CHAKRA or MANDALA

CHAKRAS
  The entire universe is modeled or based on a single format and a formula applicable to all the three levels- Bhu, Bhuvah, and Svar, as well as, the brahmanda (Macro / Universe, pindanda (Meso /Body-level), and the andanda (Micro/cell-level). Whatever is in one is also there in the other two.
   There are seven energy centres that operate at different levels: Muladhara cakra /the basal plexus, lies at the bottom / seat level, and, svadhishthana (below navel), manipura (t navel), anahata (heart level), vishuddhi (throat), the aajnya (forehead) and the sahasrar (just above the head). Normally, all of us work at the base level and rarely rise above the second or third level. Those who reach the fourth level will attain a very high level of consciousness and get over all dualities. However, this needs yoga abhyasa, spiritual practices. So far, none has reached the highest level of sahasrar level during the last 2000 years! Those who reach throat level of vishuddhi chakra are divine, and those who reach ajnya level will be great saints! 

 The Muladhara Chakra has four red petals, which face downwards. Between the lotus shines the Swayambhoo lingam. Around this Linga, along with Varadaa, shree, shandaa and saraswathi, Bhagavati Kundalini is to be meditated. This lotus represents earth element. 2 1/2; angulas above this, there is a lotus with eight petals called taijasa padma(yellow). The residing Shaktis are Anangakusuma and others. Mahamantra hrillekha resides at its center. Then the well-known sequence of chakras follows starting from svadhishthana. 4”(angula) above throat is the subtle lambika padma (called Indra naadi for people familiar with Dasha Mahavidya Yoga this should strike a chord. This is the abode of Bagalamukhi (some authors misplace Bagala in throat which is actually the abode of Matangi and, some in navel which again is the abode of mahataara). In this lotus, vashinI and the eight Vagdevis reside. Then follow Ajna and Sahasrara. These are shown in diagrams at the end. 

Srichakra may be visualized with each of its nava avarana (nine mandalas or chakras) corresponding to these yogic Chakras with Bindu at Ajna. On a more subtle note, Srichakra is visualized at bindu, ardhachandra, rodhini etc. upto unmanee which are located above Ajna, one above the other. These are different pronunciations of the nAda visualized suitably while meditating o the three naadas and the fourth, aggregate naada of the three kutas of the Srividya mantra. Another alternative is to meditate on the entire Sri-Chakra in Maha-bindu, above all Chakras and even unmanI. This is possible by highly advanced Sadhakas and is the very essence of Samayachara. This is the highest and the most desirable of the three.

 These three visualizations are respectively called Sakala, Sakala - Nishkala and Nishkala Bhavanas of Srichakra. Each of the nava-avarana / nine chakras of the Sri-Chakra has a significance of its own.

Atma-Brahma Bhavaikyata

The purpose of study of Srividya and chakropasana is ‘Atma-brahma bhavaikyata’. This is what is advocated inBhavanopanishat. This human life is supposed to be one of animal propensities, pashu vrutti, just eating, copulating and sleeping, if one does not realize the real purpose of life.“Parameshvara darshanam eva purushartha sadhanam”, says Swami Ramakrishna Paramahansa. One must visualize God within and feel oneness with Him. This is possible only from ‘para vidya’, Srividya and the internal worship (antaryaga) of Sri Chakra.
   Sri Krishna chides Arjuna and says, “Do not neglect Atman; realize Atman by visualizing Atman. Atman cannot be understood by study of scriptures or mind, intellect, or by hearing (lectures). Nothing that is interesting to senses and mind can help in realizing the Atman. He further instructs, “sarva dharman parityjya maamekam sharanam vraja”. “Leave everything and take refuge in Me.”   Further, He says, “Those who do not realize me or try to know Me are like pashu.” It is true that almost all the people live like animals, just eating sleeping and mostly seeking entertainment when one gets some tome after struggling for their livelihood. Nobody is interested in salvation, mukti, moksha or liberation. Eternal happiness is attained from dhyan, meditation.

 [Note: As reagrds Chakras,the divine motherSharadamba,as Shaktisharvaani, resides here. The distance between muladharachakraandsvadhishthana Chakrais said to be 5 inches (angula). Between this, at a height of 1” (1 angula) is Kanda. Between this, is located in mahayoni yoni trikona. Sushumna Nadistarts from this center. The shining Red Lotus, Akula Sahasrara, surrounds this place. Hence, may be, sushumna nadi does not actually start in Muladhara. At the center of the Akula Sahasrara resides mahadevi, Kuladevi. An inch (1 angula) above Akula Padma lies another Red Lotus with eight petals and eight granthis (knots) in which Brahmani and the other eight matrikas reside with Asitaanga and the eight Bhairavas. Kundalini, the serpent power (so called due to the sleeping posture of three and a half inch coiled up serpent), also called Kaulikee Shaktiis located here. This is the center of the kulapadma. This Red Lotus is also known as Vishnu Chakra.

Nava-Avarana (navayonyatmaka chakra)

1. Trailokyamohana Chakra:

Here, the word Loka indicates Maata, Meya and Maana i.e the seer, the object seen and the act of seeing itself or in other words Kartru, karma and kriya. The compound of these three is Trailokya. This great chakra enchants these three i.e the trailokya and dissolves the three into a single non-dual entity which is what leads to complete Advaita. This state of unity Consciousness is attained in turiyatita prajnya during intense meditation, askesis or tapas. One has to cross ajnya chakra to attain to this.

2. Sarvaashaaparipooraka Chakra:

 Here, the word Asha indicates the insatiable desires of the mind and the senses which lead us more and more towards duality. This great Chakra grants all desires by uniting its Sadhaka with the ever satisfied, all fulfilling, eternal Parabrahman or Paramashiva. This stage is indeed the Kamakoti the state of accomplishment of all desires or actually going beyond all desires by achieving the most desirable thing, which indeed is the liberating Brahma Jnyana.

3. Sarvasamkshobhana Chakra:

During dissolution, all Tatvas right from Prithvi upto Shiva dissolve into one another. This great Chakra creates the destructive agitation (Kshobha)in all the Tatvas causing duality, thus dissolving any duality in the Sadhaka. It agitates and destroys duality in the sadhaka.

4. Sarvasoubhagyadayaka Chakra:

 Saubhagya is something that is desired by everyone. Thisgreat Chakra grants the most desired object to the Sadhaka which is nothing but the great Paramashiva or Mahatripurasundari. What greater fortune or Bhagya does a sadhaka long for other than his beloved mother? Thus this Chakra is indeed Chintamani - Kalpataru – Kamadhenu, all put in one.

5. Sarvarthasadhaka Chakra:

 The ultimate goal of all Vedic and Tantric rites and ceremonies isthe attainment of Paramashiva. Various scriptures elaborate numerous methods to achieve this final beatitude. In the same way as all rivers merge into the great ocean finally, any of these legitimate means take the Sadhaka to the same destination. This great Chakra results in the Siddhi of all these paths or means i.e it grants the final Siddhi which is doubtlessly Parabrahma Prapti.

6. Sarvarakshaakara Chakra:

 This great Chakra protects the Sadhaka from all forms and kindsof Avidya and duality, which are the only reasons for misery and grief. The visible world, constituted of the 36 Tatvas is impermanent and since these Tatvas grant Bheda Bhavana drishti ora sense of separation between the Atman and the Paramatman, the world has to be rejected as falsehood. By flooding the Sivaaham Bhavana (the sense of Iam Shivaa i.e the Advaita Bhavana) through the Sadhaka, this Chakra protects him from the treacherous Samsara composed of 36 Tatvas, all leading to duality. When the Sadhaka realizes himself and the entire world as not separate from Paramashiva, he is automatically protected from Avidya. What this Chakra does is to destroy 'Idamtaa’ or sense of this' by the pure awareness of 'Ahamtaa’ or ‘I-ness'.

7.Sarvarogahara Chakra:

There is no worse disease than Samsara which induces duality.Due to its constituent 36 Tatvas which are different from each other. This great Chakra destroys the disease of this Samsara which is the root cause of all other types of diseases. When Vamakeshwara Tantra and also the Mudra kanda of Rudrayamala speak of Khecharias destroying all diseases, this is what is hinted at.

8. Sarvasiddhiprada Chakra:

Yoginihridaya says that this Chakra indicates the potentiality to create - maintain - destroy the universe.

