The structure of Sri Chakra
The basis of Sri Chakra is its mantra; the fifteen lettered mantra in three groups: a e i la hrim; ha sa ka ha la hrim; sa ka la hrim. The sixteenth letter “srim” is present in a subtle form. Sri Chakra is basically a triad; and, is also related to number nine (tridha chaiva navadha chaiva chakra-samketakam punah) . The triangle which is primary to the chakra has three angles and the deity residing in it is Tripura. The mantra of each of the nine enclosures of Sri Chakra is three lettered; the Mother Goddess is worshiped in her three forms; the Kundalini energy in the individual is threefold, and the phenomenal processes arising out of the union of Shiva and Shakthi are also three. The Chakra design represents Tripura or Tripura Sundari; while her manifest powers (yogini) are nine. There are also three dimensions of the Sri-chakra corresponding to the three sections (kuta) of the mantra; and, each of these dimensions has a further division into three units. Each of these nine units are called as chakras that are encased in Sri Chakra.
All its other interpretations are also in terms of three and nine. The three groups that constitute the mantra are called Kuta (peaks) or Khanda (segments). They are interpreted variously in sets of three as:
- Agni (fire), Surya (sun) and Chandra (moon);
- srishti (creation), Shtithi (preservation) and laya (dissolution) ;
- Iccha ( will), jnana (knowledge) and kriya (action);
- Sattva, Rajas and Tamas; Jagrat (wakefulness) ;
- swapna (dream state) and sushupthi (deep sleep);
- Jnatra (the knower), jnana (the knowledge) and jneya ( the known) ;
- as Atma (individual self), Antaratma (inner being) and Paramatma (supreme self); and also as
- past , present and future.
In general, the Sri Yantra is a ‘cosmogram’ – a graphic representation of the universal processes of emanation and re-absorption reduced to their essential outline.
The diagram of the Sri Chakra is primarily a Matrix (i.e. womb) of nine interlocking triangles. Five of these triangles have their apex facing downward. They are
Shakthi trikonas, the triangles representing five forms of feminine energy, Shakthi. The other four triangles with their apex facing upward are Shiva trikonas representing the male aspect, Shiva, Consciousness. In Tantra, the feminine is the active principle; and the male is passive. The Tantra texts mention that Sri Chakra is produced when five forms of Shakthi and four forms of Shiva unite. The intersection of these nine triangles creates forty-three triangles. It is customary to regard the point at the centre also as a triangle. Thus, in effect there are forty-four triangles in Sri Chakra; and these are arranged in nine enclosures (navavaranas), in groups of three.
The intersection of two lines is called Sandhi; and there are 24 such Sandhis. These intersections have certain significance. The meeting of two lines represents union of Shiva and Shakthi.
And, the points where three lines meet are called marma sthanas. There are 18 such marma sthanas.
The meeting of three lines represents explicit harmony between Shiva and Shakthi; and they are vital spots in the body where the life-energy resides as well as accumulates. The marma has thus been called the Seat of Life or Jiva-sthana.
A total of 43 triangles are created from the overlapping of the nine original triangles.
As regards the Bindu , the dimensionless point at the core of the Sri Chakra Yantra, the Tantra texts explain that Bindu is Kameshwara , the ground of the universe; and the immediate triangle is Kameshwari the mother of universe; the union of purusha and prakriti. The union of these two is the Sri Chakra, which represents the entire phenomenal pattern. This is denoted by the secret syllable shrim. In fact, it is this point, coloured red, which really is the Sri Chakra. Every other detail is an expansion or a manifestation of its aspects. The mother goddess worshipped in Sri Chakra is the universe. The devotee has to identify that principle in his body, for his body is the Sri Chakra or the universe in epitome. He is guided in this endeavour by the guru who is the representative of Shiva.
The Bindu also represents, at various times, the principles or activities known as the Pancha Kriya of: Emanation of the cosmos from its primal source; Projection of creation into the primal void; Preservation of the created universe; Withdrawal of the creative and preservative energies in cosmic dissolutions; and lastly, Retention of the withdrawn energy-universe for the next cycle of re-creation. These five activities are regarded as the five modes of expression of the Universal Mother.
