Yantra Swaroopam
Sri Yantram
I start this trip to the Kingdom of Raja Rajeswari with a rendering of Saint Agasthyar's composition, thanking Her for enabling me thus far:
Further to my earlier indulgence in the various forms of Devi, from Physical or Gross form of Nama & Roopa (Shakti Roopams), to Supreme form of Mantras (Aksharaswaroopam), I now take you right into one of the most popular form of Sri Vidhya Upasakas. The Holiest of the Holy. The most powerful and widely revered subtle form…. the Yantra form, “Sri Chakram Roopam”.
Sage Durvasa says, in his Shakti Mahimna Stotram, sloka 31, as follows:
Sage Durvasa says, in his Shakti Mahimna Stotram, sloka 31, as follows:
“Srichakram sruthi moola kosa ithi they samsara chakrathmakam,
Vikhyatham thadhadhishithakshara shiva jyothir mayam sarvatha,
Yethan manthramayathmikabhi rarunam sri sundareebhirvrutham,
Madhye bhaindhava simha peeda lallithe thwam Brahmavidhya Shive".
Meaning:
The great Mother Lalitha is seated in Brahma Vidhya form in the central Bindu of the Srichakra in simhasana along with Her attendant deities. She is illuminated by the light of the Veda chanting in Her glorious red colour.
Again, in the sloka 44 Durvasa says:
“Vidhya manthra rahasya vin muni ganai klupthopachara archanaam,
Vedaadhi sthuthi geeyamana charitham Vedantha thathwathmikaam,
Sarvaastha khalu thuryatha mupagatha sthvadrasmidevya paraa,
Sthwaam nithyam samupaasathe swavibhavai Sri Chakra nadhe Shive.”
Meaning:
She resides in Srichakra and She is worshiped by saints who have deep knowledge on Sri Vidhya mantra. She is Vedas themselves and She is the meaning of the Vedanta. Her attendants are ever at Her service, worshipping Her always.
The Sri Yantra worship is detailed out in Bhavnopanishad as follows:
"jnata hota, jnanam arghyam, jneyam havih. jnatr-jnana-
jneyanam abheda bhavana srichakra pujanam".
This implies that the diffrence between Jiva (our Soul) and Shiva vanishes, by treating our body as the abode of Devi and when Sri Yantra is contemplated and worshipped internally through antar yaga (Internal worship).
Sri Chakra is further described in detail as follows:
Bhindu trikona vasukona dhasaarayukma
Manvanchara nagadala samyutha shodasaaram
Vruththathrayancha dharaneesadhana thrayancha
Srichakra medhathuthitham paradevathaaya
Lalitha Trisathi also explains in stanza’s 11 to 16 about the triangles and polygons of Sri Chakra.
The Roopam of Kanchi Kamakshi is said to be nearest in form to that of Sri Lalitha Devi.
Enjoy the following link for a song on Kanchi Kamakshi by Muthuswami Deekshidar:
One can’t resist wondering at how the ancient Rishis had the ability to draw complex geometric figures, comprising of lines, triangles, curves, circles, enclosures, all in perfect symmetry and explain these complex figures, comprising of Sanskrit Aksharas (alphabets), of various colours, pictures of Gods imbibed appropriately in several corners and spaces in between. Such a wonderful combination and use of trigonometry, in those days when civilization was yet to begin, makes one believe in Divine intervention and intention in designing and developing these Holy diagrams. Sri Chakram should be drawn in perfect dimensions, taking into account the factors such as concurrent points at tri-junctions, concentricity of the central triangle with the centre of the circle and also the central triangle should be perfectly equilateral.
Sri Vidhya cult, began in early ages in Indian sub-continent and was widely prevalent in two forms, the Right wing (Dhakshinachara) and the Left wing (Vaamachara). the Right wing is a little softer one, limiting its activities to daily rituals of yantra of Devi. The Left wing on the other hand, goes about a little aggressively and worships physical forms of the Deity. During the middle ages, the left wing went through turbulent periods, the aggressiveness reached its peak and Yantra worship became unpopular due to its diversified materialistic ends. It required the intervention by Sri Adi Sankara to do the course correction.
Sri Appayya Dhikshidar, a great advaidhin, who has 104 works to his credit, had immense faith in Devi and composed many hymns including Sri Vidya Tatva Vivaranam and Durga Chandrakala Stuti (a mantra which alleviates poverty, protects one from enemies, fear etc). Click the following link for Durga Stuthi:
https://www.youtube.com/watch?v=TEIOXfTNXAU
https://www.youtube.com/watch?v=TEIOXfTNXAU
It is popularly believed that rigorous worship of Sri Yantra gives the Sadaka extreme powers. The Sadaka should refrain and control himself in falling pray to the delusion that follows such a rigorous practice and move over with steadfastness and cross this border of Maya to reach the abode of the Devi.
It is said in Lalitha Sahasranama Palasruthi (end part where the beneficial aspects of recital is contained) that a person becomes blessed as a Sri Vidhya Upasaka only in his last birth (Janma) when he has the opportunity to recite the Lalitha Sahasranama.
“Charame Janmani yatha Sri Vidhya Upasako…”
Shakti is worshiped by Lakshmi and Sarawathi on both the sides and hence by worshiping Shakti we get the bleessings of Lakshmi and Sarawathi also.
Though each Deity has its own Yantra form, we do not normally practice worship of this Yantra form for all the Deities. These yantras are usually kept hidden inside the altar, as per vedic rituals, above which the idol of the Deity is installed and consecrated. The Yantra contains the Mantra of the deity inscribed in it.
Shiva Pooja includes mainly the Linga form while Vishnu has his other forms such as Salagramam, Chakreshwar etc. It is the Devi worship that popularly follows the Yantra form. Moreover, it is ony the Devi’s chakra which is pre-fixed with “Sri”, the word denoting Goddess Mahalakshmi, the bestower of all wealth that are material.
In its two dimentional picture, paintings or metallic impressions on Copper, Silver or Gold, kept flat parallel to the ground, the Yantra is known as Sri Chakram, or Bhuprastharam while, in its three-dimensional form it is known as Mahameru or the Meruprastharam. If you imagine pulling the centre of the two-dimentional figure upwards, it gives you the Meru form. In otherwords, if you look at the Meru form, from the top, it would give you the two-dimentional figure. Meru is the mountain, widely belived to be the central axis point, over which gods reside.
There is also a mixture of the two-dimentional and the three-dimentional figures, called “Ardha-Meru” or its semi-form as against the “Poorna Meru”, its full three-dimentional form. We find Poorna Meru is installed in Kanchi (Kamakshi) and Thiruvidaimarudur (Mookambal) Temples and Ardha-Meru in Mangadu Temple.
Maha Meru is said to have the power of 330 million (Mupatthu mukkodi) Mantra-Devathas embedded therein, in the form of 52 Matrika Aksharas (alphabets).
An image of Meru is given below for better understanding:
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| MARAGATHA MAHA MERU AT COURTALLAM MUTT |
It can be noted that the Meru has a pyramidal or conical structure, which is called the ‘Shakti kendra’ in sanskrit, meaning the residing place of Shakti. Pyramid is a Greek word consisting of two words, “Pyra” meaning fire and “Mid” meaning centre or core.
Many temples were built in South India using this kind of architechture, like the Brihadisvara Temple at Thanjavur, the Temple of Gangai-konda-cholapuram, the famous shore temple at Mahabalipuram near Chennai, built by the Pallava king, Narasimhavarman and the Airavatesvara Temple at Darasuram.
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| Airavatesvara Temple at Darasuram |
In fact, most of the temples have a unique structure consisting of five faces including the rectangular or square base and the four triangular faces going up in pyramidal fashion. These five faces are said to represent the five elements Ether, Air, Fire, Water and Earth of which all substances on this universe is composed of.
There are many temples built in the shape of Sri Chakra, the Puri Jagannath Temple is one of them. Lalitha Sahasranamam mentions: "Charaachara Jagannatha chakra raja nikethana". Sri Chakra is engraved in the Temple's Ratnavedi and an idol of Sri Lalitha is also installed.
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| Jagannath Temple, Puri. |
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| Shri Yantra Temple at Haridwar |
A temple at Surat, built in the shape of Sri Yeantra exists in the banks of river Narmada:
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| Dhyani Temple at Surat |
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| MERU MANDAPAM AT SIDDESWARI PEETAM, COURTALLAM. |
The word “Yantra” consists of two Sanskrit words “Yam” and “Tra”. While “Yam” indicates control, “Tra” stands for liberation. By leading a controlled life, we, humans, can set ourselves free from troubles and tribulations. The word “Yantram” also means an instrument or tool, through which we can attain various siddhies or skill sets.
It is very important to worship the Yantra only when it is properly drawn, or formed to meticulous proportions as specified elaborately in the texts. Sri Maha Swamigal of Kanchi has warned in one of his discourses that it would yield disastrous results to the worshipper, if it is not properly drawn or kept in right position. One cannot afford to even err a bit. The Yanra Pooja, therefore, is to be properly guided only by a Guru.
Kanchi swamiji also observed that the Yantra is not just a geometric figure or to be mistaken as the residing place of the Devata; but it is the Devata itself and hence the need to be accurate in presenting the dimentions. More so in the case of Ambal, whose Sri Chaka, we know is the most powerful of all.
She is “Srichakra raja nilaya”, “chakra raja niketana” and “Bhavachakra pravartini” as mentioned in namavali 996, 245 and 843 respectively in the Lalitha Shahsranama. The Bhavanopanishad, in its part, mentions this as “Nava chakra roopam Sri Chakram…”.
The Abirami Andhadi describes Sri Chakra as “Oli ninra konangal onpathum mevi uraipavale”, meaning that all the nine triangles of the Sri Chakra is the abode of Abirami.
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| GODDESS ABHIRAMI |
19. வெளிநின்ற நின் திருமேனியைப் பார்த்து என் விழியும் நெஞ்சும்
களிநின்ற வெள்ளம் கரை கண்டதில்லை, கருத்தினுள்ளே
தெளிகின்ற ஞானம் திகழ்கின்றது என்ன திருவுளமோ?-
ஒளிநின்ற கோணங்கள் ஒன்பதும் மேவி உறைபவளே!
Read More at: bhakthiplanet.com/2012/06/abirami-andhadhi-lyrics/ © BHAKTHI PLANET .COM
Sloka No. 11 of Soundarya Lahari explains in detail the dimentions of the cirlcles, triangles, squares and lotus petal in the Sri Yantram. Though one cannot comprehend the mystic or physical form of Shakti, Her Yantra form can be accurately depicted in the form of Sri Yantra. Hence Sri Chakra assumes more importance as a visible cosmic body of Bhuvaneshwari.