As Pratyabhijnaahridaya says 'Chiti Shakti is, indeed, responsible for the Siddhi of the universe'. Thus, the trikona or the triangle Chakra is responsible for creation, destruction and preservation, while the other two acts namely 'tirodhana' (disappearing or presenting at will) and Anugraha are indicated by these three only.

9. Sarvaanandamaya Chakra

The state of complete harmony of Shiva and Shakti exists in Sarvaanandamaya Chakra. This Chakra is the “Be all and end all” or the point (bindu) of beginning and end of the universe. It is the very personification of eternal, limitless bliss. This grants Brahmananda to Sadhaka.

   From the above verses, it becomes clear that though the nine chakras seem different due to their differing geometry, names, deity, Mudra etc. The oneness or the non-dual aspect of all these is proved by the fact that all these represent the non-dual Paramashiva and hence the entire Srichakra is Parabrahman itself. Though there are no limits to the worldly boons obtained by worshipping Srichakra, the real purport of worshipping Srichakra is Parabrahmavyapti. Ultimately, the sadhaka should merge in Brahman, i.e, experience one’s oneness with the Self, ‘Atma-Brahma bhAvaikyataa’.

Sharada Catushyati of Jnyanandanatha

`Shree Sharada-Catushyati’ is a poetic composition on the glory of Devi Shri Sharadamba. The term dEvi SAradA is made up of Two words- devi and Sharada; the syllables d+E+v+I = dEvi,meaning, ‘That’ (‘tyat’) power(Brahman) which lifts up (‘ut’) and the syllables:S+h+A+r+a+d+A= Sharada, meaning, the life-force (Prana) in the vital airs of our in-breath (puraka-‘s’) and out-breath (recaka-‘h’), and the action of breathing supported by Brahman, the pure Consciousness (‘a’), the cit Sakti – ‘r’, ascending consciousness in jiva- ‘d’; thus, the over-all meaning of “dEvi SAradA” is “the enlivening and uplifting power of Consciousness in jiva”.  Devi Shree Sharadambe in Rk Veda isSarasvati, Srujasvati (See Sri sukta, devi sukta,Bhu sukta,Saraswati sukta, ratri sukta, etc.in Mandala X). Devi Sharada or Saraswati is the source of Rk, mantra, sound (Vedamata); Devi is Sudha Sindhu, Kshira-sagara, ‘Saras’ (cit-sarovar) of Consciousness (prajnya-sagara).Here, Devi Shrimata Sarasvati is not the consort of Brahma of the Puranic lores; also, Devi here is not the one depicted as Trinity-one with Lakshmi and Durga Parameshvari, or, for that matter, an attendant deity of Bhagavati Parvatias stated in Soundarya-lahari (Verses 60, 64, 66, 75, 96 - 99). Devi Shree Sharadambe is para devata, Para Bhattarika, `Cidrupini’ (the Supreme Consciousness, samyak-prajnya, or Shuddha vidya),Para Bhattarike is Parabrahma-svarupini. She, the Devi who manifests in mantra- ‘Shreem’, and yantra- ‘Sri-Chakra’. She is yantrarupi-devi mantrasvarupini. She can be attained by mantropasana and worship of Sriyantraas antaryaga. Realization of the Self as one with the Sri-Chakra and the Devi is at-one-ment.

   Thus, Jaganmata Sri Sharadambe is Adya devi, the supreme power of creation, an embodiment of mantra and yantra. As matrika, Devi Sharada is akshararupini, too. Deviis depicted in the Sri Chakra in the inner-most triangle (baindavasthana). She manifests as ‘bindu’ and ‘trikona’- the wavicle of ‘cit-Shakti’ expanding into a triad of icca, jnyan, and kriya Shakti. Devi is the ‘be all and end all’ of all creation; all that exists is that, ‘tyat’. She only is the ‘Existential Reality’ and, all else an illusion! All that exists as the moving and the non-moving is the manifestation of the One supreme Self. Everything that is seen, heard, felt here is just a vibration of the wavicle (wave and particle)-‘Citta’, as chaitanya, prana and prajnya. She is called by different names and forms (with numerous arms and mudras). She iscalled Lalitaparameshvari, Samrajnyi Rajarajsehvari, Kamakshi, Mukambika, Meenakshi, Kamakhya, Annapurneshvari, Tripureshi, Mahatripurasundari, Mahalakshmi, etc.She is the ‘Self of All’ (svAtmA). She is ekam, adviteeyam. She creates and pervades all creation- tad srushtva tadevanupravishat |

  The jiva who desires for liberation, mukti, has to cross the nine enclosures (nava avarana) worshiping all the deities- yoginis, vashinis, akarshinis, nityas, ratris, etc. and finally reach the final citadel (Manipura) of Devi in the central triangle (Nabhi chakra). Aspirations of the upasaka are fulfilled (ishtarthasiddhi) from either external worship- Sri-Cakra puja, or by internal worship in dhyan, contemplation on Sriyantra-Chakradhyanaor mantropasna with bijakshara mantra. Panchadashakshari mantra- ka e I la hrIm | ha sa ka sa la hrIm| sakala hrIM ||is the most potent one that is advocated for attainment to moksha, kaivalya or kailasa. Kailasa has the seed syllables of the panchakshari maha mantra: ka e I la and sa in it. In case of Shodashakshari, the sixteenth single-syllable is a secret one; it has to be obtained from a siddhipurusha, an attained person. However, much depends on the grace of Devi, or by purvapunya.The ultimate union with the supreme Self is sadakhya, Atma-brahma bhavaikayata attained by activation of kundalini.

  

Sringeri Sharadamba

 The power and glory of Devi Shree Sharadamba, Sringeri (Karnataka) is a very illustrative and educative one. It brings out the secrets of creation, sustenance, and dissolution of the universe. It operates at three levels- Bhu (Earth), Bhuvah (Sky), and Suvah (Heavens). These three levels called vyahrutis or realms of activity of the supreme power Shaktiis called Devi Shree Sharadamba here. The term ‘Devi’ literally, etymologically, esoterically, symbolically means ‘that which lifts up’. It consists of-‘d+a=da, a+i=e, vi; here, the letter ‘a’ is ekakshara brahma, parabrahman and Para Brahmasvarupini or Para Devata is Sharadambe. The letter ‘e’ is the creative power (kriyashakti). And, as such, Devi Sharada is the creatrix and all that exists here is Her creation only. The trinity- Hari, Hara, Virinchi, sit at Her feet and await orders to perform their assigned duties. Now, having created creation, She, the ParA dEvata brahma svarUpi dEvi SAradAMba has entered all that She has created as prajnya (Consciousness), vak, and chaitanya. “Tad srushtva tadevanupravishat” (Rk Veda). All that exists here is Her will and power. Being Brahman, all that exist here is Brahman only. “Sarvam Khalvidam Brahmaa”. Now, the term ‘Sharada’ consists of the letters S+h+a, r+a and d+a- meaning, that which supports breath-in (puraka) sounding ‘sa’, breath-out (Rechaka) sounding ‘ha’, and the power of this vital breath ‘ra’ derived from Sun (Aruna Bhagavati). Thus, Devi Sharada is Prana Shakti, Vital Airs (breath) that sustains jiva. It is She, who lifts up all jivas giving LIFE (Light, Intelligence, Force and Energy). Thus, Devi Sharadamba is everything!

It goes to the credit of the Great Teacher Adi Shankaracharya who established the Shree Sharada Peetha as ‘Dakshinamnaya’ (Southern Gate) Peetha in the salubrious environs of the slopes of Western Ghats (Southern Sahyadri), on the banks of R. Tungabhadra, at Sringeri, in Karnataka where the Great Sage Rushyshrunga performed his penance.

 Now, coming to the ‘Power and Glory’ of the Deity seated on the Sri chakra consecrated by Sri Adi Shankara, Devi Shree Sharadamba is stated here as “Shree Chakrarupini”. Devi is the embodiment of pure Consciousness, cit-shakti.Devi Shree Shardamba presents Her Self in nine avaranas or nine realms and each Avarana is crowded with Devi Devatas who serve her devotedly and pray for Her blessing (anugraha). The mortals who want Knowledge (jnyan) and Sakti to cross the ocean of Sansar (Bhava Sagara) pray to Devi to bestow Her blessings on them. Devis is karunamayi and the Divine Mother who will not turn a deaf ear to the child’s prayers. But, Alas! The embodied atman as jiva is ignorant. It does not know who he is! Thus, in ignorance the jiva thinks that the physical body, the quixotic Mind, the senses and the perverted intelligence are the only self. But, the embodied pure Self is altogether different. It is the replica of Devi, the Divine Mother. The child is a part of the mother before delivery; but, just because it comes out of its mother’s womb, how can it be treated as different from its mother? The mother and the child are one and same.