There are several other explanations.
Bindu is regarded a sphere in its own right. The expanded form of the Bindu is the triangle formed by three points and is called Sarva siddhi prada (the sphere of fulfilment of all aspirations). It is described as Prakriti (Mother Nature) composed of three gunas (fundamental fabric of all existence) sattva, rajas and tamas. The Kadi School explains sattva as that which covers and conceals (aavarana); while the other two gunas as that which project the world of duality or multiplicity (vikshepa). The three gods Brahma (creator), Vishnu (preserver) and Rudra (destroyer) are actually the representations of these three gunas. They are in turn the three aspects of the Devi represented as trikona chakra.
It also explained that from Shakthi flashes forth the creative impulse known as nada (sound), which manifests as Kundalini or the creative urge, in all living beings. Here, Bindu is Shiva; Bija is Shakthi; and nada is their union. These give rise to the power of will (icchha shakthi); the power of knowledge (jnana shakthi); and power of action (kriya shakthi).These in turn give rise to Rudra, Vishnu and Brahma.
Another explanation is, Bindu, also called Sarvanandamaya (all blissful), and represents the transcendental power (Para Shakthi) and absolute harmony (saamarasya) between Shiva and Shakthi. This is equivalent to what the Vedanta calls the Brahman. Owing to the power of the will (icchha shakthi) there comes about an apparent differentiation of Shakthi from Shiva, expressed in the form of triangle. Here again, the triangle is the expansion of the Bindu (bindu vikasana).
If the Bindu represents the Para-nada, the triangle represents the Pashyanti, the second stage of the sound, nada. The enclosure next to this, the eight sided figure (ashta kona chakra) is the Madhyama or the third stage in the development of sound. The rest of the Chakra represents the physical or the phenomenal stage, the Vaikhari, which is the manifest and articulate form of sound. The Vaikhari form is represented by the fifty letters of the alphabet, called matrikas or the source of all transactions and existence.
The sixteen vowels (from aa) constitute the lunar sphere (Chandra mandala), the twenty-four consonants (from ka to tha) the solar sphere (Surya mandala); and the remaining ten consonants (from ma to ksha) the sphere of fire (Agni mandala). Thus, the triangle is also known as tri kuta, tri khanda and tri mandala.
Bindu is identified with Shiva and trikona with Shakthi. The process of evolution (shristi) or the apparent separation of Shiva and Shakthi is referred to as adi-dwandwa. The evolution from the primary state into the mundane level is regarded as a descent, avarohana krama; whereas the withdrawal from the gross to the very subtle state is termed Samhara krama. Here the devotee moves into higher spiritual levels; and therefore it is termed arohana krama. It is a gradual process.
The significance of the triangle is explained thus:
The name of the goddess is Tripura; and number three is important in approaching her. She is of the nature of the sun, the moon and the fire. She is masculine, feminine and neuter. Her form is red, white and the mixture of the two. Her mantra has three letters (hrim, klim, sauh); and from this mantra three segments of time – past, present and future – emerge. From this mantra too emerge the realms, three Vedas, three states of existence ( waking, dreaming and sleeping) and three gods Brahma, Vishnu and Shiva.
All these geometric designs are contained within Sri Chakra, arranged in nine enclosures or nava-avaranas.They are also termed as nine chakras. Each of this has its name, a characteristic physical form and a spiritual significance. Each has its colour suggesting its tendencies. Each Chakra has its presiding deity (chakreshwari or Chakra nayika); and she is a variant form of the mother goddess abiding at the Bindu. The Chareshwari rules over her set of attendant divinities; such as Yoginis who aid the devotee on in his spiritual progress, and the Mudra Devatas, seal-divinities, who welcome, purify and delight the devotee.
The yoginis have a special role in Sri Chakra worship. They make explicit the union of the male and female aspects of the Sri Chakra in each of its enclosures. They are in fact, the symbols of urges, aspirations, inhibitions, limitations, obstructions and powers active in each individual. The yoginis aid the devotees, but derive their power from the mother goddess.
