NAVAAKSHARI AND TRIPURASUNDARI HOMAS
(DISCOURSE BY N.R. SRINIVASAN—2011)
Navachandi Homam as well as Navaakshari Homam is performed to remove all obstacles or blocks in growth--both internally and externally for all participants. It is aimed at promoting universal peace, harmony and the well being of all the people irrespective of their sex, caste, or creed or faith. This homam can be performed alone or in a group. The latter is preferable because there is focus, power and beauty in doing this activity in a group.
Homam or sacrifice is an auspicious Vedic way of accessing the divinity within us and manifesting it externally. Worshipping Agni, the fire God and Indra, the God of Power and Ruler of devas, is the same as worshipping Goddess Durga, for she is responsible for the strength manifested in them; also worshipping Vishnu is equal to worshipping Her, as revealed in Durgaasookta.
The core of the Homam Ceremony involves a recitation of the Durga Saptashati, 700 verses in praise of goddess Durga. With the recitation of each verse, offerings are made to the sacrificial fire invoking the goddess Durga. The Durga Saptashati is a narration of thirteen chapters from Maarkandeya Purana attributed to the Rishi Maarkandeya. The verses demonstrate how Goddess Chandi vanquishes and annihilates the two demons Shumba (or pride) and Nishumba (or shame), in a work-book like fascinating and allegoric way, slaying the negativities of Indulgence and Denial, restoring the equilibrium for perfection.
The words para-para-ati
rahasya (or extremely secret) are repeatedly used along with the worship of Devi. Why secret? The meaning of Rahasya in these rituals is that a major part of the ritual or ceremony is internally infinite. The external ceremony is often coupled with internal visualization garnering our resources within, making the ritual powerful and meaningful.
rahasya (or extremely secret) are repeatedly used along with the worship of Devi. Why secret? The meaning of Rahasya in these rituals is that a major part of the ritual or ceremony is internally infinite. The external ceremony is often coupled with internal visualization garnering our resources within, making the ritual powerful and meaningful.
The true purpose of Chandi Homam is therefore to provide a blue-print for balancing our Passion and Dispassion, Indulgence and Denial, manifesting our true divine self that unites Selfishness and Selflessness.
Chandi Homam and Devi Paaraayanam should be done keeping in mind that both Brahmavidya and Srividya are the same. Truth that is revealed in Vedanta is brought to practicality in Srividya. Sankaracarya states in Prapanchasaara that the Supreme is being addressed as "Om" in Brahmavidya and as "Hreem'' in Srividya. 'Hreem' is considered as Bhuwaneshwari seed or 'the Seed of Maaya'. Just as the root, stem, branches, flower, fruit etc., come from the seed, Mahaa Kaali, Mahaa Lakshmi and Mahaa Saraswati sprout out of Bhuwaneswari seed.
Even though the terrifying look and angry face of Chandi appears with horror, terrorizing the evil minded, it appeals as protective composure to the worshippers, says Ramakrishna Paramahamsa. The sufferings she inflicts on us helps to straighten out crookedness of our minds, ward off misdeeds and heaps of sins. The evil (avidya) that has accumulated in us over thousands of yugas (Hindu world cycle) is destroyed in a second with her anger.
Rahasya Traya (3 secrets)
Saapoeddhaaraha-Liberation from curses.
"Om, Hreem, Kleem, Sreem, Kraam, Kreem—Chandikaa devi shaapaanugraham kuru kuru swaahaa. (Repeat three times with concentration on Devi closing your eyes)
Jaagratkaranam—Awakening, Upliftment
"OM-Rum-Sum-Om-Eim-Hreem-Kleem-Chaamundaayai vichche-Rum-Ksham-Om" (repeat seven times as before)
Utkeelanam—(Removal of Ignorance)
"Om-Sreem-Kleem-Hreem—Saptashati Chandike utkeelanam kuru kuru swaaha"-- (Repeat 21 times as before)
Durgaa Gaayatri
"Kaatyaayanaaya vidmahe dheemahi tannoe Kanyaakumaari Durgihi prachoedayaat"
We meditate upon Durga who belongs to Katyaayana gotra and who is the resplendent maiden. May that
Durga prompt us (to follow righteous path and attain salvation)!
Durga prompt us (to follow righteous path and attain salvation)!
NAVAAKSHARI MANTRAM
Aim-Hreem—kleem-chamundaayai-Vichche
The mantra for Chandidevi is called Navaakshari and the Homa is called Nava Chandi Homam or Navvaakshari Homam.
(Note-the mantra contain nine syllables in Sanskrit language. Durga, Kaali, Chandi, Devi etc. are synonymous)
Aim—Vakbeeja sound seed of Saraswati
Hreem—Maayaabeeja sound of Lakshmi
Kleem—Kaamabeeja sound of Mahaa Kaali
PRAYER
"Yaa devi sarvabhooteshu shaktiroopena samsthitaNamastasyai namastasyai namastasyai namoh namaha"
Salutations to Devi, who manifests herself as Energy, in all of creations.
