Sri-chakra

    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.                             MANTRA OF CHAKRAS

Bhupura:                 aM AH souH |

SODaSa patraka:     EM klIM souH |

AShTadaLa-padma:  hrim klIM souH |

CaturdaSAra:     haiM sklou hsouH |

bahirdaSAra :  hsouH skUlIM skssouH |

aMtardaSAra:      hrIM klIM glouM |

aShTa-kONa:    hrIM klIM souH |

tri-kONa:    ssvouH  ksouH hssouH |

  bimdu:  paMcAdaSi maMtra /SODaSI maMtra |

          MULADHARA CHAKRA (4 Petals with Seed-letter)

All these mantra are useful in mantra japa in activating kundalini-shakti.

   The mantra: aim klim sauh | is in fact widely employed in the worship of Mother-Goddess; These also correspond to the three pairs in the Sri Yantra: trikona; chaturdashara, ashtadasha and shodashi; ashtakona, and dasharadvaya of Sri Yantra, excluding trivrutta and bhupura. Upasakas have to chant the mantra, may be till the last breath, focusing mind on the corresponding chakra within. Sri Chakra kept in front for meditation also will do. Depending on the sweet will and pleasure of the Divine Mother, the upasaka shall be enlightened, instantly, sooner, or later. Such a lucky upasaka who gets instant enlightenment (sadyomukti) is rare indeed!

  Further, it is said, Srividya, as the ancient lore of the lunar digits, chandrakalavidya, is to meditate on the nitya-kala (phases of the moon).  The functional aspect of the kundalini associated with soma, the Moon, is well known. This is explained in Sanatkumara samhita (Samaya tradition upheld by Lakshmidhara) and Varivararahasya. Kula kundalini is united as she is with the 12, 16, 10 kala of the muladhara (surya) and anahata (soma), and ajnya (agni), respectively.  However, only a trained kundalini expert should guide in the kundalini yoga. 

  Caturdashara (FourteenTriangles)    padma dala and kundalini muladhara 

        SEVEN CHAKRAS (CONSCIOUSNESS PLEXUS) – KUNDALINI –SAHASRAR

The functional aspect of the yoga is given below.

    The symbolism regarding the Ida, Pingala, and Sushumna nadis are especially richly developed in tantric texts. The Ida on the left is generally associated with the moon, white in colour, and with the prana or rising vital breath, semen, and Shiva (male); the Pingala on the right, with the sun, the colour red, blood or ovum, and Shakti (female)  (Goraksha siddhanta samgraha). The Ida is also sometimes associated with the prana or rising vital breath, and the pingala with the apana or descending breath. An adept who has mastered pranayama can control his mind, speech, and extend his life span. Slow and steady deep breathing is the secret. Pranayama is not advocated at all times in all places and without a proper guide. Proper supervision is necessary since it may lead to unwanted hazards.

    The sun and the moon presiding over devayana (the path of gods) and pitruyana (the path of manes) move along the ida and pingala channels (air we breathe passing through left and the right nostrils) day and night keeping the body temperature constant. The left channel ida (soma) sprinkles the nectar of life over the 72 000 nadis. But, the surya (Pingala) dries up this since it is passing through the right channel. When the surya and the soma meet at muladhara chakra, the adhara kunda (the fire pot) it is New Moon (Amavasya); all the lunar digits of Krishna paksha emerge from this source. The kundalini- shakti sleeps in this basal pit during this period (Krishna paksha).

    In Kundalini yoga, the yogi can keep control over his breath (pranayama) and prevent the soma from oozing nectar and surya drying up the channel and the Svadhishthana center sets ablaze the air in the body and dries up the life-force nectar in the muladhara (kunda). This creates an awakening of the dormant kundalini-shakti (serpent power). This awakened force pierces through the nadi granthis at the navel, heart and bhrukuti levels to reach the sahasrar chakra and thereby release all the power to bloom the thousand-petal lotus. This releases the elixir of life, amruta sinchana from the moon and the whole body of the yogi is sprinkled with this elixir (amruta) making him immortal and omniscient. Tus the kundalini has done its job!

      The moon located at the center of the sahasrar chakra consists of the 15 digits of moon (phases or kala) and it is the aspect of pure consciousness (chit-kala), and of blissful nature (ananda rupa). It is the very soul, atma of tripurasundarI. The muladhara or the basal pit is supposed to be a dark pit (avidya/ajnyana) of misra loka; so also, is the Manipura, which, although a fire pit (jadagni kunda) since it contains water which reflect the surya of the anahata chakra. The anahata of the heart region is jyotirloka (bright region). Above this is the Vishuddha center (throat level), the lunar world (Chandra loka) that derives the somarasa (elixir) from the Moon. Shiva is depicted as the one who holds, Ganga, Chandra and sarpa on his head, symbolically the kundalini-shakti that brings Shiva samavesha. The benefit of kundalini yoga as stated by the kaula is that they get instant salvation, sadyomukti. Koulas are called kshanamukta, redeemed instantly from all bondage by kundalini yoga. They worship anandabhairavi and get tadatmya or sayujya (oneness) of mahabhairava. They treat kundalini as bindu-rupini and sleeping tamisrini. Koulas worship trikona and Devi is koulini located in muladhara; they say, muladhara chakra is worthy of worship whereas, Samayins worship Bhagavati at sahasrar kamala by yoga (SL. Verse 41).

