Srichakra -2

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Jaya Jaya Shankara !

Namastripurasundaryai !

Namo Chandramouleeshwaraaya !

Namo Naarasimhaaya !

 

In the Srichakra, in the srishti krama ( order of evolution),

there are five triangles termed as Shaktis. A triangle with a

downward apex is called a Shakti, whereas an upward one is called

Vahni. In Srichakra, there are five Shaktis and four Vahnis. When,

due to the good fortune of the entire universe, Parashakti of the

form of Vimarsha wants to project out the entire universe, hidden in

herself, an evolutionary process begins. Shiva Parabrahman remains

unmoved and the great mother Parashakti herself results in the

evolution of the illusionary world. Parabrahman is without any

implications of cause or action. His inseparable and eternal

Parashakti appears in various forms as Jnana (knowledge), Iccha (will

power) and kriya (action or dynamism). The so called creation of the

world is a pulsation in this great Shakti. When the evolution of the

world constituting of the thirty six tatwas (elements) begins,

Srichakra materializes at this point in time.

The first letter of the alphabet `A' is without any form

since the Vedas and the tantras declare that `A' represents

Paramashiva or Prakasha. Aitereyaaranyaka has declared `A'kara as

Parabrahman. The letter `Ha' represents Shakti or Vimarsha. A

combination of the two results in `Aham' with the anunaasika or

the `am' sound denoting the unqualified Brahman. According to

Panini's Pratyayaahaaranyaya, `Aham' denotes all letters (varnas)

between `A' and `Ha' and thus the entire alphabet or matrikas. `Ha'

is also called visarga and is responsible for creation of the

universe. What is indicated here is that the entire universe is

hidden in the Prakasha-Vimarsha-Harmony state, which is nothing but

the Bindu. When sun's light falls on a clear mirror, it gets

reflected on a wall as a light beam. Similarly, when light of

Paramashiva falls on Vimarshaambaa, the beam or point of light called

Mahabindu becomes evident. This indeed is the Baindava chakra of the

Srichakra. This itself is called Kamabindu since it is the seat of

Kameshwara and Kameshwari, bot in complete and perfect mutual

harmony. A pulsation in this leads it to appear as Rakta (red) and

shweta (white) bindus. From these Bindus, which result due to

pulsation in Kamabindu ( of the form of Aham), evolves the effulgent

Chitkalaa. In the same wayas ghee melts due to heat of fire, due to

Prakasha, a flow results in Vimarsha Shakti. This wave like flow in

Vimarsha from in between the two Bindus is called Haardhakalaa. The

mysterious Kaamakalaa, ornamented with this Haardhakalaa gives rise

to Baindava Chakra. More about Kaamakalaa, its esoteric form,

conceptualization and meditation on it, Dhyana and Dhaarana aspects

of it should again be learnt from ones Guru directly. Though some

information on Kaamakalaa vimarsha can be obtained from Dindima

Bhasya and some other lesser known commentaries on Saundaryalahari

and also from Punyananda yati's Kaamakalaavilaasa (this however is

extremely technical and without a thourough background on tantra and

a knowledge of sandhaabhaasa etc leaves the reader gasping or with

misunderstood notions. Some very well known adepts in the pasts have

written commentaries on this work, but sadly most have misinterpreted

this great siddhavaani).

Just as waves rise in an ocean, the world constituting of the

36 tatwas rise from this Baindava chakra. This Baindava Chakra

represents Madhyama, Pashyantee and vaikhari vaks ( forms of speech).

These in turn are evolved from Paraa Vaani, represented by the

original Mahabindu. It is to be noted that the moola trikona (

central triangle ) is also referred to as Baindava chakra since Bindu

and trikona cannot exist without each other. This has been stated

clearly by Bhagavan Hayagriva in the Lalitopaakhyaana of Brahmanda

Purana. Also to be noted is the fact that the entire Srichakra is a

mere extension of the basic Kaamakalaa.

Actually Mahabindu is undivided, Shiva -Shakti –ONE in form.