BAALAA TRIPURA SUNDARI HOMAM
Premordial Energy (Sakti) is worshipped in the yantra form (Sri Yantra). In Bala Tripura Sundari Homam she is worshipped as nine years' old girl. Tripura Sundari means the Beauty of three worlds. The State of Tripura in India is named after her. For the Homam the Mantra "Aum kleem sauh baalaayai namah", the eight syllables mantra is chanted while offering oblation to Agni. Panchadasaaksaree (15 syllables) Mantra of Sri Lalita "ka ae ee la hreem ha sa ka ha la hreem sa ka la hreem" is also used in these homas.
In Lalita Sahasranamam the 965th Naamaavali is "Baalaayai Namah" and 966th Naamaavali is "Leelaa Vinodinyai Namah" referring to child's (Sakti's) amusement. Sri Baalaa's (Sri Lalita's as a child) story is described in Lalitoepaakhyaanam of Brahmaanda Puraana where she is described as a youthful princess of a kingdom as an ever-green nine years' old girl. In mythology Baalaa is considered to be the daughter of Lalita and always nine years old; she is said to have destroyed thirty sons of Bhandaasura. She is an aspect of Parvati.
Hindus worship Krishna, Ganesha, Subhramanya, Venkateshwara (Vishnu), Naaraayana incarnations as children namely, Baalakrishna, Baala Ganapati, Baala Subhramanya (Murugan), Baalaaji, Vatapatrasaayee etc. Devotees feel it is easy to please a child than a matured adult. Hence this child worship assumes importance believing that their prayers will be heard easily.
SRI BAALAA'S MOOLAMANTRAM
AIYM KLEEM SOW
SOW KLEEM AIYM
AIYM KLEEM SOW
[AIYM=Saraswathi; KLEEM=Mahaa Kaali; SOW=Lalitaa Parameswari]
PRAYER
Brahmendra Rudra harichandra sahasra rasmi skanda dwipaanana hutaasana vanditaayai |
Vageeswaree Tribhuvaneswaree visvamaataa antarbhaischa krita samasthitaayai namste ||
[Salutations to Thee, whom the creator Brahma; The Lord of Heaven, Indra: the Annihilator, Rudra; the Preserver, Vishnu; Chandra, the Moon God; Agni, the God of Fire; and Vinaayaka, the Remover of all Obstacles, all worship. Obeisance to Thee! Goddess of all Knowledge (Vidya), the Queen of the Three Worlds, and the Universal Mother in whom all are!]
SRICHAKRAM
Bindu-trikona-vasukona-dasaarayugma-manvasra-nagadala-samyuta-shodasaaram |
Vrittatrayam cha dharanee-sadana-trayam cha Srichakrameta-duditam paradevataayaah ||
[Srichakra of Supreme Goddess (paradevata) constitutes a dot, a triangle, an octagon, two decagons, tetra kais decagon, eight petals, sixteen petals, three circles and three lined earth square pattern with mid-outlets on all four sides]. The dot represents the combination of Siva and Sakti. Srichakra is her geometrical abode and worshiped as Yantra with mantras.
OM-AIYM-HREEM-SREEM
[Srichakra sloka describes the geometric pattern of above description of Srichkra as you see in Tantric Presentations. It is believed Hindu art of Kolam (Rangoli) had its origin from Srichakra. In South India it is customary to put Kolam in front of the house to welcome the procession of the deity as it by passes homes. Nobody would also trample upon it. There are also other legends in which Kolam is described as of divine origin]
Agnideva's consort is Swaha. Agnideva ordained that the person who performs the sacrifice should repeat each time the word Swaha
at the end of the Mantra before pouring the oblation to the fire.
Otherwise he will not carry the oblation to the desired deity.
at the end of the Mantra before pouring the oblation to the fire.
Otherwise he will not carry the oblation to the desired deity.
Who is Lalita?
Lalitoepaakhyaana of Brahmaanda Purraana says that Lalitaa devi manifested herself in the midst of a disc of extreme brilliance, that arose from the sacrificial pit when Indra performed a sacrifice honoring her. At the request of Devas assembled there, she chose to marry Kaamesvara (Lord Siva). She destroyed the demon Bhandaasura and destroyed his city, Sonitapura. Viswakarma, the divine architect, built a gorgeous city "Sripura" on the mount Meru, for her. She resides there with her spouse Siva eternally. The Srichakra represents the Devi in this Sripura.
SRICHAKRA WORSHIP
This site is devoted to presenting the
ancient Self-Realization path of the Tradition of the Himalayan masters in
simple, understandable and beneficial ways, while not compromising quality or
depth. The goal of our sadhana or practices is the highest Joy that comes from
the Realization in direct experience of the center of consciousness, the Self,
the Atman or Purusha, which is one and the same with the Absolute Reality. This
Self-Realization comes through Yoga meditation of the Yoga Sutras, the
contemplative insight of Advaita Vedanta, and the intense devotion of Samaya
Sri Vidya Tantra, the three of which complement one another like fingers on a
hand. We employ the classical approaches of Raja, Jnana, Karma, and Bhakti
Yoga, as well as Hatha, Kriya, Kundalini, Laya, Mantra, Nada, Siddha, and
Tantra Yoga. Meditation, contemplation, mantra and prayer finally converge into
a unified force directed towards the final stage, piercing the pearl of wisdom
called bindu, leading to the Absolute.
