Srichakra: Lalita loves puja. This term is usually translated as worship. However, this is misleading, as it introduces a duality into a process intended to bring the practitioner (sadhaka or sadhvika to a non!dual position. There can be various pujas pujas including including daily rites, rites, those per"ormed per"ormed at the the "our twilights, rites done "or speci#c objects, optional rites done on "estival days, or on otherwise auspicious auspicious days such as lunar eclipses or the entrance o" the sun into a sidereal constellation, rites in assemblies or groups, and rites accomplished with a partner. Subhagodaya Subhagodaya,, on this site, is a translation which gives the "ull puja o" Tripurasund Tripurasundari ari or Lalita. Lalita means She Who Plays. $ll Plays. $ll creation, mani"estation and dissolution is considered considered to be a play o" %evi or the goddess. &ahatripurasundari &ahatripurasundari is her name as transcendent beauty o" the three cities, a description o" the goddess as con'ueror o" the three cities o" the demons, or as the triple city (Tripura, but really a metaphor "or a human being. hat then is a yantra) The word is usually translated as a machine, but in the special sense o" the tantrik tradition re"ers to the %evi in her linear or geometrical "orm. *antras, by the way, are always used +at. They may be two!dimensional or three!dimensional. three!dimensional. very aspect o" %evi has her own mantra and yantra. The yantra o" %evi Lalita is Shri *antra. The divinity o" the yantra always occupies the centre or ape-. The dierent dierent parts or petals petals and lines lines o" the yantra are usually usually arranged arranged in concentric circles (mandalas and contain rays or sub!limbs o" devi. The Shri *antra has nine o" these mandals, each #lled with various aspects o" the %evi. /n Shri *antra *antra there there are 000 aspects. The Shri Shri *antra *antra is said to be a geometric geometric "orm o" the the human body, which implies that goddess as &acrocosm is one with human being as &icrocosm.
Formation of the Shri Yantra The creation creation o" the Shri Shri *antra *antra is described described in the the Yogini Hridaya H ridaya ( (Heart Heart of the Yogini Tantra, Tantra, which still does not e-ist in an nglish translation, as "ar as we are aware. This is said said to be the second second part o" the the Vamakeshvara Tantra. antra . 12rom the #ve"old Shakti comes creation and "rom the "our"old 2ire dissolution. The se-ual union o" #ve Shaktis and "our 2ires causes the chakra to evolve. 3 Sinless 3ne4 / speak to you o" the origin o" the chakra.
1hen she, the ultimate Shakti, o" her own will (svecchaya assumed the "orm o" the universe, then the creation o" the chakra revealed itsel" as a pulsating essence. 2rom the void!like vowels with the visarga (: emerged the bindu, 'uivering and "ully conscious. 2rom this pulsating stream o" supreme light emanated the ocean o" the cosmos, the very sel" o" the three mothers. 1The baindava o" the chakra has a triple "orm, dharma, adharma adharma and atma, and matri, meya and prama. The chakra o" nine yonis is the great mass o" consciousness bliss and is the nine"old chakra and the nine divisions o" the mantra. 1The baindava is placed on a dense +owery mass and is the 5hitkala. Similarly, the ambika "orm o" eight lines is the circle o" the vowels. The nine triangles 'uiver "orth the eulgent "orm o" 06 lines. The Shakti, together with her surrounding nine blossomed "orth the 06 trikonas. The second 'uivering "orm o" 06 lines has 7rodhisha as #rst o" the 06. These "our chakras, o" the nature o" light, create the 08! "old "orm, the essence o" perception.9 Yogini Hridaya, I 6!6. $t the very heart o" the bindu or centre o" the Shri *antra is that which caused it to emanate. This is 7amakala, consisting o" the three bindus or potentials. 3ne is red, one is white, and one is mi-ed. The red bindu is ova, the white bindu semen, and the mi-ed bindu the union o" Shiva!Shakti, the individual as potential Shri 5akra. 2ather and &other are represented in Shri ;idya by two limbs or aspects o" Lalita known as ;arahi and 7urukulla. The semen o" ;arahi, the "ather!"orm, gives "our alchemical dhatus to the child. The ova o" 7urukulla, the mother!"orm, gives #ve dhatns to the child. 5onsciousness enters via orgasm. The three bindus, collectively known as 7amakala (digit o" se-ual desire, are the root potential o" sun, moon and #re. /t is like sun and moon coming together in an eclipse, or the seed "rom which the plant human being grows. ;arahi - 8 sun 7alas, 0= sidereal constellations. 7urukulla 7alas o" the moon, 0? lunar days. The complete individual grows within nine months to be born as a Shri *antra or plant. The +owering o" this plant is shown by the =8 petals o" the yantra. The above all gives rise to the "amiliar shape o" the Shri *antra. The yantra is usually arranged in one o" two "orms. /n the @huprastara, it is two dimensional and laid +at, usually "acing the east, but sometimes the north, depending on the practice. The &eruprastara has the yantra in a pyramidal "orm. Anless the yantra be decorated with the appropriate bija and other mantras, it is worthless. /t is also dead unless it is installed with li"e and the individual doing the puja is initiated into one o" the lines (parampara.