The Bible says, “I and my Father in Heavens are one!” So it is essential to be always aware of this oneness. But, unfortunately, avidya, clouded intelligence, (svarupa jnyan), ignorance or ‘maya’ takes over. The jiva is so egoistic- full of desires, attachment, anger, and selfishness, that it has forgotten ‘the Mother’ and will not utter the word ‘Amba’. Thus, the jiva suffers and has no relief, mukti, from its sufferings. The pious who take to Devi worship in Sri Chakra puja, Chakra dhyana,and Archana, saparya, etc. will get redemption and find mukti. Devi Shree Sharadamba is both bhukti-prada and mukti-prada. And, as such, there is no other greater power on earth that can keep the jiva happy, successful, and contented, than Devi shree Sharadamba of Sringeri. A visit to Shree Sharada Devi and prostrating before Her with all humility, devotion, and total surrender with full knowledge and faith in Her powers and Glory will make any devotee happy and successful in life. The supreme Deity will bestow Knowledge of the Self, Atmajnyan, Brahmavidya and redeem us once for all from rebirth, earthly, mortal, existence of repeated births, sufferings and deaths, life after life struggling to make a living, not knowing who he is. It is like begging for just ten rupees, keeping a thousand Rupee Treasury Bill or Reserve Bank Note in pocket. Or, much worse, it is like sitting (worried about getting some money for food) on a Treasury Box, not getting up and opening the Box where all the riches are stored!

    As an embodiment of Sri Chakra, Devi Shree Sharadamba presents Her Self in all Her power and glory in nava avarana (the Nine Enclosures). These Avarana are governed by devi devatas such as nityas, yoginis, akarshinis, vashinis, etc. under the supervision of the supreme Deity. Devi Sharadamba is Samrajnyi, Raja Rajeshvari, Tripura sundari, para Devata, Para Bhattarika, Mahalakshmi, Varhi, jaganmata Parameshvari and what not or what else? All powers are vested in Her. She is the akshara-rupini, ‘matrika’, Devi is the embodiment of varnas (colours), gunas, alphabets, aksharas,mantra,Brahmana,Veda,and everything! She is presented here as the supreme Creatrix, jagaddhatri, dEvamAta. She is Gayatri presenting Her Self as twenty-four Deities in the Gayatri Mantra consisting of Twenty-four letters, each a bijakshara (seed-letter), representing a powerful Deity who is seated within the jiva to serve the supreme Lord as antaryamin seated in the heart.  Devi is Hridayeshvari. These deities are: AdyASakti, Bhavani, Tripureshi, Savitri,Durga, Kali, Chamunda, Varahi, Bala Tripurasundari,etc.

 The methods of worship of Devi in the nine avaranas are also explained here in brief. However, the devotees of Devi Shree Sharadamba have to seek the blessings of an attained person and seek his guidance. Here, Jnyananadanatha, the author of Sharda-Catuhshyati is our Revered Guru and he guides us. Please read this sacred script with cit-shuddhi, pure mind, devotion, full faith and understanding, and surrender to Devi. Everything will happen by itself! This is ‘akarta bhava’- “na aham karta, sarvam devi Sharada kartaa”.

In dEvi worship as Sri Chakrarupini, the devotee (sadhaka) will realize the oneness, at-one-ment. The devotee or upasaka is merged in the Sri Chakrapuja and gets the Bhava of oneness with Devi.

Nava-avarana (The Nine Enclosures)

This Navayoni Chakra is said to be completely filled with pure Consciousness, and hence, of the form Chidananda. ‘Chit’ means Chaitanya kalaa and Ananda and, it also means Vishwaahamtaa (experience of the world as Aham or oneself – Vijnana Bhairava). It is Mahat or great since it is full of chit and also because it is not limited by space, form and time. Hence it is greater than the greatest (mahatopi mahaan).

Baindava Chakra represents Maha bindu, which is actually sadashiva tattva. Since Shiva and Shakti Tatvas are placed above sadashiva tattva.This Chakra forms the seat of Shiva and Shakti viewed as Kameshwara and Kameshwari or both-in-one as Mahatripurasundari. This Dhyana of Mahatripurasundari has been given to us clearly by Acharya in the 8th verse of Saundaryalahari. This is what has been told in the name 'Baindavaastanaa' in Lalita Sahasranama Mahamantra.

Baindava Chakra is the seat of 'Aham' where 'A' is called samvartaanala (pralayagni, destructive fire that erupts during pralaya or the dissolution). All tattvas from Shiva to Prithvi and Jiva, rather, the entire universe merge into this 'A' kara at the end during dissolution. Hence, it is pralayagni, samvartaanala. In the term ‘Shiva’ (sa ha ieva SivaH), ‘ha’ is Chit-kalaa. Shiva first appears as a bubble, a point, or bindu from ‘cit-sagara’, the Ocean of Consciousness. This is the Mahabindu located at the center of the triangle; this is what is 'Aham' and represents Ambika Shakti. This Shakti is vested in all jivas, especially, the humans, manava, as Kundalini in muladhara; and, Purusha, Shiva in Sahasrar. It is the ardha-narishvara principle, in the sense that all the powers-that-be is inherent here and manifests as tri-bindu and trikona. Every jiva is a Shiva-Shivayuvati combine. It is the x and  y chromosomes in biological terminology. The male - female principle originates here with the appearance of binduintrikona. This expands to form a navayoni mandala with the nine triangles- four triangles (with apex upward) representing icCA, jnyana, kriyA and SAMta and five triangles (with apex downward) representing vAma, jyEShTA, roudrI, aMbikA, and parASakti, incidentally, also the power of creation of cells, blood, tissues, medha, and organs, etc in the body. Thus, Shakti-tatttva dominates creation with this one additional trikona in the navayoni chakra. Thus, Sri-Chakra is navayoni mandala. All the paraphernalia of retinue to serve the supreme Creatrix dEvi Tripura occupy positions in strategic points at the corners, joints, doors of the Sri-Chakra as the nityas, yoginis, vashinis, akarshinis, dvarpala, etc. and makes the Sri-Chakra a cosmic entity. Shiva-Shakti principle presented in Sri-Chakra here as the central triangle (trikona) with a point (Bindu) at the Centre (of Sri-Chakra) is meditated upon by all the upasakas who aim at liberation, merger in Shiva, or attain to saamya according to Samayachara; it is also,sadakhya, or aim oneness with the Creator, or merge in Him- shivasamavesha or Atma-Brahma bhavaikyata (Bhavanopanishat).

Navayoni Chakra

 The Navayoni Chakra with eight angles (ashtakona) is surrounded by the sixteen vowels- ‘a’ to ‘aM’ and‘aH’. The rays of light,called mayukha, emanate from the bindu.The navayonimandala is transformed by these radiant energy into dashaara chakra. The letters situated in this Chakra are the seed-letters potent enough to create and sustain the jiva. These are the bijaksharas- ya, ra, la (the Fire, water and earth principles). Two more added to these as akash and air- 'sha' and 'sa' make it the founding blocks panchabhutas, the five elements (earth, water, fire, air and ether); these are in subtle forms as the five tanmatras (smell, taste, form, touch and sound). These principles of Creation, Srushti Tattva are presented in Sri-Chakra.  'Shiva' signifies Purusha tattva and Shive as Shakti, mula prakruti,‘Matrika’ (the Divine Mother of Letters, Saraswati) signify Shakti tattva.

 Thus,Dashaara Chakra is Shiva-Shakti Maya principle. This principle applies to all the other enclosures or AvaranasofSri-Chakra.It is this principle that binds jiva to eternal cycle of re-births; and the upasakas who desire liberation take to Sri-Chakra upasana;  Chakradhyana, Meditation on Sri-Chakra, helps to break the chain and get rid of the shackles of Sansar.

Dvidashaara Chakra

The next Chakra is the dvidashaara. It represents the 10 indriyas or sense organs and the residing letters are kavarga and chavarga letters. These two dashaara Chakras are thus twofold reflection of the great Mahatripurasundari seated on the Sadashiva or Mahabindu.

