Friday, October 28, 2011

THE YAJNA IN PURUSHA SOOKTA

THE YAJNA IN PURUSHA SOOKTA

(DISCOURSE BY N.R. SRINIVASAN—2011)


 

What is this Yajna and why is this sacrifice of Purusha? Is this a human sacrifice? Is it real, symbolic or imaginary? If this Yajna is a mere imagination, why so much importance is given to it? These and many other questions engage our thoughts when we go through quickly its translation by those who do not understand Vedic language; it is a puzzle even to Sanskrit literary scholars.


 

Purushasookta is a difficult text to comprehend and it needs proper explanation to appeal to the modern mind. Chanting of Purushasookta forms an important part in all Hindu rituals, be they in a temple or in one's own home, be it an auspicious function, a customary ritual or last rites for the departed or Shraddha ceremonies. Purushsookta is the first divinely prompted and devotionally conducted Yagna that has become the most significant act in the human world. Yajna today remains true to its meaning symbolic and signifies "co-operative efforts undertaken by the community in a spirit of devotion, desiring nothing more than his total attention for welfare of the entire generation". Purushasookta, the first act of dedicated sacrifice (yajna) was a mental act of surrender to the Supreme in devotion. This principle should be always remembered before carrying out this ancient Vedic ritual which has withstood the test of Times. Arya Samaajists concentrate their entire act of Devotion on Homas.


 

The following mantra of early Vedic period which uses Yajna as the means of worship of Supreme spirit directed to maruts is repeated in many Samhitas and Brahmanas of Vedas as well as in Sivasankalpa Upanishad (which dedicated this to Siva, destruction aspect of Trinity):


 

"Trayambakam yajaamahe sugandhim pushtivardhanam | urvaarukamiva bandhanaan mrityoermuksheeya maamritaat ||" [We perform yajna to Tryambaka, the fragrant one, increaser of prosperity. Like the gourd from its vine, may I be free from death, not from immortality]. Yajna was the earliest mode of worship and it is still a practice on special occasions, auspicious ceremonies like wedding, upanayanam as well as religious rites like Anthyeshti, annual Sraaddhas, Upaakarma and Nandi Shraaddhas.


 

In keeping with the title this article deals only the Yajna part as described in the Hymn and the results it achieved. The Yajna as described in Purushasookta is as follows:


 

When Devas (they are so known because they are Beings of Light or Intellect and are often translated as gods in English) performed the sacrifice (yajna) using the Purusha as Havis (sacrificial material) for that Yajna, the Vasanta (Spring season) became the Aajya (ghee or melted butter), the Greeshma (Summer season) served as Idhma (faggots of wood) and Sarad (Autumn season) filled the place of Havis (material used for oblation like Purodaasa or rice cake) --Mantra 6.


 

You may see our priests employing ghee, milk, yogurt, rice-cakes, faggots of wood, incense materials etc., during the homam as described above. These are also marketed as Materials for Homa (Homa dravyas) by several Indian stores in USA.


 


 


 

For this Yajna, there were seven paridhis, fuel pieces serving as borders, and, twenty-one items were made the samit or sacrificial fuel sticks. When devas were performing this sacrifice they tied the Purusha himself as the Pasu (sacrificial animal) (to the sacrificial post).—Mantra 7.

{The most celebrated Agnichayana mentions Vedic fire altar in the form of seven squares four of which in the center represent body of Prusha, two side squares as wings and one at the bottom as tail in a bird form}


 

The Devas, Sadhyas and the Rishis performed the sacrifice using that Purusha, who had been born in the beginning, after sprinkling him with water (Prokshana) by the dharbas (sacrificial grass).—Mantra 8. (Sadhyas are another group of divine beings who are even superior to devas)


 

Now when the gods sacrificed Virat-Purusha (Universal Person) to bring forth further creation, what came out of it?


 

From his face came the Thinkers or Brahmanas; from his arms the Kings or Protetctors, Kshatriyas; from his thighs came the Vaisyas or the Traders or supporters; and from his feet Sudras or the Service personnel—Mantra13.


 

From his mind was born the Moon; from two eyes the Sun; from his mouth Indra and Agni; and from his breath Air; from the navel, Sky (the space between Earth and Heaven); Dyuloka or heaven from his head; Earth from his feet; and Dik (special directions) from the ears. Similarly the gods produced the worlds too—Mantras 14 and 15.


