Lalita Tripurasundari

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Pranam. How is everyone? I am presenting to you my latest catch, of the Amba,

Lalita. Hope you enjoy it. As usual, the link shall be provided at the end of

the article.

Lalita Tripurasundari, the Red Goddess

Dear One, Tripura is the ultimate, primordial Shakti, the light of

manifestation. She, the pile of letters of the alphabet, gave birth to the three

worlds. At dissolution, She is the abode of all tattvas, still remaining Herself

- Vamakeshvaratantra

 

 

 

What is Shri Vidya and what relationship does it have to the goddess Lalita and

to her yantra, the Shri Yantra? Vidya means knowledge, specifically female

knowledge, or the goddess, and in this context relates to her aspect called

Shri, Lalita or Tripurasundari whose magical diagram is called the Shri Yantra.

She is a red flower, so her diagram is a flower too.

 

The tantrik tradition views its symbols as having a gross aspect, a subtle

aspect, and a supreme aspect. In terms of Lalita, the gross form is the image of

the goddess with her four arms and so forth, the subtle form is as yantra, and

the supreme form is her mantra, all three being the goddess in different

aspects. Behind the sometimes colourful symbolism is deep wisdom coupled with

practical methods for realising oneself.

 

 

 

Lalita loves puja. This term is usually translated as worship. However, this is

misleading, as it introduces a duality into a process intended to bring the

practitioner (sadhaka or sadhvika) to a non-dual position. There can be various

pujas including daily rites, those performed at the four twilights, rites done

for specific objects, optional rites done on festival days, or on otherwise

auspicious days such as lunar eclipses or the entrance of the sun into a

sidereal constellation, rites in assemblies or groups, and rites accomplished

with a partner. Subhagodaya, on this site, is a translation which gives the full

puja of Tripurasundari or Lalita.

 

Lalita means She Who Plays. All creation, manifestation and dissolution is

considered to be a play of Devi or the goddess. Mahatripurasundari is her name

as transcendent beauty of the three cities, a description of the goddess as

conqueror of the three cities of the demons, or as the triple city (Tripura),

but really a metaphor for a human being.

 

What then is a yantra? The word is usually translated as a machine, but in the

special sense of the tantrik tradition refers to the Devi in her linear or

geometrical form. Yantras, by the way, are always used flat. They may be

two-dimensional or three-dimensional. Every aspect of Devi has her own mantra

and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yantra

always occupies the centre or apex.

 

The different parts or petals and lines of the yantra are usually arranged in

concentric circles (mandalas) and contain rays or sub-limbs of devi. The Shri

Yantra has nine of these mandals, each filled with various aspects of the Devi.

In Shri Yantra there are 111 aspects. The Shri Yantra is said to be a geometric

form of the human body, which implies that goddess as Macrocosm is one with

human being as Microcosm.

 

Formation of the Shri Yantra

 

 

 

 

 

The creation of the Shri Yantra is described in the Yogini Hridaya (Heart of the

Yogini Tantra), which still does not exist in an English translation, as far as

we are aware. This is said to be the second part of the Vamakeshvara Tantra.

 

"From the fivefold Shakti comes creation and from the fourfold Fire dissolution.

The sexual union of five Shaktis and four Fires causes the chakra to evolve. O

Sinless One! I speak to you of the origin of the chakra.

 

"When she, the ultimate Shakti, of her own will (svecchaya) assumed the form of

the universe, then the creation of the chakra revealed itself as a pulsating

essence. From the void-like vowels with the visarga ( emerged the bindu,

quivering and fully conscious. From this pulsating stream of supreme light

emanated the ocean of the cosmos, the very self of the three mothers.

 

"The baindava of the chakra has a triple form, dharma, adharma and atma, and

matri, meya and prama. The chakra of nine yonis is the great mass of

consciousness bliss and is the ninefold chakra and the nine divisions of the

mantra.

 

"The baindava is placed on a dense flowery mass and is the Chitkala. Similarly,

the ambika form of eight lines is the circle of the vowels. The nine triangles

quiver forth the effulgent form of 10 lines. The Shakti, together with her

surrounding nine blossomed forth the 10 trikonas. The second quivering form of

10 lines has Krodhisha as first of the 10. These four chakras, of the nature of

light, create the 14-fold form, the essence of perception." -- Yogini Hridaya, I

6-16.

 

 

 

At the very heart of the bindu or centre of the Shri Yantra is that which caused

it to emanate. This is Kamakala, consisting of the three bindus or potentials.

One is red, one is white, and one is mixed. The red bindu is ova, the white

bindu semen, and the mixed bindu the union of Shiva-Shakti, the individual as

potential Shri Cakra.

 

Father and Mother are represented in Shri Vidya by two limbs or aspects of

Lalita known as Varahi and Kurukulla. The semen of Varahi, the father-form,

gives four alchemical dhatus to the child. The ova of Kurukulla, the

mother-form, gives five dhatns to the child. Consciousness enters via orgasm.

The three bindus, collectively known as Kamakala (digit of sexual desire), are

the root potential of sun, moon and fire. It is like sun and moon coming

together in an eclipse, or the seed from which the plant human being grows.

 

Varahi's four alchemical dhatus are known as the four fires. Kurukulla's

alchemical dhatus are known as the five saktis. The combination of these five

saktis (downward pointing triangles) and four fires (upward pointing triangles),

forms the complex figure in the centre of Shri Cakra.

 

Varahi's four fires are the 12 (3 x 4) sun Kalas, 12 sidereal constellations.

Kurukulla's five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar days.

The complete individual grows within nine months to be born as a Shri Yantra or

plant. The flowering of this plant is shown by the 24 petals of the yantra. The

above all gives rise to the familiar shape of the Shri Yantra. The yantra is

usually arranged in one of two forms. In the Bhuprastara, it is two dimensional

and laid flat, usually facing the east, but sometimes the north, depending on

the practice. The Meruprastara has the yantra in a pyramidal form. Unless the

yantra be decorated with the appropriate bija and other mantras, it is

worthless. It is also dead unless it is installed with life and the individual

doing the puja is initiated into one of the lines (parampara).

 

The Nine Mandalas of the Shri Yantra

 

 

 

 

 

The Earth Square or Bhupura

 

 

 

 

 

This mandala represents the enclosing walls or fence of the zonule of a

practitioner. The three lines of the bhupura of Shri Yantra each has a set of

subsidiary aspects or sub-limbs of the goddess. On the outer line are the eight

world protectors (lokapalas), the guardian spirits of the directions and

intermediate directions.

 

On the middle line are eight Siddhi Saktis identified with the senses. On the

inner line are eight Shaktis ruling Desire, Anger, Envy, Delusion, Greed,

Jealousy, Virtue and Vice. They are the eight Matrikas. These saktis are

collectively known as the Obvious Ones (Prakata Yoginis). A form of the triple

Devi known as Tripura rules all these shaktis in this individual mandala of the

yantra known as 'The Chakra Ruling the Three Worlds'. She has four arms, is the

colour of crystal, is adorned with pearls and holds a book, a pot, and a

beautiful lotus. her Vidya is Am Am Sauh.

 

 

 

Outer line: Indra (E) wears yellow, rides an elephant; Agni (SE) wears red,

rides a ram; Yam (S) wears black, carries a staff; Nirriti (SW) wears dark

green; Varuna (W) wears blue, and his vehicle is a makar; Vayu (NE) wears pale

clothes; Soma (N) wears pure white; Ishana (NE) is a form of Mahadeva Shiva.

 

 

 

Middle Line: The Siddhi Shaktis are smeared with vermilion, wear red garlands,

carry noose and goad, and are as bright and beautiful as red lotuses.

 

 

 

Inner Line: Brahmi wears yellow, has four arms, is beautiful. One hand dispels

fear, one grants boons, the others hold a jewelled jar and makes the gesture of

purification. Mahesvari wears white, has three eyes, holds trident, skull, axe,

and vessel containing sour curds. Kaumari wears yellow, holds shakti-dart,

Javelin, and makes the gestures of dispelling fear and granting boons. Varahi is

dark in colour, holds conch, discus, dispels fear, grants boons. She wears many

ornaments and gems. She has the head of a pig, holding plough, mace, sword and

shield. Indrani is black, carrying a bright blue lotus. Camunda is black, holds

trident and damaru (hourglass drum), holds axe, and milk in a bowl. Mahalaksmi

wears yellow, holds serpent, shield, bell and milk in a skull shaped cup.

 

 

 

The nature of this outermost mandala is fire of fire. The gem is topaz. The time

is 24 minutes (360 breaths). The Mudra is the All Agitating.

 

 

 

Sixteen Petals

 

 

 

The saktis in this circle are known as the Hidden Ones.

The whole mandala of 16 petals is called 'Fulfiller of Desire'. The presiding

form of the Lalita is Tripureshi. Her vidya is Aim Klim Sauh. She is described

as ornamented with all gems, carrying a book and a rosary. The 16 yoginis in

this mandala are associated with the attainment of desires by the cultivation or

strengthening of power over mind, ego, sound, touch, sight, taste, smell,

intellect, steadiness, memory, name, growth, etheric body, revivification, and

physical body. They are described as the Nitya Kalas. Each holds a noose, a

goad, pot full of nectar, and makes the sign of giving. They are very red.

 

The gem of the mandala is sapphire. The dhatu of physical alchemy is chyle, the

first product of the disintegration of food by the biological fires. The time is

three hours (2700 breaths). The Mudra is the Wettening Mudra. The nature of the

mandala is sun of fire.

 

 

 

 

Eight Petals

 

The saktis in this mandala are called the Very Secret Yoginis. The whole circle

of eight petals is called the 'All Exciting Cakra'. Presiding here is Tripura

Sundari. Her vidya is Hrim Klim Sauh. She is described as swaying because of her

love intoxicated state, with her eyes full of bliss.

She smiles with passion. She shows the mudras dispelling fears and granting

boons.

 

The eight saktis in each of the eight petals of the mandala are described as

saktis of Speech, Holding, Walking, Excreting, Pleasure, Abandoning,

Concentration and Detachment. They are described as sapphire blue, holding

noose, goad, dispelling fear, and holding blue lotus. Their names (Ananga Madana

etc) all convey terms of loving sexuality.

 

The gem is cat's eye. The dhatu is Flesh. The time is day and night (21600

breaths). The mandala's nature is moon of fire.

 

Fourteen Triangles

 

 

This mandala is called 'The Cakra Bestowing All Good Fortune'. The Yoginis are

called 'Concealed by Tradition'. The presiding form of the devi is Tripura

Vasini. Her vidya is Haim Hklim Hsauh.

She is very red and very beautiful. Fourteen shaktis of the triangles are

associated with the chief nadis or currents of bioenergy. They are described as

being proud, wanton, young, colour of cochineal, ornamented with gems, holding

noose, goad, mirror, winecup full of nectar. They are the Akarshanis or

Attractors.

The gem is coral. The dhatu is blood. The time is weekday. The Mudra is called

All Subjugating. The nature of the mandala is fire of sun.

 

Outer 10 Triangles

 

 

This mandala is called 'The Cakra Bestowing All Objects to the Sadhaka'. The

saktis are called the Kula Kaulas. The presiding aspect of Red Devi is Tripura

Shri.

Here, the goddess is as effulgent as 1000 rising Suns, adorned with celestial

ornaments, with large rising breasts, holding book and rosary, dispelling fears

and granting boons.

The 10 shaktis in the triangles are described as having thrilled faces, holding

noose and goad and adorned with various crystal and heavenly gems.

