Anahata-cakra is a deep red lotus of twelve petals, situate above the last and in the region of the heart, which is to be distinguished from the heart-lotus facing upwards of eight petals, spoken of in the text, where the patron deity (Ista-devata) is meditated upon. “Air” evolved from “ether” is the Tattva of the former lotus. On the twelve petals are the vermilion varnas – “Kam”, “Kham” “Gam”, “Gham”, “ngam”, “cam”, “Cham”, “Jam”, “Jham”, “jnam”, “Tam”, “Tham” and the twelve vrttis (vide ante-namely, asa (hope), cinta (care, anxiety), cesta (endeavour), mamata (sense of mineness),(1) dambha (arrogance or hypocrisy) vikalata (langour), ahamkara (conceit), viveka (discrimination), lolata (covetousness), kapatata (duplicity), vitarka (indecision), anutapa (regret).
A triangular mandala within the pericarp of this lotus of the lustre of lightning is known as the Tri-kona Sakti. Within this mandala is a red banalinga, called Narayana or Hiranyagarbha, and near it Isvara and his Sakti Bhuvanesvari. Isvara, who is the Overlord of the first three cakras is of the colour of molten gold, and with His two hands grants blessings and dispels fear.
Near him is the three-eyed Kakini-Sakti, lustrous as lightning, with four hands holding the noose and drinking-cup, and making the sign of blessing, and that which dispels fear. She wears a garland of human bones. She is excited, and her heart is softened with wine. Here, also, are several other Saktis, such as Kala-ratri, as also the bija of air (vayu) or “yam”. Inside the lotus is a six cornered smoke-coloured mandala and the circular region of smoke-coloured Vayu, who is seated on a black antelope. Here, too, is the embodied atma (jivatma), like the tapering flame of a lamp.
1. Resulting in attachment.