Sri Vidya Srividya is an ancient and influential school of Goddess-centered Shakta Tantrism. Centering on the goddess's three manifestations 1.The beneficent deity Lalita Tripurasundari 2. Her mantra; 3.and the yantra known as Sri Chakra. Srividya creates a systematic, esoteric discipline combining elements of the yogas of knowledge, of devotion, and of ritual. Sri Vidya is the knowledge of Sri, the Goddess, the knowledge that mattered or the real knowledge, that lead to liberation, or the path or teaching, that lead to the Supreme Truth. This intricate tradition guides the aspirant throughd the worship of several Gods and Goddesses to the central point which represents the Mother Goddess. The Sir Chakram or, in its elevated form the Maha Meru, is representative of this progression. In the Sri Vidya tradition, the Sri Chakra is the yantra (diagrammatic symbol) for worship. When the Sri Chakra is elevated the Meru is formed. The Maha Meru is identical in structure to the Sri Chakra. If the Meru is viewed from the top or is compressed it takes the shape of the Sri Chakra. The structure of the Sri Chakra is complicated. The Sri Chakra is made up a of series of nine triangles around the central point or Bindu. In the Sri Chakra, the journey is from the outer bhupura to the central
Bindu, the path indicative of ones own journey to the ultimate God head, step by step. This form of ritualistic worship is called the Navavarana Pooja, avarana meaning veil. Indeed the process resembles the removal of the veil of ignorance stage by stage until the devotee merges with the Bindu or the Supreme Mother. Each level or avarana is dedicated to a certain deity and offering worship, the aspirant is elevated to the next plane. Each level or Chakra has its own presiding deities and mudras. The journey of the aspirant from the outer Bhupuram to the inner Bindu is identified with the awakening of primordial energy in man, the rising of the Kundalini in the Mooladhara and its journey to meet the Brahman in the Sahasradala Padma in esoteric union. The Sri Vidya worship of the Sri Chakra or the Maha Meru, the Navavarana Pooja in its highest form turns the body itself into the Sripuram, the abode of the goddess and the rituals, into the journey of self-realization or enlightenment. The upasakar transforms his body into the place of worship, burns it in the sacrificial fire and reclaims it by the grace of Shiva and Sakthi. The upasakar, in a sense, imagines himself as a female form, offering worship to the Divine Goddess. The path traced by the energy from the mooladhara to its point of union is identical to the progression through the pooja, from the outer charkas of the Sri Chakra to the inner triangle and then to the center point, the Bindhu, the Goddess Ambika with her consort Iswara
Sri Chakra Tantra The tantra of Srichakra is called Srividya. This practical discipline holds that the individual contains within himself all the essential dimensions of the universe, that the entire universe unfolds itself in the development of the individual. So tantra works with the human model of chakra organisation. The six centers in the human body, in groups of two, represent the centers of cosmic activity and consciousness whose presence activates the centers. The mooladhara and swadhisthana centers represent emanation, the manipoora and anahata represent preservation and the visudhha and ajna represent absorption. From the mooladhara to the visuddha are 10 principles (the five senses of smell, taste, form, sound and touch, and the five elements - earth, fire, water, air and space). The body centers are also grouped into three knots (granthis) and represented by Rudra at the swadhisthana, Vishnu at the anahata and Brahma at the ajna. The whole tantra practice is the effort to raise the energy lying in the mooladhara chakra towards the sahasrara chakra on the top of the head, through systematic meditation on all the chakras. The supine energy rises
up like a serpent through the sushumna naadi, pierces through all the granthis and chakras, and unites with the topmost center, the 1000petaled lotus, thus flooding and illuminating the body, mind and soul with bliss (brahmananda). This is the ultimate aim of human life.
Sri Chakra Worship The Srichakra can be worshiped by external rites (bahir yaga) either at home or in public places like temples, etc, either for one's own benefit (svartha) or for the good of the Community (parartha). Though the prescribed ritualistic worship is elaborate and tedious, an individual is allowed to worship the same according to his abilities (yathashakti). The Srichakra can also be worshiped by 'inner sacrifice' (antar yaga), by means of articulations of the mantra and meditation on its symbolism. The Shodashakshari mantra, however, is revealed only to those who can surrender at the feet of a guru. Lastly, the body can be looked upon as the temple with the mother goddess installed in it, and worship offered only mentally (bhavana). Undertaking any ritual without being aware of the bigger picture is a futile exercise. It can be likened to the fate of a donkey which painstakingly bears a load of sandalwood without enjoying its fragrance. So an understanding of the significance behind traditional rituals is imperative for them to bear fruits. The Srichakra worship is an admirable conception of the universe within and without, which has stirred the Indian mind and facilitated spiritual progress in this ancient land of ours.