These are the Yoginis of the 10 vital breaths. The gem is pearl. The dhatu is

Ova/Semen. The time is Lunar Day (tithi).

The Mudra is called the All Intoxicating with Love. The nature is sun of sun.

Inner 10 Triangles

 

 

 

The mandala is called 'The Cakra Protecting All'. The Yoginis are called

Without Origin. The presiding aspect of Lalita is Tripura Malini. Her vidya is

Hrim Klim Blem.

She holds noose and goad, dispels fear, and holds a skull. She is of vermilion

brightness.

Her shaktis are the colour of 1000 rising suns, adorned with pearls and gems,

holding noose, chisel, and showing the gestures of knowledge, and giving boons.

They are the saktis of the 10 Vital Fires. The gem is emerald. The dhatu is

Marrow. The time is Lunar Fortnight. The Mudra is the Great Goad. The nature is

moon of sun.

Eight Triangles

 

 

 

This mandala is called 'The Cakra Destroying all Disease'. The yoginis are known

as the Secret or Rahasya yoginis. The presiding aspect of the Red Goddess is

Tripura Siddha.

Her vidya mantra is Hrim Shrim Sauh. She is described as the Destroyer of

Poison.

Her yoginis are the colour of pomegranate flowers, wearing red clothes, smeared

with red scent, each carrying five arrows and a bow. These saktis are the rulers

of Cold, Heat, Happiness, Sorrow, Desire, and the three gunas Sattvas, Rajas,

Tamas. They are also called the eight Vasinis and rule the eight Sanskrit letter

groups. The gem in this mandala is diamond (Vajra). The time is month. The Mudra

is Khecari Mudra. The nature of the mandala is said to be fire of moon.

 

The Four Weapons

 

 

In between the mandalas of eight triangles and the central triangles are the

four weapons of the Red Goddess -- flowery bow, flowery arrows, noose and goad.

 

Central Triangle

 

 

 

 

 

This mandala is called 'The Cakra Giving All Success'. The Yoginis are called

Very Secret. Lalita dwells here as Tripura Amba, her Vidya being Hsraim Hsrklim

Hsrsauh.

She is also known as Sampatprada Bhairavi, coppery effulgent, like 1000 suns,

with three eyes, a face like the moon, adorned with white gems, with a beautiful

figure, rising swelling breasts, intoxicated, wanton, young, proud, holding

book, dispelling fear, holding a rosary and granting boons.

Her three saktis are called Lady of Lust (Kameshvari), Adamantine Lady

(Vajreshi), and Flowery Vagina (Bhagamalini). Kameshvari is called the Rudra

Shakti. She is white in colour, besmeared with camphor, adorned with pearls and

crystal, and various other gems, holding book, rosary, bestowing boons and

dispelling fear.

Vajreshi is the Vishnu Shakti. She is bright as red powder (kumkuma), adorned

with flowers and gems, like the dawn sun. Her eyelids are smeared with sapphire

dust, she holds sugarcane how, flowery arrows, bestows boons, dispels fear.

Bhagamalini is the Brahma Shakti. She is effulgent as molten gold, adorned with

priceless gems, holds noose, goad, and shows the gestures of knowledge and

bestowing boons.

The gem of the mandala is Gomaya. The dhatu is Fat. The time is season (two

months). The Mudra is the Bija Mudra. The nature of the mandala is sun of moon.

 

Bindu

 

 

 

 

 

This mandala is called 'Purely Blissful'. The Yogini in this mandala is the

Queen of Queens, Rajarajeshvari, the Very Red One, her Transcendent Majesty

Lalita Maheshvari Mahatripurasundari.

Her vidya (Kamaraja vidya) is ka e i la hrim ha sa ka ha la hrim sa ka la hrim,

plus a secret 16th syllable. Her description is that given in Vamakeshvara

Tantra.

Surrounding her are the Fifteen Nityas. The gem is ruby. The dhatu is hair. The

time is year. The mudra is Yoni Mudra. The nature of this central mandala is

moon of moon.

 

Yantra Mantra Tantra of Lalita

 

 

 

 

 

Lalita, as primordial devi, rays out her attendants and shaktis as modifications

of moon, sun and fire. In this Shiva has no place, no qualities, is without the

ability to act. Only when united with devi may 'he' act.

 

This is based on the subtle and practical idea of Shiva as pure consciousness,

witness of the triple manifestation of his Shakti. This Shakti, the very essence

of the three gunas of Sattvas, Rajas, and Tamas, is the cause of all

manifestation in the universe and as a human being. The three shaktis, by

blending and reblending, create all things.

 

Shakti is triple as sun, moon and fire -- that is to say of all the sidereal

constellations and planets, and therefore of Time itself. She is triple as Will

(Iccha), Knowledge (Jnana) and Action (Kriya). She is threefold as intellect,

feelings, physical sensation.

 

Shakti is triple as wake-dream-deep sleep. What is called the Fourth is the

witness, Shiva, who is said to pervade the whole cosmos just as heat pervades a

red hot iron.

 

The physical body, according to the precepts of Ayurveda, is triple as the

'humours' Vata, Pitta and Sleshma. The varying combinations of these three

shaktis make up the physical body.

 

Shakti is also fivefold as aether, air, fire, water and earth. The combination

of the five elements and three gunas produce Lalita's Eternities (Nityas) -- 15

in number, each identified with a lunar day of the bright fortnight. The moon,

symbolising Shakti, is the mirror or reflection holding together all creation.

 

A close examination of the details relating to the nine mandalas of Shri Yantra

reveals that the shaktis of the whole circle represent the human being, who, in

potential, is Shakti-Shiva united. The aim is for a person to realise that all

powers, energies and manifestation are shaktis of consciousness, pure awareness.

 

The yantra may be examined in two ways, either as manifestation or dissolution.

Maintenance is an intermediate state between the two polarities. When she is

worshipped as creatrix the order is from centre to perimeter. As dissolver, the

puja is from perimeter to centre.

 

In Sivananda Yogi's Subhagodaya is given the daily ritual or puja of Lalita's

Shri Yantra -- based on the Vamakeshvara Tantra. This rite is based on

non-dualism, in a spiritual sense the realisation of the intrinsic oneness of

macrocosm and microcosm.

 

As the puja is intended to banish all thoughts of difference, the devi is first

felt or visualised in the heart, and then drawn out via the breath and installed

in the yantra. She is then worshipped as actually residing there. But a clear

link has been made between subject and object. The true home of devi is as

cosmo-creatrix in the heart of the body which is the devi in human form.

 

The Various Mandalas of Shri Yantra

 

 

 

 

 

The Triple Goddess, from her own will to manifest, extends herself in a ninefold

way, as modifications of moon, sun and fire. The attributions of the various

mandalas shows the type of energy represented. The meditation in Bhavana

Upanshad is a figurative way of describing this celestial city or mountain which

is a human being.

 

The island of jewels is the gross human body with its 9 alchemical bases or

dhatus. Each is figuratively described as a gem -- diamond, emerald, sapphire,

ruby &c. The sea of nectar (semen/ova) is the base for the arising of the human

body. The diagram suns up the meditation. We can see that this island of gems is

a very pleasant place to he, full of gardens, with a beautiful, begemmed palace,

wafted with a gentle breeze upon which is carried great fragrance, cool,

alluring.

 

This indicates the Kaula view that one gains liberation by a very pleasant way,

enjoying as one goes. This paradise island is very, very close. Each of the

elements in the island meditation has a subtle meaning associated with the

esoteric physiology of Shri Vidya.

 

She, Lalita, united with Shiva, is subtlety of subtlety, hidden behind the

curtain hanging from the canopy. Her forms may appear to become progressively

less subtle, but she still remains herself.

 

Bala-Sundari-Bhairavi

 

 

 

 

 

 

Although Tripurasundari, as mother of the universe (jagadamba) is the aspect

most often met with in works of Shri Vidya, she is also worshipped as Bala (a

young girl), and as Bhairavi (a crone).

 

As Bala, she is 16 years old, a virgin, very playful and dear. Bala has her own

yantra and mantra. her vidya is Aim Klim Sauh.

 

Bhairavi is also an aspect of Lalita, but represents Shakti in whom menstruation

has ceased, and has some affiliations with Kali.

 

Applications of Shri Vidya

 

 

 

 

 

There are many prayogas (ritual uses) related to Shri Yantra. Some rites depend

on auspicious times, such as Full moon days or nights in specific solar months

 

Devi also manifests as the five elements of aether, fire, air, water and earth.

The saktis are purple (air), white (water), red (fire), yellow (earth), blue

(aether).

 

Chapter II of Vamakeshvara gives a large number of rites, which one is not

entitled to perform unless the daily rite is also accomplished. These rites are

called the shatkarma, six acts: protection, peace, victory, wealth, punishment,

destruction. The categories vary occasionally. When punishing an enemy it is

necessary to both protect yourself and to know the right time for performance,

according to the rules, and also the vulnerable points, which vary with the

phase of the moon and with astrological aspects.

 

It is important to remember that Shri Vidya was primarily oral, and vital

information was often left out of the written versions, so it is necessary to

know a host of things before a rite can be started.

 

Initiation

 

 

 

 

Devi Lalita may be installed in a disciple, a yantra, or an image. All the

methods essentially follow a similar form, but the right time must be selected.

A disciple must have the necessary qualifications and potential.

 

After initiation, she or he is to perform an operation to endue the vidya with

energy or life. This involves the recitation of the root vidya a specified large

number of times, although other valid methods exist for preparation.

 

The Vidya (Mantra)

 

 

 

 

 

There are said to be 15 lines of mantra, each perceived by a different Rishi

(Seer). The most widespread seems to be that called Kadi (beginning with 'Ka'),

which itself has three sections. The other main division is Hadi, although it is

said that the Kularnava Tantra incorporates both in a division called Kahadi.

Devotees of the Kadi line worship the Shri Yantra from the perimeter to the

centre, while Hadi devotees worship it from the centre to the perimeter. Some of

the lines of the vidya are said to be broken, and do not run in a continuous

stream.

 

The 64 Kaula Tantras

 

 

 

 

 

These tantras are enumerated in Vamakeshvara and Kulachudamani Tantras, and in

other places. At some time in history a school of Shri Vidya was formed on an

orthodox Vedik basis. A proponent of this school, Lakshmidhara, wrote a

commentary on the famous Shri Vidya hymn called Saudaryalahari.

 

Unfortunately, most of the 64 tantras are lost. But their contents may be gauged

from Lakshmidhara's commentary. We have to remember that the descriptions are

based on an orthodox Vedic interpretation.

 

1) Mahamaya Sambhara. Deluding of intellect and senses. 2) Yogini Jala Sambhara.

Involving the agency of Yoginis. 3) Tattva Sambhara. Causing elements to appear

and transform. 4-11) Eight Bhairava Tantras. The commentator says that these are

objectionable as they belong to the Kapalikas or skull wearers such as Naths,

Aghoris, and so forth. 12-19) The Bahurupa Astaka. Importance attached to the

eight shaktis or Matrikas.

 

20-27) The Eight Yamalas. Of these, only Rudra Yamala seems to have survived,

although it is doubtful that the text which exists is the same as the original.

Other of the yamalas do exist in part as quotations in later tantras. The

commentator says these relate to Siddhi. 28) Candra Jnana. Expounds the 16

Nityas, but condemned as 'it smacks of Kapalika tenets'. 29) Malini Vidya.

