NINE CHAKRAS OF SRI CHAKRA

The Structure of Sri-Chakra: There is a two-fold way of looking at the 'yantra'. If we start from the outer-most enclosure (avarana), which is in the form of a square (called 'bhupura') and move inward until the point (bindu) is reached, this movement suggests that it is a movement leading finally to dissolution in the point.

On the other hand, if we begin with the central point (bindu) and move outward until the all-enclosing square (bhupura) is reached, this movement suggest that it is a movement leading finally to expansion. It is described as unfoldment' of (srshti).

The Nine enclosures have characteristic forms, names, meanings, symbolisms and corresponds with the aspects of human constitution.

The Nine chakras

There are nine chakras in the Sri Chakra. At times they are reckoned as eight by not counting the Bindu.

TRAILOKYAMOHANA

OUTERMOST LINE -- SIDDHIS

This is known as Bhupura, a square of three lines, the lines one inside the other. In the outermost line are positioned the Siddhis:

anima minuteness, laghima lightness, mahima greatness, isitva lordship, vasitva control, prakamya to have whatever one wants, bhukti enjoyment, iccha desire, prapti attainment and sarvakamasiddhi the accomplishment of all desires.

These are the Siddhis one aspires to get as the culmination in different lines of worship, but in this worship of the divine mother, these are the beginnings as the siddhis are in the outermost periphery. Where other worship end, this worship begins. That is why the Tantra forces the point dramatically in these lines:

MIDDLE LINE -- SEVEN MOTHERS

In the middle line are situated seven mothers and they are :

Brahmi, Maheswari, Kaumari, Vaishnavi, Varahi, Mahendri, Chamunda and Mahalaskhmi.

They are the emanations from Brahma, Shiva etc. and they are again the portions of the Divine Mother. They are just like their originals in form, ornaments and vehicles yadvadeva hi yat rupam yatha bhusanavahanam tadvadeva hi tat saktih.

INNERMOST LINE -- TEN MUDRA DEVATAS

In the innermost line are the ten Mudra Devata dealt in the chapter of Deities.

SARVASAPARIPURAKA

SIXTEEN PETALLED LOTUS --DEITIES OF ATTRACTION

It is a sixteen petalled Lotus in which deities of attraction are stationed.

Such as desire, intellect, ego sound, touch, form, taste, smell, mind, fortitude, memory, name, seed, soul, immortality and the body.

These deities are Kamakarsini, Buddhyakarsini, Ahankarakarsini, Sabdakarsini, Sparsakarsini, Rupakarsini, Rasakarsini, Gandhakarsini, Cittakarsini, Dhairyakarsini, Smrtyakarsini, Namakarsini, Bijakarsini, Atmakarsini, Amrtakarsini and Sarirakarsini.

SARVASANKSOBHANA

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EIGHT PETALLED LOTUS --DEITIES OF COORDINATION

It is an eight petalled lotus In which deities who facilitates coordination of physical body with the mind are stationed.

The presiding deities are Anangakusuma, Anangamehala, Anangamadana, Anangamadanatura, Anangarekha, Anangavegini, Anangankusa and Anangamalini.

SARVASAUBHAGYADAYAKA

FOURTEEN CORNERS -- FOURTEEN DEITIES

In this Chakra fourteen deities are stationed in fourteen corners.

These fourteen presiding deities are :

Sarvasanksobhini the agitator of all, Sarvavidravini the chaser of all, Sarvakarsini the attracter of all, Sarvahladini the delighter of all, Servasammohini the deluder of all, Servastambhini the arrester of all, Servajumbhini the releaser of all, Sarvavasankari the controller of all, Sarvaranjani pleasing to all, Sarvathasadhani the accomplisher of all objects, Sarvasampattipurani the fulfiller of all opulences, Sarvamantramayi one made up of all Mantras and Sarvadwandwa ksayankari the destroyer of all dualities.

SARVARTHASADHAKA

TEN CORNERS -- TEN DEITIES OF AUSPICIOUSNESS

In this Chakra ten deities of auspiciousness are stationed in ten corners

These ten presiding deities are :

sarvasiddhiprada the giver of all accomplishments, Sarvasampatprada the giver of all riches, Sarvapriyamkari the doer of what is liked by all, Sarvamangalakarinithe one who brings about all auspiciousness, Sarvakamaprada the giver of all desires, Sarvaduhkhavimochani the remover of all sufferings, Sarvamrtyuprasamani the appeaser of all portents of death, Sarvavighnanivarni the overcomer of all obstacles, Sarvangasundari beautiful in all limbs and Sarvasaubhagyadayini, the giver of all good fortunes.

SARVARAKSAKARA

TEN INNER CORNERS --TEN DEITIES OF PROTECTION

In this Chakra ten deities of protection are stationed in ten inner corners

These ten presiding deities of ten inner corners are :

Sarvajan omniscient, Sarvasakti omnipotent Sarva isvarya prada granter of all sovereignties, Sarva jnana mayi full of all knowledge, Sarva vyadhi vinasini destroyer of all diseases, Sarvadhara savrupa one in the form of all supports Sarva papahara dispeller of all evils, Sarvananda mayi full of all bliss, Sarva raksha svarupini one in the form of all protections and Sarvepsita phala prada the giver of the fruit of all wants.

SARVAROGAHARA

EIGHT CORNERS -- EIGHT DEITIES OF SPEECH

In this Chakra eight deities of vagdevis, speech are stationed in eight inner corners

These eight presiding deities of eight corners are :

Vasini, Kamesi, Modini, Vimala, Aruna, Jayini, Sarvesi and Kaulini

The seers of thousand names of the Great Mother, Lalita Sahasranama and they are praised by the great goddess Lalita herself as “the knowers of the secret of my Chakra”. mat cakrasya rahasyajnah.