     The Samayins do not appreciate worship of Bhairava-Bhairavi at Trikona-bindu located at muladhara. They consider muladhara and svadhisthana as dark chambers (tamisra) and feel they cannot enlighten us. Samayins assert jnyan is very important and shift their attention to ajnya chakra.

    Samayachara does not consider external worship (karma) essential and, hence, gives up all forms of rituals,bahya puja kainkarya. It is internal worship in dharana, dhyana (Transcendental Meditation), mantropasana (antarika puja) and this japa is more effective.

    Sri-Chakra or Sri-yantra is adopted here as the object of upasana; and, it (Sri Yantra) is used as the visual representation- a symbol of Divine Mother, Goddess Shakti Ma. This Sri Yantra is a replica of the brahmanda), the upasaka (pindanda/ Kundalini), as well as, the yantra (trikona) - a 3-in-1 technology (Tantra). This triangle (trikona) is of great significance in upasana since it is of esoteric importance. It is the moon-sun-fire triad complex; it is also desire (icCA), power of action (kriyA-Sakti), and Knowledge (jnyan-shakti); it is also Shiva, Shiva-Shakti, and Lalita (Shive). The three corners of the triangle are Bindu, Nada, and Bija. Bindu is Shiva/Surya, Nada is soma/chandra/shabda, i.e., sound, and Bija is Fire/Agni/Seed. Sage Agastya is supposed to be instrumental in creating this trikona (triangle) as an embodiment, icon, replica of Divine Mother, Lalita. It is also Atmavidya or Brahmajnyan that leads to Shivasamavesha or sAdAKya. Lalita is identical with Brahman.

   There are three bodily centers (knots or nadi granthi) called the Brahma granthi (ajnya), Vishnu granthi (anahata), and the Rudra granthi (Svadhishthana) corresponding to vrutta traya (three circles) within the surrounding square, which represents the thousand-petal lotus. The devotee meditates on the identification of this peripheral reality with the central point (bindu), the focus of Sri-chakra.  

There are similarities or ideas that go parallel in Sri-vidya studies and Sankhyans philosophy. Bindu is paraBrahman, parASakti. (para-bimdu) or Shabda Brahman or nada Brahman from which svara (sixteen vowels emanate), transcending the articulate speech or the manifest triangle. What Vedantins or Sankhyans call it Brahman is lalitAmahAtripurasuMdari, Aruna Bhagavati, trailokya sundari, or ‘tripurasundarI’ here in Sri-vidya. Similarly Maya is KAmakalA (bindu-traya). Shabda-brahman or Nada Brahman is para, pashyanti, and madhyama. The mantra ‘hamsah” (‘ham’-Shiva/Purusha and ‘sah’- Prakruti/ Shakti) is the mantra of kamakala (Desire/Brahman).

  It is extremely difficult to sum up or give a concluding remark on the most sacred and esoteric text like this mantra-yantra-tantra Shastra of unknown times. Its study and practice have far reaching effects and the author has already experienced a few of these mystic happenings. The word of Amba, Devi or Shakti MA when uttered will bring solace, peace and happiness. it is needless to impress on the upasakas here how it brings profound knowledge, luck and fortune. At the outset, it may be said that this is a wonderful ‘upasana mantra-kosha’ full of esoteric meaning that need be decoded.

       In sum and substance, Sri-vidya is supposed to be the secret of creation revealed by Shree Hari Narayana, the supreme Lord of the universe in the form of Hayagriva Deva to Sage Durvasa and Agastya; may be, it is Shiva who answered the questions regarding this universe raised by his consort and it remains a secret forever. This esoteric text consisting of about a hundred verses are highly esoteric, full of symbols, diagrams, imageries and icons; it is extremely difficult to decode the mantra- the mystic potent letters of the hymns called ‘Bijakshara’ here.

   However, an effort is made here to present a significant aspect of Sri-vidya, the kundalini-shakti. Human beings are the most ideally suited to attain to this great heights from spiritual sadhana- the mantra japa, chakra dhyana, and Devi upasana. The humans are best suited here since the design and execution of all that exist as the Brahmanda, the Pindanda, and the Andanda is on the same plan and same principles. Anybody could reach the state of Parabrahman and the technique (tantra) is explained here. In fact, there is no need to strive for attaining to Brahman since the attainment lies in just realization of the Self, so’ham (‘I am That’) or Shivo’haM; it is achieved by kundalini yoga.

  Thus, Sri-Vidya incorporates all knowledge in a nut-shell- the science, the art and the technology of creation. It emerges as the single source of all creation at the cosmic level (Brahmanda), the terrestrial level (Pindanda level), and the micro level of cells and atoms (andanda level), rather, the macro-, meso- and the micro- levels in short. It begins with a small dot (space-less space or a circle without a diameter) and ends with a series of big circles and squares that constitute the boundless universe. Whoever knows the secret of Sri-Vidya is liberated from the cycle of rebirth. People since times immemorial have developed this as an occult science and use different methods such as mantropasana, puWja, dhyana (meditation) to redress their sufferings and have found relief.