The worship of Devi in Srichakra is regarded as the highest
form of the Devi worship. Originally Lord Shiva gave 64 Chakras and their
Mantras to the world, to attain various spiritual and material benefits. For
his consort Devi he gave the Shreechakra and the highly coveted and the most
powerful Shodashakshari mantra, which is the equivalent of all the other 64 put
together.
Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. The Bindu in the center of the Shreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Shreechakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Shreechakra one is actually worshipping the highest ultimate force in the Tantrik form.
The Meru is the three dimensions of the Sri Chakra. If we returned to the two dimension Sri Chakra, and imagine that the bindu in its center is the peak of a mountain. The imagine that the mountain is built up in tiers, each tier being one of the circles of triangles or lotus petals, with the outermost square representing ground level. Now, imagine a vertical spine down the center of the mountain, then at each point that the spine and a tier intersect, there is a chakra. The peak represents Mount Meru, abode of the Gods.
The Basics of Sri Yantra:
Before starting the worship it is advisable to know about the way the Sri Yantra is constructed, what all it represents, about the 9 Avaranas, the deities, their gunas and significance, so that your worship is more meaningful. The following are the authentic details as given in various Tantra & Mantra scriptures.
Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Siva, forming 43 triangles including the central triangle..
From the five Shakti triangles comes creation and from the four Shiva triangles comes the dissolution. The union of five Shaktis and four Fires causes the chakra of creation to evolve.
Varahi’s four fires are the 12 (4 x 3) sun Kalas, the 12 Zodiac constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis. These nine triangles also represent the nine stages of growth of the human child in the womb.
Surrounding the 43 triangles formed by the intersection of the nine triangles is the 16 petals circle. Surrounding the 16 petal circle is an 8 petal circle. After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura. The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last Avarana.
These 9 Avaranas of the Sri Yantra have various presiding Devis. They are the Devi’s Parivar (retinue) of total 108. In the Srichakra pooja they are systematically worshipped one by one with their names and mantras. The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari. The form of Devi Kamakshi of Kancheepuram is the closest resemblance of the Devi as described in the scriptures.
—-
The Meru Chakra or Sri Chakra is a three-dimensional Shri Yantra, the embodiment of Sri Lakshmi (abundance) and Tripura Sundari (beauty). It is the yantra of Sri Vidya, sacred knowledge of the Goddess. It can also be seen as the unification of Masculine Divine and Feminine Divine: Shiva and Shakti, Lakshmi and Narayana, Purusha and Prakriti. It can be effectively used for correcting defects of the north (direction of health, fortune, career, and money) and northeast (energetically the most sacred and important area of any building). When placed in the northeast, it improves the spatial energies of the whole house. Defects in the northeast and north are the most serious, so the Meru Chakra is a valuable corrective tool of Vedic yantra technology. Even if your home or office has been built according to Vastu, the Gold Meru Chakra is a great energetic blessing that enhances the flow of vibrant energy of health and abundance.
——
Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. The Bindu in the center of the Shreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Shreechakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Shreechakra one is actually worshipping the highest ultimate force in the Tantrik form.
The Meru is the three dimensions of the Sri Chakra. If we returned to the two dimension Sri Chakra, and imagine that the bindu in its center is the peak of a mountain. The imagine that the mountain is built up in tiers, each tier being one of the circles of triangles or lotus petals, with the outermost square representing ground level. Now, imagine a vertical spine down the center of the mountain, then at each point that the spine and a tier intersect, there is a chakra. The peak represents Mount Meru, abode of the Gods.
The Basics of Sri Yantra:
Before starting the worship it is advisable to know about the way the Sri Yantra is constructed, what all it represents, about the 9 Avaranas, the deities, their gunas and significance, so that your worship is more meaningful. The following are the authentic details as given in various Tantra & Mantra scriptures.
Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Siva, forming 43 triangles including the central triangle..
From the five Shakti triangles comes creation and from the four Shiva triangles comes the dissolution. The union of five Shaktis and four Fires causes the chakra of creation to evolve.
Varahi’s four fires are the 12 (4 x 3) sun Kalas, the 12 Zodiac constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis. These nine triangles also represent the nine stages of growth of the human child in the womb.
Surrounding the 43 triangles formed by the intersection of the nine triangles is the 16 petals circle. Surrounding the 16 petal circle is an 8 petal circle. After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura. The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last Avarana.
These 9 Avaranas of the Sri Yantra have various presiding Devis. They are the Devi’s Parivar (retinue) of total 108. In the Srichakra pooja they are systematically worshipped one by one with their names and mantras. The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari. The form of Devi Kamakshi of Kancheepuram is the closest resemblance of the Devi as described in the scriptures.
