much is written about the heart. Most notably it’s not the physical heart that the saints discuss, but that of hridaya. Perhaps , if you have information/opinions on this it would be a good subject to bring to the forum.

Here is a few points on the subject, as we start with it’s definition: [ as always please remove any blemishes or mala, in my understanding]

Hridaya is made of 3 phonemes of hri + da+ ya

Hr root means to attract or to pull. Some say Hr is to be modest or bashful. We find many key words with Hr at its root...that is Hri for modesty, also the most noted Hrim ( or Hreem) bija mantra.
This Hrim bija is known as the lajja bija of the Tantrics. It is associated with Bhuvaneshwari, and she owns space/akasha. In the ved, Bhuvaneshwari is Aditi or the great mother. Aditi is brhat or vastness, infinite consciousness, like akasha, everywhere. Some call this the supreme akasha or paraman vyomam.

One side note of Aditi, as her name is from a+diti or the oppososite or without (a) + didi or duality. She is without duality or all pervasive. Some also say aditi is from the root ad Or to eat/swallow. Eat what? All of existence as she ( consciousness like akasha) pervades or ‘swallows’ everything i.e. no-thing is with out paraman vyomam.
Why I enjoy this Hrim – it is the sound of space, and the sadhu can connect to the paraman vyomam with this mantra of Hreem which supports all.

Da means a few things as we have discussed in the post on Da Da Da:
Da = self-control (damam)
Da = charity (dana)
Da = compassion/kindness (dayam)

Ya = to go. One use is yatra, or a pilgrimage. The ultimate pilgrimage is that of kavaliya. We also see ‘ya’ at the root of yantra which to compel or restrain. Where yantra’s may help the sadhu with sadhana. ‘Ya’ is also found in yatamana or engage in effort. So, this root implies movement.

This word then of hridaya is quite profound on its own and in the Hridaya Brahmana suggests it is Brahman,within the heart as prjapati.

So when we put hridaya together , it’s the meditation that brings one (ya) to the vastness (brhat) of infinite consciousness ( from hr) with the fullness of compassion + charity + self-control.


Pranams,

[sarabhanga]

hRdaya represents the heart of it; and hR very nearly approaches the first seed of all Dharma.

हृं
hṛṁ

[saidevo]

Bhagavan Sri Ramana Maharshi on Hridaya

"Just as there is a cosmic center from which the whole universe arises and has its being and functions with the power or the directing energy emanating therefrom, so also is there a center within the frame of the physical body wherein we have our being. This center in the human body is in no way different from the cosmic center. It is this center in us that is called the Hridaya, the seat of Pure Consciousness, realized as Existence, Knowledge and Bliss. This is really what we call the seat of God in us.

"It is this Hridaya that is said to be different from the physical heart, regulating the blood circulation. The Hridaya has its being on the right side and is not commonly known or felt. The primary thought in us arising as 'I,' when traced to its source, ends somewhere in us and this place, where all thoughts die, where the ego has vanished, is the Hridaya. From this center is felt and enjoyed the Pure Consciousness.

"Hridaya described as 'the literal, actual, physical seat of the intuition of the Self' has the meaning explained above. Perhaps the words 'physical seat' may create some confusion. What it really means is that there is a center of Pure Consciousness in the physical body. It is related to the physical, but is not itself physical.

"The word Hridaya is a composite of hrid and ayam - "center, this". It is the center on the right, which we reach as a result of meditation (Samadhi). From the Hridaya, consciousness arises to the sahasrara through the sushumna and from there spreads out to all the parts of the body through the several 'nadis'. Then alone we become conscious of the objects around us. Man, due to the illusion that these have real existence, experiences suffering, as he strays far away from his Self. The seat from where all these arise and manifest is the Hridaya.

"Whether in sleep, joy, sorrow, fear or satisfaction, we return to this heart and that is why we feel lost to all consciousness of things around. If by meditation or Vichara we attain to our centre, the Hridaya, and thus are our real Self, we enjoy unalloyed bliss.

"In the course of tracing ourselves back to our source, when all thoughts have vanished, there arises a throb from the Hridaya on the right, manifesting as 'Aham' 'Aham'. This is the sign that Pure Consciousness is beginning to reveal itself. But that is not the end in itself. Watch wherefrom this sphurana (throbbing) arises and wait attentively and continually for the revelation of the Self. Then comes the awareness, oneness of existence.

