Further, Chandogyopanishad has an excellent explanation of the heart as"PADMAKOSHA PRATEEKASHA"--"YAD IDAM ASMIN BRAHMAPURE DAHARAM PUNDAREEKAM VESHMA DAHARO ASMIN ANTARAKASHAS TASMIN YADAA ANTAS TAD ANVESHITAVYAM TAD VAVA VIJIGNASITAVYAM ITI"
in this Brahmapur, city of God, our body, there is a tiny palace in the shape of a lotus(Pundareeka), within that is the inner Temple. What lies within that Temple, we should seek it.(tad anveshitavyam) We should seek to know it.(tad vava vijignasitavyam)
The Yogavasishtam cites the Chandogyopanishad and the Narayana Suktam as illustrating the atomic form of Sriman Narayana.
The sixth Anuvaka of Shikshavalli in Taittiriyopanishad tells that in the space inside the heart there exists an immortal golden being(Hiranmaya Purusha) and states that there is a subtle route, through the middle of the head through which a self-realized yogi travels when he/she leaves the body and joins the all pervading Brahman.
SRICAKRA AND BODY
Divine mother abides in sricakra. This is also known as sriyantra and Cakraraja. This is the most Supreme amongst all the yantras. Sricakra is the body of Shiva and shakti. sricakra is compared to a human body and Shiva and Shakti are compared to the soul within.
In Sricakra there are two Dasharas(antardasharam and bahirdasharam). If we imagine these two as one there are 8 cakras in Sricakra ,9 konas(angles), all the gods and godesses have a place in it. Supreme Point Bindu is in the centre. Jyotirmaya Kosha, Bindutattva and svargaloka are resplendent.
In the body of a sadhaka there are 7 cakras(mooladhara etc), if we include one from lambikagra it becomes 8, 9 randhras (holes of ears, etc.),the rulers of the senses Varuna etc., devatas are in the body. The Chandramandalam in the sahasrara cakra is resplendent. From agnacakra to sahasrara cakra it is jyotsnaloka i.e.,svarga(heaven). That's why it is said:
DEHO DEVALAYAH PROKTAH JIVO DEVAS SANATANAH
TYAJET AGJNANA NIRMALYAM SOHAM BHAVENA POOJAYET
It means our body is a Temple. The jiva in it is God. May one remove the impurities of ignorance by understanding self-(soham means I am he i.e.,I am Brahman) and worship the Lord.
Sadhaka, who performs antaryaga should not see any difference between the cakras in Sricakra and the cakras in our body.and should concentrate the mind on the Bindu in sahasrara cakra. While performing this type of yaga there is no need of rshi, nyasas, japa, etc. as in bahyapuja.
what is a Body?
The Lord himself explains us about the body. He calls it Kshetra in Bhagavadgita.
BUDHHIRAVYAKTAM EVA CA
INDRIYANI DASAIKAM CA
PANCA CA INDRIYA GOCARAH
ICCHA DVESHAM SUKHAM DUHKHAM
SANGHATAS CETANA DHRUTIH
ETAT KSHETRAM SAMASENA SAVIKARAN
The main elements are the false ego,intelligence,the unmanifested material nature,the ten senses and the mind, and the five objects of the senses, desire, hatred, pleasure, pain, the gross body, consciousness and determination-all these elements that are described here are considered to be the Kshetra/Body.
According to vedanta every individual has three bodies. They are sthula sariram(Gross body), Sukshma sariram(Subtle body), karana sariram(Causal body).
Sthula sariram:This is the Physical body visible to others as well as us. It has all the gross elements like head, arms, legs,etc.it has limited life. It goes through six types of changes(shad vikarah)-origination, existence,growth, alteration, decay & death.This body has experiences from the external world.
STHULABHUTANI TU PANCIKRUTANI
The gross elements are all compounded.
At the time of creation the five elements remain in all uncompounded state.As such they cannot produce the phenomenal objects of the universe.Afterwards these elements combine with one another in a certain ratio, viz., half of itself plus one-eighth of each of the other forms.
Sukshma sariram:This is the subtle body which serves as a medium of interaction with this universe.It is not visible externally but can be experienced by us.It is the only power behind the physical organs.during the death of an individual this sukshma sariram dissassociates with the sthula sariram and gets into some other sthula sariram for rebirth. The data about all the experiences, punyams and papams are stored in subtle body in the form of vasanas. This body is made up of five sense organs of knowledge (pancajnanendriyani), intellect and mind(buddhi and manas),memory(cittam) and ego(ahankara) 4 inner organs, and five sense organs of action(pancakarmendriyani), and five physiological systems(panca prana)
AVAYAVASTU JNANENDRIYA PANCAKAM BUDDHIRMANASEE KARMENDRIYA PANCAKAM VAYU PANCAKAM CETI
PANCA:JNANENDRIYANI SHROTRA TVAK CAKSHUH JIHVA GHRANAAKHYANI
ear, skin, eyes, tongue and nose-these are the five senses of knowledge.
All the worldly experiences are enjoyed only with these 5 organs and thereby these organs become the primary medium of material knowledge.
PANCA KARMENDRIYANI VAK PANI PADA PAYU UPASTHAAKHYANI
speech, the hands, the feet, and the organs of the evacuation and generation.
VAYAVAH PRAN APANA VYANA UDANA SAMANAH
The respiratory system, The excretory system, The circulatory system, The reversal system(sneezing when dust enters the nose) and the digestive system are the five Physiological systems /the five vital forces in our body.
KARANA SARIRAM:The Causal body is one which is made of the most subtlest matter.It is in the unmanifest form.This body is obviously not visible to anybody and not experienced by either self or anybody. All the gross and subtle bodies resolve into causal body at the time of Mahapralaya.
Something regarded as being within it a divine presence is a temple.
Narayana suktam describes Narayana manifesting himself in the ether of the heart which is comparable to an inverted bud of the lotus flower-"PADMAKOSHA PRATEEKASHAM HRIDAYAM CAPYADHOMUKHAM"
below the Adam's Apple, at the distace of span, and above the navel(i.e., the heart which is the relative seat of the manifestation of the pure consciousness in the human being), effulges the Great Abode of the universe, as if adorned with garlands of flames. Surrounded on all sides by nerve currents(arteries), the lotus bud of the heart is suspended in an inverted position. In it is a subtle space(the sushumna nadi), and therein is to be found the substratum of all things. In that space within the heart resides the Great Flaming Fire, undecaying, all knowing, with tongue spread out in all directions,with faces turned everywhere, consuming all food presented before it, and assimilating it into itself. His rays spreading all round, sideways as well as above and below, warm up the whole body from head to foot.In the centre of That(Flame)abides the Tongue of Fire as the topmost among all subtle things. Brilliant like a streak of lightning set in the midst of the blue rain-bearing clouds, yellow in colour,in subtlety comparable to the minute atom, (this Tongue of Fire) glows splendid. In the middle of that Flame, the Supreme Self dwells."TASYAH SHIKHAYAH MADHYE PARAMATMA VYAVASTHITAH"
This Self is Brahma(the Creator), Siva(the Destroyer), Hari(the Protector), Indra(the Ruler), the Imperishable, the Absolute, the Autonomous Being
SA BRAHMAH SA SIVAH SA HARIH SENDRAH SOAKSHARAH PARAMAH SVARAT