—-
The Meru Chakra or Sri Chakra is a three-dimensional Shri Yantra, the embodiment of Sri Lakshmi (abundance) and Tripura Sundari (beauty). It is the yantra of Sri Vidya, sacred knowledge of the Goddess. It can also be seen as the unification of Masculine Divine and Feminine Divine: Shiva and Shakti, Lakshmi and Narayana, Purusha and Prakriti. It can be effectively used for correcting defects of the north (direction of health, fortune, career, and money) and northeast (energetically the most sacred and important area of any building). When placed in the northeast, it improves the spatial energies of the whole house. Defects in the northeast and north are the most serious, so the Meru Chakra is a valuable corrective tool of Vedic yantra technology. Even if your home or office has been built according to Vastu, the Gold Meru Chakra is a great energetic blessing that enhances the flow of vibrant energy of health and abundance.
——
Srichakra:
Role Of Srichakra In Devi Worship
By SWAMI TAPASYANANDA
(Excerpted from ‘Saundarya Lahiri of Sri Sankaracharya’ )
In Hindu devotional practice, three kinds of external symbols are used for worship of the Supreme Being, who is actually formless and nameless. The most external is that of divine images cast in human form, with paraphernalia symbolising supra-human divinity.
The most subtle is that of the mantras or divine names with certain sounds. A mantra is divine power clothed in sound. Between these two come the yantras or chakras , representing the deity in geometrical diagrams. Worshippers of Shakti consider the Srichakra the holiest and most significant of divine symbols.
The Srichakra is conceived as Shiva-Shakti in the macrocosmic as well as microcosmic aspects, as the cosmos and as the individual. The diagram consists of a series of nine triangles superimposed around a small central circle, Bindu, forming 43 konas or triangular projections. In the centre is the Bindu , representing Shiva-Shakti in union in the causal state from which all other parts of the diagram representing the cosmos are evolved.
The Bindu is in a central triangle with apex downwards – alternatively, it is below the base of the central triangle with its apex upwards, depending on whether it is a samhara-chakra or srishti-chakra. Enclosing it and super- imposed on one another are the four Shiva triangles with apex upwards and five Shakti triangles inclusive of the central one, with apex downwards. These are surrounded by two circles of lotuses, one with eight petals and the other, with 16. Outside these, there are three circles around and a rectangular enclosure of three lines for the whole figure, with four entrances on the four sides.
In the Bindu, Shakti i s represented as Maha-Tripura-Sundari, the great mother. The Bindu contains the potentiality of the universe within itself. It is spoken of as three to indicate the three stresses when the unified non-dual Shiva- Shakti becomes separated into the two aspects: prakasa, the aham or I-consciousness, and vimarsa, the idam or this-consciousness.
These three stresses are technically called Nada, Kala and Bindu. Bindu is the potential universe ready to separate into various categories. All these three stresses, mudras of Shiva-Shakti together, is represented by the central red line with an imaginary line across it to represent the polarity in that supreme category as Shiva-Shakti.
The Bindu , the creative Shakti , is the Mahatripurasundari , the ‘pride of Shiva’ or Shiva as prakasa – luminosity or consciousness – who realises Himself through Her, the vimarsa shakti.
The rest of the Srichakra represents the whole of the cosmos, Brahmananda , as evolved from the Bindu, standing for Tripurasundari or creative cosmic power… Just as Tripurasundari the Divine Mother is Shakti , depicted as the consort of Shiva, the Supreme Being, the Kundalini is the segment of that cosmic power as the Shakti of the Jiva, which is an amsa or particle of the Supreme Shiva embodied as the individual (microcosm). It is this Shakti that evolves in the individual the counterparts of all the 25 cosmic categories…
As the Supreme Will, Shakti is described as Consciousness-Bliss. The Saundarya Lahiri describes the universe in its subtle and gross forms as the trans- formation of Shakti. Though undergoing actual trans- formation into all these elements in their gross macro-cosmic aspect as the universe and in their subtle micro-cosmic aspect as the six chakras in the body, Shakti is not lost in the effects – she retains her identity as the Supreme Will or Consciousness-Bliss.
——
Meru and Sri Chakra
There are nine chakras in the Sri Chakra. These nine Chakras have each a distinct form and a distinct name. Proceeding from the outermost to the inner, let us describe the Chakras.
The outermost is a square Chaturasra of three lines, the lines one inside the other, opening out in the middle of each side as four portals. This is known as the Bhupura, the earth-stretch. This is the ground-plane if Sri Chakra is considered as graded elevations, Meru.
Through the portals in the Bhupura one enters the precincts. Immediately inside the square are three concentric circles which serve as three girdles trivalaya.
The space between the sides of the square and the circumference of the outermost circle, between Bhupura and Trivalya, is known as Trailokya Mohana Chakra, the Enchanter of the Triple World.