"When we steady our breath we feel the steadying of our thoughts. Then the thoughts turn inward and melt away at a point. Watching this point, where the thoughts vanish, will also help us to merge ourselves in the Hridaya."

From
Moments Remembered
Compiled by V. Ganesan
Collection of anecdotes involving the Maharshi and reminiscences by seekers
http://www.angelfire.com/indie/anna_jones1/hridaya.html

[yajvan]

Hari OM
~~~~~~

Bhagavan Sri Ramana Maharshi on Hridaya

"The word Hridaya is a composite of hrid and ayam - "center, this". It is the center on the right, which we reach as a result of meditation (Samadhi). From the Hridaya, consciousness arises to the sahasrara through the sushumna and from there spreads out to all the parts of the body through the several 'nadis'.

Namaste saidevo,
beautiful post!

[Giza]

Hello everyone, I'm aware that I'm posting in a 6 year dead thread here, but I hope that someone will help me out anyway

My question is a little complex

First, I'm assuming that by not addressing the hridaya center by the name of anahata chakra, that, at least according to the thoughts of the posters before me, there is a distinct difference between the two. I think there is, anyway; but my scholarship is poor and I have only my own subjective experiences to rely on - (I have practiced meditation on the physical locations of the chakras for a few years now, but the heart chakra has always been my problem area).

Is the hridaya center the same center in which a devotee is instructed to worship his/her ishta devata?

I have read of a center near the anahata chakra called the ananda kandha (or "root of bliss"), is it the same as the hridaya center? As I understand it, the ananda kandha is often taught to be just under the heart chakra. Is that placement correct?

I've also read of something called the Kalpa Vriksha (or "Wish fulfilling tree") in the general region of the anahata chakra, either being below it, within it, or actually being the anahata itself. How many of these terms are signifying the same thing? Are there really a smattering of subtle centers all around the anahata chakra, or is there an incorrect placement issue going on?

My own idea is that there are two major centers present in that general area: the anahata chakra (and a few sub-structures arranged in a vertical line both above and below it) over the sternum and another center to the immediate right about half-way across the pectorial muscle, between the mid-point of the chest and the right nipple.

Can any more experianced meditators either confirm or argue my ideas? Does anybody have any opinions?

[yajvan]

hariḥ oṁ
~~~~~~

namast�

You may find this post of some use... after taking a look perhaps we can talk a bit more:

http://www.hindudharmaforums.com/sho...%237771%3Bdaya

praṇām

[Giza]

hariḥ oṁ
~~~~~~

namast�

You may find this post of some use... after taking a look perhaps we can talk a bit more:

http://www.hindudharmaforums.com/sho...%237771%3Bdaya

praṇām

It is indeed interesting information. My questions still stand however, I hope you can shed a little more light

[yajvan]

hariḥ oṁ
~~~~~~

namast�


My concern about answering the question in-full is that it requires some substantial knowledge & also substantial comprehension, not to mention lots of typing to answer fully. This is usually the case on HDF. So that being the case I will leave it to another if they wish to proceed.

Yet let me say this...

This hṛdayam is quite profound as a topic. Many look for a ~location~ as the idea of 'heart' is suggested by this term.
This can be so, as we see within kaśmir śaivism this notion of areas of attention fall into 3 within the practice
of āṇavopāya� :

• bhrūmadhya - between the brow
• kaṇṭha kūpa - (pit of the) throat
• hṛdaya - heart area

Yet in more profound practices this hṛdayam is no longer a location localized in the body, but pure awareness itself - this is why it is held in such high regard, and in the final anaylsis it is the highest place of worship for one's iṣṭa-devatā.

praṇām

words

āṇavopāya - please refer to this HDF post http://www.hindudharmaforums.com/sho...39&postcount=4

[Giza]

You've given me much to consider; thank you

[Jetavan]

My own idea is that there are two major centers present in that general area: the anahata chakra (and a few sub-structures arranged in a vertical line both above and below it) over the sternum and another center to the immediate right about half-way across the pectorial muscle, between the mid-point of the chest and the right nipple.

Ramana Maharshi would agree, with the addition that the Heart (on the right side of the chest) is, ultimately, non-localized and infinite.