 

The gods worshiped Yajna (in the form of Yajna Purusha) through Yajna (the medium of sacrifice).


 

Creation needs two things: Matter and Living Things. These were created by Purusha in the beginning at its first phase. He then manifested out of himself as Viratpurusha. From Purusha came out devas or the bright ones. They in turn carried out the second phase of Creation by the above Yajna (sacrifice).


 

In ancient times religion was practiced through the medium of Yajnas. When devas wanted to start the second phase, no material of any description needed for Yajna existed. So, no practical Creation could take place. But they had their full knowledge of Yajna and its usefulness from their previous births in the previous Kalpa. Unlike us they could remember everything from the previous Kalpas being devas. They therefore decided to mentally perform the Yajna imagining various things and processes involved in it. The Yajna above is the interesting description of the Yajna of their imagination and past remembrance!


 

The sacrificial animal (Pasu) needed for their Yajna was here Purusha alone and so this Yajna may be called Purusha Yajna. They needed for the Yajna various materials—Purodaasa (rice-cake), Aaajya (ghee), Idhma (fuel), Pasu (object for oblation which in those days was a goat or horse) and so on.


 

The process itself based on their previous knowledge included the following details which had to be performed chanting appropriate mantras:

  1. Fixing the borders for the sacrificial fire
  2. Tying the animal to the sacrificial post
  3. Prokshan or sprinkling on the animal with sacrificial grass and many other items
  4. Mantra needed for the Yajna


 

Even to-day the processes involved in performing the Yajna are essentially the same except no animals are sacrificed and instead clay model goat or goat made out of flour is used as sacrificial animal symbolically.


 

The gods offered Vasanta Rutu or Spring Season as Aaajya (ghee) into the sacrificial fire. As we all know in spring life springs back and all around is green. Cows eat grass and give plentiful of milk and curds and ghee as its derived products. Milk, ghee and curds are used in good quantities in the Yajna. Since none of these existed at that time including the Spring season as the world was not yet created, the Rishis offered symbolically the spring season itself to include all these essential sacrificial materials. Similarly this logic can be extended to other items in the sacrifice. Every conceivable item of Creation was produced out of that great mental sacrifice—Seven Vedic meters; three worlds; all seasons; all objects of pleasure and enjoyment. Humans, who came out last, were their main focus of Creation.


 

Since they symbolically used Purusha Himself as the sacrificial animal meditating on him, people of different aptitude also came out of his different limbs which process was symbolic but the result was real, because the Creation was real, created by the power vested in them by the Supreme Spirit.


 

The earliest Vedic literature known to humanity is the main mantras of Rigveda as per Historians and as available to us in writings. Then the Brhmanas, Aranyakas and Upanishads belonging to that particular Veda emerged out of it.


 

Rigveda's Brahmodyas and Sooktas therefore predate the Upanishads. Early Vedic Brahmodyas are riddles connected with the nature of the world, the ritual, knowledge, the origin of the world etc.


 

"Eko Viprah Bahudaa Vadanti"—"The ONE which the wise call by many names" is quoted from the following Brahmodya Mantras of Rigveda RV 1-164:


 

"Chatwaari vaakparimitaa padaani taani yae maneeshinah |

Guhaa treeni vihitaa nengayanti tureeyam vaachoe manushyaa vadanti || 45 ||


 

Indram mitram varunnamagnimaahutathoe divyah sa suparnoe garutmaan |

Ekam Sadvipraa bahudhaa Vadanti maatarisvaanamaahuh || 46 ||


 

[Language is measured in four quarters; the insightful Brahmins know these four quarters. Three quarters are kept secret; they do not let that circulate; Human beings only speak the fourth quarter of the language. They call it Indra, Varuna and Agni and also Garuda, the divine eagle. Being just ONE, the Wise (Vipraah) call it manifold. They call it Agni, Yama, Maatarisvan.]


 


 

What is this secret talked about in the Mantra? You all know the iconic representation of Linga. In it two thirds of the ellipsoid is kept invisible and only one third is visible and offered to worship. This means vast portion of the knowledge is unknown or secret and need to be explored by our effort. Similarly the Mantra says the three quarters of the knowledge rest with devas (Brahmins) as secret and not easily available to humans. This became the subject matter of research for Upanishads and therefore they came out with individual studies and theories, but with common agreement. This was later interpreted as Brahmin community kept Vedas secret and kept Soodras away from it. Later some religious authorities also came out with such inhibitions.