Notes:

Meditation Technique (dhyanayoga tantra)

   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 swastika- 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 (jnyanendriyas) 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 Padma, 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", "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 45-46)

    There are similarities or ideas that go parallel in Sri-vidya studies and Sankhyans philosophy. Bindu is paraBrahman, Para-Sakti. (Para-bimdu) or Shabda Brahman or nada Brahman from which svara (sixteen vowels emanate), transcending the articulate speech or the manifest triangle. What Vedantins or Sankhyans call it Brahman is lalitAmahAtripurasuMdari, Aruna Bhagavati, trailokya sundari, or ‘tripurasundarI’ here in Sri-vidya. Similarly Maya is KAmakalA (bindu-traya). Shabda-brahman or Nada Brahman is para, pashyanti, and madhyama. The mantra ‘hamsah” (‘ham’-Shiva/Purusha and ‘sah’- Prakruti/ Shakti) is the mantra of KAmakalA (Desire/Brahman).

YOGA (PRANAYAMA); Yoga and Pranayama are parts of Sri-vidya and it is difficult to attain to sAdAKya or tadAtmyatA without practice of Yoga. Sri-vidya is practical Yogasadhana, mantrajapa, chakradyana, and Kundalini yoga. Mind and its thoughts are vibrations that are closely related to breathing which in turn controls Blood Pressure and heartbeats. Control of Mind is possible through control or vital airs through Pranayama; this will have very good effect of the health of body and promote spiritual development. Ida flows through the left nostril and Pingala through the right nostril. Ida is also called Chandra Nadi (moon) and Pingala as Surya Nadi (sun). Ida is cooling and Pingala is heating. Pingala digests the food. ‘Ida’ is of pale, Sakti Rupa. It is the great nourisher of the world. ‘Pingala’ is of fiery red, Rudra Rupa. Ida and Pingala indicate Kaala (time) and Sushumna swallows time. The Yogi knows the time of his death; takes his Prana into Sushumna; keeps it in Brahmarandhra, and defies time (Kaala or death). The famous Yogi Sri Chang Dev of Maharashtra fought against death several times by taking the Prana into Sushumna. He was a contemporary of Sri Jnyanadev of Alandi, near Poona. It was he who had Bhuta-Siddhi, control over wild animals, through his Yogic practices. He came on the back of a tiger to see Sri Jnyanadev.

    A person breathes 21 600 times every day (24 Hours). The time taken to breathe at each of the levels of the seven chakras is: Muladhara- 600 breaths (40 Secs.); Svadhishthana- 600 breaths (6 Hrs. 40 Mins.); Manipura- 600 breaths (6 Hrs 40 Mins.); Anahata 600 breaths (6 Hrs. 40 Mins.); Vishuddha- 1000 breaths (1 Hr. 6 Mins. 40 Secs.}; Ajnya- 1000 breaths (1 Hr. 6 Mins. 40 Secs.); Sahasrara- 1000 breaths (1 Hr. 6 Mins. 40 Secs.). A person is allotted 120 years of life (longevity) in Kaliyuga and can live up to hundred years without any physical ailments provided he lives a disciplined life. Purity of mind, thoughts, words and deeds are essential requirement along with discipline in life, particularly food habits and style of living. Austerities are called for here for a healthy and successful life. There are certain time-tested yoga and upasana marga (methods) that enhance longevity and fulfillment in life and the kundalini-yoga is one such.  

   Sri-Chakra or Sri-yantra is adopted here as the object of upasana and it (the SrI yantra) is used as the visual representation a symbol of Divine Mother, Goddess Shakti Ma. This Sri Yantra is a replica of the brahmanda), the upasaka (pindanda/ Kundalini), as well as, the yantra (trikona)- a 3-in-1 technology (Tantra). This triangle (trikona) is of great significance in upasana since it is of esoteric importance. It is the moon-sun-fire triad complex; it is also desire (icCA), power of action (kriya-shakti), and Knowledge (jnyan-shakti); it is also Shiva, Shiva-Shakti, and Lalita (Shive). The three corners of the triangle are Bindu, Nada, and Bija. Bindu is Shiva/Surya, Nada is soma/chandra/shabda, i.e., sound, and Bija is Fire/Agni/Seed. Sage Agastya is supposed to be instrumental in creating this trikona (triangle) as an embodiment, icon, replica of Divine Mother, Lalita. It is also Atma vidya or Brahmajnyan that leads to Shivasamavesha or sAdAKya. Lalita is identical with Brahman. There are eight Agama Shastra texts which explain the different techniques of upasana. These are: Chandra-kala-jnyana, Kularnava Tantra, Bhuvaneshvari Tantra, Jyotsnavati, Kalanidhi, Kuleshvari, Durvasas and Barhaspatya-tantra.