Chaturdashara Chakra

 Next follows Chaturdashara Chakra, formed due to the collective light emitted from the previous 4 chakras namely bindu, trikona, ashtakona and dashaara-1 along with the light from dashaara-2. Since chaturdashaara is farther away from those four Chakras, only their collective light will be seen here, but a clear and distinct perception of the individual lights and hence the corresponding Chakras will not be possible. However, dvidashaara being very next to it is clearly perceivable from chaturdashaara. This chaturdashaara is due to the pulsation in Jnana and Kriya Shaktis. It thus represents 10 indriyas, four antahkaranas (manas, buddhi, ahamkara, chitta). The presiding letters are 'ta' to 'bha'.Earlier it was seen that Baindava Chakra was presided over by Ambika Shakti. Ashtaara Chakra to chaturdashaara chakras indicate a dominance of Raudree Shakti.

Chatushkona Chakra,

 Thus, Chakra till now, is an extension of the powers of Raudree Shakti.The chatushkona Chakra, which comes next is due to Jyeshtaa Shakti and mekhalaatraya is due to Vaamaa Shakti. This bhoomitraya also includes the adjacent sixteen and eight-petal lotuses.Srichakra has been until now visualized as an abode of various Shaktis. An alternate visualization is its Kalaa form. The inner triangle and bindu represent Chit-kalaa.

The kalA associated with Ashtaara, Antardashaara, Bahirdashaara and chaturdashaara are respectively shantyaateeta, shanti, Vidya, pratishtaa and nivritti. Ambika and other Shaktis that were spoken till now are actually powers of Prakasha. Now association of Srichakra with powers of Vimarsha is as follows. In the nine avarana or enclosures of the Srichakra, the nine residing Vimarsha Shaktis are Naada, bindu, kalaa, Jyeshtaa, Vaamaa, Raudree, Vishaghnee, Dootaree and Sarvaanandaa. Bindu and naada are actually of the form of Santa Shakti which is attribute-less and hence also the corresponding Chakras – Chaturdashaara and the sixteen petalled lotus. Eight petalled lotus, presided by kalaa, is of the form of Iccha Shakti. Chaturdashaara chakra presided over by Jyeshtaa of the form of Jnana Shakti. Raudree and the rest, respectively reside in shaaras-inner and outer, Ashta kona, trikona and Bindu, all of the form of Kriya Shakti.

Thus, the Sri-chakra constituting of vaamaa, Jyeshta, Bhagamalini, and other Shakti svarupa of the Self-effulgent (Prakasha) Parabrahman is an extension of ‘Kamakala’, (tri-bindu). Just as clay is the material basis of earthen pots, cups and plates (existence), Srichakra as an extension of Kamakala (the desire to become many, bahusyam) is the basis of creation of the entire universe. This is presented in a cosmic diagram Sri-chakra embodying the powers and glory of devi Sri tripurasundari, called Shree Sharadamba.The Srichakra as 'Akula Chakra' is situated in the body at muladhara, the place of origin of Sushumna nadi. This akula Chakra is just like the kula-sahasrara at the top of the head with a thousand-petalled red lotus; its petals are facing upward as against the downward bent Lotus that need be energized to bloom out and upward with activation of Kundalini.When the hidden energy flows through the Sushumna nadi and terminates at Sahasrara in the head the kula-sahasrara, the thousand-petal white Lotus blooms like thousand watt bulbs in thousands come suddenly to light! All the Chakras, except the Akula Sahasrara, are Lotus with different number of petals (dala) are called Kula padmas (See Diagrams).

CHAKRAS

 The Muladhara Chakra has four red petals, which face downwards. Between the lotus shines the Swayambhoo lingam. Around this Linga, along with Varadaa, shree, shandaa and saraswathi, Bhagavati Kundalini is to be meditated. This lotus represents earth element. 2 1/2; angulas above this, there is a lotus with eight petals called taijasa padma(yellow). The residing Shaktis are Anangakusuma and others. Mahamantra hrillekha resides at its center. Then the well-known sequence of chakras follows starting from Swadhishtana chakra. 4”(angula) above throat is the subtle lambika padma (called Indra naadi for people familiar with Dasha Mahavidya Yoga this should strike a chord. This is the abode of Bagalamukhi (some authors misplace Bagala in throat which is actually the abode of Matangi and, some in navel which again is the abode of mahataara). In this lotus, vashinI and the eight Vagdevis  reside. Then follow Ajna and Sahasrara. These are shown in diagrams at the end (we hope to upload diagrams later). 

Srichakra may be visualized with each of its nava avarana (nine mandalas or chakras) corresponding to these yogic Chakras with Bindu at Ajna. On a more subtle note, Srichakra is visualized at bindu, ardhachandra, rodhini etc. upto unmanee which are located above Ajna, one above the other. These are different pronunciations of the nAda visualized suitably while meditating o the three nada and the fourth, aggregate nada of the three kutas of the Srividya mantra. Another alternative is to meditate on the entire Sri-Chakra in Maha-bindu, above all Chakras and even unmanI. This is possible by highly advanced Sadhakas and is the very essence of Samayachara. This is the highest and the most desirable of the three.

 These three visualizations are respectively called Sakala, Sakala - Nishkala and Nishkala Bhavanas of Srichakra. Each of the navaavarana nine chakras of the Sri-Chakra has a significance of its own.

Atma-Brahma Bhavaikyata

The purpose of study of Srividya and chakropasana is ‘Atma-brahma bhavaikyata’. This is what is advocated in Bhavanopanishat. This human life is supposed to be one of animal propensities, pashu vrutti, just eating, copulating and sleeping, if one does not realize the real purpose of life.“Parameshvara darshanam eva purushartha sadhanam”, says Swami Ramakrishna Paramahansa. One must visualize God within and feel oneness with Him. This is possible only from ‘para vidya’, Srividya and the internal worship (antaryaga) of Sri Chakra. Sri Krishna chides Arjuna and says, “Do not neglect Atman; realize Atman by visualizing Atman. Atman cannot be understood by study of scriptures or mind, intellect, or by hearing (lectures). Nothing that is interesting to senses and mind can help in realizing the Atman. He further instructs, “sarva dharman parityjya maamekam sharanam vraja”. “Leave everything and take refuge in Me.” 
  Further, He says, “Those who do not realize me or try to know Me are like pashu.” It is true that almost all the people live like animals, just eating sleeping and mostly seeking entertainment when one gets some time after struggling for their livelihood. Nobody is interested in salvation, mukti, moksha or liberation and, in fact many do not know what liberation is!. But, supreme bliss, eternal happiness is attained from dhyan, meditation.

 [Note: As reagrds Chakras,the divine motherSharadamba,as Shaktisharvaani, resides here. The distance between muladharachakraandsvadhishthana Chakrais said to be 5 inches (angula). Between this, at a height of 1” (1 angula) is Kanda. Between this, is located in mahayoni yoni trikona. Sushumna Nadistarts from this center. The shining Red Lotus, Akula Sahasrara, surrounds this place. Hence,may be, sushumnanadi does not actually start in Muladhara. At the center of the Akula Sahasrara resides 'mahadevi', Kuladevi. An inch (1 angula) above Akula Padma lies another Red Lotus with eight petals and eight granthis (knots) in which Brahmani and the other eight matrikas reside with Asitaanga and the eight Bhairavas. Kundalini, the serpent power (so called, due to the sleeping posture of three- and- a- half inch coiled up serpent), also called Kaulikee Shakti is located here. This is the center of the kulapadma. This Red Lotus is also known as Vishnu Chakra].

Devi Saraswati

 The powerful Saraswati mantras are given in the following:

 An important part of the holy trinity (Lakshmi, Parvati and Saraswati), Maa Saraswati is the mother goddess of music, arts & craft, knowledge, wisdom, consciousness and all Vedas. It is said if that one tries to appease the Goddess with the purest of emotions and true heart, she will bestow them with power to overcome any obstacles in their path; especially obstacles one faces in their educational life and career.

The all-encompassing mother, she is known by various names by her devotees. She is popularly known as Sakala Kaladhistatri – a goddess bestowing the gift of art and Vak-Devi – the goddess of speech. 

Students and freshers, even experienced professionals across the world, offer libations and the many Saraswati mantras to bring about a positive change in their lives. 

Here are 12 powerful Saraswati mantras that will change your life for the better – 

1. Chanting the Bija Mantra – the Bija Mantra is chanted by devotees as an offering or salutations to Maa Saraswati.

Aum

Aing Saraswathye Namah

Aum

2. Chanting the Vidya Mantra for students - Students who struggle to score well or pass their exams, this mantra is known to improve the power of concentration and memory in students. 