Enabling one to cross great oceans. This could be the Malini Vijaya Tantra, a

work of the Kashmir Saivites which includes magical operations based on the 36

tattvas.

 

30) Maha Sammohana. Hypnosis. 31-33) Vamajusta, Mahadeva and Vatula. These are

condemned as they deal with Vamachara. 34-35) Vatula Uttara and Kamika. The

latter is still extant, and belongs to the Kashmir group of Agamas. The chief

guru of this school is the famous Abhinavagupta. 36) Hridbheda Tantra. Condemned

through Vamachara. 37-38) Tantrabheda and Guhyatantra. Condemned because of

retaliatory magic. 39) Kalavada. Digits of the moon, induction of chandrakalas,

which are the 108 parts of the moon found in a horoscope.

 

40) Kalasara. The rules of colour. There is no reason given for its exclusion.

41) Kundika Mata. Attainment of siddhi through elixirs and drugs. 42) Mata

Uttara. Deals with 'quicksilver'. See the Matrikabheda Tantra. 43) Vinakhya.

Power over Yakshinis. 44) Trotala. Magical practices of medicine and

clairvoyance. 45) Trotala Uttara. Bringing the 64 crores of yoginis face to

face. 46) Pancamrita. Nectar from the body. The five nectars are mentioned in

the Kaula Jnana Nirnaya. 47) Rupabheda. 48) Bhuta Uddamara. 49) Kulasara. 50)

Kullaoddisha. 51) Kulacudamani. 48,50 and 51 are still available. The

commentator says these tantras are not sanctioned by Veda.

 

52-56) Sarvajna Tantra, Mahakali Mata, Arunesi, Modinisa, Vikunthesvara. They

are all declared reprehensible as they belong to the digambaras (naked sadhus).

57-64) East, West, South, North, Uttara Kaulas, Vimala, Vimalotta, Devi Mata.

One of these lines still exists.

 

The Nine Nathas

 

 

 

 

 

Each of the nine Nathas or lords is identified with an aperture of the human

body, and with one of the nine mandalas of the whole Shri Yantra. One's own

guide is Shiva as pervading these nine chakras, and is identified with the

current of bioenergy called Susunna. They are all meditated on as white, with

two eyes and two arms, showing the gestures banishing fear and giving boons.

They may be visualised as being in sexual intercourse with the presiding aspects

of the Devi in the nine mandalas.

 

The Four Oceans

 

 

 

 

 

The four duties of a human being are described as oceans because of their

limitless extent. The sadhaka in the zone is at the junction point or field of

action of these four oceans, on the island of gems.

 

The Nine Bodily Dhatus

 

 

 

 

 

Each of the nine matters (dhatu) in the body is presided over by an aspect of

Lalita. The Universe, in Shri Vidya, is said to be time, space, and a

combination of the two. The first is Shakti, the second Shiva, and the third

Shiva and Shakti in union. These are also the three eyes on Lalita's face, and

sun, moon, fire.

 

The Island of Nine Gems

 

 

 

 

 

On this island, which is all and everything, seed and sprout, the six seasons

all manifest simultaneously. The Aeon Trees (Kalpadruma) are identified with

resolution as any act undertaken with resolution is fruitful. The six seasons

are identified with the six tastes of a human being.

 

Horses are the five senses as they lead one forward into action, figuratively

taken as war. It is Lalita who slayed the demon Bhanda with all his fearful

hordes. All her saktis assisted her in this. Then the celestial city, the Nagar

was built. Elephants are the objects of senses, or the impressions.

 

Shri Vidya implies unity between knower, means of knowledge and knowledge

itself. These are the three cities. This means that the knower, by means of the

five instruments of knowledge, offers to knowledge itself, Devi in the yantra.

(See Bhavanopanishad).

 

The Fifteen Nitya Shaktis

 

 

 

 

 

These are modifications of Lalita as red goddess with her three gunas and her

five elements of aether, air, fire, water and earth. They are identified with

the 15 days of the lunar fortnight. As the moon remains itself, though appearing

differently according to phase, so too Lalita. Each Nitya has her own vidya,

yantra and group of energies (saktis). Lalita or Tripurasundari is the 16th day

or Full moon, with her 15 digits. Each of the 15 Nityas has a certain number of

arms, the totality of arms (= rays) of the whole circle being 108. Because any

unit of time is taken as a microcosm or parallel of any other valid unit, each

of the 15 Nityas has 1440 breaths.

 

One lunar fortnight is 21600 breaths -- which is the number of a whole cycle or

process. The breaths of a human being during one day and night are 21600 -10800

of which are solar, the other 10800 being lunar. By this device, the unity of

the 15 Nityas, time, space and a human being is shown. As time is breath in Shri

Vidya, we find that the periods of the four famous yugas are also based on

breath. Each breath is influenced during the day by the planets in their waxing

and waning of power.

 

These cause poisons to accumulate in the physical body. Nectar is released when

the sun mandal 'melts' the moon mandal, and one attains to Hamsa. This is the

nectar of compassion.

 

Lalita as the Whole Universe

 

 

 

 

 

Tantrik rites often include 'nyasas', the placing of some principles in a

certain sequence on one's own body. The idea is that this process purifies and

divinises.

 

Lalita's Sodha (sixfold) Nyasa is a highly complex rite in which a practitioner

places on the body the 51 letters of the alphabet, the planets, the 27 naksatras

or lunar mansions, the 12 sidereal constellations, and the 51 sacred sites

(pithas) of all India.

 

Placing these different things on the body the practitioner comes to realise

oneness with the whole cosmos. This ritual also illustrates some important

concepts. The Tantraraja states that there is no difference between the circle

of the letters of the alphabet and the sidereal Zodiac. Lalita as devi is Shakti

as all language, mantra, sound, music and vibration. She is also Shakti of Time

as all planets and constellations. She is the very essence of sun and moon. Each

of these realms requires inner comment.

 

51 Ganesas and 51 Letters

 

 

 

 

 

The image of Ganesa illustrates the three realms. elephant, his body human, and

his vehicle a mouse. These are three realms in one being. He is lord of

obstacles in three ways. As elephant, his great strength can break harriers. As

human, he can use his intelligence. As mouse, he can penetrate the smallest

places. Every aspect of Shri Vidya may be understood in three ways -- gross,

subtle, and supreme -- and so the meaning of things often remains uncertain

unless you already know someone who has the key, or belong to the in group.

 

As letters of the alphabet, Lalita is Matrika Shakti, who deludes by her Maya

through words, speech, mantra.

 

Planets

 

 

 

 

 

The tantriks knew the seven traditional planets of western astrology, and also

had a greater number of shadowy planets, of which Rahu and Ketu -- the nodes of

the moon -- are the best known. The planets are important to an understanding of

Shri Vidya, but the details are so extensive that they must be reserved for a

later time.

 

27 Nakshatras

 

 

 

 

 

These constellations were thought of as beyond the 12 sidereal constellations,

so remote they were almost beyond time itself. These 27 are employed in Shri

Vidya to determine suitability of partners, constructing Vajra Yantras, and so

forth. Each of the 27 has its own animal. A yoni or lingam is classified as

being harmonious or the reverse according to the position of the natal moon in

these constellations. They are also associated with sacred herbs and trees, and

much used in specific or optional rites.

 

Yoginis

 

 

 

 

 

The Yoginis of the bodily centres (dhatus) reveal very much of interest as they

are associated with the well known but much misunderstood cakras. These Yoginis

are really images of the ayurvedic or alchemic bases in the body.

 

They can only be understood in relation to such an alchemy. Kundalini is the

body shakti, the great deluder, the trickster, the cause of sleep. To raise her

means to become conscious of her manifestation. Shakti in the body has her

various forms as Prana (Breath) Shakti, fire Shakti and so forth. When Prana

Shakti becomes agitated, she zigzags up the body. At this time one starts to

experience dissolution. Various things my be seen and felt.

 

Dakini, Rakini &c. preside over the alchemical physical bases of skin, blood,

flesh, fat, bone, marrow. The last of these yoginis presides over the highest

dhatu, highest as it forms the physical basis for new life -- ova/semen. In this

form she is truly limitless, as she manifests as the Aeon Tree (Kalpadruma). The

Dakinis and Rakinis &c. are pictured as terrifying as they consuners of the food

one ingests.

 

Twelve Rashis (Constellations)

 

 

 

 

 

These are viewed as 12 great suns or sun Kalas, mighty Adityas presiding over

great affairs, feeding on human beings and their essence.

 

51 Pithas

 

 

 

 

 

These are places in India particularly sacred to devi, as they mark the spots

where the parts of her body fell after it was sliced into pieces by the discus

of Visnu. The yoni fell at Kamarupa, hence the special spiritual regard in which

this place is held by Kaulas.

 

The Nadis

 

 

 

 

 

Nadi means river, and is extended to include other currents and courses, such as

those of the bioenergy and the pulse. Ayurvaidyas have written works

distinguishing various types of pulse indicating dysfunction of the three

powers. Nadi is also 150th part of the ascendant in a birth chart based on the

sidereal zodiac. Such a birth chart is called Rashi Kundali. It is impossible to

cast accurate charts without knowing which nadi rules a person or time. Each

nadi has an aspect of the devi ruling it, and a solar and lunar part -- hence

there are 3600 in the zodiac.

 

There are said to be 72000 nadis in the human organism. This number indicates a

large but not infinite number of channels of bioenergy. They are the pathways of

Prana Shakti.

 

The chief pathways are Susumna, extending from a point between the anus and

genitals to the top of the head; ida and pingala, which are the solar and lunar

pathways coiled around the central channel. This Susumna is Shiva and Shakti in

sexual union. The human body is conceived of as a tree -- the root is at the top

of the head, and it ramifies downwards. These channels are the pathways or body

vehicles for Vata, one of the three dosas or humours in Ayurveda of the human

body, and constitute the central nervous system with three main concentrations.

 

Marmas

 

 

 

 

 

Marmas are 108 in number, well documented points of the human organisn which, if

pierced, usually cause death. Many are recognised by western medicine. On the

Shri Yantra, marmas are represented by the confluence of three or more lines.

 

Sandhis

 

 

 

 

 

These are joints in the human frame, knee joint, elbow joint &c. The body is the

temple of the devi. On the Shri Yantra sandhis are represented by the junction

of two lines.

 

Meaning of Kula

 

 

 

 

 

A 'kula' is a Shakti. The foregoing shows that each Shakti in the yantra is some

energy of the human organism in its gross, subtle, or causal aspects. 'Akula'

(lit. 'not Kula') is Shiva.

 

"Having abandoned her family of young Kula women, she becomes Shiva, with no

qualities, no characteristics, devoid of the form of time." -- Vamakesvara

Tantra

 

 

 

"All things the body. The body is the sacrificial ladle. Knowledge is the food."

-- Shiva Sutras II, 9-10.

 

The Weapons of Lalita

 

 

 

 

 

Lalita holds five flowery arrows, noose, goad and bow. The noose is attachment

(moon). The goad is repulsion (sun). The sugarcane bow is the mind. The flowery

arrows are the five sense impressions. When oonsciousness perceives these, the

outward directed arrows stop being dry sticks.

 

These five flowery arrows together with the bow are personified as six Krishnas

or Kamadevas. V84 of ch xxiv of Tantrarajatantra states that Lalita assumed a

male form as Krishna, and 'by enveloping all women enchanted the whole world'.

Each of the six forms is like dawn, with six arms, holding flute, noose, goad,

sugarcane bow, flowers, sour milk.

