This last one week of the fading year 2015, paving way to 2016, took away all the time to 'activation' of the sublime pranic energy at the basal plexus - at the end of the spine, popularly known as Kundalini or serpent power. A gist of that is presented here in the following:
It goes to the credit of Sri Vidyaranya, the
founder of the Vijayanagara Empire that we have the Sri-vidya cult and the
kundalini SrI-vidya Yogashastra as a means of attainment to Shivasamavesha, unity consciousness.
Tantraraja-tantra, Matrikarnava, Tripurarnava, and Yogini-hridaya have come as
the basis of Sri-vidya Yogashastra. The cult of Sri-vidya was further promoted
by Lolla Lakshmidhara and Gambhiraraya-dikshita and his son Bhaskara-raya
(Bhasuranandanatha) who revived the tantric aspects of Atharva-Veda. Both Lolla
Lakshmidhara and Bhaskara-raya gave a more acceptable Vedic status to the
otherwise much-abused cult in its rudimentary form. “They minimized the value
of external rites and practices and emphasized the merit of inner-worship
(antaryaga), once a fair degree of understanding has arisen (from external
worship). They advocated Vamakeshwara-tantra for this purpose:
Antaryogatmika
puja sarvapujottamaa priye | Bahih puja vidhatavya yaavajnyanam na jayate||
It is reiterated here that “Best of all forms
of worship is inner worship. External worship (viz, ritualistic) is to be
resorted to until the dawn of enlightenment” (SKR: Srividya-kosha).
Bhavanopanishat, too, emphasizes the need for Meditation (dhyana) and
importance is given to body (material), mind in gradation, and prana
(life-force) in various fields of action and their identity established with
the corresponding powers (shakti) located in the various parts of Chakra”
(Traya-nyasa-Bhaskara-raya in Bhavanopanishat prayoga vidhi). The ultimate,
however, is of Jnynandanatha of Sringeri, who has given us the ‘Sharada
Chatushyati’ in which elaborate process of chakra meditation is described. (See
Sri-Chakra rupini Sringeri Sharadamba vaibhava, by the same author, pub.:
Trayinyas Srividya Foundation, Mysore 2014)
Thus,
we have a beautiful spiritual text of Sri-vidya as kundalini yogashastra for
our upasana to attain liberation.
‘Sri-Vidya’ is the mantra-yantra-tantra yoga-shastra. In a sense, it is an ancient science
of engineering and technology dealing with manifest forms of the universe- srushthi, sthiti, laya, vialaya (creation,
sustenance, dissolution, and merger of the universe in brahman). It is the very power of creation, knowledge (vidya)
and creative power and, as such, it is prior to the evolution of mankind
and, deals with higher creation (shuddha-sattva
vidya), manifestation of the deva-devata
shakti, divine forces, power,
knowledge, creative energy and forces that sustain and administer the universe,
summarily stated to be the Vedic Gods. It is certain that it is an intuitional
knowledge of the great sages, the realized souls, the mantra drushtaras (Rishis
who visualized mantras). Shreem (SrIM) is parabrahma- svarupini Devi Sharada -the Divine Mother,
supreme creatrix, Jnyan-svarupini-
the very embodiment of all Knowledge, and aksharamalini
(the Garland of Letters). In short, Sri-vidya is the abode of pure
Consciousness (‘cit-shakti’) that
pervades the universe as waves and vibration of Sound (Shabda). In fact, ‘Shabda is
the tanmatra’, the source of Akasha
(Space). This primordial matter akasha
is Spirit, as well. ‘Consciousness’ (‘cit’) is just a powerful
force (shakti), a glorious power (aishvarya), pure knowledge (jnyan),
strength (bala), potency (virya), and Light (prakasha/tejas)-
all attributes of parabrahma-svarupini
Sri Sharadamba. In Pancharatra, this Shakti is attributed to Lakshmi, the
power of Vishnu, Sudarshana. It is that pure consciousness, ‘chit-shakti’ that cognizes the
self (Atman), as well as, ‘the
other’ (the phenomenal objective world). It is parabrahman that defies any name and form and, is simply known as-
‘what it is’ and ‘what it does’!
Sri-vidya
is the embodiment of Pure Consciousness
(Sahasrar-prajnya). However, it
requires yoga to attain to this highest state of unity-consciousness, samaya state of total awareness
of oneness with Shiva (Shiva samavesha). This is possible only through yoga and
we have to raise our individual conscious level from muladhara-prajnya (of mundane existence) and reach to the sahasrar-prajnya by activating the ‘kundalini-shakti’.
Incidentally, the Kundalini Shakti
is none other than the Sri-vidya!