Saraswati Namasthubhyam

Varade Kamarupini

Vidhyarambam Karishyami

Siddhir Bavathume Sadha

3. Saraswati Vandana - This mantra is chanted by devotees to seek Ma Saraswati's blessing and protection from lethargy, sluggishness and ignorance. 

Yaa Kundendu tushaara haaradhavalaa,

Yaa shubhravastraavritha

Yaa veenavara dandamanditakara,

aa shwetha padmaasana

Yaa brahmaachyutha shankara

prabhritibhir Devaisadaa Vanditha

Saa Maam Paatu Saraswatee

Bhagavatee Nihshesha jaadyaapahaa

4. Mahasaraswati Mantra - This mantra is chanted by devotees to offer salutations to Maa Saraswati. 

Om

Aing Mahasaraswatyai Namah

5. Saraswati Mantra - This mantra is chanted to seek blessings to eradicate the evils of ignorance and bestow the devotee with intelligence. 

Shuklaam Brahmvichaar

Saar Paramaadyaam Jagadvyaapineem Veennaa Pushtak

Dhaarinneebhamay Daam

Jaad Yaapandhkaaraapahaam

Haste Sfatik Maalikaam Vidhateem

Paramaasane Sansthitaam Vande Taam

Parameshwareem Bhagwateem Buddhi Pradaam Shaaradaam.

6. Maha Saraswati Mantra - This simple mantra is mainly chanted by students to make learning easy and help them score well in exams.

Om Aim  Hrim

Kleem Maha Saraswati Devaya

Namaha

7. Saraswati Mantra - This mantra is chanted by students before they start studying for their exams so that Maa blesses them with the power of memory and concentration. 

Saraswathi Namasthubhyam,

Varadey Kaamarupinee

Vidhyarambham Karishyami,

Sidhir bhavathu mey sada

8. Saraswati Mantra - This mantra is chanted to seek success from Maa in career and education. This mantra is also known as Gayathri of Saraswati.

Om

Vageeshwaryae Vidmahe Vagwadeenyae

Dhimahe Tannah Saraswati Prachodayat

9. Saraswati Mantra - This mantra is chanted to seek the divine blessings of Goddess Saraswati to gain all glories and powers of knowledge that exist in the world. 

Saraswati Mahabhage

Vidye Kamalalochane

Vishwaroope Vishaalaakshi

Vidyam dehi namosthuthe

10. Saraswati Mantra - This mantra is chanted to acquire the blessings of knowledge

Vad Vad Vaagwaadinee Swaha

11. Saraswati Mantra - This mantra is chanted for enhanced intelligence in students and adults alike. 

Om

Aing Hreeng Shreeng

Vaagdevyai Saraswatyai Namah

12. Saraswati Mantra - This mantra is chanted to be blessed with wisdom of wealth and knowledge. 

Om

Arham Mukha Kamal Vaasinee

Paapaatma Kshayam Kaari

Vad Vad Vaagwaadinee Saraswati

Aing Hreeng Namah Swaaha

Sri MahalakShmi Mantra:

sarvamangala mangalye shive sarvartha sadhake

sharanye tryambake gouri narayani namostu te||
Courtsey: Nikita Bannerjee,  via Facebook. 

(to be contd.)

Tantra a and Mantra (contd.)

   In Lakshmi Tantra (Chapter 28) Lakshmi imparts meditation technique (tantra) to Sureshvara (Sakra/Indra). It runs as follows:

 After the daily rituals that one follows as per his family tradition, the adept should select a calm and quiet place and sit for meditation in the evening. This presupposes the earlier four steps of Patanjali yoga-sutras as is normally understood. The place should be clean, attractive and slightly elevated; place a cotton spread on the soft grass and sit comfortably.

Verses 40-53 run as follows:

 " After sitting in a posture of either chakra (disc), padma (lotus) or svastika- as he pleases, and after controlling the artery-way of (the vital air/ prana) as well as all (the five vital) airs (pancha prana-vayu) he who has conquered his sense-organs (jnanendriyas) by pratyahara should perform dharana (concentration on a selected topic of spiritual nature); and, then when firmly in meditative trance (samadhi) he should continue to meditate on me, as the peerless, inscrutable, undifferentiated, pure omnipresent Lakshmi, who abides in every cognition; or the meditator (may meditate on me) in the form of Padmaa, the supreme Goddess, with her hands held in the attitude (mudra) of granting a boon (vara) and protection (abhaya),.. ... completely identified with Him, Narayana, consisting of Knowledge and Bliss...." (verses 40-44)

  "O Sureshvara, these are the various ways of meditating and one may follow any of these methods (dharma) of his liking or faith.. .. and after reaching the deepest point of meditation, one should continue in the meditative trance where the distinction between the meditator, meditation, and the object meditated on merge into oneness" (verses 45-46)

   "At such a time it is myself alone that am left revealed, I who am the eternal and absolute, I-hood (of God). When in the ocean of consciousness the meditator achieves identity with me, the absolute. Wearied of meditation (yoga), he must mutter prayers (japa), and wearied of japa, must practice yoga, alternately (to overcome weariness).... I very soon bestow my grace upon him." (verses 4-50).

   "O slayer of Bala, there is no difference whatsoever in merit between an initiate well-versed in the duties .... and one engaged in pronouncing the mantras of Lakshmi." (Verse 52).

Selected mantra will follow. 
  We gratefully acknowledge the contributions (of the above) and thank the author Dr. Saanjuktaa Gupta and the publishers Motilal Banarsidas, Delhi. who have given us the translations of the rare text of Lakshmi Tantra.

Tantra or Maya

There are a number of Pancaratra Samhita that describe the mantra, tantra, shastra and the nature of this universe- its creation, sustenance, dissolution and the fate of the jivas on this Earth. Of these, the most interesting are: "Lakshmi Tantra" and  the "Ahirbudhnya Samhita". However, a close scrutiny will reveal that the subject matter of both these are the same. In Lakshmi Tantra, it is stated that Sakra (Indra) asks Devi Lakshmi to tell him about Her relation with Narayana and impart him the secret of Her powers and the cause for sufferings of Jiva, etc. Devi Lakshmi tells him that these questions about the Creation, dissolution, the nature of jiva, etc. are all asked by many great sages in the past and answers have been given by none else but the Lord! Still, I shall gladly impart these to you for the sake of the welfare of the jivas. Listen to Me carefully.

   Goddess Lakshmi says, in the first place, Lord Narayana is the supreme Lord and I am His Creative Power, Shakti. I exercise all His powers in my own sovereign, unrestricted, all-powerful way as Lakshmi, the Supreme Lord, Parabrahma-svarupini! There is no higher power than Me. As an inseparable part of Him, the Lord, I possess the Knowledge (jnyan) and its manifest Power (shakti), sovereign power (aishvarya /vaibhava), Strength (bala), potency or vigour (virya) and glamor, grace (tejas/ prabha). These powers of Mine are not the ordinary powers that are normally found in the creation on earth, but the pure sattva state where Gods and Divine powers manifest from them! We will not go into these details here and refer the readers of this blog to go to the published works. The manifest (vibhuti) forms of My power are: Vasudeva, Sankarshana, Pradyumna, and Aniruddha.  Vasudeva possesses all my powers as He is the supreme Governor of this universe. He delegates these six powers to the manifest  aforesaid Deities (vyuha devata), with two of the powers dominant in each of them. Aniruddha is ultimately the Deva who gives rise to Manus, manvantaras and the manava-manava and the manavas. The manava (jiva) possess all these six powers, albeit, in a limited way (kinchit-shakti).

  In this dialogue, Devi Lakshmi makes it very clear that it is not Her intention to make the jivas suffer! The jiva suffers due to lack of proper knowledge (jnyan) and do not look to Me for guidance! In fact, which Mother wants her children to suffer. It is always the intention of the Mother that children should be happy. Normally, Mother prepares the children to go out and play and in the course of their playing all sorts of games(!) they get hurt, cry and run crying back to Mother. Again, Mother wipes their tears, clean them, kiss and send them back to play. These children again get hurt and again they are pacified. But these children never think of getting back home and always run out!! The present day situation is much worse. These children never go up and do not realize even as adults that they are playing the same games that they were playing as children! They soon get into problems. These children do not ever realize the fact that, after all, it is a game they are playing! Only one or two kids among the millions realize the con, trick I play and think of Me; they run home back into my arms and pray for redemption! They reject what all I offer and refuse to go away from Me. Those who seek My help, or want Me to rescue them from the miseries they suffer, are the true jnyanis. They realize the futilities of the mundane earthly existence and seek My help. However, most of the children engrossed in games never think of returning home (even after dusk!) after their assignments are over. They revel in the magical games, seriously engage themselves in playing in Real estates, Stocks and Shares, Business of all sorts, and incur losses, gains, and never bother  to realize the fact that it is a game, a trick, a magic or My maya! Some of them play the same games they played as children, such as, the police and thief, teachers and students, mother and children, husband and wife, or doctors, nurses and patients, bus and train drivers, and so on! They never realize the fact they are just playing a game until the day they face the reality. Sch a situation is also created by Me!