Sri Chakra is verily the body of the mother goddess, who resides as energy in the universe and as pure consciousness in the individual. The nine enclosures symbolize in a graded series the significance of the universal and individual; the ideological and ritual; expressive and contemplative; and the in inner and outer aspects of Sri Chakra.
The outer group of chakras (1, 2 and 3) symbolizes extension or shristi. They represent Shiva aspect of the chakra. The middle group (4, 5 and 6) symbolizes the preservation or sthithi. They represent Shakthi aspect of the chakra. The inner group (7, 8 and the Bindu) symbolize absorption or samhara. The Bindu represents the transcendental aspect of mother goddess. The other two avaranas (7and 8) are also Shakthi aspects.
The nine chakras are interpreted in terms of Time (kaala), the five elements that compose all things (Pancha-Bhuthas); and three states of awareness-wakefulness, dream and deep sleep.
The nine chakras are also interpreted as corresponding to parts in human body.
|No.||Chakra||Corresponding to part of human body|
|01||Bhupura||First line: feet; Second line: knees; and third line : thighs|
|Triple girdle||Mid portion of the body|
|02||Shoidasha-dala padma||Region below navel and up to penis region ; kati|
|03||Ashta-dala padma||Navel region – nabhi|
|06||Antar-dasha||Region between eye brows- bhru-madhya|
|08||Trikona||Top of the head- masthaka|
|09||Bindu||Opening on the crown of the head leading to Sahasra Dala padma (Brahma randra)|
The nine avaranas are again recognized as chakras said to be situated along the central channel or the Shushumna nadi.
|No.||Avarana in Sri Chakra||Nadi-chakra|
|02||Shoidasha dala padma||Svadhistana|
The nine avaranas, enclosures that compose Sri Chakra are briefly as under. These are described in the order of absorption (Samhara-krama) according to Dakshinamurthy tradition. It starts with the outermost enclosure-Bhupura- and leads to Bindu, the central point.
1. Bhupura also called Trilokya –mohana-chakra (Deluder of the Realms) , is the four-sided enclosing wall. The three lokas being three levels of experience: attainments, obstructions and powers. They are also related to the body- mind complex of the devotee.
A tantra design is always enclosed within an outer wall serving as a protective cover. As the devotee enters into the Mandala he leaves behind the normal worldly distractions and conflicts; and emigrates into a world of symbols and visualizations. A Mandala is thus a mansion of gods and goddesses, a symbol of a higher form of existence.
There are actually six gateways to the fort Sri Yantra, if we take a three-dimensional view of it; the four obvious dwaras and those ‘above’ and ‘below’. The Eastern gate is the way of the mantras. The Southern gate is the way of devotion or bhakti. The Western gate is for the performance of rites and rituals, or karma-kanda. The Northern gate is the way of wisdom, or Jnana. The gate ‘below’ is the ‘path of words’ while the gate ‘above’ is the way or ‘road of liberation’. These are located at the Southern and Northern gate, respectively, i.e. ‘above’ is north, ‘below’ is south. Each of these gates also stands for one of the six primary chakras in the body.
The Bhupura Chakra, the earth stretch, includes within its spatial scope the entire design even as the earth supports the entire existence. Bhupura is a Shiva aspect and is made up of three lines or ramparts. The first (outermost) line is identified with the attainments of yoga powers called Siddhis. They are needed for self-protection along the inward journey. Such Siddhis are eight in number; and are attained consequent on gaining control over the elements and the mind.
The second or the middle line represents the powers of eight mother-like divinities Mathrika who rule over emotions such as passionate longing (Brahmi), violent anger (Maheshwari), avarice (kaumari) obstinacy (Varahi) etc
The third (inner) line of the square is identified with ten feminine deties, Mudra devathas, carrying seals of authority. The mudras are an approach to the divinities. These could be gross (sthula) being body postures and gestures by hand; subtle (sukshma) by way of seed-mantras; and para transcendental that is mental or intuitional approach.
These three lines are also taken to represent the Mother goddess; the outermost line corresponds to her feet; the middle line to her thighs; and the inner line to her knees.
There are also three concentric circles (trivritta) representing three objectives of life: Dharma, Artha and Kama.