‘Sri-vidya’
is the potent force that governs the jiva as prana, prajnya, and the vital
airs. It is Knowledge of the Self (Atmavidya); it is also known as Knowledge
of brahmn (BrahmavidyA) since the Atman is no other than brahmn. It is this
highest knowledge (para-vidya)
dealing with one’s Self,
The Atman,
that we are concerned here. This attainment of the Self, Atma sakshatkara,
is what we gain from the awakening the kundalini, the supta-shakti. It is called serpent power
by the Westerners since it is a tissue of 3 and one-half inch imagined to be
like a coiled serpent within us- located at the basal plexus, muladhara chakra at the Seat level.
Thus, Sri-vidya is a Yogopanishat
that deals with enlightenment and emancipation through yoga- mantra, yantra, and tantra. This is the most
beautiful scripture that help the jiva to get liberated from repeated cycles of
births and deaths. Thus, Sri-vidya is in a way muktiyogopanishad since it
redeems the embodied souls from this mrutyu loka.
Sri-vidya as an embodiment
of Consciousness deals with the evolution of planes of Consciousness
as presented in the Sri-Chakra and the upasakas
of Sri-vidya may take to mantropasana, chakra
dhyana or Sri-chakra upasana (nava avarana dhyana) and thereby activate the
potent force to transcend the seven chakras to attain the highest level of
sahasrar-prajnya.
The Seven Chakras (Plexus): The seven states of
Consciousness are:
7. SAHASRAAR- Brahmarandhra (Brain Region) – (roughly
about Twelve inches above the head).
6.
AJNYAA--(Bhrukuti) between eye-brows;
(Vishuddha and ajnya correspond to Moon,
Somakhanda
of Sri-chakra))
5.
VISHUDDHI
(Pharyngeal)- Throat Region,
Rudra Granthi (Ajnyaa)
4.
ANAHATA-(Cardiac)
- around the Heart
Vishnu Granthi (Lips)
3.
MANIPURA
- (Solar) - around Navel
(Manipura and Anahata correspond to
Surya-khanda
of Sri-chakra),
Brahma Granthi (Navel)
2.
SVADHISHTHANA- (Sacral) – below Navel.
1.
MOOLADHAARA-
(Basal) – at the end of the spine (Both muladhara and Svadhishthana correspond
to-
agni/anala-khanda of
Sri-chakra)
Sri-Vidya
is all about the avyakta, the
unmanifest, or the subtlest of the subtle aspects of creation. It is found in
seed-form (bijakshara) and contain secrets of creation (srushthi),
sustenance (sthiti), development (vikasa), dissolution (laya),
as well as their ultimate merger in the Absolute (vilaya). Creation
involves a good lot of preparation such as mopping up of material and
non-material resources starting with the Desire and the Will (iccha and
sankalpa) of the Lord for creation, creation of the blue-print of the
universe (line-drawings and sketches in all minute details) called the Sri-Chakra,
and the technology of creation called ‘Sri-Yantra’,
and other details about the Grand Design- structure and composition of the
Universe, the nature of Consciousness that supports this universe, etc. it will
be interesting to unfold the subtler aspects involved in the creation of this
universe as depicted in Sri-vidya.
“Tantra being a practical discipline, its
concern is more with the individual than with the universe” “It holds that the
individual contains himself all the essential dimensions (vyahruti) of the
universe (brahmanda); and that the entire universe unfolds itself in the
development of the individual. If the universe represents diffusion (vyashti) the individual represents
focusing and compactness (samashti). The
presence and the power of the Mother-Goddess could, therefore, be discerned
more markedly in the individual.”
The Tantra ideology, as is well known,
works with the human model of chakra-organization. The human constitution,
in its essential and abstract structure, consists of six centers of
organization from muladhara to Sahasrara as shown in the diagrams above. In
groups of two, they represent the three aspects of the mother-goddess, whose
presence it is that renders all these chakras active, relevant, and integrated:
Emanation
(Srushti) - muladhara and Svadhishthana;
Preservation
(sthiti) - manipura and anahata; emanation
Absorption
(samhruti/laya) - vishuddha and ajnya.
In the kali krama, muladhara represents the center
of emanation (Srushtichakra), Svadhishthana the center of preservation
(sthiti), Manipura the center of absorption (samhruti); anahata the center of anahya,
Vishuddha the center of illumination (bhasa) and ajnya the center of final rest
(visrama). (ibid, pp.183-184)
Sri-vidya
upasana
is through Sri Yantra and this dates back to antiquity. Some of the
ancient temples have Sri-chakra as the ‘vimana’
over the sanctum sanctorum (garbhagudi) as in Tirumala
Venkateshvara temple, Chandala-Parameshvari temple at Sannati in Gulbarga
dist., Mukambika temple at Kollur, Sringeri (Karnataka), and at many places in
Tamil Nadu such as Chidambaram, Jambukeshvaram, Avadaiyyar-koyal, Kanchi (Kanchipuram),
Kurtalam, dEvIpuram, etc.
