Lalita MahaTripurasundari - SRICHAKRA

[Guest guest]

Dear Shakta Bandhu's,

I would like to share following

information with all of you. I could able to think, understand and write due to

the showers of my Sriguru. The beautifull eyes fallen on me a decade back

showed pathway in life and offcourse it has taken so much time to understand and

surrender.

 

 

Lalita MahaTripurasundari, the Red Goddess (1000 Rising Suns) 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, or as the triple city (Tripura. 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.

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), This is said to be the second

part of the Vamakeshvara Tantra. Fivefold Shakti comes creation and the

fourfold Fire dissolution. The union of five Shaktis and four Fires causes the

chakra to evolve.

" When 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. The baindava chakra has a triple form, dharma, adharma and atma.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. 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 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 (GURU 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).

 

Middle line: 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 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 the Hidden Ones.

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

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 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. 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'. saktis are called the Kula Kaulas. The diety of Red Devi is

Tripura Shri. Here, the goddess is as effulgent as 1000 rising Suns, adorned

with celestial ornaments, with large rising sthana’s, 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). 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 diety 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. 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. Diety 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). Mudra is the Bija Mudra. 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 (Shodasakshari).[ Rajayam dehi, dhanal dehi,

Siram dehi, Na Sodasakshari. i.e Give Empire, money, Head, but not the

sodasakshari]

Surrounding her are the fifteen Nitya’s.The gem is ruby. The dhatu is hair.

The time is year. Mudra is Yoni Mudra. 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.

(soundaryalahari)

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 ether, 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. This 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 Vanish 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.

 

 

With regards

Kameswara Rao

 

 

 

 

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