Inside the 3 girdles are:
1. Sarvasa Paripuraka Chakra – 16 Petals – Fulfiller of all Desires;
2. Sarva Sanksobhana Chakra – 8 Petals – Agitator of all;
3. Sarva Saubhagyadayaka Chakra – 14 Triangles [Chaturdasa Kona] – Giver of all Auspiciousness;
4. Sarvartha Sadhaka Chakra – 10 Triangles [Outer Dasara] – Accomplisher of all Purposes;
5. Sarva Raksakara Chakra – 10 Triangles [Inner Dasara] – Giver of all Protection;
6. Sarva Rogahara Chakra – 8 Triangles [Ashta Kona] – Remover of all Diseases;
7. Sarva Siddhiprada Chakra – Inverted Primary Triangle – Giver of all accomplishments and
8. Sarvanandamaya Chakra – Bindu – Full of all Bliss.
——–
Sri Chakra Mahameru 5.5 ft height at Om Sri Skandasramam, Chennai
http://www.skandasramam.org/deities.php?god=SriChakraMahameru
In Hindu mythology Goddess Shakti is personified as the Sri Chakra Poorna Maha Meru.
At Chennai Om Sri Skandasramam, the four deities face the 4 cardinal directions and
in front of them, at the centre, is installed the Sri Chakra Poorna Maha Meru in
Panchaloka and is 5 ½ feet in height. It is believed that all the devathas have emerged
from the Meru and that Goddess Shakti herself resides in the form of Shrividya at
the Bindu (top of the Meru). This gopuram represents the Tamilnadu type of architecture.
All the gopurams are installed according to the Veda Sastra.
—
2D Srichakra Yantra
1st Avarana the outer square with three lines and 4 gates is brown. The outer line is white (though the colour of the 10 deities here is like molten gold), the middle line is orange red like the rising sun and the inner line is yellow like the colour of butter.
2nd Avarana the 16 petal lotus is pink like lotus flower.
3rd Avarana the 8 petal lotus is red – the colour of Bandhuka flowers.
4th Avarana the 14 cornered triangle is colour green like the colour of glow worms.
5th Avarana the outer 10 corners triangle is red like Japakusuma flowers.
6th Avarana the inner 10 corners triangle is colour blue (though the deities here have the lusture of 1000 rising suns).
7th Avarana the 8 corners triangle is colour red like Dadini flowers.
8.The innermosst triangle is white.
9.The Bindu the central point is red like Sindoor.
–
Tripurasundari Maha Mantra: “Om Aim Klim Sauh”
SriChakra can be kept in a house as a holy article, without any worship in the same way one would keep a picture of a Deity or Mother Mary. (Mother worship is in vogue amongst the Christians as well. The whole Christian world looks upon Virgin Mary as the Mother of God-Lord Christ. As such some denominations of Christians worship Kanya Kumari, since they believe Kanya-Kumari to be the Virgin Mary )
It could be worshiped once a year, periodically, or on special occasions like Navaratri or daily or when ever one likes.
Sunday in conjunction with Pusya Star, one’s own Guru’s birthday, the day of one’s own birthday, Astami (the 8th day of the bright half or\f the moon), or the 14th day of the bright half of the lunar month. Friday in conjunction with full moon day is very special.
Sri Chakra can be drawn on paper with pen and ink, or on the floor or plank, bark, or coloured flour to turmeric, kumkum, ashes of yajna and consigned to the river or sea, after the puja is done.
SriChakra can be drawn on gold, silver, copper leaf or plate. One drawn on a plate made of five metals are considered very powerful. The metals are gold, silver, copper, brass, and tin.
SriChakra can be used to meditate on its own or with other deities.
SriChakra drawn on a plate, foil or disc or gold, silver, copper or any other material can be worn on a person as talisman.
Sri Chakra is to be always kept flat to the ground and not upright or slanting, except when used as a talisman or as an ear-ring or a ring. It should never be used as a wall hanging. There a lots of commercial houses selling the SriChakra as wall hangings, do not buy them.
SriChakra is the most calm, harmless, genteel and non aggressive of all the yantras. In fact a SriChakra is helpful where there are fierce elements disturbing the peace or creating bad effects, in order to reduce the effect.
One should approach the Divine Mother without any reservations. One need not express one’s want, difficulties, complaints, problems to her for she knows your needs better and will give you what you need and at the same time she will also protect you.
By SWAMI TAPASYANANDA
(Excerpted from ‘Saundarya Lahiri of Sri Sankaracharya’ )
In Hindu devotional practice, three kinds of external symbols are used for worship of the Supreme Being, who is actually formless and nameless. The most external is that of divine images cast in human form, with paraphernalia symbolising supra-human divinity.
The most subtle is that of the mantras or divine names with certain sounds. A mantra is divine power clothed in sound. Between these two come the yantras or chakras , representing the deity in geometrical diagrams. Worshippers of Shakti consider the Srichakra the holiest and most significant of divine symbols.
The Srichakra is conceived as Shiva-Shakti in the macrocosmic as well as microcosmic aspects, as the cosmos and as the individual. The diagram consists of a series of nine triangles superimposed around a small central circle, Bindu, forming 43 konas or triangular projections. In the centre is the Bindu , representing Shiva-Shakti in union in the causal state from which all other parts of the diagram representing the cosmos are evolved.
