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’.