 

According to these earlier period mantras to which also Purushassokta belongs it is very clear that Brahmins were all divine and were separate from human beings. It is also said in our scriptures that Brahma was the first Brahmin. Bhagavadgeeta mentions these as Varnas (which word is not used in Rigveda) but does not say which of these Varnas are human and which Divine. Bhagavdgeeta also mentions about Bhrigu Rishi and Pitrus like Aaryamaa, for Lord Krishna says he is them being best in their group. They were in divine category in early period. Probably Lord Krishna also means Brahmins are divine folk and not humans as he has reflected all the views of Upanishads. When this classification of Varna became caste, based on birth-right is not clear? But Purushasookta of Rigveda clearly implies they are of different origins--human and divine. Probably the present self assertion and class differences as one superior to the other came much later after Puranic period. However, we still continue with the Vedic tradition. In Vedic period divine sages (Brahmins) were employed as priests. Now-a-days we also employ Brahmins as priests (whether Vedic scholars or family routine trained Brahmins) to conduct these Yajnas and Homas in spite of many criticisms of the caste system, for no other caste is interested in this profession.


 

Yet another Vedic mantra from Naasadeeya Sookta probably earlier to Purushsookta also mentions of that ONE Being. "Na mrityuraaseedamritam na tarhi na raatrya ahna aaseet praketah | Aaneedavaatam svadhyyaa Tadeakam tasmaad dhaaanyaanna parah kim chanaasa ||2 || Tama aaseet tamasaa goolhamagrae | apraketam salilam sarvamaa idam || tuchchyenabhvapihitam yadaaseet tapasastan-mahinaajaayatata EKAM || 3 || [There was no death, nor immortality at that time. There was no sign of night or day. That ONE breathed windless on its own. Beyond it nothing else existed. Darkness there was in the beginning, hidden by darkness. All of this was a sign-less flood. The force that was enclosed by emptiness, the ONE, was born by strength of mental heat.


 

It is also clear that these Brahmanas or Brahmarishis who were divines were specially requested to conduct Yajnas by the kings and other humans in previous Yugas. Puranas describe such Yajnas being conducted by Brahmarishis at the request of Dasaratha, Srirama, Yudhishtira, Janamejaya and others. It is therefore clear that in previous Yugas these divine Brahmarishis freely traveled between heaven and earth, as and when they wish, and participated in the human affairs. We often here of Narada as Triloka Sanchari and Interspacial Divine Correspondent as also Chitrguptas. Probably, we might have lost that great opportunity to interact with the divines in Kaliyuga due to much declining Dharma though blessed occasionally by Saints like Sankara, Ramanuja, Madhvacharya, Vallabha, Chaitanya Mahaprabhu, Ramakrishna Paramahamsa, Shirdi Saibaba and others who were almost divine including Azhwars and Nainmars.


 

Before concluding this description of Yajna it is worth recalling the following mantra 16:

"Vedaahamtam Purusham Mahaantam | Aadityavarnam tamasastupaaray | sarvaani roopaani vichitya dheerah | Naamaani kritvaabhivadan yadaaste | [I have known the Supreme and the magnanimous Person (who sacrificed Himself for the welfare of this universe), of the sun's hue and beyond all ignorance (lit., darkness). He, the wise One, molded out of Himself (by His Maaya) the various forms and called them by different names]. The author also thus indicates his personal association with the Supreme Being, he being divine.


 

We are living in a different atmosphere here amidst multi-culture and multi-religious beliefs. Inter-racial weddings have also become a common feature. Our main interaction is with the Western culture and Faith here and we owe a proper explanation to our religious practices which are often dismissed as blind beliefs and pagan religion of confused primitive thinking. In fact many of their own thinking and beliefs have an origin from Sanatana Dharma.