 

Eroticism in Shri Vidya

 

 

 

 

 

The physiology of Shri Vidya postulates macrocosm and microcom as one. From this

follows the realisation that the sexual union of man and wanan mirrors the

cosmic creation. It is natural that loving sexuality should be seen to have a

cosmic status.

 

Kaulas have been criticised as their works emphasise love and death, but they

were always realists. Many tantras establish that the terrifying Kali and the

benign Lalita are two sides of the same coin. This coin or currency is called

life. Lalita, with her waxing moon, represents creation, and Kalika with her

waning moon dissolution. Each is a complete symbol, of high sublimity and loaded

with spiritual significance.

 

The 15 Syllable Mantra

 

 

 

 

 

A chart, in Sanskrit, in the Adyar Library edition of Varivasya Rahasya, which

deals with the 15 lettered Vidya of Lalita is so useful to an understanding of

Shri Vidya and the yantra that we have summarised its contents below.

 

The Kadi Vidya runs ka e i la hrim: ha sa ka ha la hrim: sa ka la hrim. There is

also a secret 16th syllable said to be the quintessence of Lalita.

 

There vidya, yantra, guru, disciple, goddess are all conceived of as being one.

The Shri Yantra is within the wheel of time (Kalacakra), and represents the

human body (microcosm), and the universe (macrocosm). These 15 letters are

conceived to exist within the meru or spine of a human being, from the base to

the top of the head.

 

The seven (or nine) 'cakras' are strung along this thread of light, as are the

different mandals or circles of Shri Yantra. Note that the Lalita Vidya is

itself divided into three parts, each represents fire, sun and moon.

 

Different letters of the alphabet all exist in a subtle form within the spinal

cord. Each chakra is presided over by a Yogini whose function is connected with

the transmutation of food, which is alchemy of the food factory.

 

There are 50 petals associated with these six cakras as there are 50 letters of

the Sanskrit alphabet. 21600/50 = 432. The cakra of the absolute or semen/ova

itself has 1000 letters or petals. Semen is conceived of as residing here

because of its alchemical nature as an elixir produced by the synthesis of the

forms of food.

 

These three which are oneness are knower, means of knowledge, object of

knowledge. Their union is called samarasa.

 

The three corners of the central triangle of the Shri Chakra are presided over

by three symbolic Nathas. The Fourth Natha, Shiva Himself, is united with Shakti

in the centre of the Bindu.

 

This Bindu, united Shiva Shakti, creates the cosmos. If we observe nature we see

that the Shri Cakra (child) comes from the sexual union or samarasa (perfect

assimilation) of man (Shiva) and woman (Shakti).

 

Their samarasa is known as the Fourth, because it appears when all three are

present, and also produces or has the three as its powers or saktis.

 

This Fourth is awareness, the witness, the enjoyer, the measurer, the measuring

stick, and the measured, Adinatha, the merulingam, beyond time and space, and

therefore outside the Shri Yantra or the cosmos as modification or play of sun,

moon and fire. These last three form the body of Lalita.

 

The three saktis of the Fourth are known as Kamesvari, Vajresi and Bhagamalini,

in the symbolism of Shri Vidya.

 

They are also the saktis Iccha, Jnana and Kriya (Knowledge, Will, Action), and

in their aspects as Creator, Maintainer and Destroyer are known as Vama, who

vomits forth the universe, Jyesta who maintains, and Raudri who dissolves.

 

The body of a human being is made up of these three in combination and blending.

They are active, passive and reconciling.

 

The three are also symbolised as three holy mountains known as Kamagiri,

Purnagiri, and Jalandhari. The apex of these foothills is the very secret

Oddiyana, at the centre of Shri Yantra. The three also represent three symbolic

lingas within the human frame.

 

Conceived of as the human body, and as the Meru or subtle spine, these three

places are points of convergence or pilgrimage of the channels of bioenergy

connected with the sun and moon. There is a correspondence between these

channels in the body, and the luminaries in the heaven.

 

As the Shri Yantra is Time and Space, all constellations, planets, lunar

mansions, are conceived of as being the body of Lalita, Maha Tripura Sundari. It

was these three cities that were destroyed by Lord Shiva, and described in the

Shiva Mahimna Stotra.

 

At the confluence of the three rivers of bioenergy are three lingams of Supreme

Shiva, resorted to by the wise. One united with the Fourth is liberated. Others

are deluded by the Maya or play of the goddess, who, with her three aspects in

all is known as Mahamaya Adya, the womb of all.

 

She deludes by her every process, and has the form of Matrika devi, or goddess

of speech and words. The 15 syllables of the vidya are usually disguised in

symbolic design or code. The three Hrims are called the three maya granthis or

knots of delusion. This Hrim breaks down into Ha for Shiva, Ha for Shakti, and

Im for samarasa.

 

The Fourth (Turiya) also pervades consciousness in its states of waking,

dreaming and deep sleep. This is also expressed in the Shiva Sutra.

 

Meaning of Shri Vidya

 

 

 

 

 

The Yogini Hridaya, the second part of the Vamakeshvara Tantra, states that the

mantra has several meanings. Some are literal, others traditional, inner,

Kaulika, occult and real.

 

Literal Meaning

 

 

 

 

 

The syllables represent Shiva and Shakti. The first part, Ka E I La Hrim, is

called Vagbhava, and is Vama Shakti, Brahma, Jnana Shakti, and Eastern Face. The

second part, Ha Sa Ka Ha La hrim, is Kamaraja, Jyesta Shakti, Visnu, Iceha

Shakti, and Southern Face. The third part, Sa Ka La hrim, is called Shakti, is

Raudri Shakti, Rudra, Kriya Shakti and Western Face. The fourth part, the hidden

or secret syllable, is mother goddess, Shambhu Natha, the totality of the three

shaktis of Knowledge, Will and Action, and the Northern Face or amnaya.

 

Traditional Meaning

 

 

 

 

 

Ka = air, Ha = fire, Sa = water, La = earth, Ha = aether. The vowels are above

aether. The 15 syllables are 1 of aether, 2 of air, three of fire, four of

water, and five of earth. The three forms of La represent the three Worlds. The

five forms of the letter Ha represent sound.

 

Inner Meaning

 

 

 

 

 

The vidya shows oneness of Shiva, Guru, devi and disciple; as it is Shiva in

sound form (Shakti) which preserves the line.

 

Kaula Meaning

 

 

 

 

 

The Mother goddess is known as Ganeshi (Lady of Hosts), because of her great

nunber of rays. These are the Ganesas of the sixfold Nyasa. Devi has three eyes

which are sun, moon, fire. She has three saktis which are Will, Knowledge,

Action. She has three gunas which are active, passive, reconciling. These are

the nine planets. The 27 naksatras are 10 Knowledge and Action modes, 10 objects

of senses, Devi, Deva, three gunas as one, and the four inner causes. The six

yoginis have their names beginning Da, Ra, La, Ka, Sa, Ha -- and end in 'akini'.

They preside over the physical bases (dhatus) of the body. The 12 sidereal

constellations are the 10 vital breaths, the embodied being (jiva), and the

Supreme Creator. The 51 pithas correspond to the letters of the alphabet, and

are points of confluence one should visit within the body. Each of the three

sections of the vidyas represents speech -- in potential, in formation, in

manifestation. The Devi is Matrika Shakti.

 

Breath is Time

 

 

 

 

 

This is a fundamental postulate of Shri Vidya and much of the symbolism is based

on it. The letters of Sanskrit said to represent the embodiment of Laiita as

mantra are 52 in number: 16 vowels and 36 consonants. These, multiplied

together, total 576. This number, divided by nine yields 64. The Shri Yantra is

said to have 64,000,000 yoginis in the nine sub-mandalas.

 

Each mandala has a unit of Time associated with it. The basic unit is a breath.

One nadika is equal to 24 minutes or 1440 seconds, and each breath is one 360th

of this, or four seconds. A human being breathes 21600 times each 24 hours.

 

A Kali Yuga is 432,000 years of 360 days. A Dvapara Yuga is 864,000 years. A

Treta Yuga is 1,296,000 years. A Satya Yuga is 1,728,000 years. The circle of

the sidereal zodiac has 12 constellations, each of which has nine parts

(navamshas). These 108 (12 x 9) are called Candrakalas.

 

Each Candrakaia is, itself, a micro-constellation. The number of degrees in the

sidereal cakra is 360. The number of minutes is 21600. A conjunction is 21600',

a square 5400', an opposition 10800'. Each eternity (Nitya) of the root mantra

has 1440 breaths. (See the prayoga of Bhavana Upanishad). This implies that

Lalita is 21600, as she is the collectivity of the 15 Nityas.

 

Lalita's cakra is the grand synthesis of Time, Space, and humankind. Her 36

tattvas are the whole cosmos.

 

Ritual Accessories (Upachara)

 

 

 

 

 

These can be multiplied indefinitely. The chief are scent (earth), incense

(air), flame (fire), water, and flowers (aether). They should all be red, or

tinged with red. They represent, in their basic form, the five impressions. See

Gandharva Tantra.

 

 

 

Devatas of the Leftovers

 

 

 

 

 

At the end of the rite Vatuka Natha is in the NE, and takes flame leftovers;

Yoginis in the SE take mantra leftovers; Kshetrapala in the SW takes scent and

incense leftovers; Ganesa, in the NW, takes mudra leftovers. The aspect of

Lalita called Sosika consumes everything that is left. She is worshipped in the

NE in a circular pit.

 

Gayatri

 

 

 

 

 

This is the name of a specific kind of mantra used at the four twilights of

dawn, midday, dusk and midnight. There are Vedik and Tantrik gayatris. Lalita

has her own which is tripurasundaryai vidmahe kameshvaryai dhimahi tanno klinne

prachodayat.

 

 

 

Esoteric Meaning of the Vidya

 

 

 

 

 

This leads the sadhaka to identify the vidya with moon, sun and fire, as

sections of the central or Susunna Nadi, relating to Intellect, Emotions, and

Physical Sensations. These have to he brought together for the Fourth to appear.

There are 10 fire kalas, 12 sun kalas, and 15 moon kalas. The 16th includes them

all.

 

Sound

 

 

 

 

 

The letters of the vidya are Nada, or sound, and the absolute, and end as

uttered sound. When charged with the consciousness of the Fourth these mere

letters become mantra. Otherwise, words continually delude.

 

The 16th syllable of the vidya also represents the Fourth. This Fourth is

Kamakala. Beyond it is the Ultimate Absolute (Atiturya - beyond the Fourth), and

beyond any sort of description.

 

The link is http://www.clas.ufl.edu/users/gthursby/tantra/tripura.htm

 

May we always be in the loving embrace of our Mother.

 

With love

 

Shankaree

 

 

 

 

 

Sign-up for Video Highlights of 2002 FIFA World Cup

 

 

[Guest guest]

Tripurasundari is probably the prototype for the theoretical

occidental 'Triple Goddess', cited by such authors as Robert Graves.

 

The 'traditional' form of this deity is given as Maid, Mother &

Crone, so it also conforms to a picture of a human being, in three

ages.

 

But are we looking at an archetype here - common across far-flung

cultures - or are we looking at a comparatively recent influence?

 

A sceptic might well answer in the affirmative. But consider the

Celtic Morrigan, part of a trio of goddesses, who can transform

herself "from a beautiful young girl into a hag".

 

Consider also the passage of culture from east to west over countless

millennia ... & a preVedic Triple Goddess adored in Neolithic Europe?