The Nine Mandalas of the Shri Yantra The arth S'uare or @hupura This mandala represents the enclosing walls or "ence o" the Bonule o" a practitioner.
The three lines o" the bhupura o" Shri *antra each has a set o" subsidiary aspects or sub!limbs o" the goddess. 3n the outer line are the eight world protectors (lokapalas, the guardian spirits o" the directions and intermediate directions. 3n the middle line are eight Siddhi Saktis identi#ed with the senses. 3n the inner line are eight Shaktis ruling %esire, $nger, nvy, %elusion, Creed, Dealousy, ;irtue and ;ice. They are the eight &atrikas. These saktis are collectively known as the 3bvious 3nes (Erakata *oginis. $ "orm o" the triple %evi known as Tripura rules all these shaktis in this individual mandala o" the yantra known as FThe 5hakra Guling the Three orlds<. She has "our arms, is the colour o" crystal, is adorned with pearls and holds a book, a pot, and a beauti"ul lotus. her ;idya is $m $m Sauh.
Outer line: /ndra ( wears yellow, rides an elephant $gni (S wears red, rides a ram *am (S wears black, carries a sta Iirriti (S wears dark green ;aruna ( wears blue, and his vehicle is a makar ;ayu (I wears pale clothes Soma (I wears pure white /shana (I is a "orm o" &ahadeva Shiva. Middle Line: The Siddhi Shaktis are smeared with vermilion, wear red garlands, carry noose and goad, and are as bright and beauti"ul as red lotuses. Inner Line: @rahmi wears yellow, has "our arms, is beauti"ul. 3ne hand dispels "ear, one grants boons, the others hold a jewelled jar and makes the gesture o" puri#cation. &ahesvari wears white, has three eyes, holds trident, skull, a-e, and vessel containing sour curds. 7aumari wears yellow, holds shakti!dart, Davelin, and
makes the gestures o" dispelling "ear and granting boons. ;arahi is dark in colour, holds conch, discus, dispels "ear, grants boons. She wears many ornaments and gems. She has the head o" a pig, holding plough, mace, sword and shield. /ndrani is black, carrying a bright blue lotus. 5amunda is black, holds trident and damaru (hourglass drum, holds a-e, and milk in a bowl. &ahalaksmi wears yellow, holds serpent, shield, bell and milk in a skull shaped cup. The nature o" this outermost mandala is #re o" #re. The gem is topaB. The time is =8 minutes (>J6 breaths. The &udra is the $ll $gitating.
Sixteen Petals The saktis in this circle are known as the Hidden 3nes. The whole mandala o" 0J petals is called F2ul#ller o" %esire<. The presiding "orm o" the Lalita is Tripureshi. Her vidya is $im 7lim Sauh. She is described as ornamented
with all gems, carrying a book and a rosary. The 0J yoginis in this mandala are associated with the attainment o" desires by the cultivation or strengthening o" power over mind, ego, sound, touch, sight, taste, smell, intellect, steadiness, memory, name, growth, etheric body, revivi#cation, and physical body. They are described as the Iitya 7alas. ach holds a noose, a goad, pot "ull o" nectar, and makes the sign o" giving. They are very red. The gem o" the mandala is sapphire. The dhatu o" physical alchemy is chyle, the #rst product o" the disintegration o" "ood by the biological #res. The time is three hours (=K66 breaths. The &udra is the ettening &udra. The nature o" the mandala is sun o" #re.
Eight Petals
The saktis in this mandala are called the ;ery Secret *oginis. The whole circle o"
eight petals is called the F$ll -citing 5akra<. Eresiding here is Tripura Sundari. Her vidya is Hrim 7lim Sauh. She is described as swaying because o" her love into-icated state, with her eyes "ull o" bliss. She smiles with passion. She shows the mudras dispelling "ears and granting boons. The eight saktis in each o" the eight petals o" the mandala are described as saktis o" Speech, Holding, alking, -creting, Eleasure, $bandoning, 5oncentration and %etachment. They are described as sapphire blue, holding noose, goad, dispelling "ear, and holding blue lotus. Their names ($nanga &adana etc all convey terms o" loving se-uality. The gem is cat
Fourteen Triangles This mandala is called FThe 5akra @estowing $ll Cood 2ortune<. The *oginis are
called F5oncealed by Tradition<. The presiding "orm o" the devi is Tripura ;asini. Her vidya is Haim Hklim Hsauh. She is very red and very beauti"ul. 2ourteen shaktis o" the triangles are associated with the chie" nadis or currents o" bioenergy. They are described as being proud, wanton, young, colour o" cochineal, ornamented with gems, holding noose, goad, mirror, winecup "ull o" nectar. They are the $karshanis or $ttractors. The gem is coral. The dhatu is blood. The time is weekday. The &udra is called $ll Subjugating. The nature o" the mandala is #re o" sun.
Outer 10 Triangles This mandala is called FThe 5akra @estowing $ll 3bjects to the Sadhaka<.
The saktis are called the 7ula 7aulas. The presiding aspect o" Ged %evi is Tripura Shri. Here, the goddess is as eulgent as 0666 rising Suns, adorned with celestial ornaments, with large rising breasts, holding book and rosary, dispelling "ears and granting boons. The 06 shaktis in the triangles are described as having thrilled "aces, holding noose and goad and adorned with various crystal and heavenly gems. These are the *oginis o" the 06 vital breaths. The gem is pearl. The dhatu is 3vaSemen. The time is Lunar %ay (tithi. The &udra is called the $ll /nto-icating with Love. The nature is sun o" sun.