Sadhana-Sadhaka Mantra, Yantra and Tantra form the three corners of the triangle of Sri-Vidya. Mantra is visualized in the Yantra. The worship of the Yantra, internal and external, and the practice of kundalini Yoga and other Sadhanas constitute the Tantra or modus operandi. The chief mantra of Sri-Vidya is Panca-dasaksari, and the chief tantra is the meditation of the identity of Mantra, Yantra and Tantra with the Devi Herself. If Sakti worship is done with understanding and appreciation and with love in the heart, then Mantra, Yantra, offerings, the procedure and paraphernalia of Puja are all transformed into forms and expressions of Cit-Sakti. The object is to effect the transformation of the materials and acts of ordinary experience into forms revealing the play, the power and the bliss of the Divine Mother. The Sundaryalahari says that if the worshipper
practises Atmarpanam, ordinary talk is converted into Japa, normal work with the hand becomes Mudra, walking becomes Pradaksina, eating becomes Homa, Lying down Pranama-in fact whatever action is naturally done is transformed into worship. The Sri Vidya Upasaka should follow certain disciplines. He should not find fault with other paths or criticize them, while being steadfast in his own. The practice of Japa should go on as an under-current at all times. He should not ask for favours or accept them. He should do his duties in the world and the worship of the Deity without attachment to fruit. He should be fearless. He should not acquire wealth and possessions with the motive of selfish enjoyment and he should consider nothing as higher than realization of the Self. Sakti worship properly understood is a synthesis and harmony in which diverse and sometimes conflicting tendencies of human endeavour have been accommodated and each in union with the rest has been assured its fullest development and satisfation. An adept in Sri-Vidya can be a Sakta at heart, a Saivite in outlook and a Vaisnavite in practice. That such a reconciliation is not only possible by necessary was revealed to us in Sri Ramakrishna, the Avatara Purusa of the age. He has proved that all paths pursued with devotion lead to the one God, that Mantras are efficacious, that Yantras are potent, that Devatas and higher powers exist, that Siddhis do come and that step by step the Divine Mother leads the Sadhaka to higher and higher levels of perfection till he reaches the goal.
Panchadashakshari Mantra Sivah saktih kamah kshitir atha ravih sithakiranah Smaro hamsah sakrastadanu cha para-mara-harayah; Amee hrllekhabhis tisrbhir avasanesu ghatitha Bhajante varnaste tava janani nam'avayavatham. - 32 Soundarya Lahari
She who is mother of us all, The seed letter “ka” of my lord Shiva, The seed letter “a” of goddess Shakthi, The seed letter “ee” of the god of love, The seed letter “la” of earth, The seed letter “ha” of the sun god, The seed letter “sa” of the moon with cool rays, The seed letter “ka” of again the god of love, The seed letter ”ha” of the sky,
The seed letter “la” of Indra , the king of devas, The seed letter “sa” of Para, The seed letter “ka” of the God of love, The seed letter “la” of the Lord Vishnu, Along with your seed letters “Hrim”, Which joins at the end of each of the three holy wheels, Become the holy word to worship you. This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.
If you cannot do a detailed worship, simply worship the Sri Yantra 108 times with the simple Devi Mantra: "Om Aim Hreem Shreem Sri Lalita Tripurasundari Padukam Poojayami Namah" Or better still with the Panchadasakshari Mantra, which is one of the greatest mantras of Devi and next only to the Shodasi Mantra: "Ka E i La Hreem - Ha Sa Ka Ha La Hreem - Sa Ka La Hreem"
Sri Lalitasahasranama and Panchadasakshari Mantra 85 Om Srimad vagbhava kootaika swaroopa mukha pankajayai Namah Salutation to Her whose lotus face represents the Vagnhava Koota of the Pancha dasakshari mantra which is the subtle form of the Devi 86 Om Kantathaadhah kati paryanta Madhya koota swaroopinyai Namah Salutations to Her whose middle region from the neck to the waist is represented by the central part (Kamaraja Koota) of the same Mantra
87 Om Shakthi kootaika taapanna Katyadho bhaaga dharinyai Namah Solutations to Her whose form below waist is identical with the last part (Shakti Koota) of Pancha Dasakshari Mantra
88 Om Moola manthrathmikhayai Namah – Solutations to Her who is the original Mantra (Moola Mantra, here Panchadasakshari) itself
89 Om Moola koota thraya kalebarayai Namah – Solutations to Her whose body is the three parts of the basic manthra i.e. pancha dasakshari manthra