 

mega6

 

, shankaree ramatas <shankaree> wrote:

>

> Pranam. How is everyone? I am presenting to you my latest catch, of

the Amba, Lalita. Hope you enjoy it. As usual, the link shall be

provided at the end of the article.

> Lalita Tripurasundari, the Red Goddess

> Dear One, Tripura is the ultimate, primordial Shakti, the light of

manifestation. She, the pile of letters of the alphabet, gave birth

to the three worlds. At dissolution, She is the abode of all tattvas,

still remaining Herself - Vamakeshvaratantra

>

>

>

> What is Shri Vidya and what relationship does it have to the

goddess Lalita and to her yantra, the Shri Yantra? Vidya means

knowledge, specifically female knowledge, or the goddess, and in this

context relates to her aspect called Shri, Lalita or Tripurasundari

whose magical diagram is called the Shri Yantra. She is a red flower,

so her diagram is a flower too.

>

> The tantrik tradition views its symbols as having a gross aspect, a

subtle aspect, and a supreme aspect. In terms of Lalita, the gross

form is the image of the goddess with her four arms and so forth, the

subtle form is as yantra, and the supreme form is her mantra, all

three being the goddess in different aspects. Behind the sometimes

colourful symbolism is deep wisdom coupled with practical methods for

realising oneself.

>

>

>

> Lalita loves puja. This term is usually translated as worship.

However, this is misleading, as it introduces a duality into a

process intended to bring the practitioner (sadhaka or sadhvika) to a

non-dual position. There can be various pujas including daily rites,

those performed at the four twilights, rites done for specific

objects, optional rites done on festival days, or on otherwise

auspicious days such as lunar eclipses or the entrance of the sun

into a sidereal constellation, rites in assemblies or groups, and

rites accomplished with a partner. Subhagodaya, on this site, is a

translation which gives the full puja of Tripurasundari or Lalita.

>

> Lalita means She Who Plays. All creation, manifestation and

dissolution is considered to be a play of Devi or the goddess.

Mahatripurasundari is her name as transcendent beauty of the three

cities, a description of the goddess as conqueror of the three cities

of the demons, or as the triple city (Tripura), but really a metaphor

for a human being.

>

> What then is a yantra? The word is usually translated as a machine,

but in the special sense of the tantrik tradition refers to the Devi

in her linear or geometrical form. Yantras, by the way, are always

used flat. They may be two-dimensional or three-dimensional. Every

aspect of Devi has her own mantra and yantra. The yantra of Devi

Lalita is Shri Yantra. The divinity of the yantra always occupies the

centre or apex.

>

> The different parts or petals and lines of the yantra are usually

arranged in concentric circles (mandalas) and contain rays or sub-

limbs of devi. The Shri Yantra has nine of these mandals, each filled

with various aspects of the Devi. In Shri Yantra there are 111

aspects. The Shri Yantra is said to be a geometric form of the human

body, which implies that goddess as Macrocosm is one with human being

as Microcosm.

>

> Formation of the Shri Yantra

>

>

>

>

>

> The creation of the Shri Yantra is described in the Yogini Hridaya

(Heart of the Yogini Tantra), which still does not exist in an

English translation, as far as we are aware. This is said to be the

second part of the Vamakeshvara Tantra.

>

> "From the fivefold Shakti comes creation and from the fourfold Fire

dissolution. The sexual union of five Shaktis and four Fires causes

the chakra to evolve. O Sinless One! I speak to you of the origin of

the chakra.

>

> "When she, the ultimate Shakti, of her own will (svecchaya) assumed

the form of the universe, then the creation of the chakra revealed

itself as a pulsating essence. From the void-like vowels with the

visarga ( emerged the bindu, quivering and fully conscious. From

this pulsating stream of supreme light emanated the ocean of the

cosmos, the very self of the three mothers.

>

> "The baindava of the chakra has a triple form, dharma, adharma and

atma, and matri, meya and prama. The chakra of nine yonis is the

great mass of consciousness bliss and is the ninefold chakra and the

nine divisions of the mantra.

>

> "The baindava is placed on a dense flowery mass and is the

Chitkala. Similarly, the ambika form of eight lines is the circle of

the vowels. The nine triangles quiver forth the effulgent form of 10

lines. The Shakti, together with her surrounding nine blossomed forth

the 10 trikonas. The second quivering form of 10 lines has Krodhisha

as first of the 10. These four chakras, of the nature of light,

create the 14-fold form, the essence of perception." -- Yogini

Hridaya, I 6-16.

>

>

>

> At the very heart of the bindu or centre of the Shri Yantra is that

which caused it to emanate. This is Kamakala, consisting of the three

bindus or potentials. One is red, one is white, and one is mixed. The

red bindu is ova, the white bindu semen, and the mixed bindu the

union of Shiva-Shakti, the individual as potential Shri Cakra.

>

> Father and Mother are represented in Shri Vidya by two limbs or

aspects of Lalita known as Varahi and Kurukulla. The semen of Varahi,

the father-form, gives four alchemical dhatus to the child. The ova

of Kurukulla, the mother-form, gives five dhatns to the child.

Consciousness enters via orgasm. The three bindus, collectively known

as Kamakala (digit of sexual desire), are the root potential of sun,

moon and fire. It is like sun and moon coming together in an eclipse,

or the seed from which the plant human being grows.

>

> Varahi's four alchemical dhatus are known as the four fires.

Kurukulla's alchemical dhatus are known as the five saktis. The

combination of these five saktis (downward pointing triangles) and

four fires (upward pointing triangles), forms the complex figure in

the centre of Shri Cakra.

>

> Varahi's four fires are the 12 (3 x 4) sun Kalas, 12 sidereal

constellations. Kurukulla's five triangles are the 15 (5 x 3) Kalas

of the moon, 15 lunar days. The complete individual grows within nine

months to be born as a Shri Yantra or plant. The flowering of this

plant is shown by the 24 petals of the yantra. The above all gives

rise to the familiar shape of the Shri Yantra. The yantra is usually

arranged in one of two forms. In the Bhuprastara, it is two

dimensional and laid flat, usually facing the east, but sometimes the

north, depending on the practice. The Meruprastara has the yantra in

a pyramidal form. Unless the yantra be decorated with the appropriate

bija and other mantras, it is worthless. It is also dead unless it is

installed with life and the individual doing the puja is initiated

into one of the lines (parampara).

>

> The Nine Mandalas of the Shri Yantra

>

>

>

>

>

> The Earth Square or Bhupura

>

>

>

>

>

> This mandala represents the enclosing walls or fence of the zonule

of a practitioner. The three lines of the bhupura of Shri Yantra each

has a set of subsidiary aspects or sub-limbs of the goddess. On the

outer line are the eight world protectors (lokapalas), the guardian

spirits of the directions and intermediate directions.

>

> On the middle line are eight Siddhi Saktis identified with the

senses. On the inner line are eight Shaktis ruling Desire, Anger,

Envy, Delusion, Greed, Jealousy, Virtue and Vice. They are the eight

Matrikas. These saktis are collectively known as the Obvious Ones

(Prakata Yoginis). A form of the triple Devi known as Tripura rules

all these shaktis in this individual mandala of the yantra known

as 'The Chakra Ruling the Three Worlds'. She has four arms, is the

colour of crystal, is adorned with pearls and holds a book, a pot,

and a beautiful lotus. her Vidya is Am Am Sauh.

>

>

>

> Outer line: Indra (E) wears yellow, rides an elephant; Agni (SE)

wears red, rides a ram; Yam (S) wears black, carries a staff; Nirriti

(SW) wears dark green; Varuna (W) wears blue, and his vehicle is a

makar; Vayu (NE) wears pale clothes; Soma (N) wears pure white;

Ishana (NE) is a form of Mahadeva Shiva.

>

>

>

> Middle Line: The Siddhi Shaktis are smeared with vermilion, wear

red garlands, carry noose and goad, and are as bright and beautiful

as red lotuses.

>

>

>

> Inner Line: Brahmi wears yellow, has four arms, is beautiful. One

hand dispels fear, one grants boons, the others hold a jewelled jar

and makes the gesture of purification. Mahesvari wears white, has

three eyes, holds trident, skull, axe, and vessel containing sour

curds. Kaumari wears yellow, holds shakti-dart, Javelin, and makes

the gestures of dispelling fear and granting boons. Varahi is dark in

colour, holds conch, discus, dispels fear, grants boons. She wears

many ornaments and gems. She has the head of a pig, holding plough,

mace, sword and shield. Indrani is black, carrying a bright blue

lotus. Camunda is black, holds trident and damaru (hourglass drum),

holds axe, and milk in a bowl. Mahalaksmi wears yellow, holds

serpent, shield, bell and milk in a skull shaped cup.

>

>

>

> The nature of this outermost mandala is fire of fire. The gem is

topaz. The time is 24 minutes (360 breaths). The Mudra is the All

Agitating.

>

>

>

> Sixteen Petals

>

>

>

> The saktis in this circle are known as the Hidden Ones.

> The whole mandala of 16 petals is called 'Fulfiller of Desire'. The

presiding form of the Lalita is Tripureshi. Her vidya is Aim Klim

Sauh. She is described as ornamented with all gems, carrying a book

and a rosary. The 16 yoginis in this mandala are associated with the

attainment of desires by the cultivation or strengthening of power

over mind, ego, sound, touch, sight, taste, smell, intellect,

steadiness, memory, name, growth, etheric body, revivification, and

physical body. They are described as the Nitya Kalas. Each holds a

noose, a goad, pot full of nectar, and makes the sign of giving. They

are very red.

>

> The gem of the mandala is sapphire. The dhatu of physical alchemy

is chyle, the first product of the disintegration of food by the

biological fires. The time is three hours (2700 breaths). The Mudra

is the Wettening Mudra. The nature of the mandala is sun of fire.

>

>

>

>

> Eight Petals

>

> The saktis in this mandala are called the Very Secret Yoginis. The

whole circle of eight petals is called the 'All Exciting Cakra'.

Presiding here is Tripura Sundari. Her vidya is Hrim Klim Sauh. She

is described as swaying because of her love intoxicated state, with

her eyes full of bliss.

> She smiles with passion. She shows the mudras dispelling fears and

granting boons.

>

> The eight saktis in each of the eight petals of the mandala are

described as saktis of Speech, Holding, Walking, Excreting, Pleasure,

Abandoning, Concentration and Detachment. They are described as

sapphire blue, holding noose, goad, dispelling fear, and holding blue

lotus. Their names (Ananga Madana etc) all convey terms of loving

sexuality.

>

> The gem is cat's eye. The dhatu is Flesh. The time is day and night

(21600 breaths). The mandala's nature is moon of fire.

>

> Fourteen Triangles

>

>

> This mandala is called 'The Cakra Bestowing All Good Fortune'. The

Yoginis are called 'Concealed by Tradition'. The presiding form of

the devi is Tripura Vasini. Her vidya is Haim Hklim Hsauh.

> She is very red and very beautiful. Fourteen shaktis of the

triangles are associated with the chief nadis or currents of

bioenergy. They are described as being proud, wanton, young, colour

of cochineal, ornamented with gems, holding noose, goad, mirror,

winecup full of nectar. They are the Akarshanis or Attractors.

> The gem is coral. The dhatu is blood. The time is weekday. The

Mudra is called All Subjugating. The nature of the mandala is fire of

sun.

>

> Outer 10 Triangles

>

>

> This mandala is called 'The Cakra Bestowing All Objects to the

Sadhaka'. The saktis are called the Kula Kaulas. The presiding

aspect of Red Devi is Tripura Shri.

