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Bhagavan Ramana derives the word Hridayam as Hrt and Ayam. He is the Heart.

By
this derivation, the heart is mentioned as the true form of the Self. It is pro
per in both ways to say that this Person, the Self, is located in the Heart and
also the Heart itself is the Self. We should be aware of this fine distinction.
When searching one's own true form by tracking down the 'I' thought, it is appro
priate to say that the Self is in the Heart. When the search is over and one's
own true form is realized, it is more appropriate to say that the Self itself is
the Heart. So in Darsana, it is mentioned that 'He is in the Heart, devoid of
thought, is called the Heart.'
In Arunachala Pancharatna, Bhagavan says, "O Lord, thou dancest, incessantly in
the Heart as " I am". For that reason, thy name is the Heart, so say the learne
d."
Thus the Brahman, the Self and the real 'I' which are one and the same, are loca
ted in the Heart and are the Heart Itself.
The direct sadhana for knowing the Heart is the tracking down the origin of the
"I thought". Equally it is not possible to have direct knowledge unless one has
direct experience. Traditonally, the Heart has been described in different way
s. Its form is visualized according to the culture, the times and intent of the
scriptures. Some of the designations are: The Heart Lotus, the Heart Cavern,
the subtle cavity, the little space, the inner ocean, 'as slender as the fibre i
n the stalk of nivara, yellow, it shines resembling an atom.' Bhagavan Ramana s
ays these descriptions are conceptualizations and are therefore limited mental a
ctivities.
It is true that the description of the Heart as a form facilitates our conceptua
l practice of the teachings but it does not sustain the thrust of our practices
which seeks the actual origin of all these concepts. One is able to know the Hea
rt only when the concept ceases. Even though the Heart apparently exists as ver
y subtle spot in the body, it can be only apprehended when all appearance of act
ivities cease and not otherwise.
The Heart is not physioligcal heart, the blood pumping organ. Bhagavan Himself h
as explained this on many occasions. It is also not Anahata of raja yoga. Sri
Kapali Sastri clearly says that the results of the worship of the form of the He
art indicated bhy the word Anahata are absolutely different from the results ge
nerated by the sadhana in the form of the Heart or Hridayam, which is the true i
dentity of the Self.
How can a location be mentioned for the true form of the Self which is devoid of
the qualkity of finiteness? The body is the embodiment of ignorance, condition
ed by time and space indicative of inertness. It is suffused by the light of 'I
notion'. The body's acquaintance with knowledge and action originate from the "
I activity". Therefore, it is correct to infer that the place of "I activity",
the root of all the activities of knowledge and action pertaining to the body sh
ould also be relevant somewhere to the body. It is the direct realization of Bh
agavan Ramana that the location of the Heart is on the right side portion of the
chest and not on the left side. From there effulgence flows through the Sushum
na channel to Sahasrara, the centre in the head. From there it flows down the b
ody and that is the start of all worldly experience. (Talks No. 616.)
This sadhana of searching for the Self within one's own being, in the Heart is t
he direct method and is superior to other Vedantic sadhanas as "I am He," " I am
Brahman", and "I am not this, not that." (Upadesa Undiyar Verse 10).
(Source: Mountain Path, Jayanti, 2006. An article by S. Sankaranarayanan. Sri S
ankaranarayanan is an author of several books notably on Sri Chakra and a commen

tary on Sri Ramana Gita. He studied Vedas under Sri Kapali Sastriar. He passed
away in 2004.)
Arunachala Siva.