“Chaturbhih shri-kantaih shiva-yuvatibhih panchabhirapi
Prabhinnabhih sambhor navabhir api mula-prakrthibhih l
Chatus-chatvarimsad vasu-dala-kalasra-trivalaya-
Tri-rekhabhih sardham tava sarana-konah parinatah ll
(Mother, your residence is made of four triangles of Shiva and five of Shakti, surrounded by eight and sixteen petalled lotuses as well as the three circles and three squares.)
The holy Sri Chakram contains the secret behind Creation as to how the universe was born from the Big Bang or the Spandana of the Bindhu (the central dot) and expanded from a subtle sound form to a visible gross form through the formations of various Tattvas. It inter-twines the four upward facing Shiva triangles with the five downward facing Shakti triangles. The intersection of these nine triangles creates forty-three sub-triangles. Including the central Bindhu, which also is considered as a triangle made of three dots, there are a total of forty-four triangles in all.
It depicts the outwardly expanding universe and its vast boundless bold expanse. In short, it represents the history of creation of the Universe. Shiva and Shakti maithuna, or union, causes universe to appear and repappear. The whole world acts only on this principle of maithuna and without it, pro-creation is not possible.
Shiva (as Father) gives four elements (dhadhus) to the child - Bone-marrow (majja), Vital body fluids (Sukra) Life-force (Prana or breath) and Jiva (soul or consciousness). Shakti (as Mother) gives the child five elements, namely, Blood (Raktha), flesh (mamsa), skin (tvac), fat (madas) and bone (asthi). These 9 elements togather give the child its form. These 9 are represented in the form of 9 triangles in the Sri Chakra, four male triangle pointing upwards, intertwined (Samarsaya) with five female triagles pointing downwards. Thus Sri Chakra explains the secrets of creation.
The 9 triangles, 4 of Shiva and 5 of Shakti, are enclosed again in 9 enclosures called, Nava Avaranas or Chakras. The nine chakras are named as Trilokya mohana chakra, Sarvasha paripooraka chakra, Sarva samkshobhana chakra, Sarva saubhagya chakra, Sarvartha sadhaka chakra, Sarva rakshakara chakra, Sarvarogahara chakra, Sarva siddhipradha chakra and Sarva anandamaya chakra. The nine deities of the nine chakras are Tripura, Tripureshwari, Tripurasundari, Tripuravasini, Tripurashri, Tripuramalini, Tripurasiddhaa, Tripuraamba and Shri maha Tripurasundari.
Each enclosure has its own name, presiding deity and several Yoginis or female assistants. The Universal Mother is served by 64 Crores Yoginis (as mentioned in Lalitha Sahasrara Nama : "Maha-chatus-shasti-koti-yogini-gana-sevita").
Carnatic Music composer, Sri Muthuswami Dikshidar vividly explains this in his famous “Navavarna Kritis” (nine music compositions) on Goddess Kamalamba of Thiruvarur, in Tamilnadu. Those desirous of having a look at the text of these nine songs may refer to the following link:
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| Sri Muthuswami Dikshidar |
Some scholars have said that Dikshitar's songs are summaries of Durga Suktam, Sri Suktam and Purusha Suktam. He built all the mantras in a few krithis like Sri Raaja Raajeshwari (madyamavathi) and Pavanatmaja aagaccha (naatta). For the benefit of those who couldn't practice rituals, he composed vaara krithis on navagrahas. Similarly, he opened the doors to the secret world of Sri Vidya through his Kamalamba navavarana kritis, praising the deity at Thiruvarur.
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| Goddess Kamalamba |
There are references to Shaktha tradition in his Nilothpalamba Vibhakthi compositions, the Guruguha Vibhakthi and Abhayamba Vibhakthi compositions, in addition to references in several individual compositions. Dikshitar devoted one composition to each of the nine avaranas.
The significance of the Goemetric figure of a triangle implies that Shakti has everything in triad form, made in triplets, as explained variously by many. Sage Durvasa explains this in sloka 21 of his work, Shakti Mahimna Stotram as follows:
“Aadhyai ragni raveendu bhimbha nilayai rambha trilingathmabhir-,
Misraraktha sitha prabhai ranupamair yushmadpadai sthai sthribhi,
Swathmothpadhitha kala loka nigamavasdhamaradhi thrayai,
Rudhbhootham nama kalayedhyasthe sa danyo budha."
She is callled Tripura. She is trinetra and trinanyana (three eyes). She is the root cause of three realms, causal (absolute), subtle (energetic) and gross (physical). She is of the form of three aspects - the fire, the Sun and the moon. She has three peethas (places) - Muladhara, Swayambhu and Bana. She appears in three colours black (Kali, Tamas), red (Lakshmi, Rajas) and white (Saraswathi, Sattva). She is masculine, feminine and neuter. Her mantra has three letters (hrim, klim, sauh). She controls kaalaa or time (trikaalagna) – past, present and future. As well as the three states which are awaking, sleeping and dreaming. She is the mother of the three Vedas which are Rik, Yajur and Sama. She created the trimurthi forms - Brahma, Vishnu and Shiva.
When all things, which please the Goddess becomes a set of three, no wonder Her Yantra also has the geometry of three angled triangles. She is “Triyambake Gowri”.
Each Chakra or enclosure (Avarana) has its color representing the “guna” or characteristics, like sattva, rajas, tamo guna or its varied mix. Each Chakra has its presiding deity (chakreshwari) and an attendant Yogini and the Mudra Devatas, who guide the devotees in reaching the abode of Devi.
Goddess is worshipped through ten “mudras” (hand and fingure postures) beginning with “sarvasamkshobini” and ending with “sarvathriganda”. Lalitha sahasranama (Verse 977) mentions this as “dasamudra samaradhya”, meaning, She is to be worshipped by ten mudras. Out of this ten, nine mudras occupy one each of the nine aavaranas in the Srichakram.
Following link explains how to practice these ten mudras:
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| COURTALLAM RAJA RAJESWARI |
You will now get more details of each of these 9 enclosures in the following lines:
Nine Enclosures of Sri Chakra
(Nava Avaranas)
First Chakra
Thrailokya Mohana Chakra
(Bhooparam)
The nine enclosures or chakras (Nava avaranas) are to be counted from the outermost to the innermost. That way, the first enclosure is the three parallel-lined square, which contain the entire Sri Chakram (Sarvanta-chaturasram). This is known as “Thrailokya mohana chakra”. The three parallel lines are called “Tri-rekha”. This enclosure is also known as “Bhupara”. The presiding deity is called “Tripureswari”, the ultimate owner of the city of Tripura.
In his work “Universal Symbols - Scientific Interpretation of Sanathana Dharma”, Sri. Ravi Jatavallabhula opines that “Bhu” denotes the sun’s territory and “para” means the limit or boundary and Bhupara represents the entire solar system. Reference is made to Srimad Bhagavadam which explains the bhumandala as the region to which the light and heat of sun extends thus denoting the boundary of our Solar system. The planets in our solar system Mercury, Venus, Earth, Mars (four inner plannets), followed by an astroid belt and then the four outer plannets Jupiter, Saturn, Uranus and Neptune in that order seem to follow the path in the space as shown in the nine chakras.
Bhupara has four dwaras or gates of entry for reaching the Bindhu, (Dot or Goddess) at the center of the Yantra.
The outermost line is said to contain ten siddhis:
Anima - Ability to become minute,
Mahima - Ability to become huge,
Laghima - Ability to become light weighted,
Gariima - Ability to become very heavy,
Isitva - Ability to Lord over others,
Iccha - Ability to desire,
Vasitva - Ability to subjugate others,
Praakaamya - Ability to attain the objects of desire,
Bhukti - Ability to get pleasures
sarva-kama - Ability to actualize all intensions.
The second line represents the eight matrika Shaktis - “Brahmi, Maheswari, Kaumari, Vashnavi, Varahi, Indrani, Chamundi and Maha Lakshmmi”. All these Devis are accompanied by their respective male Divinities.
The innermost line represents the “Dasa Mudra” Shaktis or the guards of the ten directions (Dikbalas). They are:
Sarva-samkshobini (West) - Agitating all.
Sarva-vidravini (East) - Chasing all
Sarva-vasamkari (South) - Controlling all
Sarva-maadhini (North-west) - Driving all mad
Sarvaankusa (North-east) - Stimulating all
Kechari (South-East) - Moving about in thin air
Sarva-bija (South-West) - Seeding all
Maha-yoni (Adhara, below) - Source of all things
Sarvesvari (Urdva, above) - Ruling over all.
Thus, in all, the three lines contain 28 Sakthi Devis guarding the Sri Chakra from all around.
There are four “Amnaayas” (gates) corresponding to the four directions. In fact, as per texts, there are 6 gates to Sri Chakra, one on top and the other at the bottom of the Chakra, in addition to the four directional gates.
She is “Kootastha” - one who has entry gates.
“Shadathvatheetha roopini” – She has six gates. (L.S.)
One can reach Her through any gate, which they feel are inclined to. These paths are Mantra marg, (Eastern), Bhakthi marg (Southern), Karma-marg (Western) and Jnana Marg (Northern). The fifth gate on top is for those who follow the Sabda Yoga or the path of sound and the sixth one, Moksha Yoga or the path of Liberation. Each of these gates are guarded by one Devi - Bhuvaneswari, Dhakshina Kali, Kubjika, Guhya Kali, Tara Devi and Bala Tripura sundari.
We all have a circumstance and environment thrust upon us when we are born and considering this, our wise ancestors have advised us to take to any one of the four paths to liberate the soul. One can adopt whichever path is possible for them to follow; the destination, after all, is one and the same.
Not everyone is expected to neither renounce the world nor follow only the toughest path to reach the Goddess. She receives all Her children, by whichever gate they enter and She would bless them with all Sowbhagya.
Within the three-square-lines, there exists another set of three concentric circles, which, together with the squares, form the first avarana or chakra. This avarana represents the beginning of the evolution, the form of Sadashiva (refer chapter on Shakti Tattvas, wherein the 3rd tattva is the Sadashiva tattva). These three cirlcles represent three human values, tri-vargha, virtue, wealth and pleasure on earth and is known as “mekhalatraya”.
Sri Muthuswami Dhikshidar composed the Navaavarna Krithi, which correspond to the nine chakra enclosures of Sri Chakram. He mentions about this first avarana in his krithi beginning “Kamalamba samrakshathu maam hruth….”, explaining the various deities like Anima etc. He also names this chakra as “Kshithipura Trilokya Mohana Chakravartini”. Kshitipuram represents the earth and hence this first avarana, we can say, represents the earthly materialistic desires in the waking stage (Jagrata state). Click on the following link to enjoy this song:
For the benefit of the readers, we are giving below the meaning of the above music from Ramani’s Blog link:
“May goddess Kamalamba, who resides at the heart of Kamalangara, protect me. Her lotus-like face is praised by virtuous people. She who is the beloved companion of Lord Sundara-Shiva, who revels in joy deriving from wisdom and is very beautiful. She is like the she-parrot in the center of the cage known as Tara.