The avarana is Bhoopura and the Chakra is Trailokyamohana chakra ‘enchants the three worlds’. The yogini is Prakata; Mudra is Sarva Somkshibhni; Siddhi is Anima; and the mental state of the aspirant is Jagrata. The presiding deity is Tripura. Her Vidya is Am Am Sauh.The gem is topaz. The time is 24 minutes and the Shaktis are 28 that include the ten starting with Anima, the eight starting with Brahmya and the ten Mudra Saktis. 28 is the dominant number.
This avarana corresponds to the feet of the mother goddess.
2. The sixteen petalled lotus (shodasha dala padma) called sarva asha paripuraka chakra, the fulfiller of all desires, is the second enclosure. In the sixteen petals, the sixteen vowels of Sanskrit alphabet is inscribed. These symbolize sixteen kalas or aspects or phases. They are also called nithyas and named Kamakarshini (fascinating the desires), Budhyakarshini (fascinating the intellect) etc. These relate to powers in the Five Elements, the ten senses of perception or Indriyas (being further divided into five organs of action and five sense organs) and the Mind.
The significance of this enclosure is explained as self-protection (atma raksha) of the devotee. Since frustrated desire is the strongest obstacle to spiritual progress, the next stage is wisely concerned with satisfying them. Only he who has experienced can renounce. The values of virtue, wealth and pleasure are granted at this stage.
The craving Asha springs from discontent; and is quenched when discontent is eliminated. That is possible when devotee identifies himself with Shiva, ever complete and ever content.
This is achieved by the cultivation or strengthening of power over mind, ego, sound, touch, sight, taste, smell, intellect, steadiness, memory, name, growth, ethereal body, revivification, and physical body.
The avarana is Shodasa Dala, and the Chakra is Sarvasaparipuraka chakra ‘fulfils all expectations’; the yogini is Gupta Yogini; Mudra is Sarva Vidravini; the Siddhi is Laghima; and the mental state is Swapna, The presiding deity is Tripureshi. Her vidya is Aim Klim Sauh.The gem is sapphire. The time is three hours. The Shaktis are the sixteen starting with Kamakarshini. 16 is the dominant number.
This avarana corresponds to the Savdhistana chakra of the mother goddess.
3. Eight petalled lotus (astha dala padma) called Sarva-samkhobhana –Chakra the agitator of all, is the third avarana. Each petal has a consonant inscribed within it that begins with ‘Ka‘ The petals represent eight divinities associated with erotic urges , independent of physical body(ananga).These relate to mental pleasures derived through five organs and through the modalities of mind: rejection(repulsion or withdrawal), acceptance (attention or attachment) and indifference(detachment).
This enclosure represents the last of the first group of the chakras that symbolizes Shrusti or emanation.
The avarana is ashta dala; The Chakra is Sarva-samkshobana chakra ‘agitates all’. The Yogini is Gupta- Tara; Mudra is Sarvakarshini; the Siddhi is Mahima; and the mental state is Shushupti. The Presiding deity is Tripura Sundari. Her vidya is Hrim Klim Sauh. The gem is cat’s eye. The time is day and night. The Shaktis are the eight starting with Ananga Kusuma. 8 is the dominant number.
This avarana corresponds to the navel region of mother goddess.
4. Fourteen triangles (chaturdasha trikona) called sarva sowbhagya dayaka; the bestower of all prosperity is the fourth enclosure. This is in the form of a complex figure made up of fourteen triangles. The fourteen triangles are inscribed with fourteen consonants beginning with ka and ending with dha. The fourteen corners represent fourteen powers of mother goddess. These are said to preside over fourteen principle channels of vital forces in human body (naadis) corresponding with fourteen powers Sarva -Samkshobhini and others.
They are also related to the seat of Shaktis who represent: the Mind (Manas), the Intellect (Buddhi), Being (Chitta), the Conscious Ego (Ahamkara) and the ten Indriyas.