Inner 10 Triangles
The mandala is called FThe 5akra Erotecting $ll<.
The *oginis are called ithout 3rigin. The presiding aspect o" Lalita is Tripura &alini. Her vidya is Hrim 7lim @lem. She holds noose and goad, dispels "ear, and holds a skull. She is o" vermilion brightness. Her shaktis are the colour o" 0666 rising suns, adorned with pearls and gems, holding noose, chisel, and showing the gestures o" knowledge, and giving boons. They are the saktis o" the 06 ;ital 2ires. The gem is emerald. The dhatu is &arrow. The time is Lunar 2ortnight. The &udra is the Creat Coad. The nature is moon o" sun.
Eight Triangles This mandala is called FThe 5akra %estroying all %isease<.
The yoginis are known as the Secret or Gahasya yoginis. The presiding aspect o" the Ged Coddess is Tripura Siddha.
Her vidya mantra is Hrim Shrim Sauh. She is described as the %estroyer o" Eoison. Her yoginis are the colour o" pomegranate +owers, wearing red clothes, smeared with red scent, each carrying #ve arrows and a bow. These saktis are the rulers o" 5old, Heat, Happiness, Sorrow, %esire, and the three gunas Sattvas, Gajas, Tamas. They are also called the eight ;asinis and rule the eight Sanskrit letter groups. The gem in this mandala is diamond (;ajra. The time is month. The &udra is 7hecari &udra. The nature o" the mandala is said to be #re o" moon.
The Four ea!ons /n between the mandalas o" eight triangles and the central triangles are the "our weapons o" the Ged Coddess +owery bow, +owery arrows, noose and goad.
"entral Triangle This mandala is called FThe 5akra Civing $ll Success<. The *oginis are called ;ery Secret.
Lalita dwells here as Tripura $mba, her ;idya being Hsraim Hsrklim Hsrsauh. She is also known as Sampatprada @hairavi, coppery eulgent, like 0666 suns, with three eyes, a "ace like the moon, adorned with white gems, with a beauti"ul #gure, rising swelling breasts, into-icated, wanton, young, proud, holding book, dispelling "ear, holding a rosary and granting boons. Her three saktis are called Lady o" Lust (7ameshvari, $damantine Lady (;ajreshi, and 2lowery ;agina (@hagamalini. 7ameshvari is called the Gudra Shakti. She is white in colour, besmeared with camphor, adorned with pearls and crystal, and various other gems, holding book, rosary, bestowing boons and dispelling "ear.
;ajreshi is the ;ishnu Shakti. She is bright as red powder (kumkuma, adorned with +owers and gems, like the dawn sun. Her eyelids are smeared with sapphire dust, she holds sugarcane how, +owery arrows, bestows boons, dispels "ear. @hagamalini is the @rahma Shakti. She is eulgent as molten gold, adorned with priceless gems, holds noose, goad, and shows the gestures o" knowledge and bestowing boons. The gem o" the mandala is Comaya. The dhatu is 2at. The time is season (two months. The &udra is the @ija &udra. The nature o" the mandala is sun o" moon.
#indu This mandala is called FEurely @liss"ul<.
The *ogini in this mandala is the Mueen o" Mueens, Gajarajeshvari, the ;ery Ged 3ne, her Transcendent &ajesty Lalita &aheshvari &ahatripurasundari. Her vidya (7amaraja vidya is ka e i la hrim ha sa ka ha la hrim sa ka la hrim, plus a secret 0Jth syllable. Her description is that given in Vamakeshvara Tantra. Surrounding her are the 2i"teen Iityas. The gem is ruby. The dhatu is hair. The time is year. The mudra is *oni &udra. The nature o" this central mandala is moon o" moon.
Yantra Mantra Tantra of Lalita Lalita, as primordial devi, rays out her attendants and shaktis as modi#cations o" moon, sun and #re. /n this Shiva has no place, no 'ualities, is without the ability to act. 3nly when united with devi may Fhe< act. This is based on the subtle and practical idea o" Shiva as pure consciousness, witness o" the triple mani"estation o" his Shakti. This Shakti, the very essence o" the three gunas o" Sattvas, Gajas, and Tamas, is the cause o" all mani"estation in the
universe and as a human being. The three shaktis, by blending and reblending, create all things. Shakti is triple as sun, moon and #re that is to say o" all the sidereal constellations and planets, and there"ore o" Time itsel". She is triple as ill (/ccha, 7nowledge (Dnana and $ction (7riya. She is three"old as intellect, "eelings, physical sensation. Shakti is triple as wake!dream!deep sleep. hat is called the 2ourth is the witness, Shiva, who is said to pervade the whole cosmos just as heat pervades a red hot iron. The physical body, according to the precepts o" $yurveda, is triple as the Fhumours< ;ata, Eitta and Sleshma. The varying combinations o" these three shaktis make up the physical body. Shakti is also #ve"old as aether, air, #re, water and earth. The combination o" the #ve elements and three gunas produce Lalita
The $arious Mandalas of Shri Yantra The Triple Coddess, "rom her own will to mani"est, e-tends hersel" in a nine"old way, as modi#cations o" moon, sun and #re. The attributions o" the various mandalas shows the type o" energy represented. The meditation in @havana Apanshad is a #gurative way o" describing this celestial city or mountain which is a human being.