She is suzerain of the Chakra cosmogram, i.e. tripura etc., goddess for the Siddhi powers such as Anima. She is eternal and beloved of Kameshvara-Nityakameshvari. She is the sovereign ruler of the Trailokya Mohana Chakra, the circle which beguiles the three worlds. She is the manifestation of Yogic power, conqueror of the enemies of celestials such as Mahishasura. She is revealed in holy scriptures. She is the spouse of Tripuresha-Shiva and the mother of Guruguha. She enjoyed the destruction of Tripura. She is the sister of Vishnu, who is the enemy of the demon Madhu. She is slender-waisted, Tripurasundari the great goddess and spouse of Maheshvara”.
It is to be noted that some traditions like Hyagriva and Ananda Bhairava tradition, do not recognize this first avarana and treat Srichakra as boundless. Only the Dhakshinamurti traditions accept this avarana as a boundary. Each Chakra is said to represent a part of the Devi’s body. The first chakra represents Devi’s feet. Let us meditate on Her Lotus Feet.
Second Chakra
Sarva Asaa Paripuraka(Shodasa Dalam)
This avarana consists of a sixteen petalled lotus (Shodasa Patraka), enclosed within the three circles. This enclosure is named as “Sarvaasaa Paripooraka” – i.e., Fulfiller of all desires, spiritual or otherwise. The diety is named “Shodasi” meaning a young girl of sixteen years.
The Shakti presiding over this enclosure is “Tripuresi” and guarded by “Annapoorneswari”. The Yogini corresponding to this enclosure is “Gupta Yogini”. Each of the 16 petals have Shaktis and an “akshara” or Sanskrit alphabet, the sixteen vowels) as follows:
From East or bottom in anti-clockwise direction:
Kamaakarshini – Attracts by Desire.
Bhudhyaakarshini - ………. by Intellect.
Ahamkaraakarshini - …………by Ego
Sabdaakarshini - ……………… by sound
Sparsaakarshini - ..… …… by Touch
Rupaakarshini - ……………. by Form.
Rasaakarshini - …………… by Taste.
Gandhaakarshini - ……… by smell.
Chittaakarshini - ………… by Thoughts.
Dhaiyaakarshini - ……… by Fortitude.
Smrtyaakarshini - ………. by Recollections
Namaakarshini - …………. by Names
Bijaakarshini - …………… by Seeds.
Atmaakarshini - ………… by Selfhood.
Amrtaakarshini - ……….. by nector
Sariraakarshini - ………….. by body.
As could be seen, these 16 petals represent the creation of further tattvas like Pranan, Apanan, Udhanan, Samanan, Vyanan, manas, five gnanendriyas and five karmendriyas, as explained in Part 1.
Sri Muthuswami Dikshidar explains about this avarana in his Kriti in Kalyani Raga and Adi tala - Kamalamba Bhajare. Click below to hear this:
Meaning of the above song from Ramani’s Blog post is as follows:
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“Oh mind, worship goddess Kamalamba, and cast aside attachment to this illusory world.
She is attended on by Lakshmi and Sarasvati. The beauty of Her neck surpasses that of the conch. She is worshiped by the celestials and resides at Kamalapura. She speaks softly and has beautiful teeth. She possesses a lotus-like face. She is the presiding deity of Sarvasha Paripuraka Chakra and is the beloved of Paramashiva. She is the mystic Yogini, worshiped by the sage Durvasa. She annihilates miseries. She is Hamsini, the supreme one in the company of great sages. She is the bestower of true bliss through salvation. She is the ever-auspicious one. She is also known as Katyayani and Sharvani. Her dark tresses exceed the dark hue of a swarm of bees. She is the mother of noble Guruguha and is blemishless. She destroyed the arrogant Bhandasura. She delights Shaktis such as Kamakarshani. She is the attributeless supreme spirit and is the form of the world”.
Bhavanopanishad explains this further as follows:
“Prithivyap thejo vaaivaakasachothra thvak sakshur jivhvaakrana
Vaakpani patha payupasthani manoviharaa: kaamakashinyathi
Sodasa shakthya:”
Prithvi (Earth), Appu (water), Theyu (Fire), Vayu (air) Akash (Ether), which are the panchaboothas, togather with Ear (hearing Sabda or sound), Eyes (Seeing Form or rupa), Nose (smelling - gandha), Tongue (Tasting – Rasa)), Body (sparsa or touching) and five karmendriyas form the sixteen Shaktis of this avarana, beginning with Kamaakarshini.
The Chakra is white in colour and has sixteen purple coloured lotus leaves. “Ham” is its mantra. To get nearer to Devi, the devotee should overcome strong resistance from his own unfulfilled desires, which distracts him away from the direction. It is here that the Devi decides, by choice, to help Her sincere devotees in overcoming this obstacle. Through Her attendant deities, Devi helps the devotee in obtaining and thereby enjoying all his desires. He then continues his onward journey, fully satisfied, overcoming the stiff resistance that he felt earlier.
In this way, Shaktham differs from all other sects which advise one to renounce the worldly desires if one wants to reach God. Shaktham, instead leads the devotee to complete satisfaction of all his earthly desires before making the devotee pursue his path to freedom from rebirth.
The second Chakra takes care of this aspect of fulfilling the desires of the devotee, hence, it is rightly called as the “Sarvaasa Paripooraka”.
Third Chakra
Sarva Samkshobana
(Ashta Dalam)
The third avarana is known as “Sarvasamkshobana”- the agitator of all. This is also known as the Shiva Chakram.
The geometry is that of 8 lotus leaves (Ashtami dala padmam), touching each other, in circular manner, situated just below the 16 petalled Lotus form and forms an enclosure around the central triangles.
The presiding Deity is “Tripurasundari”, the most beautiful of all, in the three worlds.
Each of the eight petals represents a Shakti known as “Ananga”, meaning “not purely physical, (but psycho-physical) in nature. These are the Gupta yoginis of this chakra who control our psychological behaviours like expression, urges etc as explained below:
1. Ananga-kusuma - Controls “Vachana”, the ability to express.
2. Ananga- mekala - Controls “Aadaana”, the ability to understand.
3. Ananga-madana - Controls “Gamana”, the ability to be mobile.
4. Ananga-madanatura - Controls “Visarjana”, the ability to excrete.
5. Ananga-rekha - Controls “Ananda”, the ability to enjoy.
6. Ananga-vegini - Controls “Haana”, the ability to sacrifice.
7. Ananga-madanaankusa- “Upaadhana”- the ability to attend to detail.
8. Ananga-malini - Controls “Upeksha”- the ability to be rational.
The eight consonents, beginnings with “Ka” are written on the petals.
As per Bhavanopanishad, this chakra contains eight Shaktis such as:
“Vasanaa dhana gamana visarga ananda hanopathanopeshakya
Buddhayoanangakusumathyashtou ll”
That is the five karmendriyas of speech togather with the three functions of the Buddhi form the eight Shaktis.
Sri Muthuswami Dikshidar, in his navavarna krithi explains this third aavarana as follows:
(ragam : sankarabharanam ; talam : rupakam)
Pallavi
Sri kamalaambikaya kataksithoham
Saccidananda paripurna brahmasmi
Anupallavi
Pakasasanadi sakala devata sevitayaa
Pankajasanadi pancha krtya krt bhavitayaa
Soka hara chatura pathayaa mooka mukhya vak pradayaa
Kokanada vijaya pathayaa guruguha thathraipadayaa
Charanam
Ananga kusumaadhyashta shakt yaakaarayaa
Aruna varna samkshobhana chakraakaarayaa
Ananta kotyaanda nayaka sankara naayikayaa
Ashta vargaatmaka gupta tharaya varayaa
Anangaa dyupaasitayaa ashtadhalabja sthithayaa
Dhanurbana dhara karayaa daya sudhaa saagarayaa
By “Ashtavargathmaga” he refers to the eight letter groups beginning with “ka, cha, ta, tha, pa, ya, sa, na”, aggregating to 36 consonents in all.
By “Arunavarna”, he means that this chakra is red in colour.
The meaning of this song as given in Ramani’s Blog post referred earlier is given below:
Fourth Chakra
Sarva-Sowbhagya-Daayika
(Chatur Dasaram)
The fourth enclosure or avarana is made of fourteen cornored figure (chatur-dasaaraa), called as “Sarva- sowbhagya-daayika”, the bestower of all prosperity. It is said to represent the fourteen domains of Manu, the progenitor of the human beings.
After the three squares and the three circles of the first chakra and after pasing through the sixteen lotus leaves and the eight lotus leaves of the second and third chakras, we now descend right on the triangles, for the first time, on this fourth chakra. We get closer to the centre, getting into the main part of the Sri Chakra. The deity of this avarana is called “Tripura-vasini”, one who resides in Tripura city.
The fourteen corners in this chakra are said to represent the fourteen “Nadis” in the human body, as listed below:
Sarva-samkshobini - Agitator of all - Alambusha Nadi.
Sarva-vidraavini - Chaser of all - Khuhu
Sarva-akarshini - Attrator of all - Visvodhara
Sarva-aahlaadhakarini- Delghter of all - Varana
Sarva-sammohini - Deluder of all - Hasti-jihva
Sarva-stambini - Arrester of all - Yaso-vati
Sarva-jrmbhini - Releaser of all - payasvini
Sarva-vasamkari - Controller of all - Gandhari
Sarva-unmadhini - Maddenner of all - Saankhini
Sarva-arthasadhani - Accomplisher of all objeccts -SaravatiNadi.
Sarva-sampattipoorani- Provider of all wealth - Ida Nadi
Sarva-sampattipoorani- Provider of all wealth - Ida Nadi
Sarva-mantramayi - Made of all mantras - Shushmana Nadi
Sarva-dvandvamayi - Of excellent qualities - Shushumna Nadi
These are arranged from the bottom (or East) in the anti-clockwise order.
The first fourteen letters of the Sanskrit alphabet are attached to this chakra.
The Bhavanopanishad has the following to offer, listing out the names of the nadis in the body and says they are controlled by the Shaktis beginning with Sarvasamkshobini:
“Ambusa guhir-vichvodhara vaarana hasthijihva
Yasovadhi Payasvini gandhari boosha saankini
Sarasvatida pingala shushumna sethi chatudasa natya:
Sarva samkshobinyadhi chatudasa shakthya:”
Sri Muthuswami Dhikshidhar in his navavarna kriti on goddess Kamalamba describes this enclosure in his krithi. The word “chaturdasa bhuvana” in this kriti refers to the fourteen corner figures. He says that these fourteen figures also represent the fouteen worlds (Eerelu pathinangu lokam) of Sri Mata.