The Bindu is in a central triangle with apex downwards – alternatively, it is below the base of the central triangle with its apex upwards, depending on whether it is a samhara-chakra or srishti-chakra. Enclosing it and super- imposed on one another are the four Shiva triangles with apex upwards and five Shakti triangles inclusive of the central one, with apex downwards. These are surrounded by two circles of lotuses, one with eight petals and the other, with 16. Outside these, there are three circles around and a rectangular enclosure of three lines for the whole figure, with four entrances on the four sides.
In the Bindu, Shakti i s represented as Maha-Tripura-Sundari, the great mother. The Bindu contains the potentiality of the universe within itself. It is spoken of as three to indicate the three stresses when the unified non-dual Shiva- Shakti becomes separated into the two aspects: prakasa, the aham or I-consciousness, and vimarsa, the idam or this-consciousness.
These three stresses are technically called Nada, Kala and Bindu. Bindu is the potential universe ready to separate into various categories. All these three stresses, mudras of Shiva-Shakti together, is represented by the central red line with an imaginary line across it to represent the polarity in that supreme category as Shiva-Shakti.
The Bindu , the creative Shakti , is the Mahatripurasundari , the ‘pride of Shiva’ or Shiva as prakasa – luminosity or consciousness – who realises Himself through Her, the vimarsa shakti.
The rest of the Srichakra represents the whole of the cosmos, Brahmananda , as evolved from the Bindu, standing for Tripurasundari or creative cosmic power… Just as Tripurasundari the Divine Mother is Shakti , depicted as the consort of Shiva, the Supreme Being, the Kundalini is the segment of that cosmic power as the Shakti of the Jiva, which is an amsa or particle of the Supreme Shiva embodied as the individual (microcosm). It is this Shakti that evolves in the individual the counterparts of all the 25 cosmic categories…
As the Supreme Will, Shakti is described as Consciousness-Bliss. The Saundarya Lahiri describes the universe in its subtle and gross forms as the trans- formation of Shakti. Though undergoing actual trans- formation into all these elements in their gross macro-cosmic aspect as the universe and in their subtle micro-cosmic aspect as the six chakras in the body, Shakti is not lost in the effects – she retains her identity as the Supreme Will or Consciousness-Bliss.
——
Meru and Sri Chakra
There are nine chakras in the Sri Chakra. These nine Chakras have each a distinct form and a distinct name. Proceeding from the outermost to the inner, let us describe the Chakras.
The outermost is a square Chaturasra of three lines, the lines one inside the other, opening out in the middle of each side as four portals. This is known as the Bhupura, the earth-stretch. This is the ground-plane if Sri Chakra is considered as graded elevations, Meru.
Through the portals in the Bhupura one enters the precincts. Immediately inside the square are three concentric circles which serve as three girdles trivalaya.
The space between the sides of the square and the circumference of the outermost circle, between Bhupura and Trivalya, is known as Trailokya Mohana Chakra, the Enchanter of the Triple World.
Inside the 3 girdles are:
1. Sarvasa Paripuraka Chakra – 16 Petals – Fulfiller of all Desires;
2. Sarva Sanksobhana Chakra – 8 Petals – Agitator of all;
3. Sarva Saubhagyadayaka Chakra – 14 Triangles [Chaturdasa Kona] – Giver of all Auspiciousness;
4. Sarvartha Sadhaka Chakra – 10 Triangles [Outer Dasara] – Accomplisher of all Purposes;
5. Sarva Raksakara Chakra – 10 Triangles [Inner Dasara] – Giver of all Protection;
6. Sarva Rogahara Chakra – 8 Triangles [Ashta Kona] – Remover of all Diseases;
7. Sarva Siddhiprada Chakra – Inverted Primary Triangle – Giver of all accomplishments and
8. Sarvanandamaya Chakra – Bindu – Full of all Bliss.
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Sri Chakra Mahameru 5.5 ft height at Om Sri Skandasramam, Chennai
http://www.skandasramam.org/deities.php?god=SriChakraMahameru
In Hindu mythology Goddess Shakti is personified as the Sri Chakra Poorna Maha Meru.
At Chennai Om Sri Skandasramam, the four deities face the 4 cardinal directions and
in front of them, at the centre, is installed the Sri Chakra Poorna Maha Meru in
Panchaloka and is 5 ½ feet in height. It is believed that all the devathas have emerged
from the Meru and that Goddess Shakti herself resides in the form of Shrividya at
the Bindu (top of the Meru). This gopuram represents the Tamilnadu type of architecture.
All the gopurams are installed according to the Veda Sastra.
—
2D Srichakra Yantra
1st Avarana the outer square with three lines and 4 gates is brown. The outer line is white (though the colour of the 10 deities here is like molten gold), the middle line is orange red like the rising sun and the inner line is yellow like the colour of butter.
2nd Avarana the 16 petal lotus is pink like lotus flower.
3rd Avarana the 8 petal lotus is red – the colour of Bandhuka flowers.
4th Avarana the 14 cornered triangle is colour green like the colour of glow worms.
5th Avarana the outer 10 corners triangle is red like Japakusuma flowers.
6th Avarana the inner 10 corners triangle is colour blue (though the deities here have the lusture of 1000 rising suns).
