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

 

 

 

 

 

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