The island o" jewels is the gross human body with its N alchemical bases or dhatus. ach is #guratively described as a gem diamond, emerald, sapphire, ruby Oc. The sea o" nectar (semenova is the base "or the arising o" the human body. The diagram suns up the meditation. e can see that this island o" gems is a very pleasant place to he, "ull o" gardens, with a beauti"ul, begemmed palace, wa"ted with a gentle breeBe upon which is carried great "ragrance, cool, alluring. This indicates the 7aula view that one gains liberation by a very pleasant way, enjoying as one goes. This paradise island is very, very close. ach o" the elements in the island meditation has a subtle meaning associated with the esoteric physiology o" Shri ;idya. She, Lalita, united with Shiva, is subtlety o" subtlety, hidden behind the curtain hanging "rom the canopy. Her "orms may appear to become progressively less subtle, but she still remains hersel".
#ala%Sundari%#haira&i $lthough Tripurasundari, as mother o" the universe (jagadamba is the aspect most o"ten met with in works o" Shri ;idya, she is also worshipped as @ala (a young girl, and as @hairavi (a crone. $s @ala, she is 0J years old, a virgin, very play"ul and dear. @ala has her own yantra and mantra. her vidya is $im 7lim Sauh. @hairavi is also an aspect o" Lalita, but represents Shakti in whom menstruation has ceased, and has some aPliations with 7ali.
'!!li(ations of Shri $id)a There are many prayogas (ritual uses related to Shri *antra. Some rites depend on auspicious times, such as 2ull moon days or nights in speci#c solar months %evi also mani"ests as the #ve elements o" aether, #re, air, water and earth. The saktis are purple (air, white (water, red (#re, yellow (earth, blue (aether. 5hapter // o" Vamakeshvara gives a large number o" rites, which one is not entitled to per"orm unless the daily rite is also accomplished. These rites are called the shatkarma, si- acts: protection, peace, victory, wealth, punishment, destruction. The categories vary occasionally. hen punishing an enemy it is necessary to both protect yoursel" and to know the right time "or per"ormance, according to the rules, and also the vulnerable points, which vary with the phase o" the moon and with astrological aspects. /t is important to remember that Shri ;idya was primarily oral, and vital in"ormation was o"ten le"t out o" the written versions, so it is necessary to know a host o" things be"ore a rite can be started.
Initiation %evi Lalita may be installed in a disciple, a yantra, or an image. $ll the methods essentially "ollow a similar "orm, but the right time must be selected. $ disciple must have the necessary 'uali#cations and potential. $"ter initiation, she or he is to per"orm an operation to endue the vidya with energy or li"e. This involves the recitation o" the root vidya a speci#ed large number o" times, although other valid methods e-ist "or preparation.
The $id)a *Mantra+ There are said to be 0? lines o" mantra, each perceived by a dierent Gishi (Seer. The most widespread seems to be that called 7adi (beginning with F7a<, which itsel" has three sections. The other main division is Hadi, although it is said that the 7ularnava Tantra incorporates both in a division called 7ahadi. %evotees o" the 7adi line worship the Shri *antra "rom the perimeter to the centre, while Hadi devotees worship it "rom the centre to the perimeter. Some o" the lines o" the vidya are said to be broken, and do not run in a continuous stream.
The ,- .aula Tantras These tantras are enumerated in Vamakeshvara and "ula#hudamani Tantras, and in other places. $t some time in history a school o" Shri ;idya was "ormed on an orthodo- ;edik basis. $ proponent o" this school, Lakshmidhara, wrote a commentary on the "amous Shri ;idya hymn called Saudaryalahari . An"ortunately, most o" the J8 tantras are lost. @ut their contents may be gauged "rom Lakshmidhara Tattva Sambhara. 5ausing elements to appear and trans"orm. 8!00 ight @hairava Tantras. The commentator says that these are objectionable as they belong to the 7apalikas or skull wearers such as Iaths, $ghoris, and so "orth. 0=!0N The @ahurupa $staka. /mportance attached to the eight shaktis or &atrikas. =6!=K The ight *amalas. 3" these, only Gudra *amala seems to have survived, although it is doubt"ul that the te-t which e-ists is the same as the original. 3ther o" the yamalas do e-ist in part as 'uotations in later tantras. The commentator says these relate to Siddhi. =Q 5andra Dnana. -pounds the 0J Iityas, but condemned as Fit smacks o" 7apalika tenets<. =N &alini ;idya. nabling one to cross great oceans. This could be the &alini ;ijaya Tantra, a work o" the 7ashmir Saivites which includes magical operations based on the >J tattvas.