Meaning of this song as found in Ramani’s blog post is given below:
“I salute You, Kamalamba, You, who wear golden clothes and enjoy camphor-flavored betal. You are the younger sister of Vishnu, the spouse of Lakshmi. You are Kameshvari, and are the unborn one, daughter of Mount Himalaya, worshiped with the sound Hrim. You who reside in Kamalanagara destroy the lots of dishonest ones, wear lovely golden chains, and remove the sins we commit in the Kali age. You possess lotus-like feet, which bestow all fortune. You embody the fourth Avarana containing the Shakti Samkshobhini, and rule the fourteen manifest worlds. You are the heart of the strong tradition to which Guruguha belongs. You are of flawless beauty and complexion. You are called Aparna. You are the bird Hamsa. You hold in Your charming hand a bow and arrows. You as the Chakra contain fourteen Konas triangles. You are besmeared with Kunkuma, etc. You are the creator of movable as well as unmovable phenomena. You whose black hair triumphs over the blue clouds are the plenitude of consciousness and bliss.
Notes:
In Her deep penance and meditation to please Shiva, She refused all food, even the fallen leaf. Hence She is known as "Aparna" (Parna means "leaves").
The Prana is envisioned as a wild goose. This represents the grossest manifestation of Shakti belonging to the manifest worlds”
Fifth Chakra
Sarvartha Sadhaka Chakra
(Bahir Dasaram)
This Avarana is called “Bahir Dasara”, the outer ten cornered chakram. An inner Ten cornered Chakra follows this and hence this name.
This chakra is called “Sarvartha Sadhaka Chakra”, meaning “accomplisher of all objects”.
The Deity of this avarana is “Tripura - Sri”, the owner of all wealth. This avarana bestows all that is desired through “Kulotheerna Yoginis”, ten in number, housed in each of the ten corners. They are:
Sarva Sidhhi Pradha : Ensurer of all atainments
Sarva Sampat Pradha : Bestower of all wealth
Sarva Priyamkari : Doer of only the most desirable
Sarva Mangala Karini : Brings all the good things
Sarva Kama Pradha : Fullfiller of all Desires
Sarva Dhuhka Vimochani : Remover of all sufferings
Sarva Mrtyu Prasamani : Remover of fear of Death
Sarva Vigna Nivarini : Remover of all obstacles
Sarvanga Sundari : The most beatuiful of all
Sarva Sowbhagya Dhayini : Bestower of all prosperity
These yogini Devis are said to bring in “Guru Kataksham” for attaining “Brahma Vidhya”.
It is also said that the ten vayus in our body, namely, Pranan, Apanan, Vyanan, Udhanan, Samanan, Nagan, Koorman, Grikaran, Devadhattan and Dhananjayan reside in these ten corners. This is mentioned in Bhavanopanishad (stanza 17).
Sri Muthuswamy Dheekshidar, in his Kamalamba Kritis, describes this as follows:
The meaning as per Ramani’s blog post is as follows:
“Oh mind, there is nothing other than the glorious Kamalamba, the one who is the essence of all categories from the earth up to Shiva. She who is creator of Shrikanta, Brahma and others, She who created the universe, which is in essence nothing but Shiva, She is the agent of all actions, resides in the sacred outer Chakra possessing ten triangles, and is served by Bhairavi-Kali, Bhargavi-Lakshmi and Bharati-Sarasvati. She who is of the subtle form Nada and is propitiated by the ten Shaktis, Sarvasiddhiprada, etc. She who is famous for being worshiped in various religious modes, such as Kula and Kaula, as the power identical with the ten sense and motor organs. She who is the manifestation of the supreme non-dual non-differentiated ever pure enlightened and free self, the reality of which is consciousness and bliss. She who is an integral whole without any parts such as the first, middle and the last. She who is knowledgeable and is entertained by Guruguha, She manifests as Sarvartthasadhaka Chakra, achieving all purposes. She who is inherent in the nine centers such as Muladhara, etc. and who, surpassing these, knows how to pierce through the sounds. She who protects the Yogis, Her mere glance is capable of dispelling beginningless delusion and ignorance and the laws of cause and effect”.
This navavarna krithi contains a pack of information on this enclosure.
As per him, this outer ten corners stand for Dasavatara principle as well as for the Dasa karanas of our body, (Five Gnanendriyas, ears etc, and five karmendriyas, vak etc.) and for the ten yogic sthanas of our body, namely, Muladhara, Swathishtana, Manipuraka, Anahatha, Vishdhi, Ajna, Lower and upper shahasrara, inner tongue and their samasthi. He further says that through these ten yogic sthanas, a sincere yogi shall be able to hear the ten dhvanis or sound variations, namely, chinni, chinnchinni, Ganta nadha, sangha nadha, veena nadha, laya or tala, Venu gana, Paerinatha, mrithanga nadha and mega nadha respectively. These are the ten sukshma (unseen) nada (sound) Shaktis residing in this ten cornered figure.
The ten corners signify the Dasavatara Principle of Maha Vishnu. Lalitha Sahasranama says “Karangulinagothpanna Narayan Dasakrithi”- that Srimata created Naranya’s ten avatars from out of Her ten nails in the fingers of Her hands.
The Guhyatiguhya-Tantra explains Maha Vishnu's ten avatars comparing them with the ten Mahavidyas (Dasa maha Vidhya). The ten Adhara Shaktis are said to be responsible for the ten avatars of vishnu as explianed below:
1) Mathsyavatharam – “Kamalathmika”
Mahalakshmi or Gajalakshmi who resides in Lotus – both fish and lotus are fully dependant on water. Lakshmi is the daughter of the ocean of milk. The picture of gajalakshmi is surrounded by two or four white elephants always pouring water on her. She is also called “Sri Devi or Kanishka”, the younger one, to differentiate Her from “Dhumavati or Jyeshta”, the elder one. Mahavishnu’s first avatar was a fish, signifying the fact that the entire creation started from water (Fluid).
2) Kurmavatharam – “Bagalaamukhi”
She gives protection in water as well as land – Kurma or Turtle also lives in both water and land and is protected by a strong outer Sheath. This signifies that the creation started moving towards land from water (the Liquid started solidifying). Turtle lives more in water than in land, still it often reaches the land for laying eggs.
Following is the significance of Kurma Avatar as found in Wikipedia:
Purana scripture indicates that the sage Durvasa had given a garland to Indra, the king of Gods. Indra placed the garland around his elephant, but the animal trampled it, insulting the sage. Durvasa then cursed the gods to lose their immortality, strength, and divine powers. After losing the kingdom of heaven, they approached Vishnu for help. He advised that they had to drink the nectar of immortality to regain their glory. To obtain it, they needed to churn the ocean of milk, a body of water so large they needed Mount Mandara as the churning staff, and the serpent Vasuki as the churning rope. The Devas were not strong enough to churn on their own, and declared peace with their foes, the Asuras, to enlist their help.
Finally, Mount Mandara churned, but the force was so great the mountain began to sink into the ocean of milk. Taking the form of the turtle Kurma, Vishnu bore the mountain on his back as they churned the waters. Fourteen precious things arose from the turbulent ocean, culminating with Dhanvantari, the physician of the gods, who brought with him the nectar of immortality.
Following is the description in Wikipedia on Bagalaamukhi:
“She holds a club in her right hand with which She beats a demon, while pulling his tongue out with her left hand. This image is sometimes interpreted as an exhibition of stambhana, the power to stun or paralyse an enemy into silence. This is one of the boons for which Bagalamukhi’s devotees worship her. Other Mahavidya goddesses are also said to represent similar powers useful for defeating enemies, to be invoked by their worshippers through various rituals.
Bagalamukhi is also called Pitambaradevi or Brahmastra Roopini and She turns each thing into its opposite. She turns speech into silence, knowledge into ignorance, power into impotence, defeat into victory. She represents the knowledge whereby each thing must in time become its opposite. As the still point between dualities (mid point between two extremes) She allows us to master them. To see the failure hidden in success, the death hidden in life, or the joy hidden in sorrow are ways of contacting her reality. Bagalamukhi is the secret presence of the opposite wherein each thing is dissolved back into the Unborn and the Uncreated.
OSHO explains this concept in his book “Essence of Yoga”, that a real yogi is neutral or is centrally poised between the two extremes and understands that life is like a pendulam, swinging from one extreme to the other continuously. When it starts its journey towards the right side of the mid point, we should understand that it is gaining momentum to move to the left and vice versa. When there is love, there will follow hate. When there is war, there will follow peace. A person who is aware of the mid point is never affected by the swing.
Major temples to the goddess Bagalamukhi are situated in the Bankhandi Himachal Pradesh in the north, and at Nalkheda at Shajapur in Madhya Pradesh and Pitambara Peeth in DatiaMadhya Pradesh. Nepal, where the worship of tantric goddesses had Royal patronage, also has a large temple devoted to Bagalamukhi in the Newar city of Patan in Nepal near Kathmandu. The Maa Bagala Devi temple of Guwahati in the State of Assam is situated near the famous "Shakti" temple of Kamakhya in the Nilachal Hills.Another Bagalamukhi temple is situated in the campus of Biraja Temple in Jajpur, Orissa. Bagalaamukhi is worshipped with other Mahavidyas during Kali Puja in Kolkata.
This Mahavidhya is also said Pervidhya-Grasani. It means any Prayog made by your enemy or done by any other Tantrik can never affect any Bagala-Sadhak. This Mahavidhya is used in various ways. But one should not use it for above mentioned methods. You may protect yourself, but never cause harm to any one by using the power of this greatest Mahavidya. But by any reason if a Sadhak becomes compelled to use these methods, he should learn them by his Gurudev.
Bagalamukhi sadhna is one of the great achievement in life because when you start doing Baglamukhi sadhna it is the symbol that you are on the right path of the life that is self-knowledge or moksha. Hurdles in the path of moksha are kama, krodha, lobha, moha & ahankar. These are our internal enemies which can not be killed physically. When you start baglamukhi sadhna with no desire of fruit then you will feel that you are becoming more energetic & you are getting control on your thoughts because thoughts are first reason to do the good things or bad things. You will become what you think. And when you have control over it, you can become what you want & you will achieve every goal in life.”
3) Varaha Avataram – “Bhuvaneswari”
Vishnu lifts the entire “Bhuvanam” on his “nasi” or nose.
There are said to be 14 worlds or Bhuvanams in all, of which Easwari is the uncontested Sovereign Queen. She is the dispeller of “Agnyana” or ignorance and brings to surface all hidden objects. She is considered the Mulaprakriti or the Adi Shakti, to whom the “trimurthis” Brahma, Vishnu and Shiva are the attendant Gods.
