E.

Tantric Symbolism:
it is a fact that the revealer of the epic Ramayana, the Valmiki
Chapter-1
presided over by a goddess Lakini.
Anahata - in the region of the heart. It is like a deep red lotus with twelve
petals. Seat of air, it is presided over by goddess Kakini.
Visuddha or Bharati - in the region of the neck. Seat of Sarasvati, it is grey and
like a lotus of sixteen petals presided over by goddess Lakini.
A}na - between the eyebrows. Also called Paramakaia or Muktatriveni, it is like a
lotus of two petals white in colour It is from this cakra that the three nadis,
Ida, etc., spread out to different directions. Symbolised by the letters Ha and
ksa, it is the seat of mind, presided over by goddess Hakini. The word Ajna means
order, order of guru who is supposed to reside in it.
Cakrabheda or Satcakrabheda (literally meaning penetration of Cakras) means the
manifestation or activation of Cakras- it ^necessary for keeping the body fit and
for the attainment of b>iddhis. The six Cakras are identified in some Tantric works
with the five elements and the mind18. This idea appears to have been based on the
ancient Upanisadic theories: for example the heart is compared to a lotus, and it
is stated to have 101 Nadis; one of them penetrates the crown of the head; a man
moving upward by it reaches immortality. In this connexion, the following Upanisads
may be consulted: Chandogya Upanisad VIII, I. I, viii.6.6, Katha vi.16, Prasna
iii.6. Certain diagrams also are called Cakras. Different works differ in the names
and number of Cakras. The Sricakra is often mentioned19, A Tantra, called
Cakrabheda {Deccan College MS. No, 962 of 1884-87) mentions the following five
Cakras used in Durgapaia according to Kaulagama.
Rajacakra, Mahacakra, Devacakra, Viracakra, Pasucakra (see Catalogue, vol. XVI on
Tantra, p. 163). In another manuscript (Deccan College MS. No, 964 of 1887-91) some
other Cakras are described as Akadamacakra, Rnadhana, Sodhanacakra, Ftasicakra,
Naksatracakra (Catalogue, vol. XVI
on Tantra. p. 251).
Sricakraza, also called Sriyantra or Tripuracakra, connected with Srividya, has
been described in verses, quoted in the Samkara-Vijaya of Anandagiri {Bib. indica
ed. 1868) p. 255 and in the Setubandha commentary on the Nityasodasikarnava (1.31-
34) quoting from Yamala (probably Rudrayamaia). The Saundaryalahari (verse 11) also
describes it. A somewhat different description occurs in a work called Devirahasya
(Deccan College MS. No. 490 of 1895-98) . A description of the Cakra is as follows.
A Cakra is to be drawn with the bindu in a small triangle. The bindu stands for
Sakti or Muiaprakrti solidified, There are nine triangles five of which have their
apex downward: these represents Sakti, and four, representing Siva, have their apex
upward. The bindu is situated in the smallest triangle pointing downward. There are
two pairs of triangles, then 14 triangles, then eight-petalled lotus. 16 petalled
lotus, then 3 circles, then three boundary lines with four gates, these ten latter
being the outer section of the Yantra and the lotuses of 8 and 16 petals being the
inner section of the Yantra. There is a total of 43 angles. The part of the Cakra
inside the boundary lines is called bhupura. The worship of Yantra is bahiryaga.
Antaryaga is taking awakened Kundalini through the Cakras, from Muladhara to
Ajnacakra. and then uniting it with Siva in the Sahasrara-cakra\ the six Cakras are
identified with the five elements and the mind.