7th Avarana the 8 corners triangle is colour red like Dadini flowers.
8.The innermosst triangle is white.
9.The Bindu the central point is red like Sindoor.
–
Tripurasundari Maha Mantra: “Om Aim Klim Sauh”
SriChakra can be kept in a house as a holy article, without any worship in the same way one would keep a picture of a Deity or Mother Mary. (Mother worship is in vogue amongst the Christians as well. The whole Christian world looks upon Virgin Mary as the Mother of God-Lord Christ. As such some denominations of Christians worship Kanya Kumari, since they believe Kanya-Kumari to be the Virgin Mary )
It could be worshiped once a year, periodically, or on special occasions like Navaratri or daily or when ever one likes.
Sunday in conjunction with Pusya Star, one’s own Guru’s birthday, the day of one’s own birthday, Astami (the 8th day of the bright half or\f the moon), or the 14th day of the bright half of the lunar month. Friday in conjunction with full moon day is very special.
Sri Chakra can be drawn on paper with pen and ink, or on the floor or plank, bark, or coloured flour to turmeric, kumkum, ashes of yajna and consigned to the river or sea, after the puja is done.
SriChakra can be drawn on gold, silver, copper leaf or plate. One drawn on a plate made of five metals are considered very powerful. The metals are gold, silver, copper, brass, and tin.
SriChakra can be used to meditate on its own or with other deities.
SriChakra drawn on a plate, foil or disc or gold, silver, copper or any other material can be worn on a person as talisman.
Sri Chakra is to be always kept flat to the ground and not upright or slanting, except when used as a talisman or as an ear-ring or a ring. It should never be used as a wall hanging. There a lots of commercial houses selling the SriChakra as wall hangings, do not buy them.
SriChakra is the most calm, harmless, genteel and non aggressive of all the yantras. In fact a SriChakra is helpful where there are fierce elements disturbing the peace or creating bad effects, in order to reduce the effect.
One should approach the Divine Mother without any reservations. One need not express one’s want, difficulties, complaints, problems to her for she knows your needs better and will give you what you need and at the same time she will also protect you.
Om ! Gods ! With ears let us hear what
is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !
1. The holy Teacher is the Power (Para-Sakti) that is the cause of all.
2. Of that Power the body with its nine orifices is the form.
3. It is the holy Wheel in the guise of the nine wheels.
4. The Power of the Boar is paternal: Kurukulla, the deity of sacrifice, is maternal.
5. The (four) human Ends are the oceans (purusharthas - dharma, artha, kama and moksha).
6- 7. The body with the seven constituents (Chile, blood, flesh, fat, bone, marrow and semen) like the skin and the hair is the island of the nine gems.
8. Resolutions are the wish-granting trees; energy (of the mind) is the garden of the trees of plenty.
9. The six seasons are the tastes, namely sweet, sour, bitter, pungent, astringent and saltish, which are apprehended by the tongue.
10. Knowledge is the material for worship; the object of knowledge is the oblation; the knower is the sacrificer. The meditation on the identity of the three, knowledge, its object, and the knower, is the worship rendered to the holy Wheel.
11. Destiny and sentiments like love are (the miraculous attainments like) atomicity, etc. Lust, anger, greed, delusion, elation, envy, merit, demerit – these constitute the eight powers of Brahma, etc. (Brahma, Maheshvari, Kaumari, Vaishnavi, Varahi, Raudri, Charmamunda and Kalasamkarsini).
12. The nine abodes (muladhara etc.,) are the powers of the mystic gestures.
13. The earth, water, fire, air, ether, ear, skin, eye, tongue, nose, speech, feet, hands, the organs of evacuation and generation and the modification of mind are the sixteen powers such as the pull of lust, etc.
14. Speech, grasp, motion, evacuation, generation, and the attitudes of rejection, acceptance and apathy are the eight (entities) such as the flower of love, etc.
15. Alambusa, kuhu, visvodara, varana, hastijihva, yasovati, payasvini, gandhari, pusa, sankhini, sarasvati, ida, pingala and susumna – these fourteen arteries are the fourteen powers such as the all-exciting, etc.
16. The five vital breaths and the five minor breaths are the ten divinities of the outer spokes, (styled) Sarvasiddhiprada, etc.
17. The digestive fire becomes fivefold through distinctions based on its association with this pre-eminent breath. (They are) what ejects, what cooks, what dries, what burns and what inundates.
18. Owing to the prominence of the minor breath, these (fires) in the human body come to be styled as the corroder, the ejector, the agitator, the yawner and the deluder. They promote the digestion of the fivefold food: eaten, chewed, sucked, licked and imbibed.
19. The ten aspects of Fire are the ten divinities of the inner spokes, Sarvajna, etc.
20. The qualities of cold, heat, pleasure, pain, desire, sattva, rajas and tamas are the eight powers, vasini, etc.
21. The five, rudimentary sound, etc., are the flowery shafts.
22. Mind is the bow made of sugarcane.
23. Attachment is the cord (that binds).
24. Aversion is the hook.
25. The unmanifest, the Great, and the principle of Egoism are the divinities of the inner triangle: Kameshvari, Vajreshvari and Bhagamalini.