>6 &aha Sammohana. Hypnosis. >0!>> ;amajusta, &ahadeva and ;atula. These are condemned as they deal with ;amachara. >8!>? ;atula Attara and 7amika. The latter is still e-tant, and belongs to the 7ashmir group o" $gamas. The chie" guru o" this school is the "amous $bhinavagupta. >J Hridbheda Tantra. 5ondemned through ;amachara. >K!>Q Tantrabheda and Cuhyatantra. 5ondemned because o" retaliatory magic. >N 7alavada. %igits o" the moon, induction o" chandrakalas, which are the 06Q parts o" the moon "ound in a horoscope. 86 7alasara. The rules o" colour. There is no reason given "or its e-clusion. 80 7undika &ata. $ttainment o" siddhi through eli-irs and drugs. 8= &ata Attara. %eals with F'uicksilver<. See the &atrikabheda Tantra. 8> ;inakhya. Eower over *akshinis. 88 Trotala. &agical practices o" medicine and clairvoyance. 8? Trotala Attara. @ringing the J8 crores o" yoginis "ace to "ace. 8J Eancamrita. Iectar "rom the body. The #ve nectars are mentioned in the 7aula Dnana Iirnaya. 8K Gupabheda. 8Q @huta Addamara. 8N 7ulasara. ?6 7ullaoddisha. ?0 7ulacudamani. 8Q,?6 and ?0 are still available. The commentator says these tantras are not sanctioned by ;eda. ?=!?J Sarvajna Tantra, &ahakali &ata, $runesi, &odinisa, ;ikunthesvara. They are all declared reprehensible as they belong to the digambaras (naked sadhus. ?K!J8 ast, est, South, Iorth, Attara 7aulas, ;imala, ;imalotta, %evi &ata. 3ne o" these lines still e-ists.
The Nine Nathas ach o" the nine Iathas or lords is identi#ed with an aperture o" the human body, and with one o" the nine mandalas o" the whole Shri *antra. 3ne
The Four O(eans The "our duties o" a human being are described as oceans because o" their limitless e-tent. The sadhaka in the Bone is at the junction point or #eld o" action o" these "our oceans, on the island o" gems.
The Nine #odil) /hatus ach o" the nine matters (dhatu in the body is presided over by an aspect o" Lalita. The Aniverse, in Shri ;idya, is said to be time, space, and a combination o" the two. The #rst is Shakti, the second Shiva, and the third Shiva and Shakti in union. These are also the three eyes on Lalita
The Island of Nine ems
3n this island, which is all and everything, seed and sprout, the si- seasons all mani"est simultaneously. The $eon Trees (7alpadruma are identi#ed with resolution as any act undertaken with resolution is "ruit"ul. The si- seasons are identi#ed with the si- tastes o" a human being. Horses are the #ve senses as they lead one "orward into action, #guratively taken as war. /t is Lalita who slayed the demon @handa with all his "ear"ul hordes. $ll her saktis assisted her in this. Then the celestial city, the Iagar was built. lephants are the objects o" senses, or the impressions. Shri ;idya implies unity between knower, means o" knowledge and knowledge itsel". These are the three cities. This means that the knower, by means o" the #ve instruments o" knowledge, oers to knowledge itsel", %evi in the yantra. (See $havano%anishad.
The Fifteen Nit)a Shatis These are modi#cations o" Lalita as red goddess with her three gunas and her #ve elements o" aether, air, #re, water and earth. They are identi#ed with the 0? days o" the lunar "ortnight. $s the moon remains itsel", though appearing dierently according to phase, so too Lalita. ach Iitya has her own vidya, yantra and group o" energies (saktis. Lalita or Tripurasundari is the 0Jth day or 2ull moon, with her 0? digits. ach o" the 0? Iityas has a certain number o" arms, the totality o" arms (R rays o" the whole circle being 06Q. @ecause any unit o" time is taken as a microcosm or parallel o" any other valid unit, each o" the 0? Iityas has 0886 breaths. 3ne lunar "ortnight is =0J66 breaths which is the number o" a whole cycle or process. The breaths o" a human being during one day and night are =0J66 !06Q66 o" which are solar, the other 06Q66 being lunar. @y this device, the unity o" the 0? Iityas, time, space and a human being is shown. $s time is breath in Shri ;idya, we #nd that the periods o" the "our "amous yugas are also based on breath. ach breath is in+uenced during the day by the planets in their wa-ing and waning o" power. These cause poisons to accumulate in the physical body. Iectar is released when the sun mandal Fmelts< the moon mandal, and one attains to Hamsa. This is the nectar o" compassion.
Lalita as the hole 2ni&erse Tantrik rites o"ten include Fnyasas<, the placing o" some principles in a certain se'uence on one
mansions, the 0= sidereal constellations, and the ?0 sacred sites (pithas o" all /ndia. Elacing these dierent things on the body the practitioner comes to realise oneness with the whole cosmos. This ritual also illustrates some important concepts. The Tantrara&a states that there is no dierence between the circle o" the letters o" the alphabet and the sidereal odiac. Lalita as devi is Shakti as all language, mantra, sound, music and vibration. She is also Shakti o" Time as all planets and constellations. She is the very essence o" sun and moon. ach o" these realms re'uires inner comment.