  Thus, I  am not responsible for the ignorance, avidya of the jiva and its consequent sufferings. I always gladly bless them with what all they ask for, and give happiness and joy. Those who really seek emancipation with all earnestness will also be blessed with a number of secret paths of moksha such as mantra for japa, dharana, samadhi and reunion with Me. Anybody interested? She asks!

  Some of the important mantra for japa will be given later. 

  (to be contd.)

   

Ruche akshare parame vyoman

Please Note: This is updated and revised and may seem to be repetition.

   The Veda is Knowledge Supreme. It is the spiritual knowledge concerning the Light, Intellect, Force, Energy (Effulgent aspect of Brahman in LIFE). It is the 'chit' or pure Consciousness. This chit aspect of Brahman only pervades the universe as Vishnu. 

 The Levels of Consciousness are observed in different layers as conveyed by the Rk Veda- tridhaa thridhaah sapta saptaaH | in 3s and 7s like the Bhur-bhuvah-svah and the janah tapah and sat separated by the mahas- the Seven Vyahrutis.

 The Plexus of Consciousness within us are: 

   Beginning from the lowest these are: the Muladhara, Svadhishtana, Manipura, Anahata, Vishuddha, Ajnya and the Sahasrara. There are three knots called Granthis- the Brahma (around the Navel), Vishnu (around the Heart), and the Rudra (at the Ajnya level), which are difficult to transcend by any ordinary means. One has to take to Yoga in order to realize the enormous spiritual (adhyatmika) power within us. This Integrated System has to be realized. 

   These chakras, energy centers, or Plexus of Consciousness have to be activated in order to gain the inherent divine powers. This is possible by practice of Integral Yoga such as Pranayama, Kundalini or Hatha Yoga. Even when one attains higher levels, he/she is bound to come back to the lowest due to lack of will to retain the gained status and remain there. The basal plexus always pulls the sadhaka down to its own level. Very strict discipline is required to take to spiritual sadhana.

  Thus, more often a spiritually attained person is also found at a lower level of Consciousness and has to climb again slowly, one by one, the steps of the ladder to realize the status of Brahman. The higher the steps, steeper and farther they are; they are of ‘sat’, ‘cit’ and ‘ananda', probably remain beyond human efforts since he/she is not fully equipped with the knowledge, training, and experience to reach that status. Even if one attains to the mid-level of Mahas the sadhaka has attained to equanimity, samyak prajnya and he/she overcomes the dualities. 

The Veda Suktas

   There is some mathematical precision in the arrangement of the Veda, the verses, suktas, mandala and the like. Rk Veda Samhita consists of 1028 Suktas invariably praising the elemental Gods. The chief of all is Indra, and other gods include Agni, Varuna, Rudra, and Maruta, the Ashvins, Vishve Devas. The concept of praising these gods is quite understandable as far as the human life on earth depending on water (rain) and food are concerned. But, it is just not requesting the gods for annam and water (rain), milk, honey, cows, and horses as draught animals, wealth and progeny. These Rishis praising the Gods are already Jnyanis, wise and renunciates craving for Liberation (See Angiras Suktas). Even a wise soul that has mistakenly come to earth immediately recognizes its mistake as told in Garbhopanishad. It craves for an early exit! It is Liberation, redemption of the embodied soul, mukti that is important here. Both the Adhyatma Upanishad and Garbhopanishad make it very clear that there is a constant clamouring of the Soul for Emancipation, Liberation or Mukti from its state of embodiment and metempsychosis, ie, release from the eternal bondage and cycle of rebirth. Hence, it is important to note that the central theme of the Veda is Enlightenment’, emancipation, Mukti.

   The Veda deals elaborately with Srushti, the creation as in the Nasadeeya Sukta and the Purusha Suktas. The embodiment of the Soul in an elemental body is beautifully explained by Bhagavan Shree Krishna in the Chapter XIII on Kshetra-Kshetrajnya Vibhaga Yoga in Shreemad Bhagavad-Gita. Thirty-six principles are enumerated here. The same principles are also explained in the Rk Veda Suktas here.

     Mandala I - 191 suktas and 2006 mantras; mandala II – 43; suktas and 429 mantras; mandala III - 62 suktas and 617; mantras; mandala IV - 58 suktas and 589 mantras; Mandala V - 87 suktas and 727 mantras; mandala VI - 75 suktas and 765; mantras; mandala VII - 104 suktas and 841 mantras; mandala VIII - 103 suktas and 1716 mantras and 92 + 11 valakhilya mandala IX - 114 suktas and 1108 mantras; Mandala X - 191 suktas and 1754 mantras; The 4 Samhitas of the 4 Vedas contain 18, 257 Mantras. 10 5 52 verses have some magic numbers in them and these secrets should be decoded!

    There is a perfect order, harmony and synchronization in the Mantras’ of the Suktas’ and the Mandalas. The number of syllables* (Varnas/Letters), words, and phrases of the Mantras are reflected in human physiology, too. The nervous system is the Atharvaveda (therva meaning to vibrate), an elaborate communication system that works on the principles of vibration deriving its knowledge from the Sound, Mantra Om. There is a technology, a Tantra, in all these. It creates Varna, akshara by vital breath- Prana. Each one of these Varnas produces number and colours of different qualities (Gunas) of Intelligence. The entire Veda and Vedangas, Veda Upangas and Veda Pratishakhyas produce Forty Qualities of Intelligence (QI). This power of creation of the Mantras and the Suktas has to be kept in Mind.

    Out of the 18 257 Mantras we have: 2 483 for Agni; 3 363 for Indra; 1 261 for Som; 474 for Marut Dev; 609 for Ashwini Kumars; 2335 for Ayurveda 227 for Rudra; 194 for Usha; 1137 for Aditi/ Aditya/ Savita/ Surya; 2 354 for Vishwe Deva; balance for 125 devas like Mitra Varuna, Ashvins, Gayatree, etc.

    Although there are Thirty-three Devatas of which only three are said to be more important; in fact, there are in all  268 Devas out of which 151 are enumerated as the main Devas which are all Vibhutis of Bhagavan. Indra is the God of all gods, Devendra, who is none else but Shree Hari Narayana. He, the Lord, is the One and Only- Ekam. But, the knowledgeable, ‘vipras’ call Him by different names (bahudha vadanti). He is formless (niraakaara) and without attributes (nirguna or gunaateeta) but the learned, Vipras, in their emotional state of adoration attribute all names, Forms, and qualities to Him. He is adviteeyam, second to none.

    ekam sad viprA bahudA vadanti | meaning, the supreme Lord is one only but the Learned call that One only, as the Many. [Rk Veda 1-64-42].

    The Devas help the mortals to attain to immortality, the divine status. The term Deva is derived from ‘div’ meaning Light, Knowledge, illumined mind.

The Dynamics of the Veda

     One should know by intelligence the structure and sequence of the dynamics of the Veda through which Prakruti / Nature creates the universe. The sounds of the Ruchas which construct Self-referral consciousness have been heard by those Sage-seers in their own Self-referral Consciousness; the same is available to anyone who seeks it in his own Self-referral Consciousness. Through proper use of the Sounds of the Ruchas the entire Vedic technology, the whole engineering, the silent function of Creation, all the secrets of Nature are available to us. Nature’s Infinite creativity and organizing power are available through proper use of the Sounds of the Ruchas. Atma, the Self-referral Consciousness gives rise to Veda (Shruti) or Sound which is the basis of the manifest World, Vishva (Vishvatma). When Vishva is seen as the Self-referral dynamics of the Atma, then Atma is Brahman, the Totality. This indeed is Veda Samhita. This Ritambara Prajnya all-knowing Consciousness is the source of all creation- numbers, alphabets, colors, and all geometric dimensions such as squares, triangles, circles. This Vedic Mathematics maintains the unity and diversity of creation. It is this force, creative energy, intelligence inherent in the waves and vibrations of cittavrutti that created the tissues, organs and the body, starting from the primordial state of unicellular structures like that of phytoplanktons and protoplasm with their DNA located in the amino acid base, proteins, enzymes, vitamins, and the RNA chains communicating data to form and organised tissues, organs, and body and such other elemental states and their actions and reactions. Thus, we the humans are no different from the Veda! One who knows this Veda is a Veda-vidu, the Brahman.

