Maha Yantra--The Mystic Chakra Of Tripursundari
Santosh Sher Langar
The sacred SRI CHAKRA, commonly known by the Hindus as 'Sri Yantra,' composed of circles and lotus petals, contains nine independent Trikonas orTriangles mystically drawn within one another. The four Triangles that point upwards represent THE SHIVA and the other five pointing downward represent THE SHAKTI. THE SHIVA Triangles are called Srikanthas or THE SHIVA element, and THE SHAKTI triangles are called The shivayuvatis or THE SHAKTI element. All these are quite independent of the central Bhindu and are formed by the Mulaprakriti of the Shiva Bhindu.
The intersecting triangles represent the play of creation, protection and absorption of the whole universe by the pure divine force known as ' The Sudha shakti.' The central point in the chakra is Bhindu which symbolises the union of 'THE SHIVA with THE SHAKTI or "Kameshwar with Kameshwari."
'Sri Yantra' is, in fact, the most magnificient composition of nine independent Trikonas, charged with the supreme occult significance. The Trikonas in their upward and downward positions intersect one another and from themselves into forty-three big and small triangles. All these triangles are enclosed in the first inner circle on which is drawn one lotus with eight petals called 'Ashta Dal' which represents the mystical lotus of creation. The another circle following this symbolises lotus with sixteen petals, drawn on it is called 'Shadashadal'. This lotus is significant of the sixteen kalas or phases of the moon. The whole set of triangles and the lotus petals are further enclosed in triple concentric circles or three fold girdles called 'Trimekhla'. The whole diagram, forming the mystical Chakra, fixed in a square, with triple parallel lines, having four openings or gates on its four cardinal points make up the mansion of the holy Devi. In the centre of the whole composition lies the Bhindu (point) which, in fact is the mysterious matrix of this Maha Yantra. The description of this Yantra is given in Sloka 11 of Soundaryalahri, reproduced just below the Yantra itself.
The Yantra is adopted for the worship of the mighty Shakti Lalita Devi and is considered to be the most popular symbol that the Icon or image of Srividhya i.e. 'Tripursundari' Herself.
The mystery of 'Sri Yantra' is quite remarkable. Even renewed foreign authors and scholars largely acknowledge its secret doctrine. While acknowledging the mystical performance of these mysterious Yantras and Mandals a foreign scholar 'Shree Guiseppe Tucci' has stated in his book. 'The Theory and Practice of Mandals' "- that the best example of a Hindu Mandal is the one called 'SRI CHAKRA' or the wheel of the universe and by virtue of which God manifests and displays Himself in things which are all of necessity, the effect of THE SHAKTI itself. Since without 'THE SHAKTI' God can do nothing".
One can well imagine and understand the might of 'THE SHAKTI' which the God Himself has acknowledged as stated in Soundrayalahari -'that only conjoined with, Thee Oh! THE SHAKTI have I the power to be the absolute Lord otherwise I would not be able to move. Such is the mighty 'THE SHAKTI'-'Lalita Devi- the ruling deity of this celebrated 'Maha- Yantra'.
The 'Yantra' can be described in two ways. It may be started from any of the four gates of outer Chakra and worked inwards towards the central Bhindu or in the reverse order it may be started from the Bhindu and worked outwards towards the gates. The former process is called 'Layakrama' i.e. Involution and the latter 'Srashtikrama' i.e. Evolution. Here it is described in the latter way.
Starting from the central point Bhindu and ending with the four gates, the whole complex is divided into nine Chakras of wheels, called Yantras- which according to 'Tantraja Tantara' are: -
Central Red Bhindu
Central White Triangle
Eight Red Triangles
Ten Blue Triangles
Ten Red Triangles
Fourteen Blue Triangles
Eight Red Lotus Petals
Sixteen Blue Lotus Petals
Surrounding Yellow ground betweenthe Outer most circle and the four gates
Explaining the complexities of these Yantras the sacred Tripuramahimstotrum' says that 'the same Mulavaidyaksars as having contributed towards the unfolding of this 'Sriyantra' and are responsible for the evolution of this universe as well,' when it says that: -
(a) From the Lakar, which, according to 'Laya-Krama' represents the first outer Chakra i.e. the yellow surrounded ground, this 'Pararupa' earth on which we live - has been born and on which there are mountains, forests, grooves fifty Peetas (Seats), all places of pilgrimages, all Ganges and all 'Khetrasthanas'. This Chakra is known as 'Trilokyamohan' that is, the Enchanter of the Universe.
(b) From Sakar, representing the second Chakra symbolised by the sixteen blue petals of lotus. It took the form of and represented the Moon, Stars, Planets and Zodiac (Rashi Chakra). This Yantra is described as 'Sarvasanksobhan'.