Sri Vidya - Wikipedia The name śrīvidyā is also used to refer to a specific mantra used in this tradition having fifteen syllables.[8] This mantra is called the pañcadaśī ("The Fifteen syllabled")[9] and the pañcadaśākṣarī ("The Fifteen Syllables").[10] She is also worshipped with a mantra of sixteen syllables called the ṣodaśākṣarī by some people, which according to different published interpretations is obtained either by adding the syllable śrīṁ[11] or the syllable śrī [12] to the fifteen-syllable mantra. Another published source says that the sixteenth syllable is kept secret and communicated only to adepts.[13] It must also be noted that the ultimate mantra in the system is "Shodashi" having 32 syllables. Though all mantras are avainlable in -print they are useless for practice as they have to empowered by a competent teacher who will give life to it. But the underlying principle of the whole practice is to realise the ultimate unity of the Devata, the mantra, the teacher and the practitioner. See Parasurama Kalpasootra that is accepted by many of the practitioners as the base text."Mantra devatA guru AtmAnAm aikyam". There are various schools of srividya. The left handed path; the right handed practice etc. ie. Vama, Dakshina, Samaya etc. Considerable controversy exists between the practitioners of each of the branches regarding superiority, though serious practitioners just follow their teaching without criticising other methodologies. This is a path that insists on equal respects for all paths in as much as Parashurama Kalpasootra injuncts "sarwa darshanaaninda" - "One shall not
insult any other path". This is a cardinal principle that has run though Hinduism generally like a golden thread. The path, as does Hinduism, believes all paths lead to the ultimate reality. This path also emphasises the value of visualisation by stating that "Bhaavanaadhaardyaat nigrahaanugraha sheshi" "One gets the power to bless or curse based on his/her visualisation ability".
Lalitha Sahasranama and Sri Vidya 98 "Samayachara that para" - She who likes Samayachara i.e. worship stepwise from mooladhara Chakra 441 ”Kaula Marga that para sevitha" - She who is being worshipped by people who follow Kaula Marga
Sri Khadgamaalaa Sthotram Audio Sri Devi Khadgamala [ Frequently Asked Questions ]
7 chakras in our body
Chakras Chakras are centres of spiritual energy. They are located in the astral body, but they have corresponding centres in the physical body also. They can hardly be seen by the naked eyes. Only a clairvoyant can see with his astral eyes. Tentatively they correspond to certain plexuses in the physical body. There are six important Chakras. They are: Muladhara (containing 4 petals) at the anus; Svadhishthana (6 petals) at the genital organ; Manipura (10 petals) at navel; Anahata (12 petals) at the heart; Visudha (16 petals) at the throat and Ajna (2 petals) at the space between the two eyebrows. The seventh Chakra is known as Sahasrara, which contains a thousand petals. It is located at the top of the head. Sacral plexus tentatively corresponds to Muladhara Chakra; Prostatic plexus to Svadhishthana, Solar plexus to Manipura, Cardiac plexus to Anahata Chakra, Laryngal plexus to Visuddha Chakra and
Cavernous plexus to Ajna Chakra. Kundalini and Muladhara Chakra
Sri Lalitashasranama and the 7 Chakras 90 Om Kulamruthaika rasikayai Namah Salutations to Her who(as the Kundalini)revels in the nectarflowing from the Sahasrara through the whole of the Kula path (ie.Sushumna)
99 Om Moladharaika nilayayai Namah Solutation to Her who resides in Mooladhara
100 Om Brhama Granthi Vibhedinyai Namah Solutation to Her who in Her ascent from the Mooladhara breaks through the Bramha Granthi (the barrier of Brahmaha to the sbtle dimensions)
101 Om Mani poorantar udhitayai Namah Solutation to Her who then emerges in the Manipura Chakra
102 Om Vishnu granthi vibedhinyai Namah Solutation to Her who then breaks the Vishnu Granthi (the barrier till subtler dimensions
103 Om Ajna chakarantharalasthayai Namah Solutations to Her who next abides in the centre of Ajna Chakra
104 Om Rudra granthi vibhedinyai Namah Solutation to Her who finally breaks through the Rudra Granthi (the barrier to the subtlest dimension)
106 Om Sudha sarabhi varshinyai Namah Solutations to Her who sends streams of nectar (Spiritual Bliss) from the transcendent moon in the Sahasrara, i.e. she who gives the very pleasant experience of the ultimate
107 Om Thadillatha samaruchyai Namah Solutation to Her who shines like a steady flash of lightning
108 Om Shad chakropari samshithayai Namah Solutatios to Her who then establishes herself above the six chakras
Muladhara - Root - Base - Support
Meaning:Connection to Mother Earth-Root (Muladhara) Location:Base of Spine between Anus and Genetials Element - Earth Glandular Connection:Adrenals,Kidneys Colour - Red
Swadhisthana - Sweetness - Sacral
Meaning - Sweetness, allowing Pleasure, and Creative expression Location - Lower Abdomen, between navel and genitals Element - Fire Glandular Connection - Overies and Testies Colour - Orange
Manipura - Lustrous Jewl - Solar Plexus