> Here, the goddess is as effulgent as 1000 rising Suns, adorned with

celestial ornaments, with large rising breasts, holding book and

rosary, dispelling fears and granting boons.

> The 10 shaktis in the triangles are described as having thrilled

faces, holding noose and goad and adorned with various crystal and

heavenly gems.

> These are the Yoginis of the 10 vital breaths. The gem is pearl.

The dhatu is Ova/Semen. The time is Lunar Day (tithi).

> The Mudra is called the All Intoxicating with Love. The nature is

sun of sun.

> Inner 10 Triangles

>

>

>

> The mandala is called 'The Cakra Protecting All'. The Yoginis are

called Without Origin. The presiding aspect of Lalita is Tripura

Malini. Her vidya is Hrim Klim Blem.

> She holds noose and goad, dispels fear, and holds a skull. She is

of vermilion brightness.

> Her shaktis are the colour of 1000 rising suns, adorned with pearls

and gems, holding noose, chisel, and showing the gestures of

knowledge, and giving boons. They are the saktis of the 10 Vital

Fires. The gem is emerald. The dhatu is Marrow. The time is Lunar

Fortnight. The Mudra is the Great Goad. The nature is moon of sun.

> Eight Triangles

>

>

>

> This mandala is called 'The Cakra Destroying all Disease'. The

yoginis are known as the Secret or Rahasya yoginis. The presiding

aspect of the Red Goddess is Tripura Siddha.

> Her vidya mantra is Hrim Shrim Sauh. She is described as the

Destroyer of Poison.

> Her yoginis are the colour of pomegranate flowers, wearing red

clothes, smeared with red scent, each carrying five arrows and a bow.

These saktis are the rulers of Cold, Heat, Happiness, Sorrow, Desire,

and the three gunas Sattvas, Rajas, Tamas. They are also called the

eight Vasinis and rule the eight Sanskrit letter groups. The gem in

this mandala is diamond (Vajra). The time is month. The Mudra is

Khecari Mudra. The nature of the mandala is said to be fire of moon.

>

> The Four Weapons

>

>

> In between the mandalas of eight triangles and the central

triangles are the four weapons of the Red Goddess -- flowery bow,

flowery arrows, noose and goad.

>

> Central Triangle

>

>

>

>

>

> This mandala is called 'The Cakra Giving All Success'. The Yoginis

are called Very Secret. Lalita dwells here as Tripura Amba, her

Vidya being Hsraim Hsrklim Hsrsauh.

> She is also known as Sampatprada Bhairavi, coppery effulgent, like

1000 suns, with three eyes, a face like the moon, adorned with white

gems, with a beautiful figure, rising swelling breasts, intoxicated,

wanton, young, proud, holding book, dispelling fear, holding a rosary

and granting boons.

> Her three saktis are called Lady of Lust (Kameshvari), Adamantine

Lady (Vajreshi), and Flowery Vagina (Bhagamalini). Kameshvari is

called the Rudra Shakti. She is white in colour, besmeared with

camphor, adorned with pearls and crystal, and various other gems,

holding book, rosary, bestowing boons and dispelling fear.

> Vajreshi is the Vishnu Shakti. She is bright as red powder

(kumkuma), adorned with flowers and gems, like the dawn sun. Her

eyelids are smeared with sapphire dust, she holds sugarcane how,

flowery arrows, bestows boons, dispels fear.

> Bhagamalini is the Brahma Shakti. She is effulgent as molten gold,

adorned with priceless gems, holds noose, goad, and shows the

gestures of knowledge and bestowing boons.

> The gem of the mandala is Gomaya. The dhatu is Fat. The time is

season (two months). The Mudra is the Bija Mudra. The nature of the

mandala is sun of moon.

>

> Bindu

>

>

>

>

>

> This mandala is called 'Purely Blissful'. The Yogini in this

mandala is the Queen of Queens, Rajarajeshvari, the Very Red One,

her Transcendent Majesty Lalita Maheshvari Mahatripurasundari.

> Her vidya (Kamaraja vidya) is ka e i la hrim ha sa ka ha la hrim sa

ka la hrim, plus a secret 16th syllable. Her description is that

given in Vamakeshvara Tantra.

> Surrounding her are the Fifteen Nityas. The gem is ruby. The dhatu

is hair. The time is year. The mudra is Yoni Mudra. The nature of

this central mandala is moon of moon.

>

> Yantra Mantra Tantra of Lalita

>

>

>

>

>

> Lalita, as primordial devi, rays out her attendants and shaktis as

modifications of moon, sun and fire. In this Shiva has no place, no

qualities, is without the ability to act. Only when united with devi

may 'he' act.

>

> This is based on the subtle and practical idea of Shiva as pure

consciousness, witness of the triple manifestation of his Shakti.

This Shakti, the very essence of the three gunas of Sattvas, Rajas,

and Tamas, is the cause of all manifestation in the universe and as a

human being. The three shaktis, by blending and reblending, create

all things.

>

> Shakti is triple as sun, moon and fire -- that is to say of all the

sidereal constellations and planets, and therefore of Time itself.

She is triple as Will (Iccha), Knowledge (Jnana) and Action (Kriya).

She is threefold as intellect, feelings, physical sensation.

>

> Shakti is triple as wake-dream-deep sleep. What is called the

Fourth is the witness, Shiva, who is said to pervade the whole cosmos

just as heat pervades a red hot iron.

>

> The physical body, according to the precepts of Ayurveda, is triple

as the 'humours' Vata, Pitta and Sleshma. The varying combinations of

these three shaktis make up the physical body.

>

> Shakti is also fivefold as aether, air, fire, water and earth. The

combination of the five elements and three gunas produce Lalita's

Eternities (Nityas) -- 15 in number, each identified with a lunar day

of the bright fortnight. The moon, symbolising Shakti, is the mirror

or reflection holding together all creation.

>

> A close examination of the details relating to the nine mandalas of

Shri Yantra reveals that the shaktis of the whole circle represent

the human being, who, in potential, is Shakti-Shiva united. The aim

is for a person to realise that all powers, energies and

manifestation are shaktis of consciousness, pure awareness.

>

> The yantra may be examined in two ways, either as manifestation or

dissolution. Maintenance is an intermediate state between the two

polarities. When she is worshipped as creatrix the order is from

centre to perimeter. As dissolver, the puja is from perimeter to

centre.

>

> In Sivananda Yogi's Subhagodaya is given the daily ritual or puja

of Lalita's Shri Yantra -- based on the Vamakeshvara Tantra. This

rite is based on non-dualism, in a spiritual sense the realisation of

the intrinsic oneness of macrocosm and microcosm.

>

> As the puja is intended to banish all thoughts of difference, the

devi is first felt or visualised in the heart, and then drawn out via

the breath and installed in the yantra. She is then worshipped as

actually residing there. But a clear link has been made between

subject and object. The true home of devi is as cosmo-creatrix in the

heart of the body which is the devi in human form.

>

> The Various Mandalas of Shri Yantra

>

>

>

>

>

> The Triple Goddess, from her own will to manifest, extends herself

in a ninefold way, as modifications of moon, sun and fire. The

attributions of the various mandalas shows the type of energy

represented. The meditation in Bhavana Upanshad is a figurative way

of describing this celestial city or mountain which is a human being.

>

> The island of jewels is the gross human body with its 9 alchemical

bases or dhatus. Each is figuratively described as a gem -- diamond,

emerald, sapphire, ruby &c. The sea of nectar (semen/ova) is the base

for the arising of the human body. The diagram suns up the

meditation. We can see that this island of gems is a very pleasant

place to he, full of gardens, with a beautiful, begemmed palace,

wafted with a gentle breeze upon which is carried great fragrance,

cool, alluring.

>

> This indicates the Kaula view that one gains liberation by a very

pleasant way, enjoying as one goes. This paradise island is very,

very close. Each of the elements in the island meditation has a

subtle meaning associated with the esoteric physiology of Shri Vidya.

>

> She, Lalita, united with Shiva, is subtlety of subtlety, hidden

behind the curtain hanging from the canopy. Her forms may appear to

become progressively less subtle, but she still remains herself.

>

> Bala-Sundari-Bhairavi

Although Tripurasundari, as mother of the universe (jagadamba) is

the aspect most often met with in works of Shri Vidya, she is also

worshipped as Bala (a young girl), and as Bhairavi (a crone).

>

> As Bala, she is 16 years old, a virgin, very playful and dear. Bala

has her own yantra and mantra. her vidya is Aim Klim Sauh.

>

> Bhairavi is also an aspect of Lalita, but represents Shakti in whom

menstruation has ceased, and has some affiliations with Kali.

>

> Applications of Shri Vidya

>

>

>

>

>

> There are many prayogas (ritual uses) related to Shri Yantra. Some

rites depend on auspicious times, such as Full moon days or nights in

specific solar months

>

> Devi also manifests as the five elements of aether, fire, air,

water and earth. The saktis are purple (air), white (water), red

(fire), yellow (earth), blue (aether).

>

> Chapter II of Vamakeshvara gives a large number of rites, which one

is not entitled to perform unless the daily rite is also

accomplished. These rites are called the shatkarma, six acts:

protection, peace, victory, wealth, punishment, destruction. The

categories vary occasionally. When punishing an enemy it is necessary

to both protect yourself and to know the right time for performance,

according to the rules, and also the vulnerable points, which vary

with the phase of the moon and with astrological aspects.

>

> It is important to remember that Shri Vidya was primarily oral, and

vital information was often left out of the written versions, so it

is necessary to know a host of things before a rite can be started.

>

> Initiation

>

>

>

>

> Devi Lalita may be installed in a disciple, a yantra, or an image.

All the methods essentially follow a similar form, but the right time

must be selected. A disciple must have the necessary qualifications

and potential.

>

> After initiation, she or he is to perform an operation to endue the

vidya with energy or life. This involves the recitation of the root

vidya a specified large number of times, although other valid methods

exist for preparation.

>

> The Vidya (Mantra)

>

>

>

>

>

> There are said to be 15 lines of mantra, each perceived by a

different Rishi (Seer). The most widespread seems to be that called

Kadi (beginning with 'Ka'), which itself has three sections. The

other main division is Hadi, although it is said that the Kularnava

Tantra incorporates both in a division called Kahadi. Devotees of the

Kadi line worship the Shri Yantra from the perimeter to the centre,

while Hadi devotees worship it from the centre to the perimeter. Some

of the lines of the vidya are said to be broken, and do not run in a

continuous stream.

>

> The 64 Kaula Tantras

>

>

>

>

>

> These tantras are enumerated in Vamakeshvara and Kulachudamani

Tantras, and in other places. At some time in history a school of

Shri Vidya was formed on an orthodox Vedik basis. A proponent of this

school, Lakshmidhara, wrote a commentary on the famous Shri Vidya

hymn called Saudaryalahari.

>

> Unfortunately, most of the 64 tantras are lost. But their contents

may be gauged from Lakshmidhara's commentary. We have to remember

that the descriptions are based on an orthodox Vedic interpretation.

>

> 1) Mahamaya Sambhara. Deluding of intellect and senses. 2) Yogini

Jala Sambhara. Involving the agency of Yoginis. 3) Tattva Sambhara.

Causing elements to appear and transform. 4-11) Eight Bhairava

Tantras. The commentator says that these are objectionable as they

belong to the Kapalikas or skull wearers such as Naths, Aghoris, and

so forth. 12-19) The Bahurupa Astaka. Importance attached to the

eight shaktis or Matrikas.