 

You are all familiar with Ten Commandments and the Divine Fire Moses saw in the wilderness when he received these Commandments. Probably this Fire has the origin in the Yajnapurusha! Bhagavadgeeta says in 11-12: "Divi sooryasahasrasya bhaved yugapad utthitaa | yadi bhaah sadrisee saa syaad bhaasas tasya mahaatmanah ||-- {If the light as well as heat from thousands of suns were to blaze forth all at once in the sky, even that would not resemble the splendor of that exalted being}. This is the same light that Moses saw in the wilderness which made him almost blind and would not let him go near because of the intensity of heat which he saw much later to Rigvedic period (Nasadeeya sookta above talks of Mental heat). This is what again described in many Upanishads much earlier which we chant during Sunday worship: "Na tatra Sooryoe bhati na Chandra taarakam | nemaa vidyutoe bhaati kutoeyamagnih | tameva bhanta-manubhaati sarvam | tasya bhaasa sarvamidam Vibhaati || {There the Sun does not shine; nor the moons or the stars (they are all too feeble), then how can this mere fire shine? Everything shines following him alone as he shines. All this shines by his light.} This is the light Moses saw, and the heat of fire he experienced many thousand years later!


 

Again the mantra 16 says: "This Virat Purusha sacrificed Himself for the welfare of this universe". This Viratpurusha was the manifested part of the Supreme Being. Bible much later says: "God sacrificed his own Son Jesus for the sin of human beings in order to save them from going to hell" around 2011 years before but much later to the sacrifice of Virat Purusha. Both incidences are real and symbolic and constitute mental Yajna. How can then different religions talk about different Gods and different treatment of humanity? Only the tones are different, purpose being the same. Viratpurusha's sacrifice was for the welfare of this universe and Lord Jesus's sacrifice on the cross was for saving the souls of sinners from being pushed into hell. It is not very difficult then to realize the Truth in the saying: "Eko vipraaha bahudaa vadanti"—The One, the wise call by many names.


 

Sage Narayana, presumably the author of this Sookta (Sookta means well said in Sanskrit) ends the hymn with the following prayer:

"We pray and worship the Supreme for the welfare of all. May all miseries and shortcomings leave us forever so that we may always chant hymns in the sacrifices to the glory of the Lord of Sacrifices (Vishnu--Yajnapurusha)! May the medicinal herbs grow in potency, so that diseases may be cured effectively! May the gods shower peace on us! May the human beings be happy! May all other living beings (animals) also be happy! May we be free from troubles pertaining to the body (diseases); May we be all free from troubles pertaining to external disturbances and forces; May we be free from troubles due to natural disasters (like earth-quakes, floods, famine etc.)—(Please chant Shanti mantra from the Purushasookta text—"Tacchamyoera vrineemahe….")*.


 

O Purusha! Goddess of Modesty (Hri) and Goddess of Wealth (Lakshmi) are your consorts; Day and Night are your lateral limbs; Stars are your form; Asvini Devatas are your widely opened mouth. Please fulfill our desire for self knowledge (Paravidya) as also our desire for happiness in this world (like longevity, welfare and animal wealth etc.)—Hreescha te lakshmeescha patnyau | Ahoeraatre paarsve | Nakshatraani roopam | Asvinau vyaattam | Ishtam manishaana | Amum manishaana | Sarvam Manishaana || Om saantih, saantih, saantih ||

[Note: Lord Vishnu is always seen in the company of his two consorts Laksmi (Sridevi) and Mother Earth (Bhudevi). But since Mother Earth was yet to be born as a result of this Yajna, here Modesty (Hree) is considered as his consort along with Lakshmi.]


 

Note: Please refer to my lecture on Sooktas from Mahaa Naaraayan Upanihad for the Mantras and *Shanti Paatha in Sanskrit, referred above and also for the literary references. The word Brahman is used in masculine as well as neuter gender in Sanskrit. Brahman (masculine) means the formulator of the Brahman--in the ritual, the Brahman-priest, overseer of the Vedic ritual. Brahman (neutral) means transcendental principle. Brahmodya means a learned riddle or disputation.

PURUSHA SOOKTA HOMAM

PURUSHA SOOKTA HOMAM


 

(DISCOURSE BY N.R. SRINIVASAN—2011)


 

The Lord's body encompassed the whole universe. He was the cosmic substance, Prakriti, that gives shapes to existence; he was also the cosmic spirit, Purusha, that gives meaning to life. He was infinite Space and Eternal Time. He was everything past, everything present and everything that will be. He was Virat Purusha, the entity that is Cosmos. Purusha Sookta is the hymn on this Purusha. Purushasookta is not only an integral part of the Vedas, but also one of the most important expositions of its teachings. It contains in all 24 hymns. These hymns constitute the mantras for the homam.