26. Absolute awareness, verily, is Kameshvara.
27. The supreme divinity, Lalita, is one’s own blissful Self.
28. Of all this the distinctive apprehension is the red glow.
29. Perfection (ensues from) exclusive concentration of the mind.
30. In the performance of meditation consist (various acts of) respectful service.
31. The act of oblation is the merger in the Self of distinctions like I, Thou, Existence, non-Existence, the sense of duty and its negation, and the obligation worship.
32. Assuagement is the thought of identity of (all) objects of imagination.
33. The view of time’s transformation into the fifteen days (of the half lunar month) points to the fifteen eternal (divinities).
34. Thus meditating for three instants, or two, or even for a single instant, one becomes liberated while living; one is styled the Siva-Yogin.
35. Meditations on the inner wheel have been discussed (here) following the tenets of Saktaism.
36. Whoso knows thus is a student of the Atharvasiras.
Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !
Here ends the Bhavanopanishad, included in the Atharva-Veda.
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !
1. The holy Teacher is the Power (Para-Sakti) that is the cause of all.
2. Of that Power the body with its nine orifices is the form.
3. It is the holy Wheel in the guise of the nine wheels.
4. The Power of the Boar is paternal: Kurukulla, the deity of sacrifice, is maternal.
5. The (four) human Ends are the oceans (purusharthas - dharma, artha, kama and moksha).
6- 7. The body with the seven constituents (Chile, blood, flesh, fat, bone, marrow and semen) like the skin and the hair is the island of the nine gems.
8. Resolutions are the wish-granting trees; energy (of the mind) is the garden of the trees of plenty.
9. The six seasons are the tastes, namely sweet, sour, bitter, pungent, astringent and saltish, which are apprehended by the tongue.
10. Knowledge is the material for worship; the object of knowledge is the oblation; the knower is the sacrificer. The meditation on the identity of the three, knowledge, its object, and the knower, is the worship rendered to the holy Wheel.
11. Destiny and sentiments like love are (the miraculous attainments like) atomicity, etc. Lust, anger, greed, delusion, elation, envy, merit, demerit – these constitute the eight powers of Brahma, etc. (Brahma, Maheshvari, Kaumari, Vaishnavi, Varahi, Raudri, Charmamunda and Kalasamkarsini).
12. The nine abodes (muladhara etc.,) are the powers of the mystic gestures.
13. The earth, water, fire, air, ether, ear, skin, eye, tongue, nose, speech, feet, hands, the organs of evacuation and generation and the modification of mind are the sixteen powers such as the pull of lust, etc.
14. Speech, grasp, motion, evacuation, generation, and the attitudes of rejection, acceptance and apathy are the eight (entities) such as the flower of love, etc.
15. Alambusa, kuhu, visvodara, varana, hastijihva, yasovati, payasvini, gandhari, pusa, sankhini, sarasvati, ida, pingala and susumna – these fourteen arteries are the fourteen powers such as the all-exciting, etc.
16. The five vital breaths and the five minor breaths are the ten divinities of the outer spokes, (styled) Sarvasiddhiprada, etc.
17. The digestive fire becomes fivefold through distinctions based on its association with this pre-eminent breath. (They are) what ejects, what cooks, what dries, what burns and what inundates.
18. Owing to the prominence of the minor breath, these (fires) in the human body come to be styled as the corroder, the ejector, the agitator, the yawner and the deluder. They promote the digestion of the fivefold food: eaten, chewed, sucked, licked and imbibed.
19. The ten aspects of Fire are the ten divinities of the inner spokes, Sarvajna, etc.
20. The qualities of cold, heat, pleasure, pain, desire, sattva, rajas and tamas are the eight powers, vasini, etc.
21. The five, rudimentary sound, etc., are the flowery shafts.
22. Mind is the bow made of sugarcane.
23. Attachment is the cord (that binds).
24. Aversion is the hook.
25. The unmanifest, the Great, and the principle of Egoism are the divinities of the inner triangle: Kameshvari, Vajreshvari and Bhagamalini.
26. Absolute awareness, verily, is Kameshvara.
27. The supreme divinity, Lalita, is one’s own blissful Self.
28. Of all this the distinctive apprehension is the red glow.
29. Perfection (ensues from) exclusive concentration of the mind.
30. In the performance of meditation consist (various acts of) respectful service.
31. The act of oblation is the merger in the Self of distinctions like I, Thou, Existence, non-Existence, the sense of duty and its negation, and the obligation worship.
32. Assuagement is the thought of identity of (all) objects of imagination.
33. The view of time’s transformation into the fifteen days (of the half lunar month) points to the fifteen eternal (divinities).
34. Thus meditating for three instants, or two, or even for a single instant, one becomes liberated while living; one is styled the Siva-Yogin.
35. Meditations on the inner wheel have been discussed (here) following the tenets of Saktaism.
36. Whoso knows thus is a student of the Atharvasiras.
Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !
Here ends the Bhavanopanishad, included in the Atharva-Veda.
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