>

> 20-27) The Eight Yamalas. Of these, only Rudra Yamala seems to have

survived, although it is doubtful that the text which exists is the

same as the original. Other of the yamalas do exist in part as

quotations in later tantras. The commentator says these relate to

Siddhi. 28) Candra Jnana. Expounds the 16 Nityas, but condemned

as 'it smacks of Kapalika tenets'. 29) Malini Vidya. Enabling one to

cross great oceans. This could be the Malini Vijaya Tantra, a work of

the Kashmir Saivites which includes magical operations based on the

36 tattvas.

>

> 30) Maha Sammohana. Hypnosis. 31-33) Vamajusta, Mahadeva and

Vatula. These are condemned as they deal with Vamachara. 34-35)

Vatula Uttara and Kamika. The latter is still extant, and belongs to

the Kashmir group of Agamas. The chief guru of this school is the

famous Abhinavagupta. 36) Hridbheda Tantra. Condemned through

Vamachara. 37-38) Tantrabheda and Guhyatantra. Condemned because of

retaliatory magic. 39) Kalavada. Digits of the moon, induction of

chandrakalas, which are the 108 parts of the moon found in a

horoscope.

>

> 40) Kalasara. The rules of colour. There is no reason given for its

exclusion. 41) Kundika Mata. Attainment of siddhi through elixirs and

drugs. 42) Mata Uttara. Deals with 'quicksilver'. See the

Matrikabheda Tantra. 43) Vinakhya. Power over Yakshinis. 44) Trotala.

Magical practices of medicine and clairvoyance. 45) Trotala Uttara.

Bringing the 64 crores of yoginis face to face. 46) Pancamrita.

Nectar from the body. The five nectars are mentioned in the Kaula

Jnana Nirnaya. 47) Rupabheda. 48) Bhuta Uddamara. 49) Kulasara. 50)

Kullaoddisha. 51) Kulacudamani. 48,50 and 51 are still available. The

commentator says these tantras are not sanctioned by Veda.

>

> 52-56) Sarvajna Tantra, Mahakali Mata, Arunesi, Modinisa,

Vikunthesvara. They are all declared reprehensible as they belong to

the digambaras (naked sadhus). 57-64) East, West, South, North,

Uttara Kaulas, Vimala, Vimalotta, Devi Mata. One of these lines still

exists.

>

> The Nine Nathas

>

>

>

>

>

> Each of the nine Nathas or lords is identified with an aperture of

the human body, and with one of the nine mandalas of the whole Shri

Yantra. One's own guide is Shiva as pervading these nine chakras, and

is identified with the current of bioenergy called Susunna. They are

all meditated on as white, with two eyes and two arms, showing the

gestures banishing fear and giving boons. They may be visualised as

being in sexual intercourse with the presiding aspects of the Devi in

the nine mandalas.

>

> The Four Oceans

>

>

>

>

>

> The four duties of a human being are described as oceans because of

their limitless extent. The sadhaka in the zone is at the junction

point or field of action of these four oceans, on the island of gems.

>

> The Nine Bodily Dhatus

>

>

>

>

>

> Each of the nine matters (dhatu) in the body is presided over by an

aspect of Lalita. The Universe, in Shri Vidya, is said to be time,

space, and a combination of the two. The first is Shakti, the second

Shiva, and the third Shiva and Shakti in union. These are also the

three eyes on Lalita's face, and sun, moon, fire.

>

> The Island of Nine Gems

>

>

>

>

>

> On this island, which is all and everything, seed and sprout, the

six seasons all manifest simultaneously. The Aeon Trees (Kalpadruma)

are identified with resolution as any act undertaken with resolution

is fruitful. The six seasons are identified with the six tastes of a

human being.

>

> Horses are the five senses as they lead one forward into action,

figuratively taken as war. It is Lalita who slayed the demon Bhanda

with all his fearful hordes. All her saktis assisted her in this.

Then the celestial city, the Nagar was built. Elephants are the

objects of senses, or the impressions.

>

> Shri Vidya implies unity between knower, means of knowledge and

knowledge itself. These are the three cities. This means that the

knower, by means of the five instruments of knowledge, offers to

knowledge itself, Devi in the yantra. (See Bhavanopanishad).

>

> The Fifteen Nitya Shaktis

>

>

>

>

>

> These are modifications of Lalita as red goddess with her three

gunas and her five elements of aether, air, fire, water and earth.

They are identified with the 15 days of the lunar fortnight. As the

moon remains itself, though appearing differently according to phase,

so too Lalita. Each Nitya has her own vidya, yantra and group of

energies (saktis). Lalita or Tripurasundari is the 16th day or Full

moon, with her 15 digits. Each of the 15 Nityas has a certain number

of arms, the totality of arms (= rays) of the whole circle being 108.

Because any unit of time is taken as a microcosm or parallel of any

other valid unit, each of the 15 Nityas has 1440 breaths.

>

> One lunar fortnight is 21600 breaths -- which is the number of a

whole cycle or process. The breaths of a human being during one day

and night are 21600 -10800 of which are solar, the other 10800 being

lunar. By this device, the unity of the 15 Nityas, time, space and a

human being is shown. As time is breath in Shri Vidya, we find that

the periods of the four famous yugas are also based on breath. Each

breath is influenced during the day by the planets in their waxing

and waning of power.

>

> These cause poisons to accumulate in the physical body. Nectar is

released when the sun mandal 'melts' the moon mandal, and one attains

to Hamsa. This is the nectar of compassion.

>

> Lalita as the Whole Universe

>

>

>

>

>

> Tantrik rites often include 'nyasas', the placing of some

principles in a certain sequence on one's own body. The idea is that

this process purifies and divinises.

>

> Lalita's Sodha (sixfold) Nyasa is a highly complex rite in which a

practitioner places on the body the 51 letters of the alphabet, the

planets, the 27 naksatras or lunar mansions, the 12 sidereal

constellations, and the 51 sacred sites (pithas) of all India.

>

> Placing these different things on the body the practitioner comes

to realise oneness with the whole cosmos. This ritual also

illustrates some important concepts. The Tantraraja states that there

is no difference between the circle of the letters of the alphabet

and the sidereal Zodiac. Lalita as devi is Shakti as all language,

mantra, sound, music and vibration. She is also Shakti of Time as all

planets and constellations. She is the very essence of sun and moon.

Each of these realms requires inner comment.

>

> 51 Ganesas and 51 Letters

>

>

>

>

>

> The image of Ganesa illustrates the three realms. elephant, his

body human, and his vehicle a mouse. These are three realms in one

being. He is lord of obstacles in three ways. As elephant, his great

strength can break harriers. As human, he can use his intelligence.

As mouse, he can penetrate the smallest places. Every aspect of Shri

Vidya may be understood in three ways -- gross, subtle, and supreme --

and so the meaning of things often remains uncertain unless you

already know someone who has the key, or belong to the in group.

>

> As letters of the alphabet, Lalita is Matrika Shakti, who deludes

by her Maya through words, speech, mantra.

>

> Planets

>

>

>

>

>

> The tantriks knew the seven traditional planets of western

astrology, and also had a greater number of shadowy planets, of which

Rahu and Ketu -- the nodes of the moon -- are the best known. The

planets are important to an understanding of Shri Vidya, but the

details are so extensive that they must be reserved for a later time.

>

> 27 Nakshatras

>

>

>

>

>

> These constellations were thought of as beyond the 12 sidereal

constellations, so remote they were almost beyond time itself. These

27 are employed in Shri Vidya to determine suitability of partners,

constructing Vajra Yantras, and so forth. Each of the 27 has its own

animal. A yoni or lingam is classified as being harmonious or the

reverse according to the position of the natal moon in these

constellations. They are also associated with sacred herbs and trees,

and much used in specific or optional rites.

>

> Yoginis

>

>

>

>

>

> The Yoginis of the bodily centres (dhatus) reveal very much of

interest as they are associated with the well known but much

misunderstood cakras. These Yoginis are really images of the

ayurvedic or alchemic bases in the body.

>

> They can only be understood in relation to such an alchemy.

Kundalini is the body shakti, the great deluder, the trickster, the

cause of sleep. To raise her means to become conscious of her

manifestation. Shakti in the body has her various forms as Prana

(Breath) Shakti, fire Shakti and so forth. When Prana Shakti becomes

agitated, she zigzags up the body. At this time one starts to

experience dissolution. Various things my be seen and felt.

>

> Dakini, Rakini &c. preside over the alchemical physical bases of

skin, blood, flesh, fat, bone, marrow. The last of these yoginis

presides over the highest dhatu, highest as it forms the physical

basis for new life -- ova/semen. In this form she is truly limitless,

as she manifests as the Aeon Tree (Kalpadruma). The Dakinis and

Rakinis &c. are pictured as terrifying as they consuners of the food

one ingests.

>

> Twelve Rashis (Constellations)

>

>

>

>

>

> These are viewed as 12 great suns or sun Kalas, mighty Adityas

presiding over great affairs, feeding on human beings and their

essence.

>

> 51 Pithas

>

>

>

>

>

> These are places in India particularly sacred to devi, as they mark

the spots where the parts of her body fell after it was sliced into

pieces by the discus of Visnu. The yoni fell at Kamarupa, hence the

special spiritual regard in which this place is held by Kaulas.

>

> The Nadis

>

>

>

>

>

> Nadi means river, and is extended to include other currents and

courses, such as those of the bioenergy and the pulse. Ayurvaidyas

have written works distinguishing various types of pulse indicating

dysfunction of the three powers. Nadi is also 150th part of the

ascendant in a birth chart based on the sidereal zodiac. Such a birth

chart is called Rashi Kundali. It is impossible to cast accurate

charts without knowing which nadi rules a person or time. Each nadi

has an aspect of the devi ruling it, and a solar and lunar part --

hence there are 3600 in the zodiac.

>

> There are said to be 72000 nadis in the human organism. This number

indicates a large but not infinite number of channels of bioenergy.

They are the pathways of Prana Shakti.

>

> The chief pathways are Susumna, extending from a point between the

anus and genitals to the top of the head; ida and pingala, which are

the solar and lunar pathways coiled around the central channel. This

Susumna is Shiva and Shakti in sexual union. The human body is

conceived of as a tree -- the root is at the top of the head, and it

ramifies downwards. These channels are the pathways or body vehicles

for Vata, one of the three dosas or humours in Ayurveda of the human

body, and constitute the central nervous system with three main

concentrations.

>

> Marmas

>

>

>

>

>

> Marmas are 108 in number, well documented points of the human

organisn which, if pierced, usually cause death. Many are recognised

by western medicine. On the Shri Yantra, marmas are represented by

the confluence of three or more lines.

>

> Sandhis

>

>

>

>

>

> These are joints in the human frame, knee joint, elbow joint &c.

The body is the temple of the devi. On the Shri Yantra sandhis are

represented by the junction of two lines.

>

> Meaning of Kula

>

>

>

>

>

> A 'kula' is a Shakti. The foregoing shows that each Shakti in the

yantra is some energy of the human organism in its gross, subtle, or

causal aspects. 'Akula' (lit. 'not Kula') is Shiva.

>

> "Having abandoned her family of young Kula women, she becomes

Shiva, with no qualities, no characteristics, devoid of the form of

time." -- Vamakesvara Tantra

>

>

>

> "All things the body. The body is the sacrificial ladle. Knowledge

is the food." -- Shiva Sutras II, 9-10.