       The Veda is structured in Mandala or circle of waves and Vibrations creating loops and gaps (of sounds and silence). “The cyclic nature of the structure holds the key,” says Mahasrishi Mahesh Yogi.

     It is very interesting to note that the very cyclic structure and the dynamics of the Veda, in the form of svara, is pregnant with all that filled the Akasha as dravya including desha (space), kaala (time) and padaartha (material objects). All Knowledge is vested in the svara of the Rucha.

 Rucha akshare parame vyoman yasmin devaa adhi vishve nishedhuh |(Rk Veda 1. 164, 39).

_________________________________________________________________________________   [Note: According to the Shatapatha Brahmana, the number of syllables in the Rk Veda is 432,000, equal the number of muhurtas (1 day = 30 muhurtas) in Forty years. Kali Yuga is also of 432 000 Years. This is multiplied by 4, 3, and 2 indicating the period of the Kruta (Satya), Treta, and the Dvapara Yugas, respectively]

Vedic Mathematics (contd.)

Vedic Mathematics, the number and simple geometry, is the product of creative intelligence. It has its roots in the Self-referral Consciousness, the Atman. Number, the fundamental forms of geometry (as in Mandalas) are generated from this source. In this sense, mathematics is more expansive and all-inclusive. It is the basis of computations, formulas and proof that emerge later. Vedic Mathematics involves the Soul-level awareness and generates the creative intelligence that is finding expression in later developments of human physiology. The geometry of designs of every part of the human body is hidden in this unmanifest awareness and, slowly the kidney, the spleen, the heart, the brain and all the other organs of the body are formed in matters of a few weeks in the mother's womb from a single impregnated spermatozoa!

  The Veda affirms this All-knowing (Omniscient) Atman is Brahman! It is the sattva aspect, the seed hat sprouts with potency, knowledge, intelligence, creative power and all the paraphernalia that promotes its growth, development and its final dissolution.

  Thus, mathematics holds the clue to creation. This Mathematics is the mathematics of functioning at the basis of all Life (Light, Intellect, Force and Energy). It is the technology of Natural Law (NL) according to Maharishi Mahesh Yogi of the Transcendental Meditation fame, an accredited author of  the Veda (See "Heaven on Earth"). He says, "The Vedic Mathematics is fundamental to creation; it is the experience, government, and utilization of the holistic value of the Natural Law. Atman, the Self-Referral Consciousness. This level of understanding is extremely difficult to come to ordinary people who have no knowledge of what the Veda is! The Veda is the Self of all and The Vedic Mathematics is thus within the omniscient self that fins expression in numerous ways of geometry, algebra, arithmetic and other faculties.

  The firs emanate of this Intelligence is the Blue-print of the Universe that we have in The Sudarshana Chakra, that, incidentally has, the Sri Chakra.

  It is extremely difficult to construct a Sri Chakra. The Sri Chakra gives the detailed plan of the Universe from Brahamn (sparsh, spandha, nada, shabda and bindu, the manifest form is Shiva as the Central point (Bindu). From, this comes the Chit Shakti, jnyan Shakti and kriya Shakti, in series of triangle (4 with apex upward as Shiva and 5 with apex downward as Shive); These are surrounded by the Lotus petals numebring 51 to represent the alphabets from 'a' to 'ksha' (16 vowels and 35 consonants). Then, there are the days and nights and solar month of two fortnights pratipada to pournima and Amavasys alternately and the corresponding phases of the Moon. These are highly mathematical- geometric and arithmetical and involves formula found in Samskruta shloka in Sri Vidya.

   There is a mantra in the Rk Veda that suggests ‘sapta saptaa tridhaa tridhaa’ indicating the three-fold and the seven-fold existence of everything starting from Consciousness, Agni (Fire), Air, Mind, and  flows of Energy, to everything.

The Multiples of Threes and the Sevens: There are a number references to the Threes and the Sevens in the Rks. What are the three threes and the seven sevens? Bhu-Bhuvah-Svar are the lower 3s and the Janah-Tapah-Satyam or the sat-cit-ananda re the upper 3s. These two divisions are separated by Mahat adding which it becomes Seven. Similarly, the Muladhara-Svadhishtana-Manipura or the Jagrata-Svapna-Sushupti constitute three levels of Consciousness. Again, the Vishuddha-Ajnya-Sahasrar or sat-ct-ananda, the Cosmic Consciousness (Vishva-prajnya) Divine Consciousness (Divyaprajnya) and the Universal Consciousness (Samyak-prajnya) constitute higher Consciousness. These there are, again, separated by the Mahas, the Anahata Prajnya.

    Besides these, there are the Sapta Varnas (colors and Qualities), Sapta Svaras, Sapta Prajnya, Sapta Pranas, Sapta Sindhavas (Seven Rivers), the Seven Plexus or Chakras of Consciousness, and the seven levels of Mind and consciousness, the seven Lokas (vyahrutis), the seven Rishis, cluster of seven stars, and the seven stages of Existence and the seven stages of Enlightenment.

    The human being comprises of four components- 1. the  physical body (sthula sharira), 2. Mental or Psychic entity (manas), 3. subtle Vital body (Sukshma sharira) of Prana working with the Nerves and neurons, and 4. Atma (karana sharira), the Soul (Spiritual Energy and Force). Normally, there is no automatic coordination between these and the four normally do not work in harmony unless effort is made to synchronize their workings with Yogabhyasa. The body, the mind, and the soul work in their own way. In normal human life, the Soul or Atma does not participate in any action with the result man is subjected to Karma phala (fruits action).  

Seven Planes of Existence

  The Stages of the Buddha are noteworthy for a spiritual seeker. But, the Buddha is not just that Gautma, who was the prince, son of King Shuddhodhana, born in Vaishali and enlightened in Bodh Gaya. It is the Buddha in everybody that awaits for enlightenment! It seems there were eight Buddhas in one village of Bihar at the time the Buddha preached in Bodh Gaya! It is also said that there were five hundred Mahaviras, Jinas, in the same Bihar State which is now languishing in ignorance, poverty, unemployment and misery. The Buddha is of one’s own making. It takes a long concerted effort of the individual to make himself a Buddha. In fact, every body is born a Buddha, but lives ignorant of it. The Buddha is not born in one life.  

    Surely, there are a number of stages in the development of a soul to its full stature of the nirvanic state of the Buddha. Seven stages have been identified here. These seven stages are associated with the seven states of Consciousness, seven states of awareness, the seven chakra or plexus of consciousness or energy. These seven states are unmanifest at first, exist in seed form in the Jiva and gradually manifest at appropriate time and place.  It may take several hundred lives to fully bloom into a state of the Buddha.  “The Spirit gives multiple expressions (in body) . . . is a stupendous evolutionary work, that cannot obviously be done in a single birth of the soul” [Rishabhchand in Sri Aurobindo’s Integral Yoga”, p 182] Although, four stages and its sub-systems have been recognized by Sri Aurobindo, viz, the physical, the vital, the mental and the spiritual, the subtle bodies within the gross physical body of a human have a series of shells, layers of subtler sheaths each with powerful forces exerting on each other; these ultimately decide the nature of the human being and  answers for all his idiosyncrasies- mind and moods, thoughts and actions.

   The Ancient Scriptures trace the evolution and growth of a human being from the simple innocent and ignorant child of the first state to the state of the Buddha, in seven distinctive stages; each one of these states is clear and distinctive and the person displays the characteristics associated with that particular stage of evolutionary growth as described below. So, the Buddha has taken almost three thousand years to evolve from his first child state to the last one!  The story of life of Gautama who became the Buddha is beautifully narrated in the Jataka Tales. So also, Mahavira was not elevated to the 24^th Thithankara state in one life or two! It has taken almost 2500 years to see one Mahavira and one Buddha in India and none else of this stature of Nirvana anywhere else in the world. All others fade into insignificance when compared to these two great purified souls. Only Sri Krishna stands taller than these two! And, a Krishna takes 1 a few Hundred Thousand years to come, God willing!! This is called the avatar or direct descent of pure consciousness in total in a small living entity, Jivatman. It is no big deal if one knows the secret of descent and ascent of Consciousness on earth.  