31 anesas and 31 Letters The image o" Canesa illustrates the three realms. elephant, his body human, and his vehicle a mouse. These are three realms in one being. He is lord o" obstacles in three ways. $s elephant, his great strength can break harriers. $s human, he can use his intelligence. $s mouse, he can penetrate the smallest places. very aspect o" Shri ;idya may be understood in three ways gross, subtle, and supreme and so the meaning o" things o"ten remains uncertain unless you already know someone who has the key, or belong to the in group. $s letters o" the alphabet, Lalita is &atrika Shakti, who deludes by her &aya through words, speech, mantra.
Planets The tantriks knew the seven traditional planets o" western astrology, and also had a greater number o" shadowy planets, o" which Gahu and 7etu the nodes o" the moon are the best known. The planets are important to an understanding o" Shri ;idya, but the details are so e-tensive that they must be reserved "or a later time.
45 Nashatras These constellations were thought o" as beyond the 0= sidereal constellations, so remote they were almost beyond time itsel". These =K are employed in Shri ;idya to determine suitability o" partners, constructing ;ajra *antras, and so "orth. ach o" the =K has its own animal. $ yoni or lingam is classi#ed as being harmonious or the reverse according to the position o" the natal moon in these constellations. They are also associated with sacred herbs and trees, and much used in speci#c or optional rites.
Yoginis The *oginis o" the bodily centres (dhatus reveal very much o" interest as they are associated with the well known but much misunderstood cakras. These *oginis are really images o" the ayurvedic or alchemic bases in the body.
They can only be understood in relation to such an alchemy. 7undalini is the body shakti, the great deluder, the trickster, the cause o" sleep. To raise her means to become conscious o" her mani"estation. Shakti in the body has her various "orms as Erana (@reath Shakti, #re Shakti and so "orth. hen Erana Shakti becomes agitated, she BigBags up the body. $t this time one starts to e-perience dissolution. ;arious things my be seen and "elt. %akini, Gakini Oc. preside over the alchemical physical bases o" skin, blood, +esh, "at, bone, marrow. The last o" these yoginis presides over the highest dhatu, highest as it "orms the physical basis "or new li"e ovasemen. /n this "orm she is truly limitless, as she mani"ests as the $eon Tree (7alpadruma. The %akinis and Gakinis Oc. are pictured as terri"ying as they consuners o" the "ood one ingests.
T6el&e 7ashis *"onstellations+ These are viewed as 0= great suns or sun 7alas, mighty $dityas presiding over great aairs, "eeding on human beings and their essence.
31 Pithas These are places in /ndia particularly sacred to devi, as they mark the spots where the parts o" her body "ell a"ter it was sliced into pieces by the discus o" ;isnu. The yoni "ell at 7amarupa, hence the special spiritual regard in which this place is held by 7aulas.
The Nadis Iadi means river, and is e-tended to include other currents and courses, such as those o" the bioenergy and the pulse. $yurvaidyas have written works distinguishing various types o" pulse indicating dys"unction o" the three powers. Iadi is also 0?6th part o" the ascendant in a birth chart based on the sidereal Bodiac. Such a birth chart is called Gashi 7undali. /t is impossible to cast accurate charts without knowing which nadi rules a person or time. ach nadi has an aspect o" the devi ruling it, and a solar and lunar part hence there are >J66 in the Bodiac. There are said to be K=666 nadis in the human organism. This number indicates a large but not in#nite number o" channels o" bioenergy. They are the pathways o" Erana Shakti. The chie" pathways are Susumna, e-tending "rom a point between the anus and genitals to the top o" the head ida and pingala, which are the solar and lunar pathways coiled around the central channel. This Susumna is Shiva and Shakti in se-ual union. The human body is conceived o" as a tree the root is at the top o" the head, and it rami#es downwards. These channels are the pathways or body vehicles "or ;ata, one o" the three dosas or humours in $yurveda o" the human body, and constitute the central nervous system with three main concentrations.
Marmas &armas are 06Q in number, well documented points o" the human organisn which, i" pierced, usually cause death. &any are recognised by western medicine. 3n the Shri *antra, marmas are represented by the con+uence o" three or more lines.
Sandhis These are joints in the human "rame, knee joint, elbow joint Oc. The body is the temple o" the devi. 3n the Shri *antra sandhis are represented by the junction o" two lines.
Meaning of .ula $ Fkula< is a Shakti. The "oregoing shows that each Shakti in the yantra is some energy o" the human organism in its gross, subtle, or causal aspects. F$kula< (lit. Fnot 7ula< is Shiva. 1Having abandoned her "amily o" young 7ula women, she becomes Shiva, with no 'ualities, no characteristics, devoid o" the "orm o" time.9 Vamakesvara Tantra 1$ll things the body. The body is the sacri#cial ladle. 7nowledge is the "ood.9 Shiva Sutras II, '!(.
The ea!ons of Lalita Lalita holds #ve +owery arrows, noose, goad and bow. The noose is attachment (moon. The goad is repulsion (sun. The sugarcane bow is the mind. The +owery arrows are the #ve sense impressions. hen oonsciousness perceives these, the outward directed arrows stop being dry sticks. These #ve +owery arrows together with the bow are personi#ed as si- 7rishnas or 7amadevas. ;Q8 o" ch --iv o" Tantrara&atantra states that Lalita assumed a male "orm as 7rishna, and Fby enveloping all women enchanted the whole world<. ach o" the si- "orms is like dawn, with si- arms, holding +ute, noose, goad, sugarcane bow, +owers, sour milk.