Meaning - Lustrous Gem Location - SolarPlexus Element - Fire Glandular Connection - Ovaries and Testies Colour - Yellow
Anahata - Unstruck- Heart
Meaning - Balance, Compassion, Self-acceptance Location - Center of Chest Element - Air Glandular Connection - Thymus Colour - Green
Vishudha -Purification -Throat Chakra
Meaning - Harmoney with others, Self-knowledge and Creativity Location - Centrally at the base of the Neck, Throat Element - Ether Glandular Connection - Thyroid, Parathyroid Colour - Blue
Ajna - To Persive - Brow Chakra
Meaning - To Persive, To Know, To see other than the eyes, Emotional Intelegence,Intution, Wisdom Location - Above and between the eyebrows Element - Light Glandular Connection - Pituitary Colour - Indigo
Sahasrara - Thousand Fold - Crown Chakra
Meaning - Thousand Fold, Expanded Consiousness, Selflessness, Spirituality Location - Top of Crown Head, Upper Skull, Cerebral Cortex Element - Thought Glandular Connection - Pineal Colour - Violet
Sri Bala Tripura sundari
Sri Bala Tripurasundari Bala means "girl",Bala's root mantra is aim klim sauh and variations of this mantra are used in her daily ritual. The devata is first visualised as residing in the heart, then later drawn out through the breath and "placed" in the yantra. On installation or invocation, various ritual
accessories are offered, and the 1,000 adjectives (names) of the particular deity recited. The Devi is then drawn 'back' into one's heart, and the ritual concludes with various elements "cleaning up" the area of worship. The five limbs of a ritual panchanga are Patala, Paddhati, Kavacha (Armour), 1,000 Names, and Stotra. The first gives the unfolding of the mantra, usually in coded form. It also describes the meditation image and the yantra of the devata, as well as various optional rites. The second limb describes the ritual worship, including worship of the avarana or attendants of the devata, which are really aspects of the god or goddess. The kavacha is an "armour" used to ward off evil and which may either be recited or written and then worn on the body. The fourth limb consists of the 1,000 names, of which there are very many sets in the tantrik literature. The fifth, the Stotra, is the hymn of praise of the ishtadevata, the tutelary devata of a tantrik sadhaka.
Sri Bala Tripurasudari Bala Devi is mentioned in Mahakala-Samhita, Mantra Mahodadhi, Sri Lalitopakhyan and Haritayan Samhita or Tripura-Rahasya. The three eyed Bala Devi has the moon crescent above her forehead and she has in her hands the book and beads, and the other two hands are in Abhay and Dhyan Mudra. She is of red complexion and wears red clothes. Sometimes she is depicted
holding Ankusa and Pasa in addition to beads and the book. She is bedecked with the necklace of gems and pearls. The account of Sri Bala Devi is given in the 22nd chapter of Sri Lalitopakhyan which forms part of Brahmand Purana. According to this text Sri Bala Devi is said to be the daughter of Sri Lalitmaha Tripura Sundari. At he age of nine years she become terribly angry after seeing the Bandasura and his thirty sons who were marching ahead for a war. Bala Devi requested her mother Maha Bhatarika Sri Lalita Tripura Sundari to allow her to fight with the Bandasura. Permission for which was not allowed by her mother because of her tender age. On her daughter's insistence she not only gave her the permission but also one of her shields and number of her attributes. With this preparation she proceeded on a chariot towards the battle field. After an intense fight she was able to kill the thirty sons of Bandasura. In Haritayan Samhita or Tripura-Rahasya, (Chapter 63), Bala Devi at the age of eight years is said to have fought directly with Bandasura. Knowing that her mother won't give her the permission she quietly proceeded towards the battle field on a chariot followed by Mantrani and Dandani. Bala Devi was able to pierce the mighty forces of Bandasura with her rain of arrows and then confronted the Kutilaksh, riding on a mighty elephant, the commander of the forces of Bandasura. Bala Devi showered the arrows on the elephant and thereafter killed Kutilaksh. Bala Devi alone destroyed the army of Bandasura and then directly confronted the Asura. Instead of attacking Bala Devi, Bandasura showered flowery arrows on the Devi. Seeing this the charioteer of Devi was astonished and asked the Devi the reason for the same. Bala Devi said, "In the last incarnation Bandasura was Mahadoot of Srilakshmi and his name was Manik Shekhar. He was an ardent devotee of Bagvati Lalita Maha Tripura Sundari. Because of the curse on him he became Asura and he was told to earn salvation only by being killed by me. Knowing that I am the daughter of Sri Lalita Amba he is worshipping me." The war was destined and both began to fight. After defeating the opponents Bala Devi returned to her abode, Sripuri.
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