(c) In Ikar, which is represented by the fourteen blue triangles, it is 'Turyamaya' or the creator of the universe. This Yantra being fourth in the order is described as the 'Sarvasaulhagvadayak' i.e. all auspicious.
(d) In Ekar, which obtains the fifth place in the order and it represented by ten red triangles - the 'Vishavi Shakti' manifests herself as one engaged in 'Vishwapalan', i.e. preservation of the universe. This Yantra is described as 'Sarvarthasadak' or fulfiller of all desires.
(e) In Rakar, which is represented by ten blue triangles and is the sixth Yantra in order, the all luminous and the most flaming aspect of the deity is revealed. This Yantra is described as 'Sarvarakshakar' that is, all protecting deity.
(f) In Kakar, the SHAKTI is radiated as Kamda or the one that grants and fulfils all desires. 'Kamrupni' or the one who changeth form at will and 'Avaya' or eternal. This Yantra, represented by eight red triangles and occupying the seventh position in the order, is described as 'Sarvaroghara' or that cures all diseases.
(g) The eighth Yantra-which is represented by the crescent shaped central white triangles, is known as 'Vishvayoni' or the womb of the universe signifying the Karnam or cause. Here THE SHAKTI is identified in 'Shunyarupa, i.e. Zero or void form of Bhindu-Rupa, THE SHIVA. This Yantra is described as Sarvasidhiprada' or the giver of all siddhis.
(h) The ninth and the last Yantra, represented by the central Bhindu, is described as Sarvanandmaya' i.e. all prevading and all blissful flaming SHIVA or 'Shivajyotirmaya.'
The wheel of the universe SANSAR CHAKRA is thus equated with the 'Mulavidhya' and identified with the 'SRI CHAKRA'. The letter established in Lakar, Sakar, Hakar, Ikar, Ekar, Rakar and Kakar and associated with various Yantra, described above, are its beejaksharas (Seeds) and the protecting deities, which are symbolic Tatwas, are the Shivas themselves.
The central Bhindu has three-fold aspects. It is called 'Bhindu Triya'. The upper part of this focal point represents the face of Devi and the two below it, Her breasts.
This is the symbolism of worship in which such anthropomorphic forms are employed by the worshippers who clearly see such images as they are carved or conceived in their minds during their worship. More abstractedly the three Bhindus are compared to the Sun Moon and the Fire representing the names even to the aspects of Para Bhindu.
While commenting upon the Yantra worship, Sir John Woodroff and Arthur Avalon another learned scholar and noted author comment, "that the more experienced and correct view is that the mind is THE SHAKTI, which is a particular manifestation of it"…. "By continual and repeated practice in that chakra after chakra every thing becomes divine", and again hesitates that "Practice of the ritual, transforms the mind itself and what is at first seen merely as an external Yantra with lines, curves and petals, becomes a pure mental state in the Sadaka himself. He too is a 'Sri Yantra' and realises himself as such." The body of the Sadaka is thus identified with 'Sri Yantra' and its nine apertures, Nau-dwar, which correspond to the nine Chakras in the Yantra. The human body, is as such considered like an island of nine gems which are described to be: -
Ajas, Sukra, Majja, Meda, Asthi, Mamsa, Roma, Tvak and Rudhir. "The object of the worship of these Chakras as such, is the realisation of the one Abhedabhavana of the one who knows; and who is one's own self- Swatma or the worshipper; the knowledge and the object of the knowledge i.e. the 'SRI CHAKRA' itself. In fact worship of 'Sri Yantra' is the unification of these three, the authority on the knowledge and the object of the Knowledge."
"This celebrated Yantra," says Sir John Woodroff further, "represents the human body, the whole universe and the man-for what is in the former is in the latter and vice versa-as also the Shivshakti Swarupa or Atma. It is thus the symbol of Devi as she is in her own form (Swarupa) and as she is in the form of the universe (Vishwatma)."
According to TANTRAJA TANTRA there are 960 Yantras which are assigned to Adya. Nitya and Lalita, the three Godesses, who are known as 'TRIPURASUNDARI', conjoined in ONE.
Varied fruits are gained by worshipping different Yantras. Of these 960 Yantras, the principal one's are :-
Sri Yantra, Puja Kamal Chakra, Amritghat, Siddhavajra, Kesthavajra, Wajralinga, Merulinga, Mahalinga, Yoni, Vajravajrak, Mahavajra and Vajra.
Yantras are purely linear diagrams. They are drawn provisionally or permanently. When it is desired to be drawn permanently, it is inscribed on a stone or on copper or bronze plates that are often seen in Hindu temples, shrines and other places of worship.
Righteously the Yantra deserves a place in every Hindu home, if one desires to be happy, prosperous and free from ailments
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