 

Brahma said, "Without a Sacrifice, Yajna, nothing can be obtained. To create a new world what shall I sacrifice?"

"Sacrifice Me" said Vishnu.

"What shall I use as the sacrificial ladle, the sacrificial altar and the sacrificial post?" asked Brahma.

"Use Me," said Vishnu.

"Where do I find the sacred fire and the sacred mantra?"

"In Me", said Vishnu."

"Who will be my presiding deity?" "

"It will be Me. I will also be the offering and reward", said Vishnu.

Vishnu, the embodiment of every aspect of the cosmic sacrifice, came to be known as Yajna Purusha.


 

Lord Krishna reminded the same to Arjuna in Bhagavadgeeta:


 

Brhamaarpanam Brahma Havir Brahmagnou Brahmanaa hutam |

Brahmaiva tena gantavyam Brahmakarma samaadhina ||( 4-24)

Aham Kratau ahnam yajnah svadhaaham aham oushadham |

Mantroeham aham evajyam aham agnir aham hutam || (9-16)


 

Supreme Spirit (Brahman) is the oblation. Brahman is the clarified butter. The Oblation is poured by Brahman into the fire of Brahman. Brahman shall be realized by the one who considers everything as manifestation or an act of Brahman.


 

I am the ritual; I am the sacrifice; I am the offering; I am the herbs; I am the mantra; I am the clarified butter (Ghee); I am the fire; and I am the oblation.


 

These quotes from Geeta are the recollections of Purushasookta where the first ever Yajna took place as a model for future Yajnas.


 

Purushasookta is one of the most commonly used Vedic Hymns in almost all rituals or religious ceremonies even today. Whether it is the Vedic rites establishing the sacred fire, or the worship of the deity either in a temple or at homes, or daily recitation of religious scriptures or mantra for meditation or even the Cremation of a dead body, this Sookta is invariably employed. It is chanted in sixteen-step worship (Shoedasoepachaara Pooja) in all Hindu temples.


 

A well known ancient text Rigvidhaana deals with its usage, the fruits it can give (Phalsruti) and also its greatness and importance. For example, a couple desirous of begetting a worthy son is advised to perform a worship and Homa (ceremonial oblation into the duly consecrated fire) with the first sixteen mantras of this Sukta.


 

Purushsookta is an integral part of the Rigveda Samhita (10.7.90.16), Taittareeya Aaranyaka (3-12, 13), Vaajasaneeya Samhita (31.1-6), Samaveda Samhita (19.6) and also quoted in Svetavatara Upanishad, Satapata Brahmana and Puranas. A nice summary is also given in Mudgilopanishad. Thus its importance can be felt in all of our holy scriptures.


 

Purushasookta describes secondary creation as carried out by Devas or Gods as a Yajna or sacrifice. In the concept of our Rishis nothing can be achieved without a sacrifice. Yajna essentially consists of three parts—Dravya (materials needed); Devata (the deity to be propitiated); and Tyaaga (oblation). Yajna was resorted for fulfilling any desire or for bringing about a great result, where human efforts were considered too inadequate to achieve the task and Divine intervention alone could accomplish it. Any task which needed great efforts and sacrifice was ternmed as Yajna (though symbolically) and the practice continues to the present day.


 

The literal translation of Purushsookta gives a horrified picture and is a subject of great controversy for those who do not understand the Vedic language and thought. Since it was before Creation when no materials were available for such a sacrifice, these divines performed mentally the yajna, imagining the various parts and processes involved in it. Then why did they think of a sacrifice? These Divines remembered their past practice of conducting Yajans whenever things were beyond their control for they had a good memory of their past birth. For them the body of the Virat Purusha himself was the sole basis of material out of which they had to conduct the sacrifice. Since this Purusha was everything including Pasu (animal for sacrifice) in that sacrifice it may be called Purusha Yajna.


 

For a proper understanding of Purushasookta its unique significance and answers to some adverse comments on it as well as to the general practice of Yajnas, please go through the detail lecture on Purushasookta and Yajnas (in preparation).

NAVAAKSHARI AND TRIPURASUNDARI HOMAS


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.

 

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)!

 
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 samsthita
Namastasyai 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.

 
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.
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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.


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.