Visualization of this as Shwetha and rakta bindus leads to division

and hence duality, creating the foundation for externalization of the

vast universe, which is as illusionary as the separateness of Shiva

and Shakti. Creation has to be of two aspects : Vak (speech) and

Artha (meaning) which respectively constitute of Paraa and Vaikhari

and Shiva to Prithvi. This Mahabindu though being non-dual creates an

illusion of being dual. This great Kaamakalaa is the most subtle form

of Mahatripurasundari. One who realizes this secret, by means of

srividya and worship of Srichakra will be liberated from all

dualities and will attain Shivahood. It is only one basic triangle

that transforms into Shakti chakra in evolution and Vahni chakra in

dissolution, in a triad, forming 3 x 3 = 9 triangles, which

constitute of the Navayoni Chakra. Indication here is to the fact

that nothing new is actually being created, but is actually a

transformation of an already existing Baindava Chakra. Now, each yoni

in this Navayoni chakra represents Dharma, Adharma, four appearances

of the same Aatma ( atma,antaratma,paramatma and jnanatma), maata

(jiva), meya ( object of comprehension by the Jiva) and Pramaa ( the

comprehension itself). This nvayoni chakra is said to be completely

filled and hence of the form Chidaananda. Chit means Chaitanya kalaa

and ananda means Vishwaahamtaa ( experience of the world as Aham or

oneself – Vijnanabhairava). It is Mahat or great since it is full of

chit and also because it is not limited by space, form and time.

Hence it is greater than the greatest (mahatoopi mahaan).

Baindava chakra represents Mahabindu which is actually

Sadashiva tatwa. Since shiva and Shakti tatwas are placed above

sadashiva tatwa, this chakra forms the seat of Shiva and Shakti

viewed as Kameshwara and Kameshwari or both-in-one as

Mahatripurasundari. This Dhyana of Mahatripurasundari has been given

to us clearly by Acharya in the 8th verse of Saundaryalahari. This is

what has been told in the name `Baindavaasanaa' in Lalitha

sahasranaama mahaamantra. If we rephrase what has been said earlier,

Baindava chakra is the seat of `Aham' where `A' is called

samvartaanala ( destructive fire that erupts during pralaya or the

dissolution). All tatwas from Shiva to prithvi and hence the entire

universe which is nothing but a congregation these tatwas merge into

this `A' kara during dissolution. Hence the name samvartaanala. `Ha'

kara is also called chitkalaa. The Mahabindu at the center of the

triangle is what is `Aham' and represents Ambika Shakti. The navayoni

chakra with eight angles ( Ashtakonas) is surrounded by the sixteen

vowels. The rays of light that emanate from the bindu and Navayoni

transform into Dashaara chakra. The letters situated in this chakra

are `Ya' to `La'. It represents the five elements

(earth,water,fire,air and ether) + the five tanmatras (

smell,taste,form,touch and sound). These tatwas represent Shiva tatwa

and the letters signify Shakti. Thus we can conclude that Dashaara

chakra is Shiva Shakti maya. This logic will apply to all the other

enclosures or aavaranas and hence the entire Srichakra.

The next chakra is the dvidashaara. It represents the 10

indriyas or sense organs and the residing letters are kavarga and

chavarga letters. These two dashaara chakras are thus twofold

reflection of the great Mahatripurasundari seated on the sadashiva or

mahabindu.

Next follows Chaturdashara chakra, formed due to the

collective light emitted from the previous 4 chakras namely

bindu,trikona,ashtakona and dashaara-1 along with the light from

dashaara-2. since chaturdashaara is farther away from those four

chakras, only their collective light will be seen here, but a clear

and distinct perception of the individual lights and hence the

corresponding chakras will not be possible. However, dvidashaara

being very next to it is clearly perceivable from chaturdashaara.

This chaturdashaara is due to the pulsation in Jnana and Kriya

Shaktis. It thus represents 10 indriyas, four antahkaranas

(manas,buddhi,ahamkara,chitta). The preiding letters are `ta'

to `bha'.

Earlier it was seen that baindava chakra was presided over by

Ambika Shakti. Ashtaara chakra to chaturdashaara chakras indicate a

dominance of Raudree Shakti. Thus,chakra till now, is an extension of

the powers of Raudree Shakti.

The chatushkona chakra,which comes next is due to Jyeshtaa

Shakti and mekhalaatraya is due to Vaamaa Shakti. This bhoomitraya

also includes the adjacent sixteen and eight petalled lotuses.

Srichakra has been till now visualized as an abode of various

Shaktis. An alternate visualization is its Kalaa form. The inner

triangle and bindu represent chitkalaa. The kalaas associated with

Ashtaara,Antardashaara,Bahirdashaara and chaturdashaara are

respectively shantyateeta, shanty, vidya, pratishtaa and nivritti.