As per Wikipedia, “Bhuvaneshwari means the Queen or ruler of the Universe. She is the Divine Mother as the Queen of all the worlds. All the Universe is her body and all beings are ornaments on her infinite being. She carries all the worlds as a flowering of her own Self-nature. She is thus related to Sundari and to Rajarajeshwari, the supreme Lady of the Universe. She is also known as Adi Shakti i.e. one of the earliest forms of Shakti. She can turn situations as per her wish. It is considered that even the navagrahas and trimurtis cannot stop her from doing anything. She can order the Trimurtis to do anything She wants.”
This avatar signifies that the creation strated to live more in land than in water, as does a Varaha or a Boar. Life shifted itself to the land, while still being in water. Though a boar lives in land, it is always attracted by water.
4) Narasimha Avataram – “Thirupura Bhairavi”
Bhairavi has a fearful appearance as does Lord Narasimha.
Bhairavi is the consort of Kala-Bhairava, the ruthless Shiva, the destroyer. She destroys the nine impediments of our mind, namely, sickness, incompetence, doubt, delusion, sloth, non-abstention, erroneous conception, non-attainment of yogic state and inability to stay there in yogic state. She destroys all the impediments to spiritual growth, such as lust, anger, averice, pride, envy etc. In this sense She is called “Subhamkari”, the One who brings in the good.
Wikipedia describes Her as follows:
“She is also known as Tripurabhairavi. It is believed that when Bhairavi entered the battle field, her horrible appearance made the demons become weak and very feeble, and it is also believed that most of the demons started panicking as soon as they saw her.
Bhairavi is seen mainly as the Chandi in the Durga Saptashati version of slaying Shumbha and Nishumbha. However, She kills and drinks the blood of Chanda and Munda the Chieftains of asuras, so the Goddess Parvati gives her a boon that She would be called Chamundeshwari. In other forms, She is also identified with Parvati or Durga. When furious, She is found sitting on a faithful donkey, with her mouth full of demons' blood, her body covered with a tiger skin and skeleton. She also presents the abhaya mudra and vara mudhra, and She is shown holding weapons such as a trident, axe, and thunderbolt.”
This avatar signifies the beginning of human evolution from an animal state. It is neither animal nor human. The missing link?
5) Vamana Avatar – “Dhumavati”
She removes bad thoughts and instills Athma Shakti.
She is considered as a goddess of poverty, frustration, and despair, disease misery, and Alakshmi and Jyestha. Lakshmana Desika, the commentator on the Saradatilaka-Tantra, describes Dhumavati as an old widow, carrying a broom and having a crow banner.
Wikipedia further says “A legend from the Shaktisamgama-Tantra describes that Sati commits suicide by jumping in Daksha's yagna and Dhumavati rises with a blackened face from the sad smoke of Sati's burning body. She is "all that is left of Sati" and is her outraged and insulted avatar.
The Pranatosini-Tantra explains the widowhood of Dhumavati. Once, Sati asked Shiva to give her food. When Shiva declines, the goddess eats him to satisfy her extreme hunger. When Shiva requests her to disgorge him, She obliges. Shiva then rejects her and curses her to assume the form of a widow.
Another oral legend tells that Dhumavati was created by the warrior goddess Durga in the battle against demons Shumbha and Nishumbha. Dhumavati's literal name ("She who abides in smoke") comes from her ability to defeat demons by creating stinging smoke.
In the Vamana avataram, the power of Dhumavati prevailed upon Lord Vishnu who deprieves King Mahabali (grandson of Prahlada) of all his kingdom, wealth and prosperity to teach him a leason that arrogance and pride will only result in misery. Mahabali, who earlier conquered Indra and usurped his kingdom, finally became penniless and attained Moksha by “atmanivedanam”, offering whatever he had, to the Lord.
6) Parasurama Avataram – “Chinnamastha”
The Vidhyuth Shakti who severed her own head – Parasurama had to remove his mother Renuka Devi’s head as per his father Jamadagni’s order. Later, Parasurama could bring life back to his mother. In this avatar and later in Ramavatar also, the stress seems to be on obeying the parents.
“Chinna” means to chop off or break into pieces and “Mastha” is head. This is a symbolic goal of Yoga, to detach onceself from the activities of the mind; all “vrittis” or mental modifications are stopped forthwith. She is also called “Vajrayogini”. All the five sense organs are housed in the head and to attain the cessation of all core desires, symbolically, the head is chopped off, though alive. She grants complete control over the senses.
7) Ramavatharam – “Tara”
JAI SRI RAM:
https://www.youtube.com/watch?v=f5yinkyWErg
The mother whose manthra is the Pranava taragam - Rama nama is also considered as Taraga mantra. Tara means Star, which can remain independent. Both Rama and Tara are blue complexioned.
The Ramaavatar signifies the evolution of Kingdom and the development of morality in human life.
Sanskrit word “Tr” means to take across. She takes Her devotees far away from the miseries of “Samsara Sagaram” and has motherly instincts. The story goes that during the churning of the ocean by Deva & Asura, Shiva decided to swallow the Halakala poison to protect the universe and fell unconscious due to the deadly effect. Devi took the form of Motherly Tara Devi to nurse Him and Shiva regained consciousness. Shiva assumes the position of an infant vis-à-vis the Goddess. She resembles “Kali” in appearance, but less fearful. While Kali is utterly black in complexion, Tara shines in brilliant blue. She is easily approachable to everyone due to Her motherly instincts and does not require severe penance or tantra yoga to invoke Her blessings.
Click the following link to enjoy the song written by Tulsidas on Lord Rama, sung by Ms. Surya Gayathri.
8) Balarama – Mathangi or Saraswathi:
Balarama was the avatar of Vishnu and the Shakti of Adi Sesha or Ananthasesha, the thousand-headed snake, on which Vishnu lies on the milky ocean. He used plough as his weapon, suggestive of imparting knowledge on agriculture to the people of his time. Mathnagi is the Goddess of Knowledge.
Balarama was the avatar of Vishnu and the Shakti of Adi Sesha or Ananthasesha, the thousand-headed snake, on which Vishnu lies on the milky ocean. He used plough as his weapon, suggestive of imparting knowledge on agriculture to the people of his time. Mathnagi is the Goddess of Knowledge.
9) Krishna avataram – “Kaali”
Both are black coloured – In Bhagavat Gita, Krishna admits that He is “Kaalosmi”
Both are black coloured – In Bhagavat Gita, Krishna admits that He is “Kaalosmi”
Both are most famous avatars teaching mankind Hinduism as a way of life. Now listen to the melodious composition by Saint Thyagaraja:
The name Kaali comes from kāla, which means black, time, death, Lord of death, Shiva. Since Shiva is called “Kaala”—the eternal time—Kaali, his consort, also means "Time" or "Death". It is believed that "Radha & Krishna" are just a different form of Shiva-Shakti Swaroop with gender reversed. Saktha tantra says that Ma Kali took the Male form of Sri Krsna to restore dharma.
Wikipedia further observes as follows:
“Kali has become inextricably linked with Shiva. The unleashed form of Kali often becomes wild and uncontrollable, and only Shiva can tame her just as only Kali can tame Shiva. This is both because She is often a transformed version of one of his consorts and because he can match her wildness. The ancient text of Kali Kautuvam describes her competition with Shiva in dance, from which the sacred 108 Karanas appeared. Shiva won the competition by acting the urdva tandava, one of the Karanas, by raising his feet to his head. Other texts describe Shiva appearing as a crying infant and appealing to her maternal instincts. While Shiva is said to be able to tame her, the iconography often presents her dancing on his fallen body, and there are accounts of the two of them dancing together, and driving each other to such wildness that the world comes close to unravelling.
Shiva's involvement with Tantra and Kali's dark nature have led to her becoming an important Tantric figure. To the Tantric worshippers, it was essential to face her curse, the terror of death, as willingly as they accepted blessings from her beautiful, nurturing, maternal aspect. For them, wisdom meant learning that no coin has only one side: as death cannot exist without life, so life cannot exist without death. Kali's role sometimes grew beyond that of a chaos to that of one who could bring wisdom, and She is given great metaphysical significance by some Tantric texts. The Nirvāna-tantra clearly presents her uncontrolled nature as the Ultimate Reality, claiming that the trimurti of Brahma, Visnu and Rudra arise and disappear from her like bubbles from the sea. Although this is an extreme case, the Yogini-tantra, Kamakhya-tantra and the Niruttara-tantra declare her the svarupa (own-being) of the Mahadevi (the great Goddess, who is in this case seen as the combination of all devis).
The final stage of development is the worshipping of Kali as the Great Mother, devoid of her usual violence. This practice is a break from the more traditional depictions. The pioneers of this tradition are the 18th century Shakta poets such as Ramprasad Sen, who show an awareness of Kali's ambivalent nature. Saint Sri Ramakrishna Paramahamsa was also a great devotee of Kali. Rachel McDermott's work, however, suggests that for the common, modern worshipper, Kali is not seen as fearful, and only those educated in old traditions see her as having a wrathful component. Some credit to the development of Devi must also be given to Samkhya. Commonly referred to as the Devi of delusion, Mahamaya, acting in the confines of (but not being bound by) the nature of the three gunas, takes three forms: Maha-Kali, Maha-Lakshmi and Maha-Saraswati, being her tamasika, rajasika and sattvaika forms. In this sense, Kali is simply part of a larger whole.”
Krishnavatar signifies further development of human intellect, the development of wisdom, the triumph of truth over misdeeds. Krishna is said to be the only wise human being ever existed, who had complete knowledge of all the 64 kalas or traits. His logic was unique. He fought for triumph of truth. There are many lessons we should learn from His unique sayings in the Bhagavat Gita.
Listen to Madhurashtakam in praise of Lord Krishna by clicking the following link:
10) Kalki avatar – Thripurasundari
The Goddess TripuraSundari helps all from destruction at the end of Kali yuga.
God Vishnu takes this avatar to rescue men from the wrath of Kaliyuga. Vishnu is depicted as descending on a horse and is called “Kalki”. It is said that this signifies the onset of “Horse power” or technology for further evolution. The theory on Kalki is as follows:
This Fifth aavarana thus follows the vishnu priniciple:
“Ya devi sarva budheshu, vishnumayethi samsthitha”- Devi Mahathmiyam.
Devi’s mahima or greatness is brought out in the following powerful slokam –“Aiyigiri Nandhini”. Readers are advised to listen to this beautiful rendering and get benefited:
Sixth Chakra
Sarva-Rakshaakara
(Antar Dasaram)
This chakra is called “Sarva-rakshaakara” - protector of all. This is also called ‘Andhar-dasaram’ or the inner ten to differentiate it from the outer ten triangles.