Eroti(ism in Shri $id)a The physiology o" Shri ;idya postulates macrocosm and microcom as one. 2rom this "ollows the realisation that the se-ual union o" man and wanan mirrors the cosmic creation. /t is natural that loving se-uality should be seen to have a cosmic status. 7aulas have been criticised as their works emphasise love and death, but they were always realists. &any tantras establish that the terri"ying 7ali and the benign Lalita are two sides o" the same coin. This coin or currency is called li"e. Lalita, with her wa-ing moon, represents creation, and 7alika with her waning moon dissolution. ach is a complete symbol, o" high sublimity and loaded with spiritual signi#cance.
The 13 S)lla8le Mantra $ chart, in Sanskrit, in the $dyar Library edition o" Varivasya )ahasya, which deals with the 0? lettered ;idya o" Lalita is so use"ul to an understanding o" Shri ;idya and the yantra that we have summarised its contents below. The 7adi ;idya runs ka e i la hrim: ha sa ka ha la hrim: sa ka la hrim. There is also a secret 0Jth syllable said to be the 'uintessence o" Lalita. There vidya, yantra, guru, disciple, goddess are all conceived o" as being one. The Shri *antra is within the wheel o" time (7alacakra, and represents the human body (microcosm, and the universe (macrocosm. These 0? letters are conceived to e-ist within the meru or spine o" a human being, "rom the base to the top o" the head. The seven (or nine Fcakras< are strung along this thread o" light, as are the dierent mandals or circles o" Shri *antra. Iote that the Lalita ;idya is itsel" divided into three parts, each represents #re, sun and moon. %ierent letters o" the alphabet all e-ist in a subtle "orm within the spinal cord. ach chakra is presided over by a *ogini whose "unction is connected with the transmutation o" "ood, which is alchemy o" the "ood "actory. There are ?6 petals associated with these si- cakras as there are ?6 letters o" the Sanskrit alphabet. =0J66?6 R 8>=. The cakra o" the absolute or semenova itsel" has 0666 letters or petals. Semen is conceived o" as residing here because o" its alchemical nature as an eli-ir produced by the synthesis o" the "orms o" "ood. These three which are oneness are knower, means o" knowledge, object o" knowledge. Their union is called samarasa. The three corners o" the central triangle o" the Shri 5hakra are presided over by three symbolic Iathas. The 2ourth Iatha, Shiva Himsel", is united with Shakti in the centre o" the @indu. This @indu, united Shiva Shakti, creates the cosmos. /" we observe nature we see that the Shri 5akra (child comes "rom the se-ual union or samarasa (per"ect assimilation o" man (Shiva and woman (Shakti. Their samarasa is known as the 2ourth, because it appears when all three are present, and also produces or has the three as its powers or saktis. This 2ourth is awareness, the witness, the enjoyer, the measurer, the measuring stick, and the measured, $dinatha, the merulingam, beyond time and space, and there"ore outside the Shri *antra or the cosmos as modi#cation or play o" sun, moon and #re. These last three "orm the body o" Lalita. The three saktis o" the 2ourth are known as 7amesvari, ;ajresi and @hagamalini, in the symbolism o" Shri ;idya.
They are also the saktis /ccha, Dnana and 7riya (7nowledge, ill, $ction, and in their aspects as 5reator, &aintainer and %estroyer are known as ;ama, who vomits "orth the universe, Dyesta who maintains, and Gaudri who dissolves. The body o" a human being is made up o" these three in combination and blending. They are active, passive and reconciling. The three are also symbolised as three holy mountains known as 7amagiri, Eurnagiri, and Dalandhari. The ape- o" these "oothills is the very secret 3ddiyana, at the centre o" Shri *antra. The three also represent three symbolic lingas within the human "rame. 5onceived o" as the human body, and as the &eru or subtle spine, these three places are points o" convergence or pilgrimage o" the channels o" bioenergy connected with the sun and moon. There is a correspondence between these channels in the body, and the luminaries in the heaven. $s the Shri *antra is Time and Space, all constellations, planets, lunar mansions, are conceived o" as being the body o" Lalita, &aha Tripura Sundari. /t was these three cities that were destroyed by Lord Shiva, and described in the Shiva &ahimna Stotra. $t the con+uence o" the three rivers o" bioenergy are three lingams o" Supreme Shiva, resorted to by the wise. 3ne united with the 2ourth is liberated. 3thers are deluded by the &aya or play o" the goddess, who, with her three aspects in all is known as &ahamaya $dya, the womb o" all. She deludes by her every process, and has the "orm o" &atrika devi, or goddess o" speech and words. The 0? syllables o" the vidya are usually disguised in symbolic design or code. The three Hrims are called the three maya granthis or knots o" delusion. This Hrim breaks down into Ha "or Shiva, Ha "or Shakti, and /m "or samarasa. The 2ourth (Turiya also pervades consciousness in its states o" waking, dreaming and deep sleep. This is also e-pressed in the Shiva Sutra.
Meaning of Shri $id)a The *ogini Hridaya, the second part o" the ;amakeshvara Tantra, states that the mantra has several meanings. Some are literal, others traditional, inner, 7aulika, occult and real.