These deities are stationed just round the great Vagbhava, the primary triangle These deities of speech, Vagdevis , are in the inner circle and are near and dear to the Divine Mother.

SARVASIDDHIPRADA

INVERTED TRIANGLE -- AYUDHA DEVATAS

In the space between the eight-edges figure and the inverted triangle are stationed the Ayudha devatas, the deities presiding over the weapons of the Divine Mother.

The weapons are pasa noose, ankusa goad, iksukodanda the sugar-cane bow and bana the five arrows of flower.

The noose and the goad represent the power of attraction and repulsion, love and hate, passion and anger.

The bow denotes the mind and the five arrows denote the five tanmatras sound, touch etc.

The presiding deities of inverted triangle are : sarvasiddhiprada Cakra are Kameswari, Vajreswari and Bhagamalini.

SARVANANDAMAYA

BINDU -- FULL OF BLISS

The Bindu is full of Bliss.

It is in the innermost precinct in the Sanctum sanctorum.

The presiding deities are Lalita the supreme, and Lord Kameshwara.

NINE ENCLOSURES

1. The First Enclosure, called ‘Deluder of the three realms’ (Trailokya-mohana).

2. Second Enclosure, called ‘Fulfiller of all hopes’ ( Sarvasa-pari-puraka).

3. Third Enclosure, called ‘Agitator of all’ ( Sarva sankshobhana).

4. Fourth Enclosure, called ‘provider of all prosperity’ ( Sarva Saubhagya-davika).

5. Fifth Enclosure, called ‘Accomplisher of all objects’ ( Sarvartha-sadhak)

6. Sixth Enclosure, called ‘Protector of all’ ( Sarva rakshakara)

7. Seventh Enclosure, called ‘Remover of all diseases’ ( Sarva rpga- hara)

8. Eighth Enclosure, called ‘Bestower of all attainments’ ( Sarva-Siddhi-prada)

9. Ninth Enclosure, called ‘Filled with all bliss’ ( Sarvanandamaya.)

Inner Group : symb olizing absorption or 'samhara'

1. The central dimensionless point (bindu) is representing the transcendental aspect of the mother-goddess, denoted by the secret syllable 'shrim'. In fact, it is this point (coloued red) that is really the 'Sri-Chakra'. Everything else is only a manifestation of aspects thereof. The point is identified with lalitha or Rajarajeswari, the chief deity of the Tantrik cult.

2. The primary triangle with its apex downward and coloured red is immediately around Bindu the central point. This triangle does not intersect with any other triangle and stands independent in structure.

Other triangles in the yantras are formed by extending the three sides of this primary inverted triangle.

This triangle is feminine in character. It represent the three fundamental manifestations of the mother-goddess:

Kamesvari -- (presiding over the Kamarupa-pitha, symbolizing the moon, and representing creation),

Vajreswari -- (presiding over Purnagiri-pitha, symbolizing the sun, and representing preservation)

Bhaga-malini -- (presiding over Jalandhara-pitha, symbolizing the fire and representing dissolution).

The three corners of the triangle stand for the three 'peaks' (kuta) of the fifteen-lettered 'mantra'. The triangle itself is regarded as the abode of the mother-goddess.

3. The figure of eight-corners (ashta-kona) surrounding the primary triangle is consisting of eight triangles, coloured Red.

middle group : sumbolising preservation of sthiti)

4. The figure of ten angles (called 'inner' or antardasara)consisting of ten triangles, coloured in red, is surrounding the eight-cornered figure. 5. Another figure of ten angles (called 'outer' or bahirdasara) surrounding the above, is also consisting of ten triangles, coloured red. 6. The figure of fourteen angles (consisting of fourteen triangles) (called chatur-dasara) is surrounding the above.

outer Group: symbolizing extension of srshti)

7. The 'eight-petalled lotus' or the circle with eight petal-like projections, red in colour, is on the outside (called ashta-dala-padma) enclosing whole of Middle group (which in turn encloses Inner group)

8. The sixteen-petalled lotus (shodasa-patraka) or the figure with sixteen petal-like projections on the outside, surrounding the above ashta-dala-padma.

9. The square field (chaturasra) in which all the above units are positioned. is the ‘earth-stretch’ (bhupara), all inclusive, bound by three ramparts.

Of the above units, units 2 to 6 are regarded as Sakti-aspects and the unit 1 and 7 to 9 the last three Siva-aspects.

The above nine constitute the main pattern of Sri-chakra,.

It is usual to introduce between 9 and 8, three concentric circles (known as 'tri-vrtta), representing the three worlds (bhu, bhuvah and svar), the three 'gunas' (sattva, rajas and tamas) and the basal conter (muladhara) in the living beings...

Besides the forty-three triangles involved in the design of Sri-chakra, there are also twenty-four 'sandhis' (where two lines meet) and twenty-eight 'marma-stanas' (where three lines meet), which have their own significances.

During the worship ritual, these spots also receive attention. The meeting of two lines indicates the union of Siva and Sakti, while the meeting of three lines suggests the explicit presence of harmony between Siva and Sakti (described as ‘samarasya’)

The background philosophy explains that the bindu is Sri or Maha-Kameswari, and initial manifestation is 'nada' or sound (half-syllable or crescent moon). Thereafter, the primary triangle (trikona) takes shape as the organ of generation of the universe (YONI). The bindu is Kamesvara, the ground of the universe: the ‘trikona’ is Kamesvari, the mother of the universe. The union of these two is Sri-chakra, which represents the entire phenomenal pattern including the underlying unitary principle.