3s and 7s in Rk Veda

  The Levels of Consciousness are observed in different layers as conveyed by the Rk Veda- tridhaa thridhaah sapta saptaa | in 3s and 7s like the Bhur-bhuvah-svah and the janah tapah and sat separated by the Mahas, the Seven Vyahrutis. The Plexus of Consciousness within us are: 

      Beginning from the lowest these are: the Muladhara, Svadhishtana, Manipura, Anahata, Vishuddha, Ajnya and the Sahasrara. There are three knots called Granthis- the Brahma (around the Navel), Vishnu (around the Heart), and the Rudra (at the Ajnya level), which are difficult to transcend by any ordinary means. One has to take to Yoga in order to realize the enormous spiritual (adhyatmic) power within us. This Integrated System is shown in Chart and Fig.1 [See CHART & Fig. 1].

   These Chakras or Plexus of Consciousness have to be activated in order to gain the inherent divine powers. This is possible by practice of Integral Yoga such as Pranayama, Kundalini or Hatha Yoga. Even when one attains higher levels, he/she is bound to come back to the lowest due to lack of will to retain the gained status and remain there. The basal plexus always pulls the sadhaka down to its own level. Very strict discipline is required to take to spiritual sadhana.

  Thus, more often a spiritually attained person is also found at a lower level of Consciousness and has to climb again slowly, one by one, the steps of the ladder to realize the status of Brahman. The higher the steps, steeper and farther they are; they are of ‘sat’, ‘cit’ and ‘ananda', probably remain beyond human efforts since he/she is not fully equipped with the knowledge, training, and experience to reach that status. Even if one attains to the mid-level of Mahas the sadhaka has attained to equanimity, samyak prajnya and he/she overcomes the dualities. 

The Veda Suktas

    Rk Veda Samhita consists of 1028 Suktas invariably praising the elemental Gods. The chief of all is Indra, and other gods include Agni, Varuna, Rudra, and Maruta, the Ashvins, Vishve Devas. The concept of praising these gods is quite understandable as far as the human life on earth depending on water (rain) and food are concerned. But, it is just not requesting the gods for annam and water (rain), milk, honey, cows, and horses as draught animals, wealth and progeny. These Rishis praising the Gods are already Jnyanis, wise and renunciates craving for Liberation (See Angiras Suktas). Even a wise soul that has mistakenly come to earth immediately recognizes its mistake as told in Garbhopanishat. It craves for an early exit! It is Liberation, redemption of the embodied soul, mukti that is important here. Both the Adhyatma Upanishad and Garbhopanishad make it very clear that there is a constant clamouring of the Soul for Emancipation, Liberation or Mukti from its state of embodiment and metempsychosis, ie, release from the eternal bondage and cycle of rebirth. Hence, it is important to note that the central theme of the Veda is Enlightenment’, emancipation, Mukti.

   The Veda deals elaborately with Srushti, the creation as in the Nasadeeya Sukta and the Purusha Suktas. The embodiment of the Soul in an elemental body is beautifully explained by Bhagavan Shree Krishna in the Chapter XIII on Kshetra-Kshetrajnya Vibhaga Yoga in Shreemad Bhagavad-Gita. Thirty-six principles are enumerated here. The same principles are also explained in the Rk Veda Suktas here.

     Mandala I - 191 suktas and 2006 mantras; Mandala II – 43; suktas and 429 mantras; Mandala III - 62 suktas and 617; mantras; Mandala IV - 58 suktas and 589 mantras; Mandala V - 87 suktas and 727 mantras; Mandala VI - 75 suktas and 765; mantras; Mandala VII - 104 suktas and 841 mantras; Mandala VIII - 103 suktas and 1716 mantras and 92 + 11 valakhilya Mandala IX - 114 suktas and 1108 mantras; Mandala X - 191 suktas and 1754 mantras; The 4 Samhitas of the 4 Vedas contain 18, 257 Mantras.

    There is a perfect order, harmony and synchronization in the Mantras’ of the Suktas’ and the Mandalas. The number of syllables* (Varnas/Letters), words, and phrases of the Mantras are reflected in human physiology, too. The nervous system is the Atharvaveda (therva meaning to vibrate), an elaborate communication system that works on the principles of vibration deriving its knowledge from the Sound, Mantra Om. There is a technology, a Tantra, in all these. It creates Varna, akshara by vital breath- Prana. Each one of these Varnas produces number and colours of different qualities (Gunas) of Intelligence. The entire Veda and Vedangas, Veda Upangas and Veda Pratishakhyas produce Forty Qualities of Intelligence (QI). This power of creation of the Mantras and the Suktas has to be kept in Mind.

    Out of the 18 257 Mantras we have: 2 483 for Agni; 3 363 for Indra; 1 261 for Som; 474 for Marut Dev; 609 for Ashwini Kumars; 2335 for Ayur Ved; 227 for Rudra; 194 for Usha; 1137 for Aditi/ Aditya/ Savita/ Surya; 2 354 for Vishwe Deva; balance for 125 devas like Mitra Varuna, Ashvins, Gayatree, etc.    Although there are Thirty-three Devatas of which only three are said to be more important; in fact, there are in all    268 Devas out of which 151 are enumerated as the main Devas which are all Vibhutis of Bhagavan. Indra is the God of all gods, Devendra, who is none else but Shree Hari Narayana. He, the Lord, is the One and Only- Ekam. But, the knowledgeable, ‘vipras’ call Him by different names (bahudhaa vadanti). He is formless (niraakaara) and without attributes (nirguna or gunaateeta) but the learned, Vipras, in their emotional state of adoration attribute all names, Forms, and qualities to Him. He is adviteeyam, second to none.

    ekam sad viprA bahudA vadanti | meaning, the supreme Lord is one only but the Learned call that One only, as the Many. [Rk Veda 1-64-42]. 

    The Devas help the mortals to attain to immortality, the divine status. The term Deva is derived from ‘div’ meaning Light, Knowledge, illumined mind.

The Dynamics of the Veda

     One should know by intelligence the structure and sequence of the dynamics of the Veda through which Prakruti / Nature creates the universe. The sounds of the Ruchas which construct Self-referral consciousness have been heard by those Sage-seers in their own Self-referral Consciousness; the same is available to anyone who seeks it in his own Self-referral Consciousness. Through proper use of the Sounds of the Ruchas the entire Vedic technology, the whole engineering, the silent function of Creation, all the secrets of Nature are available to us. Nature’s Infinite creativity and organizing power are available through proper use of the Sounds of the Ruchas. Atma, the Self-referral Consciousness gives rise to Veda (Shruti) or Sound which is the basis of the manifest World, Vishva (Vishvatma). When Vishva is seen as the Self-referral dynamics of the Atma, then Atma is Brahman, the Totality. This indeed is Veda Samhita. This Ritambara Prajnya all-knowing Consciousness is the source of all creation- numbers, alphabets, colors, and all geometric dimensions such as squares, triangles, circles. This Vedic Mathematics maintains the unity and diversity of creation. It is this force, creative energy, intelligence inherent in the waves and vibrations of citta-vrutti that created the tissues, organs and the body, starting from the primordial state of unicellular structures like that of phytoplanktons and protoplasm with their DNA located in the amino acid base, proteins, enzymes, vitamins, and the RNA chains communicating data to form and organize tissues, organs, and body and such other elemental states and their actions and reactions. Thus, we the humans are no different from the Veda! One who knows this Veda is a Vedavidu, the Brahman.

       The Veda is structured in Mandala or circle of waves and Vibrations creating loops and gaps (of sounds and silence). “The cyclic nature of the structure holds the key,” says Maharishi Mahesh Yogi.

     It is very interesting to note that the very cyclic structure and the dynamics of the Veda, in the form of svara, is pregnant with all that filled the Akasha as dravya including desha (space), kaala (time) and padaartha (material objects). All Knowledge is vested in the svara of the Rucha.

 Rucha akshare parame vyoman yasmin devaa adhi vishve nishedhuh |(Rk Veda 1. 164, 39).

____________________________________________________________________________   [Note: According to the Shatapatha Brahmana, the number of syllables in the Rk Veda is 432,000, equalling the number of muhurtas (1 day = 30 muhurtas) in Forty years. Kali Yuga is also of 432 000 Years. This is multiplied by 4, 3, and 2 indicating the period of the Kruta (Satya), Treta, and the Dvapara Yugas, respectively]