Literal Meaning The syllables represent Shiva and Shakti. The #rst part, 7a / La Hrim, is called ;agbhava, and is ;ama Shakti, @rahma, Dnana Shakti, and astern 2ace. The second part, Ha Sa 7a Ha La hrim, is 7amaraja, Dyesta Shakti, ;isnu, /ceha Shakti, and
Southern 2ace. The third part, Sa 7a La hrim, is called Shakti, is Gaudri Shakti, Gudra, 7riya Shakti and estern 2ace. The "ourth part, the hidden or secret syllable, is mother goddess, Shambhu Iatha, the totality o" the three shaktis o" 7nowledge, ill and $ction, and the Iorthern 2ace or amnaya.
Traditional Meaning 7a R air, Ha R #re, Sa R water, La R earth, Ha R aether. The vowels are above aether. The 0? syllables are 0 o" aether, = o" air, three o" #re, "our o" water, and #ve o" earth. The three "orms o" La represent the three orlds. The #ve "orms o" the letter Ha represent sound.
Inner Meaning The vidya shows oneness o" Shiva, Curu, devi and disciple as it is Shiva in sound "orm (Shakti which preserves the line.
.aula Meaning The &other goddess is known as Caneshi (Lady o" Hosts, because o" her great nunber o" rays. These are the Canesas o" the si-"old Iyasa. %evi has three eyes which are sun, moon, #re. She has three saktis which are ill, 7nowledge, $ction. She has three gunas which are active, passive, reconciling. These are the nine planets. The =K naksatras are 06 7nowledge and $ction modes, 06 objects o" senses, %evi, %eva, three gunas as one, and the "our inner causes. The si- yoginis have their names beginning %a, Ga, La, 7a, Sa, Ha and end in Fakini<. They preside over the physical bases (dhatus o" the body. The 0= sidereal constellations are the 06 vital breaths, the embodied being (jiva, and the Supreme 5reator. The ?0 pithas correspond to the letters o" the alphabet, and are points o" con+uence one should visit within the body. ach o" the three sections o" the vidyas represents speech in potential, in "ormation, in mani"estation. The %evi is &atrika Shakti.
#reath is Time This is a "undamental postulate o" Shri ;idya and much o" the symbolism is based on it. The letters o" Sanskrit said to represent the embodiment o" Laiita as mantra are ?= in number: 0J vowels and >J consonants. These, multiplied together, total ?KJ. This number, divided by nine yields J8. The Shri *antra is said to have J8,666,666 yoginis in the nine sub!mandalas. ach mandala has a unit o" Time associated with it. The basic unit is a breath. 3ne nadika is e'ual to =8 minutes or 0886 seconds, and each breath is one >J6th o" this, or "our seconds. $ human being breathes =0J66 times each =8 hours. $ 7ali *uga is 8>=,666 years o" >J6 days. $ %vapara *uga is QJ8,666 years. $ Treta *uga is 0,=NJ,666 years. $ Satya *uga is 0,K=Q,666 years. The circle o" the sidereal
Bodiac has 0= constellations, each o" which has nine parts (navamshas. These 06Q (0= - N are called 5andrakalas. ach 5andrakaia is, itsel", a micro!constellation. The number o" degrees in the sidereal cakra is >J6. The number o" minutes is =0J66. $ conjunction is =0J66, a s'uare ?866, an opposition 06Q66. ach eternity (Iitya o" the root mantra has 0886 breaths. (See the prayoga o" @havana Apanishad. This implies that Lalita is =0J66, as she is the collectivity o" the 0? Iityas. LalitaJ tattvas are the whole cosmos.
7itual '((essories *2!a(hara+ These can be multiplied inde#nitely. The chie" are scent (earth, incense (air, +ame (#re, water, and +owers (aether. They should all be red, or tinged with red. They represent, in their basic "orm, the #ve impressions. See *andharva Tantra.
/e&atas of the Lefto&ers $t the end o" the rite ;atuka Iatha is in the I, and takes +ame le"tovers *oginis in the S take mantra le"tovers 7shetrapala in the S takes scent and incense le"tovers Canesa, in the I, takes mudra le"tovers. The aspect o" Lalita called Sosika consumes everything that is le"t. She is worshipped in the I in a circular pit.
a)atri This is the name o" a speci#c kind o" mantra used at the "our twilights o" dawn, midday, dusk and midnight. There are ;edik and Tantrik gayatris. Lalita has her own which is tri%urasundaryai vidmahe kameshvaryai dhimahi tanno klinne %ra#hodayat .
Esoteri( Meaning of the $id)a This leads the sadhaka to identi"y the vidya with moon, sun and #re, as sections o" the central or Susunna Iadi, relating to /ntellect, motions, and Ehysical Sensations. These have to he brought together "or the 2ourth to appear. There are 06 #re kalas, 0= sun kalas, and 0? moon kalas. The 0Jth includes them all.
Sound The letters o" the vidya are Iada, or sound, and the absolute, and end as uttered sound. hen charged with the consciousness o" the 2ourth these mere letters become mantra. 3therwise, words continually delude. The 0Jth syllable o" the vidya also represents the 2ourth. This 2ourth is 7amakala. @eyond it is the Altimate $bsolute ($titurya U beyond the 2ourth, and beyond any sort o" description.