Ambika and other shaktis that were spoken till now are actually

powers of Prakasha. Now association of Srichakra with powers of

vimarsha is as follows. In the nine aavaranas or enclosures of the

Srichakra, the nine residing vimarsha shaktis are

Naada,bindu,kalaa,Jyeshtaa, Vaamaa,Raudree,Vishaghnee,Dootaree and

Sarvaanandaa. Bindu and naada are actually of the form of shanta

Shakti which is attributeless and hence also the corresponding

chakras - - Chaturdashaara and the sixteen petalled lotus. Eight

petalled lotus, presided by kalaa, is of the form of icchaa Shakti.

Chaturdashaara chakra presided over by Jyeshtaa I of the form of

Jnana Shakti. Raudree and the rest, respectively reside in Dashaaras-

inner and outer, Ashtakona,trikona and Bindu, all of the form of

Kriya Shakti.

Thus, the Srichakra constituting of vaamaa and other shaktis

of the Prakasha Parabrahman is an extension of kaamakalaa, which in

turn constitutes of the three bindus. Now, in the same way as clay is

the basis of existence and the very nature of a pot made of clay,

Srichakra being an extension of Kaamakalaa is nothing but kaamakalaa

itself and so also the entire universe which is nothing but the

Srichakra.

Akula chakra is situated in the body at the place of origin

of sushumnaa nadi. This akula chakra is a thousand petalled red lotus

with up facing petals. Sushumaa terminates with Sahasraara in the

head region, which is thousand petalled white lotus whose petals face

downwards. All lotuses extending upwards along the sushmnaa except

the Akula sahasraara are said to be Kula padmas. The divine mother

sharvaani resides in these lotuses. The distance between the anus and

genetalia is said to be 5 angulas. Between this, at a height of 1

angula is a region called Kanda. Between this, there is a Mahayoni

described as a triangle. Sushumnaa takes birth from its center. The

shining Akula sahasraara surrounds this place. Hence contrary to

popular belief, sushumnaa does not actually originate in

Moolaadhaara. At the center of Akula sahasraara the great mother

Kuladevi resides. 1 angula above Akula padma, there is another red

lotus with eight petals and eight granthis(knots) in which Brahmani

and the other eight matrikas reside with Asitaanga and the rest eight

Bhairavas. Center of the lotus is the abode of Kaulikee Shakti. Thisa

lotus is called vishu chakra. 1 angula above this is the six petalled

Kula padma. Then comes the Moolaadhaara chakra which has four red

petals which face downwards. Between the lotus shines the Swayambhoo

lingam. Around this linga, along with Varadaa,shree,shandaa and

saraswathi, Bhagavathi Kundalini is to be meditated. This lotus

represents earth element. 2 ½ angulas above this, there is a lotus

with eight petals called taijasa padma yellow in color. The rsiding

shaktis are Anangakusuma and others. Mahaamantra hrillekha resides at

its center. Then the well known sequence of chakras follows starting

from Swaadhishthaana. 4 angulas above throat is the subtle lambika

padma ( called Indra naadi…for people familiar with Dasha Mahavidya

Yoga this should strike a chord..this is the abode of Bagalamukhi…

some authors misplace bagala in throat which is actually the abode of

Matangi and some in navel which again is the abode of Mahataara). In

this lotus, vasini and the eight vagdevis reside. Then follow aajnaa

and sahasraara.

Srichakra may be visualized with each of its nine chakras

corresponding to these yogic chakras with bindu at aajnaa. On a more

subtle note, Srichakra is visualized at bindu, ardhachandra,rodhini

etc till unmanee, which are located above Aajna, one above the other.

These are different pronunciations of the Naada visualized suitably

while meditating o the three naadas and the fourth aggregate naada of

the three kutas of the srividya mantra. Another alternative is to

meditate on the entire Srichakra in Mahabindu, above all chakras and

even unmanee. This is possible by highly advanced sadhakas and is

the very essence of samayaachaara. This is the highest and the most

desirable of the three while the first form is the least. These three

visualizations are respectively called Sakala, Sakala – Nishkala and

Nishkala Bhavanas of Srichakra.

 

harshanand_16

Bangalore.