This enclosure refers to the channels of life currents in the human body (prana) and their identity with the aspects of Sri Chakra. The explanation given in Tantra texts is that the breathing in human body is influenced by five elements present in the body; and in turn those five elements are influenced by the manner we breathe. Normally, we breathe 360 times in a unit of time called nadika (equivalent to 24 minutes). A day (dina) consists 60 such nadikas. Therefore, in a day (24 hours) we breathe 21,600 times. The collection of all breathes is mother goddess herself. This is called nadi-chakra, the organization of winds within the body. The distribution of breathes among the body centres are as follows:
|Chakra||Number of Breathes||Time taken Hrs-mins-sec|
The navel is the central point for distribution of all breathes and life forces moving along the channels. Normally breath alternates between the ida channel reaching the left nostril and pingala the channel reaching the right nostril. The former is moon principle and cools the body; and the latter is sun principle warms the body. The two meet at muladhara, close to kundalini. Around this central channel is a network of 72,000 channels of which the more important are the 14 mentioned earlier in this paragraph. These are referred also as 14 divinities. In this avarana the number 14 is dominant.
Sri Chakra is also described as the diagrammatic representation of the cycle of time (kaala chakra) and of the chakras in human system.
The Avarana is Chaturdasara; the Chakra is Sarva soubhagya dayaka chakra, ‘grants excellence’. The Yogini is Sampradaya Yogini; the Mudra is Sarva Shankari; the Siddhi is Ishitva. The mental state is Iswara Vichara. The presiding deity is Tripura Vasini. Her vidya is Haim Hklim Hsauh.The gem is coral. The time is day and night. The Shaktis are the fourteen starting with Samkshobhini.14 is the dominant number.
This avarana corresponds to the heart of mother goddess.
5. Ten-sided figure (bahir-dasara) called Sarvartha Sadhaka chakra (accomplisher of all objects) consisting ten triangles, is the fifth avarana. It is named “the outer ten cornered figure” (bahir dasara) in order to distinguish it from a similar figure enclosed within it.
The ten triangles in this avarana house ten auspicious deties , such as Sarva siddhi prada, Sarva sampath prada, Sarva priyamkari, Sarva mangala karini and so on. The five of the triangles are inscribed with consonants beginning with Ka; and the other five triangles are inscribed with consonants beginning with Cha..These represent ten powers of mother goddess who presides over ten vital forces pranas active in the body. The idea of vayu the winds or vital currents is fundamental to the concept of channels.
The vital currents are divided into two groups: prana- panchaka andnaga-panchaka. The first group consist: prana, apana, vyana, udana and samana vayus. These are responsible for body functions such as respiration, blood circulation, digestion, voice and separation of nutrients from food etc.
The second group consists vital currents such as naga, kurma, krkara, devadatta and dhananjaya. These are involved in body movement like belching, yawning movement of eyelids, causing various sounds in the body. The Dhanajaya vayu, it is said, is the last to leave the body at its death. In this avarana the number ten is dominant.
The Avarana is Bahirdasara; the Chakra is Sarvarthasadhakachakra, the ‘accomplisher of all’. The Yogini is Kulotteerna yogini;; the Mudra is Sarvonmadini; and the Siddhi is Vashitva. The mental state is Guroopa Sadanam. The presiding deity is Tripura Shri. Her vidya is is Haim Hklim Hsauh.The gem is pearl. The time is lunar day. The Shaktis are the ten starting with Sarva Siddhi Prada.10 is the dominant number.
This avarana corresponds to the neck of mother goddess.
6. Ten sided figure (antar dasara) called Sarva raksha karaka (one that protects all) consisting ten triangles is the sixth avarana. It is named antar dasara, the inner ten cornered figure, since it is placed within a similar ten cornered figure, mentioned earlier.
The ten triangles are inscribed with ten consonants beginning with the five of Tha and the five of Tta group. They represent the powers of the mother goddess who presides over ten vital fires (vanyaha).These represent the ten specific fires within the body; 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 fires of pessimism and frustration (Kshobhak), the fire of assimilation (Jrambhak) and creating lustre (Mohak).
This enclosure is the third of the second group of chakras representing Preservation. The advent of inner realization begins here. The significance of this avarana is explained as protection from all obstacles. The devotee distances himself from all that hinders his spiritual progress; and he begins to develop an awareness he is Shiva ( the consciousness).