The deity presiding over this chakra is called “Tripura-Malini”. Her mantra is “Hrim Klim Blem”. The yogini is called Nikarpa Yogini. This enclosure represents the ‘Solar Philosophy’ and is of the nature of ‘Fire’ (agni swaroopam; Krotha Bhavam).
These ten corners house the ten powers of the vital body fires (Vahnikalas) which help us maintain our body systems, being the fire of purgation (Rechak), digestion (Pachak), absorption (Shoshak), burning (Dahak), the secretion of enzymes (Plavak), acidification (Ksharak), to take out or excrete (Uddharak), the churning of food (Kshobhak), the fire of assimilation (Jrambhak) and creating sleep or faint after food intake (Mohak). The corresponding ten Sakthi's are:
- Sarvajna -“Knowing all”- represents the fire “Rechaka”
- SarvaShaktiprada – “Bestowing all Powers”- representing “Paachaka”
- Sarvavaisvaryaprada – “Bestowing all wealth” - “Sochaka”
- Sarvajnanamayi – “Full of knowledge” – “Daahaka”
- Sarvavyathivinasini – “Remover of all diseases” – “Plavaka”
- Sarvaadhaarasvaroopini – “Supporter of all” – “Ksharaka”
- Sarvapapahara – “Remover of all misery” – “Kshobaka”
- Sarvarakshasvaroopini – “Protecting all” – “Jrmbaka”
- Sarvepsitaphalaprada – “Granting all wiShes” – “Mohaka”
- Sarvaanandamayi – “Full of joy” – “Uddaraka”.
The Aksharas of this chakra are the five letters of the “ta” group and ‘tha’ group of the Sanskrit alphabet.
Bhavanopanishad explains this chakra as follows in staza 20:
“The first five vayus of the outer ten dasaras combines with the first five fires of the inner dasaras to perform the digestive functions in the body. In the same way, the second five vayus combine with the second five fires and completes the digestive process. These two combinations help in digesting five types of food – Pashyam(eaten), Pojyam (chewed), Soshyam (sucked), lehyam (licked) and Peyathmaham (drunk).”
Sri Muthuswamy Dhikshidar’s krithi goes as follows for this aavarana. This song is in punnagavarali ragam, on hearing this, it is said that, snakes lose their senses and begin to dance to the tunes.
The meaning of this song as given in Ramani’s blog post is as follows:
“I am the devotee of Kamalambika, who is the spouse of Shankara. She, the bestower of prosperity, is fond of music. She who sports in Her four hands the arrows of flowers, sugar cane as bow, the rope noose Pasha, and the goad Ankusha. She whose speech is mellifluous, is the spouse of Shiva and the personification of goodness. She whose braided hair excels the beauty of lovely black bees which swarm around the Punnaga tree. She is the goddess of the Chakra Sarvarakshakara, protecting all. Her essential nature is the fire. She is establiShed in the ten Kalas and manifests in the inner circle having ten triangles. She is the goddess of the circle of Malini, which has ten Shaktis such as Sarvajna etc. She is of the form of the ten letters of the Ka and Ca groups and is worshiped by gods and others. She is Kundalini, encompassing the fifty letters. She is the goddess Kaulini, propitiated by ten Mudras. She is worshiped by Dasharatha and others, and bestows knowledge on Shiva, the father of Guruguha. The rays of Her inner radiance constitute the functioning of the ten Indriyas, the ten sense and motor organs”.
Seventh Chakra
Sarva-roga-hara chakram
(Ashta Trikonam)
This chakra (shaded portion) is an eight-cornered figure, known as “Ashta-trikonam”. This aavarana is called “Sarva-roga-hara chakram” (remover of all diseases). This enclosure is also called as “Vasu-kona”, since, in all, there are eight Vasu deities (Shaktis responsible for eight fundamental urges of the body & mind) residing in each of the eight figures.
The presiding Deity is “Tripura-siddha”. The eight rahasya-yoginis or vasus in the corners are as follows: (Vasus are Earth, Water, Fire, Air, Ether, Moon, Sun, and Star. They are called Vasus, because they are abode of all that lives, moves or exists).
Vasini – Power to subjugate or control – being ‘sita’ or cold.
Kaamesi – Act in superior manner over others – ‘ushna’ or heat.
Mohini or Modhini – Creating confusions – ‘sukha’ – happiness.
Vimalaa – Act of purification or clensing – ‘duhkha’ - pain
Aruna – red in colour like the rising sun – ‘icchaa’ – desire.
Jayani – Act of conquiring others – ‘sattva’- Wisdom.
Sarvesi – Ruling over others – ‘rajas’ – aggressive action.
Kaulini or Kulasundari – full of inaction - ‘tamas’ – inertia.
These eight deities are called ‘Rahasya- yoginis’ (secret deities) because they control our birth, our shape or ‘rupaa’, creating family bonds and death. They control the contradictions in life, i.e, cold and heat, happiness and sorrow apart from desire and the three gunas, sattva, rajas and thamas. Cold is the property of water, heat that of fire, happiness that of air, sorrow that of earth and finally desire, which arises in our minds, that of aakash or space. Thus, Devi directly controls the ‘pancha-boothas’ through these rahasya-yoginis. The devotees are assured of getting rid of all diseases of both mind and body and hence the name ‘sarva-roga-hara-chakram’ for this 7th chakra.
These eight are also called ‘vag-devatas’ (speech deities) since they are responsible for one’s self-expression and speeking power and they make one to become interested in music, stories, literature, drama, shastras (rituals) and stotras (prayers) etc.
These Vag-devatas are very close to Devi, for that matter, we can observe that these eight triangled figure is closer to the central triangle in the eighth aavarana.
The numerical number eight (of this eight cornored figure) is symbolic of the eight forms of Lord Shiva, namely, Rudra, Bhavaa, Sarvaa, Isanaa, Pasupati, Bhima, Ugra and Mahadeva.
The eight aksharaas or letters of the Sanskrit alphabet corresponding this aavarana are the five leters, starting with ‘Pa’ followed by ‘sa’, ‘sha’ & ‘sa’, which are found written on the eight triangles of this aavarana.
The philosophy represented by this aavaran is ‘Vaishnavism’.
As we near the central triangle in the eighth aavarana, the security becomes tighter and hence we find that this seventh aavarana contains some deities who carry Devi’s weapons. They are Baanini (with Arrow), Chapini (with the bow), Pasini (with the noose) and Ankusini (with the goad). These four weapons are the ones with which Devi reigns supreme and weaves Her maya in our minds. The bow and the arrow are the same weapons used by Manmathan (Roman Cupid or Greek Eros). Manmathan acts at the instance of Devi and helps Her in the act of creation. It may be recaled here that Devi, in fact, rescued Manmathan when he was burnt down to ashes by the fire from Lord Shiva’s third eye, so that Her act of creation shall not be disturbed.
The Bhavanopanishad explains this 7th chakra as follows:
“Seethoshna Sukathuhkoscha: stavam rajasthamo
vasinyathi shakthyoshtow II” (21)
Sri Muthuswami Dhikshidar mentions that “Para, Pasyanthi, Madhyama” are the Vag-devatas, whose other form is these eight Vasini Devatas. “Paarati” refers to the aksharas beginning with “Pa”. “Hrim”, which is mother Goddess Herself, is the Bija mantra of this chakra. She is the Raja Yogini, who cures and protects all from diseases.
The meaning of this song as found in Ramani’s Blog post is as follows:
I offer my devotion to my mother, Shri Kamalambika, to She who resides in the garden palace of the wish-fulfilling gem Kalpavatika, and to Chandika, the mother of the universe.
She who has a lovely moon-like face, whose eyes are like the lotus bud, whose feet are praised by Indra, whose rays are the five elements such as space, She is the gazelle-eyed in the forest of Hrim. She who is the embodiment of Hrim, She is the presiding deity for the Mantra Hrim. She is Gauri. She rejoices in Her own self of supreme bliss, the self which transcends the three states of existence: the casual, the subtle, and the gross. She who is the mystic Yogini, known only to Brahma, Vishnu, Rudra, and Hayagriva, She is differentiated as the Shakti Vasini, etc. and as the four states of development, the deity of speech. She is the healing Raja Yogini, who removes all illness, which is essentially transient. She who plays the Vina, which She holds in Her hands, who delights the Kamalanagara, who charms the Gods, men and sages, grants Guruguha the boon of Her grace”.
Eighth Chakra
Sarva Siddhi Pradha
(Central Triangle - Trikonam)
This central triangle faces downwards when hung or shall face East direction when kept flat on the ground. (Generally, it is preferable to keep the Srichakra in a horizontal position, parallel to the gound, rather than in the vertical position). This is the 43rd triangle in the Srichakra.
This primary triangle is also called “kama-kala”, which evolved from the central dot or Bindhu. In this way, we can say that this triangle is the first one to be created, from which all other creations began.
Just as the triangle has three sides, all creations also have three dimentions. Ours is a three dimentional world. Hence this triangle assumes very high order of importance in the Srichakra, representing the entire creative energy of our Universe.
The deity presiding over this chakra is called “Tripuraamba”, i.e., the Mother of the Trinity Gods, Brahma, Vishnu and Rudra.
The three corners of this inverted triangle represent the three forms of Goddess, namely, Maha-Kameshwari, Maha-Vajreshwari and Maha-Baghamalini (Roudri). These three are called “Adi-Rahasya-Yoginis” (higly secretive in nature), as compared to Rahasya-yoginis of the seventh aavarana.
Kameshwari is situated on the southern corner of the triangle, symbolising the Moon. She is the ‘Vani’, the consort of Brahma. She is the Iccha Shakti.
Vajreshwari is on the Eastern corner, symbolising the Sun. She is ‘Lakshmi’, the consort of Vishnu. She is the Kriya Shakti.
“Roudhri” is situated on the Northern side of the triangle, symbolising Fire. She is Raja Rajeswari, the consort of Rudra, having the power of dissolution. She is the Gnana Shakti.
The triangle also symbolises the three forms of speech, namely, Pasyanti, Madhyama and Vaikhari, thus earning its name, “Vag-bhava kootam”, i.e., born of speech. The whole of creation is said to have emanated from the primordial sound ‘AUM’
The aksharas representing this triangle are ‘A’ for Shiva and ‘I’ for Shakti. The Shiva-Shakti union, therefore gives us ‘E’, which is formed when ‘A’ and ‘I’ combine. ‘E’ therefore assumes importance among the Alphabetic letters. This chakra is considered as the ‘head’ of Devi and is equivalent to the Sahasrara chakra in human body, which we will see later in the chapter on Tantra.