>

> The Weapons of Lalita

>

>

>

>

>

> Lalita holds five flowery arrows, noose, goad and bow. The noose is

attachment (moon). The goad is repulsion (sun). The sugarcane bow is

the mind. The flowery arrows are the five sense impressions. When

oonsciousness perceives these, the outward directed arrows stop being

dry sticks.

>

> These five flowery arrows together with the bow are personified as

six Krishnas or Kamadevas. V84 of ch xxiv of Tantrarajatantra states

that Lalita assumed a male form as Krishna, and 'by enveloping all

women enchanted the whole world'. Each of the six forms is like dawn,

with six arms, holding flute, noose, goad, sugarcane bow, flowers,

sour milk.

>

> Eroticism in Shri Vidya

>

>

>

>

>

> The physiology of Shri Vidya postulates macrocosm and microcom as

one. From this follows the realisation that the sexual union of man

and wanan mirrors the cosmic creation. It is natural that loving

sexuality should be seen to have a cosmic status.

>

> Kaulas have been criticised as their works emphasise love and

death, but they were always realists. Many tantras establish that the

terrifying Kali and the benign Lalita are two sides of the same coin.

This coin or currency is called life. Lalita, with her waxing moon,

represents creation, and Kalika with her waning moon dissolution.

Each is a complete symbol, of high sublimity and loaded with

spiritual significance.

>

> The 15 Syllable Mantra

>

>

>

>

>

> A chart, in Sanskrit, in the Adyar Library edition of Varivasya

Rahasya, which deals with the 15 lettered Vidya of Lalita is so

useful to an understanding of Shri Vidya and the yantra that we have

summarised its contents below.

>

> The Kadi Vidya runs ka e i la hrim: ha sa ka ha la hrim: sa ka la

hrim. There is also a secret 16th syllable said to be the

quintessence of Lalita.

>

> There vidya, yantra, guru, disciple, goddess are all conceived of

as being one. The Shri Yantra is within the wheel of time

(Kalacakra), and represents the human body (microcosm), and the

universe (macrocosm). These 15 letters are conceived to exist within

the meru or spine of a human being, from the base to the top of the

head.

>

> The seven (or nine) 'cakras' are strung along this thread of light,

as are the different mandals or circles of Shri Yantra. Note that the

Lalita Vidya is itself divided into three parts, each represents

fire, sun and moon.

>

> Different letters of the alphabet all exist in a subtle form within

the spinal cord. Each chakra is presided over by a Yogini whose

function is connected with the transmutation of food, which is

alchemy of the food factory.

>

> There are 50 petals associated with these six cakras as there are

50 letters of the Sanskrit alphabet. 21600/50 = 432. The cakra of the

absolute or semen/ova itself has 1000 letters or petals. Semen is

conceived of as residing here because of its alchemical nature as an

elixir produced by the synthesis of the forms of food.

>

> These three which are oneness are knower, means of knowledge,

object of knowledge. Their union is called samarasa.

>

> The three corners of the central triangle of the Shri Chakra are

presided over by three symbolic Nathas. The Fourth Natha, Shiva

Himself, is united with Shakti in the centre of the Bindu.

>

> This Bindu, united Shiva Shakti, creates the cosmos. If we observe

nature we see that the Shri Cakra (child) comes from the sexual union

or samarasa (perfect assimilation) of man (Shiva) and woman (Shakti).

>

> Their samarasa is known as the Fourth, because it appears when all

three are present, and also produces or has the three as its powers

or saktis.

>

> This Fourth is awareness, the witness, the enjoyer, the measurer,

the measuring stick, and the measured, Adinatha, the merulingam,

beyond time and space, and therefore outside the Shri Yantra or the

cosmos as modification or play of sun, moon and fire. These last

three form the body of Lalita.

>

> The three saktis of the Fourth are known as Kamesvari, Vajresi and

Bhagamalini, in the symbolism of Shri Vidya.

>

> They are also the saktis Iccha, Jnana and Kriya (Knowledge, Will,

Action), and in their aspects as Creator, Maintainer and Destroyer

are known as Vama, who vomits forth the universe, Jyesta who

maintains, and Raudri who dissolves.

>

> The body of a human being is made up of these three in combination

and blending. They are active, passive and reconciling.

>

> The three are also symbolised as three holy mountains known as

Kamagiri, Purnagiri, and Jalandhari. The apex of these foothills is

the very secret Oddiyana, at the centre of Shri Yantra. The three

also represent three symbolic lingas within the human frame.

>

> Conceived of as the human body, and as the Meru or subtle spine,

these three places are points of convergence or pilgrimage of the

channels of bioenergy connected with the sun and moon. There is a

correspondence between these channels in the body, and the luminaries

in the heaven.

>

> As the Shri Yantra is Time and Space, all constellations, planets,

lunar mansions, are conceived of as being the body of Lalita, Maha

Tripura Sundari. It was these three cities that were destroyed by

Lord Shiva, and described in the Shiva Mahimna Stotra.

>

> At the confluence of the three rivers of bioenergy are three

lingams of Supreme Shiva, resorted to by the wise. One united with

the Fourth is liberated. Others are deluded by the Maya or play of

the goddess, who, with her three aspects in all is known as Mahamaya

Adya, the womb of all.

>

> She deludes by her every process, and has the form of Matrika devi,

or goddess of speech and words. The 15 syllables of the vidya are

usually disguised in symbolic design or code. The three Hrims are

called the three maya granthis or knots of delusion. This Hrim breaks

down into Ha for Shiva, Ha for Shakti, and Im for samarasa.

>

> The Fourth (Turiya) also pervades consciousness in its states of

waking, dreaming and deep sleep. This is also expressed in the Shiva

Sutra.

>

> Meaning of Shri Vidya

>

>

>

>

>

> The Yogini Hridaya, the second part of the Vamakeshvara Tantra,

states that the mantra has several meanings. Some are literal, others

traditional, inner, Kaulika, occult and real.

>

> Literal Meaning

>

>

>

>

>

> The syllables represent Shiva and Shakti. The first part, Ka E I La

Hrim, is called Vagbhava, and is Vama Shakti, Brahma, Jnana Shakti,

and Eastern Face. The second part, Ha Sa Ka Ha La hrim, is Kamaraja,

Jyesta Shakti, Visnu, Iceha Shakti, and Southern Face. The third

part, Sa Ka La hrim, is called Shakti, is Raudri Shakti, Rudra, Kriya

Shakti and Western Face. The fourth part, the hidden or secret

syllable, is mother goddess, Shambhu Natha, the totality of the three

shaktis of Knowledge, Will and Action, and the Northern Face or

amnaya.

>

> Traditional Meaning

>

>

>

>

>

> Ka = air, Ha = fire, Sa = water, La = earth, Ha = aether. The

vowels are above aether. The 15 syllables are 1 of aether, 2 of air,

three of fire, four of water, and five of earth. The three forms of

La represent the three Worlds. The five forms of the letter Ha

represent sound.

>

> Inner Meaning

>

>

>

>

>

> The vidya shows oneness of Shiva, Guru, devi and disciple; as it is

Shiva in sound form (Shakti) which preserves the line.

>

> Kaula Meaning

>

>

>

>

>

> The Mother goddess is known as Ganeshi (Lady of Hosts), because of

her great nunber of rays. These are the Ganesas of the sixfold Nyasa.

Devi has three eyes which are sun, moon, fire. She has three saktis

which are Will, Knowledge, Action. She has three gunas which are

active, passive, reconciling. These are the nine planets. The 27

naksatras are 10 Knowledge and Action modes, 10 objects of senses,

Devi, Deva, three gunas as one, and the four inner causes. The six

yoginis have their names beginning Da, Ra, La, Ka, Sa, Ha -- and end

in 'akini'. They preside over the physical bases (dhatus) of the

body. The 12 sidereal constellations are the 10 vital breaths, the

embodied being (jiva), and the Supreme Creator. The 51 pithas

correspond to the letters of the alphabet, and are points of

confluence one should visit within the body. Each of the three

sections of the vidyas represents speech -- in potential, in

formation, in manifestation. The Devi is Matrika Shakti.

>

> Breath is Time

>

>

>

>

>

> This is a fundamental postulate of Shri Vidya and much of the

symbolism is based on it. The letters of Sanskrit said to represent

the embodiment of Laiita as mantra are 52 in number: 16 vowels and 36

consonants. These, multiplied together, total 576. This number,

divided by nine yields 64. The Shri Yantra is said to have 64,000,000

yoginis in the nine sub-mandalas.

>

> Each mandala has a unit of Time associated with it. The basic unit

is a breath. One nadika is equal to 24 minutes or 1440 seconds, and

each breath is one 360th of this, or four seconds. A human being

breathes 21600 times each 24 hours.

>

> A Kali Yuga is 432,000 years of 360 days. A Dvapara Yuga is 864,000

years. A Treta Yuga is 1,296,000 years. A Satya Yuga is 1,728,000

years. The circle of the sidereal zodiac has 12 constellations, each

of which has nine parts (navamshas). These 108 (12 x 9) are called

Candrakalas.

>

> Each Candrakaia is, itself, a micro-constellation. The number of

degrees in the sidereal cakra is 360. The number of minutes is 21600.

A conjunction is 21600', a square 5400', an opposition 10800'. Each

eternity (Nitya) of the root mantra has 1440 breaths. (See the

prayoga of Bhavana Upanishad). This implies that Lalita is 21600, as

she is the collectivity of the 15 Nityas.

>

> Lalita's cakra is the grand synthesis of Time, Space, and

humankind. Her 36 tattvas are the whole cosmos.

>

> Ritual Accessories (Upachara)

>

>

>

>

>

> These can be multiplied indefinitely. The chief are scent (earth),

incense (air), flame (fire), water, and flowers (aether). They should

all be red, or tinged with red. They represent, in their basic form,

the five impressions. See Gandharva Tantra.

>

>

>

> Devatas of the Leftovers

>

>

>

>

>

> At the end of the rite Vatuka Natha is in the NE, and takes flame

leftovers; Yoginis in the SE take mantra leftovers; Kshetrapala in

the SW takes scent and incense leftovers; Ganesa, in the NW, takes

mudra leftovers. The aspect of Lalita called Sosika consumes

everything that is left. She is worshipped in the NE in a circular

pit.

>

> Gayatri

>

>

>

>

>

> This is the name of a specific kind of mantra used at the four

twilights of dawn, midday, dusk and midnight. There are Vedik and

Tantrik gayatris. Lalita has her own which is tripurasundaryai

vidmahe kameshvaryai dhimahi tanno klinne prachodayat.

>

>

>

> Esoteric Meaning of the Vidya

>

>

>

>

>

> This leads the sadhaka to identify the vidya with moon, sun and

fire, as sections of the central or Susunna Nadi, relating to

Intellect, Emotions, and Physical Sensations. These have to he

brought together for the Fourth to appear. There are 10 fire kalas,

12 sun kalas, and 15 moon kalas. The 16th includes them all.

>

> Sound

>

>

>

>

>

> The letters of the vidya are Nada, or sound, and the absolute, and

end as uttered sound. When charged with the consciousness of the

Fourth these mere letters become mantra. Otherwise, words continually

delude.

>

> The 16th syllable of the vidya also represents the Fourth. This

Fourth is Kamakala. Beyond it is the Ultimate Absolute (Atiturya -

beyond the Fourth), and beyond any sort of description.

>

> The link is

http://www.clas.ufl.edu/users/gthursby/tantra/tripura.htm

>

> May we always be in the loving embrace of our Mother.

>

> With love

>

> Shankaree

>

>

>

>

>

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