Sri-vidya
is a complete work on spiritual exercise, adhyatma
sadhana. It aims at mukti (muktiprada)
and holds secrets of evolution and dissolution or involution. It is a Yoga
Shastra of great importance for the Samayins
who take to antaryagya.
“Sri-vidya has an
ideology which is distinctive and, a practical framework including rituals, recitation
of mantra, contemplation and esoteric practices.” Further, “It requires great
intellectual understanding and a discerning appreciation of the theoretical
foundations (jnyana), an attitude of earnest devotion (Bhakti), a willingness
to undertake the prescribed rituals (sadhana/karma),
and acceptance of the necessary askesis (yoga/ meditation/ tapasya) (SKR).
The esoteric science of Sri-vidya deals
not only with the knowledge of brahmn,
‘that’ (‘tat’) which sees or cognizes itself, but also, with that
which sees ‘the other’ (the
objective world). It is ‘that which sees without being seen’. It is
because of this pure consciousness that we become aware of ourselves, the world
and know of our existence. It is the source of all that exist. This power of
cognizance, higher awareness, is possible only through Kundalini yoga. Sri-vidya deals with the evolution of
planes of Consciousness as presented in the Sri-Chakra and the upasaka
of Sri-vidya may take to mantropasana and
attain the highest level of consciousness. “The features of the yantra of Srividya
have been accommodated within this model. The surrounding square (bhupura) and
the triple girdle (trivrutta) represents the muladhara center
(srushthi). The sixteen –petal lotus (Shodashapataraka) and the eight-petal
lotus (ashta-dala) that are outside the main pattern correspond to Svadhishthana
center (sthiti)/; they encompass the essential yantra and preserve it. The
chaturdashara (14-cornered), the outer and inner (bahir- and antar-dashara
(ten-cornered) represent the Manipura center (samhruti). The
ashtara (8-cornered) and the trikona (primary triangle
together correspond with the anahata center at the heart. The
bindu at the center in the visible aspect represents the Vishuddha
(anahya), and in its invisible aspect the ajnya center or illumination
(bhasa). The transcendental import of the entire yantra is beyond the ajnya center
stretching till the mystic thousand-petal lotus (Sahasrara) on the crown of the
head, which is the seat of the mother-goddess.”
The samaya system prescribes the worship
of the abstract Sri-chakra in one or more of the above bodily centers,
excluding the muladhara and svadhisthana (conceptually dark
worlds). From Manipura to till the sahasrar, worship may be conducted with
increasing advantage from center to center. Worship at Manipura will lead the
devotee very near the mansion of the mother-goddess (Sarddhe/Sharada); worship at anahata helps him to get
into the mansion and behold the mother-Goddess (darshan) from distance (salokya);
worship at Vishuddha helps him to approach the mother-goddess in close
proximity (samipya); worship
at ajnya
makes him acquire the same form as that of mother-goddess (sarupya). These benefits are insignificant in comparison
with the absolute union with the object of the devotee’s devotion at the sahasrara
level; it is of the highest bliss- paraananda). (Ref. Soundaryalahari, verse 99).
Lakshmidhara puts
it in the following form of Verse:
Adhara
Svadhishthana manipuraanahata vishuddhajnya chakratmakam Srichakram trikhandam
soma surya analatmakam | Evam soma surya ananalaah pindanda brahmanda avrutya
vartante | pindanda brahmandayoraikyat pindanda avrutireva brahmanda avrutiriti
rahasyam . | pindandamateetya vartate
shasrara kamalam taccha jyotsnamayo lokah | tatraschandrama nityakalah |
shodashakalaanaam shodasha inityatmakatvaat || (Subhagodaya).
Sri-chakra and the
seven plexus located within the human body is very important. Mantra japa
done with concentration (dharana) on the chakra will bring the desired
effect. The Mantra aspects of Srividya kundalini yoga
described here for mantra-japa are very effective since these are the potent bijakshara
mantra. These mantra corresponding to the seven chakras within
the human body (see diagrams) and the Srichakra should be noted carefully while
dhyana and dharana is practiced. This will activate kundalini instantly. The
most powerful of these are:
aiM |
Muladhara and Svadhishthana (pashyanti level);
hrIM | Manipura and Anahata (madhyama
level),
klIM |
Vishuddha and Ajnya (vaikhari level),
The panchadashi mantra is: aim|
ka e I la | hrIm|| klim | ha sa ka la hrIm | sauh | sa ka la hrIm ||
Gayatree
of Srividya is:
Aim |
tripurasundarI vidmahe | klim| kameshvari ca dhimahi | sauh | tannah klinna
pracodayaat ||
The Rishi is dakshinamurti (Shiva), the Chhandas
is pankti, and the Devata is Bala tripurasundarI, here, The yantra is Bala
shortened version of Srichakra consisting of nine angles formed by three
triangles (2 of shakti and 1of Shiva) surrounded by a 8-petal lotus flower. 
Thank you
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