This central triangle is also said to be situated in Uddiyana-peetam, the most important tantric centre. This triangle is pure white in colour, representing pure saatvic energy of the Ambaal.
The philosophy represented by this chakra is ‘Shaktham’, the worship of Shakti.
Bhaavanopanishad says as follows:
“Avvyaktha mahat ahangkaraa: kameswari vajreswari
Baghamalinyo anthastrikona devata II” ……..(26)
This verse equates the Nature (Avvyaktham), intelligence (Bhuddhi) and the Ego (Ahamkaram) to the three Devis themselves, ruling our body and mind.
Meaning of Sri Muthuswami Dhikshidar’s song on this Aavarana goes as follows:
“May goddess Kamalambika, spouse of Shiva, She who holds a parrot in Her hand, protect me. She is the protector of the world, adorning the Kapala skull and the Shula trident. Mother of the universe and also known as Bhagamalini, may She bestow Her glance on me, and confer all accomplishments on me. She is Tripurambika, the Balambika. Her body is like burniShed gold, and is the eternal stream of undifferentiated unique bliss. She is the remover of sufferings and resides in the Trikona triangle, which obliterates the three kinds of miseries. She is in the company of Kameshvari and a host of Shaktis. In the wide doorway of Her abode, wherein the jewelled bell constantly announces salvation, She is understood by Guruguha, who is eternal. From Her ten fingernails, She created the ten incarnations of Vishnu. She is the supremely secret Yogini, who holds in Her four hands the sugar cane bow symbolising the mind, five arrows symbolising the five Tanmatras – essences, sounds etc. of the five elements, the noose symbolising attachment, and the goad symbolising hatred”.
Ninth Chakra
Sarvanandamaya Chakra
(Bindu – Central Dot)
Sri vidhyaam shiva vaama bhaaga nilayaam, hreenkaara mantrojwalaam,
Sri chakrangitha bindu madhya vasathim, srimath sabha nayakeem. -Meenakshi Pancharatnam.
Now we have reached the heart of the Srichakram, after traversing through the eight outer chakras, to reach the abode of Devi, “the Bindhu”, or the Dot, considered as the mantric form in which Devi exposes Herself to the devotees. The Bindhu is Devi Herself. She is the centre of all creations; the cause, the means and the end.
The spider spins its web from out of its own body fluids, without any external support, thus becoming the doer, the material and the witness all by itself. So is Mother Supreme, reigning Her power to weave the weft & the warp of our Universe. All other deities, including Brhma, Vishnu and Shiva, are subservient to Her. She is an integral part of Brahman, the Universal consciousness. She is the energy (Shakti) of Brahman. Her outflow as Brahman’s energy multiplied to become this great and vast Universe, unimaginably large. Look at its vastness. One can imagine the huge power.
She is the Holy Dot. She remained as a tiny hot dot, so much micro in size (paramanu) that it is millionth of a pin-head or a hair tip. It was terribly hot, due to the huge stored compressed energy; brilliantly vibrant like “koti-koti-surya-prakasa”, as that of billions and billions of suns, like a shining golden pot. She is the “swaranya garbha”, the golden womb in which this whole Universe was born. She remained as Bindu, till one day, Brahman desired to recreate the Universe, as part of His leela.
“Seyam devataikshat … naama rupe vyaakaravaani” – Chandogyopanishad –(6-3-2).
The Brahman desired to manifest in the form of Names and forms.
She separated from Brahman and started Her ‘salanam’ or subtle movements which grew to become more and more pronounced, became spandana (pulsating) and gained so much potential that it exploded with great force. The Big Bang. The energy released in the explosion was so huge that it made the fluids to splash uniformly all around and even today the Universe keeps expanding due to the initial force. Whatever materials that surrounds us are made of this mass of energy.
We all are part of this massive common fluid. All creations have part of Her fluid. This is the great connecting substance between nature and human beings. We are all manifestations of Her Energy as mass. Deep and step-by-step condensation of one form of Energy into several forms – the subtle-energy (Aakash), the invisible force (Air), the visible energy (Fire), the fluid form (water) and finally fully condensed gross mass (Earth). We are made of Pancha-boothas.
“Om poornamadah poornamidam
Poornaat poornamudachyatePoornasya poornamaadaya
Poornamevaavashishyate” - Isa Upanishad
Meaning:
“That” (adah:) pure consciousness is full and complete by itself. “This” (idam) manifested form of universeal matter is also full and complete, though it parted from “that”.
Meaning:
“That” (adah:) pure consciousness is full and complete by itself. “This” (idam) manifested form of universeal matter is also full and complete, though it parted from “that”.
“This” completeness arose from “that” completeness. (Even then “that” remains complete, without any depletion- a paradox).
We know that knowledge, when parted with someone never gets depleted; instead it remains intact. The same way pure consciousness passes on a part of its consciousness all around, remaining intact and maintaining its status of completeness.
We are Devi Herself, the mother goddess Maha Tripura Sundari, Lalitha or Rajarajeshwari. This whole Universe came out from the Whole. The Yogis believe that Goddess is none other than the devotee himself. A Tantric devotee always identifies his body with the Yanthra of Sri Chakra.
This ninth aavarana is called Sarvanandamaya chakra, full of Bliss or Complete Happiness. Like the sactum sanctorium of a Temple, it is the holiest of the Holy. Sri Lalitha resides there. Lalitha sahasranamam confirms this as “Bindhumandala vasini” and as “Bindhu tarpana santushta”- meaning that all offerings (tarpana) to Sri Lalitha should be placed in the Bhindu.
In fact, it is a misnomer to call this dot as an aavarana or enclosure, as this does not enclose anything further. This is the ultimate. This is situated at the physical center of the innermost triangle as well as at the exact centre of the entire Sri chakram.
Sringeri Mahaswami has said that just as Vishnu resides in the Saligramam, the Mother of the Universe resides in the Sri chakram.
It is said that the central point, though appears to be a circular dot, is a triangle made of three dots known as “Bindu traya”. It is explained that the central point is the primary triangle of the Srichakra. This triad consists of Bindhu (as Shiva), Bija (as Shakti) and Nada (as an offspring of Shiva-Shakti union). Nada is called the “Maha-Bindhu”, which is formed when MahaKaala and MahaKali unite by their Will.
The triad or tri-bindhu goes further as follows:
- Bija, Nada and Bindhu
- Iccha Shakti, Kriya Shakti, Jnana Shakti
- Vaama, Jyeshta and Roudhri
- Saraswathi, Lakshmi and Parvathi
- Brahma, Vishnu and Rudra
- Fire, Sun and the Moon
- Red (Ovum), Orange and White (Semen)
- Rajas, Satva and Tamas Gunas
The entire creation began from these tri-bindus. Out of the above, the middle ones namely Nada, Kriya Shakti, Jyeshta, Lakshmi, Vishnu, Sun and Satva guna are called Misra-Bindhu as they are formed by the union of the respective other two principles. For example, Nada is formed by the union of Bija and Bindhu etc. Similarly, Kriya Shakti (act of creation) follows when the ParaaShakti combimes Her Will (Iccha) with Her inherent Knowledge(Jnana). The Sun, likewise, contains the Moon and Fire. These middle ones are called Misra-Bindhus (mixed by the other two).
Bindhu is also considered as a circle with a viod inside, the circle being the Shakti and the Void being Shiva.
Bhavanopanishad observes:
“Sadananda Poorna Svathmaiva Paradevatha Lilitha”.
Sri Muthuswamy Dhikshidar did compose his 9th Navaavarna.
https://www.youtube.com/watch?v=3JdGL-jnnxU
https://www.youtube.com/watch?v=3JdGL-jnnxU
The meaning of this song as per Ramani’s blog post is as follows:
“Hail my mother, Shri Kamalamba. Hail to the mother of the world, Shri Kamalamba. You are the personification of Shringara Rasa, the essence of the sentiment of love. Oh my mother, You are the reflection of the entity of consciousness, Cidbimba, residing at the orb of the moon that shows the reflection of the original orb, void of consciousness. She who resides in Bindu Chakra, which is the center of Shripura, inside the temple, which is made of the wish-fulfilling gem Chintamani, She is in the embrace of Shiva on the couch of the form of Shiva. I meditate on Mahatripurasundari, who is propitiated by the goddess with the boar’s face, Varahi, and others, the suzerain empress, the auspicious one who dwells in the circle replete with all bliss. She is Suvasini. I am protected by Her. She makes the sun, the moon and the fire manifest themselves. She is skillful in removing the three terrible sufferings such as Adhyatmika, etc. She possesses the beautiful form assumed to grant the prayers of Indra and the other gods. She manifests both as the supreme and as empirical objects. She is compassionate. I salute Her, auspicious mother, pure consciousness, worshiped by Lakshmi, Vishnu, Rudra, and Brahma. Everything is born of the supreme deity who is worshiped by the Shaktis such as Vama, etc. She has the form of the Mantra which begins with the letters Ka, Ha, Sa, etc., the mantra which is worshiped and meditated upon by the twelve savants, Kama and others. Let my loving mind be dissolved in Her, whose beloved is Shiva, and who is the mother of Guruguha. You embody the light which is Brahman, are the divine omniscience which contains all phenomena and their names, reveal Kamakala and the insights revealing one’s perfect identity”
“Saamarasya” is maintaining complete synergy with pure consciousness.
Here Devi is in harmony with Her Lord, Shiva. “Nidharshini” is one who remains non-dual. She becomes one, even with Her devotees. The Bindu is thus the point on which everything in the Universe finally rests after pralaya or dissolution. It is thus called ‘Svaroopa-pratishta’, resting in oneself, only to be recreated again in due course. This is the principle of an oscillating Universe.
From Bindhu, the Universe expands through a Big bang, and after expansion, it contracts back to the Bindhu form and rests there, till it decides to expand again.
Thirumoolar has mentioned about this Bindhu Shakti in his Thirumantiram stanza 1928 and 1929.
1928. வீயம தாகிய விந்துவின் சத்தியால்
ஆய அகண்டமும் அண்டமும் பாரிப்பக்
காயஐம் பூதமும் காரிய மாயையில்
ஆயிட விந்து அகம்புறம் ஆகுமே.
1929. புறம்அகம் எங்கும் புகுந்துஒளிர் விந்து
நிறமது வெண்மை நிகழ்நாதம் செம்மை
உறமகிழ் சத்தி சிவபாதம் ஆயுள்
திறனொடு வீடுஅளிக் கும்செயல் கொண்டே.
The Mother is said to be seated at the central mansion, ‘Chintamani gruha’ on a cot. The four corners of the Bhupura (the first chakra) form the four legs of the cot. Sadashiva, the pure consciousness, becomes the bed.
The Deity presiding in this dot is variously known as “Lalitha, Raja Rajeswari, Kaamakalaa, Para-Bhattarika, Mahakameswari or Sri Vidhya”. The name Kama-kalaa implies the Divine will to multiply.