The Avarana is Antardasara; the Chakra is Sarvaraksakara chakra ‘protects all’. The Yogini is Nigarbha Yogini; the Mudra is Sarva mahankusha; and the Siddhi is Prakamya. The mental state is Upadesa. The presiding deity is Tripura Malini. Her vidya is is Hrim Klim Blem.The gem is emerald. The time is Lunar Fortnight. The Shaktis are the ten starting with Sarvagnya.10 is the dominant number.
This avarana corresponds to the middle of the eyebrows (bhrukuti) of the mother goddess.
7. Eight-cornered figure (ashtara) called Sarva roga hara (the remover of all deceases) is the seventh avarana. In the eight triangles formed by this figure, eight divinities presiding over speech reside. Between them they cover all the alphabets in Sanskrit grammar. These shakthis also rule over contradictions in life (dwandwa) such as cold(water) and heat(fire); happiness(air) and sorrow( earth); as also the Desire(akasha-space) and the three gunas of Sattvas (consciousness), Rajas(ego) and Tamas(mind).
The significance of this enclosure is its power to eradicate the most basic disease viz. involvement with impure, fleeting existence that is laden with stress. The blessed state is attained when the distinctions between the subject, the object and transactions between them are dissolved.
The avarana is asthakona; the Chakra is Sarvarogahara chakra ‘cures all ills’. The Yogini is Rahasya Yogini; the Mudra is sarva khechari; and the Siddhi is Bhukthi. The mental state is Manana. The presiding deity is Tripura Siddha. Her vidya is is Hrim Shrim Sauh.The gem is diamond (Vajra).The time is Lunar month. The Shaktis are the eight, starting with Vashini. 8 is the dominant number.
This avarana corresponds to the forehead (lalata) of the mother goddess.
The Four Weapons
In between the mandalas of eight triangles and the central triangles are the four weapons — flowery bow, flowery arrows, noose (pasha) and goad (ankusha). They are red in colour. They are the weapons of both the mother goddess as Kameshwari and also of Shiva as Kameshwara.
8. The primary triangle with its apex downward (East) and coloured white (Sattva) surrounding immediately around the central point, Bindu, is the eighth avarana. It is called Sarva Siddhi prada chakra, the one that bestows all accomplishment. This triangle does not intersect with other triangles; and stands independent. It is Kama Kala. It is feminine in its aspect; and represents three fundamental manifestations of the mother goddess: Kameshwari (symbolizing moon – creation); Vajreshwari (symbolizing sun- preservation); and Bhagamalini (symbolizing fire -dissolution).
The three angles of the triangle also represent three forms of speech: Pashyanthi, Madhyama and Vaikhari. The triangle is therefore the speech aspect Vak Bhava.
It also represents the three powers of iccha (will) , jnana (knowledge) and kriya(activity).The three corners of the triangle stand for three peaks(kuta) of the fifteen-lettered mantra; or as three dimensions of all existence. The triangle itself is regarded the abode of the mother goddess (kama-kala).
The Avarana is Trikona; the Chakra is Sarva-siddhi-prada chakra, ‘grants all attainments’. The Yogini is Athi Rahasya Yogini; the Mudra is Sarva Beeja; and the Siddhi is Iccha. The mental state is Nitidhyasana. The presiding deity is Tripuraamba. Her vidya is is Hsraim Hsrklim Hsrsauh..The gem is Gomaya .The time is a ritu- two months. The Shaktis are the three starting with Kameshwari. (4+3=7) is the dominant number.
This avarana corresponds to the top of the head (masthka) of the mother goddess.
9. The ninth enclosure is strictly not an enclosure. It is the central dimensionless point, the Bindu. It is called Sarvananda-maya chakra, the supremely blissful one. It is independent of the intersecting triangles. It is coloured red. This, in a temple, would be the sanctum sanctorum, with all the other circles or enclosures representing various parts of the temple as you move inwards.
It is this Bindu that is in reality the Sri Chakra; it represents the mother goddess Maha Tripura Sundari, Lalitha or Rajarajeshwari herself; and everything else is a manifestation of her aspects.