As per Shaktha ideology, the Universe initially prevailed only as pure consciousness of the Brahman. It was of pure white “Prakasa” or light of great intensity. It was of the size of a mustard seed, the “Bindhu”. It already possessed an awareness of its Jnana or knowledge that it can multiply. When once it made up its mind to multiply, its energy surged out from it as “Vimarsa”, the Shakti, in the form of subtle sound called “Bija” or Seed.
While the Brahman is considered as Shiva (the “Bindhu”), Shakti which came out of it is the “Bija”. Thereafter, the union of Shiva and Shakti gave rise to “Nada”, the primordial Sound, the Pranava, “Ohm”. This process of this union is called “Kama”, which resulted in creations or “Kala”. Hence this name for Shakti as “Kama-kala-roopini”.
Bindhu Bija
These form the primary traingle in the Sri Chakra. This Nada further condensed into denser forms, in stages, resulting in the process of creation. Thus, Sri Chakra explains the process of Universal creation. It also signifies that Shiva and Shakti are not different from each other. It is only the power of Shiva which manifested as Kamakala, the Devine Desire to multiply. Shakti is only a mirror reflection of the Brahman. Brahman is the “stuff” or the building block, of which the entire creation, animate or inanimate, is made of.
“sarvam kalvidam brahma tajjalaan”- Chandogyopanishad (3-14-1). All that exists, came out from Brahman and hence everything is nothing else but Brahman.
If we consider Brahman as the ocean, Shakti is the wave, the dynamic part of the ocean. If Brahman is the fire, Shakti is its heat, the power to burn.
One cannot remain without the other. They are inseparables. They are one and the same. Thus, Shakti is verily the Brahman Himself. A shaktha devotee considers himself as Shakti Herself and performs pooja to unite with the Brahman. He performs the pooja considering Her as an identity of Lord Shiva. He even adores Her with rudraksh mala and invokes the Shiva in Her. A perfect Sri Vidhya upasaka can be a shaktha in heart and a saivite in practice. A true Advaitha partitioner.
“Asavaadityo brahma-brahmaiva ahamasmi” - I am Brahman. (sandhyavandhana mantram).
The Svetaswatara Upanishad explains this concept through a question:
“kim kaaran Brahman” - “What is the cause of this Universe, is it Brahman?”. It also gives the answer - “Brahman used its own Atma Shakti in projecting this Universe.”
She is the mother of all creations - “Aabrahmakeeta Janani” – Lalitha Sahasranamam reiterates. She became the “Hiranyagarbha” or the Golden womb, from whom all beings came out.
Shakti is also called as “Thiraskarini”- remover of the black veil of maya (‘Thirai’ in Tamil means Screen). Each avarana in the Sri Chakra is like a “prakara” or circular corridor in a temple. By crossing these prakaras one by one, we lift the veil one by one, as we go nearer to the Goddess. The central triangle is therefore equal to the “Moolasthanam” or the Sanctum Sanctorium, where the Deity resides.
“Bindu, meaning a Point or Dot, is sometimes likened to a Pearl, and is often related to the principle of a Seed. This is not just a poetic choice of words or philosophy. There literally is a stage of Yoga Meditation in which all experiences collapse, so to speak, into a point from which all experiences arose in the first place. The Bindu is near the end of the subtlest aspect of mind itself, after which one travels beyond or transcends the mind and its contents. It is near the end of time, space, and causation, and is the doorway to the Absolute. To understand this principle is extremely useful, if not essential to Advanced Meditation.”- Swami Jnaneshvara Bharat
“Shaktijnanam vina devi nirvaanam naiva jayate—
“Without the knowledge of Shakti, Mukti (salvation) cannot be attained”
Following video link of Khadgamala stotram may be helpful to understand Srichakra:
Let us complete this chapter on Sri Chakram with Deekshithar's Mangalam in Sri Ragam:
Nadi Chakras
Sri Chakra yantra worship is like the Yoga Tantra worship where the body chakras are invoked to raise the Kundalini. The Yogi tries to awaken the kundali, coiled in the form of a sleeping snake, and raises it upwards through the nadis to sahasrara chakra at the top of the head, where Shakti meets shiva. Same way, in the yantra worship the devotee perfroms pooja and passes from the outer chakras to the inner chakras:
Bhupara refers to the Muladhara chakra
Shodasadala refers to the Svadhisthana
Ashtadala refers to Manipuraka Chakra
Chaturdasa refers to Anahata chakra
Bahirdasa refers to Visuddha chakra
Antardasa refers to Ajna chakra
Ashtadala refers to Manasa chakra
Inner triangle refers to Soma chakra
Bindu refers to Sahasrara chakra
Worship of Sri Chakra Form
(Sri Vidhya Upasana)
“Sabdha Brahmedhi yacchedam Shastram” - (Shastras say that Sound is Brahman)
Each of the nine avarana chakras, expalined above, have their own mantras associated with them. Sri Chakra pooja varies in degree from “lagu pooja” (Easy one) to the hard-core Pooja. It is recommended that the devotees don’t venture themselves into these pooja vidhanas without attaining proper knowledge from a Guru.
The devotees can select their own method out of the three recognized schools of worship of the Goddess:
(1) Dakshinachara method formulated by Hayagreeva and followed by Saint Agasthya. It mainly consists of reciting Lalitha sahasra nama and Lalitha tristathi and perfrming kunkuma archana.
(2) There is another method followed by few hardcore cults, known as Vamachara or left handed method. As the name implies this involves performing physical pooja on a young girl (Kanya), assuming her to be the Srichakra-swaroopini.
(3) There is also the Dakshinamurthy school, known as samayachara. The equi-poised.
(3) There is also the Dakshinamurthy school, known as samayachara. The equi-poised.
Sri Vidhya Upasaka mainly treats himself as the embodiment of Mother (sva svaroopa prapthi), worships upon Her Beauty and attains Jeevan Mukthi. Thus, the Mother not only becomes his path, She also becomes his goal.
Special mention needs to be made here that it is not necessary for everyone to aspire to become a Sri Vidhya Upasaka. It is only one of the paths, believed by hardcore devotees. It is sufficient if one is deeply in love with Mother and surrenders to Her in complete devotion and Bakthi to reach Her abode.
There is an interesting connection between Sri Vidhya and Sri Sastha.
It is said that Lord Vishnu took Mohini avatar to clinch away the Amrit from the Asuras and to give it to the Devas and for this purpose he went into a tapas and prayed in private to Devi, who always resides in His heart. (Some people belive that Devi and Vishnu are one and the same, representing Nature in its green colour). Devi, then came out of Vishnu in the form of Mohini and did the rest of it. Lord Shiva, impressed by Mohini, fell for Her. Lord Sastha was thus born and Mohini nursed the child. Sastha is considered the pet son of Ambal. Sastha devotees follow the Sri Vidhya path in their worship. Sri Sastha is seated on a Sri Chakram in Sabari Mala Temple. The mantras recited there are in line with the Sri Vidhya pooja marg.
In “Sadi Vidhya” cult, Sastha is considered one of the Gurus. In Kanchipuram, which is considered as the Srinagaram people worship Sastha with all mudhras. In Thiruvaroor considered as a Sri Vidhya kshethram, Sastha vigraham is placed right at the entrance to the Kamalamba Temple. The Sastha poja involves similar nava aavarana pooja system with Sastha seated on the bindusthanam with two wives, Poorna and Pushkalaamba.
Saint Muthuswami Dheekshidar has also commented on this parallel between Lord Sastha and Devi, in his Krithi “Harihara Puthram”.
Listen to the following song on Dharma Sastha and get blessed:
Lalitha Pancha Rathna Slokam
(Recommended for daily recital)
Sri Adi Sankara has written Lalitha Pancha Ratna Sloka, also called "Lalitha Panchagam", which when recited with devotion every day, gives you all that you need. Sri Sankara emphatically declares that Devi blesses Her devotees with motherly affection.
Use the following link to recite this manta daily in the morning and get blessed:
Following is the text of the ‘pancha ratna’.
Praatha smaraami Lalitha vadanaaravindam,
Bimbaadaram pradhula maukthika shobhi nasam,
Aakarna deerga nayanam mani kundaladyam,
Mandasmitham mruga madojjwala phala desam.
Here he describes the Beauty of Her Lotus face, red lips, pearly nose, lovely eyes, ear drops studded with precious gems, pleasantly smiling face with frangrant forehead. Let us pray to Her every morning.
Prathar Bhajami Lalitha Bhuja kalpa vallim,
Rathnanguleeya lasathanguli pallavadyam,
Manikhya hema valayangadha Shobha maanam,
Pundreshu Chapa kusumeshu sruneen dadhanam.
Sankara further adds that Her hands are like a “kalpa” plant, granting whatever you wanted. Imagine Her wearing studs of Ratnam, golden bangles and rings imbedded with gems, holding a bow and goad in Her hands. Let us pray to Her every morning.
Bhakteshta dana niratham bhava sindhu potham,
Padmasanadhi sura nayaka poojaneeyam,
Padmangusa dwaja sudarsana lanchanadyam.
Sitting in a lotus posture, She helps Her deovtees to safely cross the ocean of Samsara. She is worshipped by all Devas. She holds in Her hands the angusa, goad, flag and sudarsana chakra. Let us fall at Her lotus feet every morning.
Pratha sthuthave parashivaam lalithaam bhvaneem,
Trayyanha vedhya vibhavam karunanan vadhyam,
Viswasya srushti vilaya sthithi hethu bhootham,
Visweswareem nigama vang mana sathi dhooram.
Let us pray to Her every morning, the life source, destroyer of ahamkara, protector of Vedas, full of mercy, who does the functions of creation, sustenance and destruction,who is beyond our imagination.
Prathar vadami lalithe thava punya nama,
Kameswarethi, kamalethi Maheswareethi,
Sri shambhaveethi jagatham janani parethi,
Vagdevathethi vachasa tripureswareethi.
She is the most loveable, merciful, supreme Mother, who is of the form of sanskrit letters (Vag Devi - Saraswathi) and who resides in Tripura city. Let us recite Her holy name every morning.
Phalastruthi: Benefits of reciting this Sloka:
Ya sloka panchakam idham, Lalithambikya,
Soubhagyuam, sulalitham patathi prabhathe,
Thasmai dadathi lalitha jadithi prasanna,
Vidhyaam sriyam vimala soukha manantha keerthim.
Those devotees who recite these 5 slokas everyday shall be blessed by Her grace without fail.
We will meet again soon with the next topic on Tantra Swaroopam. Ohm Shanti.
Listen to this lovely rendering by M.S. on Akilandeswari and stay blessed:
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