The goddess is nothing other than the devotees own self. The self here does not refer to jiva, engaged in organizing the body, mind and senses. The self here refers to individual consciousness (buddhi) which is beyond the body-mind complex. It is filled with all bliss (sarvananda maya). This constant, abundant bliss is the expression of the union of Shiva (consciousness) and Shakthi (power of deliberation Vimarsha). It is the very basis of existence. It is called beautiful, sundara, in this sense. It is in this sense the supreme mother goddess is called Maha Tripurasundari.
The significance of this avarana is the complete harmony (samarasya) of principles of pure consciousness (Shiva) and the principle of energy as deliberation (vimarsha shakthi).It signifies a state of non-duality, where all tendencies of approach and withdrawal become nonexistent, dissolve in a state in which the devotee ultimately rests. Bliss, in Tantra, is explained as resting in oneself (Svarupa pratishta).
There is also a school which propounds that the central point is composed of three dots or drops(Bindu traya) representing three fires(vanhi): Moon(soma);Sun(surya); and Fire(Agni).The top dot symbolizes the head of the deity; and the pair of dots at the bottom symbolize the breasts of the Mother. It is explained that the central point expanding into the three is an act of swelling (ucchuna); and that is how the central point becomes the primary triangle in Sri Chakra.
The avarana is the Bindu and the Chakra is Sarvanandamaya chakra, ‘replete with bliss’. The yogini is parathi para Rahasya; the Mudra is sarva yoni; and the Siddhi is Prapthi. The mental state is Savikalpa Samadhi. The presiding deity is her Transcendent Majesty Lalita Maheshvari Mahatripurasundari. Her vidya is Kamaraja vidya: ka e i la hrim ha sa ka ha la hrim sa ka la hrim, plus a secret 16th syllable. The gem is ruby. The time is year. The Shakti is Maha Tripura Sundari the personification of Brahman.
This avarana corresponds to Brahma-randra on the top of the head of the mother goddess.
Travelling from the outer periphery wall to the inner bindu is an ascent through various levels of consciousness and mystical significance, overcoming myriad obstacles of conditioning and fears along the way. As he proceeds inward from the outermost enclosure the devotee’s thoughts are gradually refined; and the association of ideas is gradually freed from the constraints of conventional reality. The Devi is felt or visualized in his heart and then drawn out through the breath and installed in the yantra. She is then worshipped as actually residing there. The true home of Devi is however in his heart .The devotee identifies himself with the Devi and goes through the worship guided by the symbolism. Whatever be the details, the symbolism involved is important in the external worship (baahya pooja); and more so in internal worship ( Antahpooja- contemplation on the import of the chakra).In baahya pooja, the sadhaka or the practitioner worships the deity with a feeling that he and the Goddess are two different entities ; and , for fulfilling a desire or kaamyasaadhana . The Antahpooja is sublime seeking identity with the Goddess. For more on this , please click here
Sri Chakra is also a construct of space and time, just as the universe is a space time continuum. The way of the universe is continuous and constant change. That change, in a relative existence, is measured by the phases of moon. Mother goddess is the principle of time; she is kala or nitya. The Sri Chakra also puts forth the interdependence of time and space. The devotee views the evolution of the universe as the unfolding of a changeless reality of Mother Goddess.
The Sri Chakra represents the interplay of the purusha and prakriti; the universe and its energy. The union of the Devi (energy) and Shiva (consciousness) worshipped in Sri Chakra is the universe and its evolution. The universe is thus stylized into a pattern of energies, symbolized by the patterns and layout of Sri Chakra. It provides a model to the individual for transformation. The consciousness of the individual finds in it an articulation; and the model helps in breaking the barriers of subjective feelings and limitations of the objective world. The devotee identifies that his body is the Sri Chakra or the universe in epitome; and that The Yantra too is the Devi. The aim is to realize that oneness, the bliss of pure consciousness.
Continued in the Next Part
Kamalamba Navavara kritis –Part One
The Tantra of Sri Chakra by Prof.SK Ramachandra Rao(1953)
Lalita Tripurasundari, the Red Goddess
Sri Yantra – the Significance and Symbolism of its design
Sri Yantra Definition
Hymns of Sri Chakra