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The Structure of Sri-Chakra: There is a two-fold way of looking at the 'yantra'. If we start from the outer-most enclosure (avarana), which is in the form of a square (called 'bhupura') and move inward until the point (bindu) is reached, this movement suggests that it is a movement leading finally to dissolution in the point. On the other hand, if we begin with the central point (bindu) and move outward until the all-enclosing square (bhupura) is reached, this movement suggest that it is a movement leading finally to expansion. It is described as unfoldment' of (srshti). The Nine enclosures have characteristic forms, names, meanings, symbolisms and corresponds with the aspects of human constitution. The Nine chakras There are nine chakras in the Sri Chakra. At times they are reckoned as eight by not counting the Bindu.
TRAILOKYAMOHANA
OUTERMOST LINE -- SIDDHIS This is known as Bhupura, a square of three lines, the lines one inside the other. In the outermost line are positioned the Siddhis: anima minuteness, laghima lightness, mahima greatness, isitva lordship, vasitva control, prakamya to have whatever one wants, bhukti enjoyment, iccha desire, prapti attainment and sarvakamasiddhi the accomplishment of all desires. These are the Siddhis one aspires to get as the culmination in different lines of worship, but in this worship of the divine mother, these are the beginnings as the siddhis are in the outermost periphery. Where other worship end, this worship begins. That is why the Tantra forces the point dramatically in these lines:
In the middle line are situated seven mothers and they are : Brahmi, Maheswari, Kaumari, Vaishnavi, Varahi, Mahendri, Chamunda and Mahalaskhmi. They are the emanations from Brahma, Shiva etc. and they are again the portions of the Divine Mother. They are just like their originals in form, ornaments and vehicles yadvadeva hi yat rupam yatha bhusanavahanam tadvadeva hi tat saktih.
INNERMOST LINE -- TEN MUDRA DEVATAS In the innermost line are the ten Mudra Devata dealt in the chapter of Deities.
SARVASAPARIPURAKA
SARVASANKSOBHANA
, EIGHT PETALLED LOTUS --DEITIES OF COORDINATION It is an eight petalled lotus In which deities who facilitates coordination of physical body with the mind are stationed. The presiding deities are Anangakusuma, Anangamehala, Anangamadana, Anangamadanatura, Anangarekha, Anangavegini, Anangankusa and Anangamalini.
SARVASAUBHAGYADAYAKA
SARVARTHASADHAKA
SARVARAKSAKARA
SARVAROGAHARA
NINE ENCLOSURES
4. Fourth Enclosure, called provider of all prosperity ( Sarva Saubhagya-davika). 5. Fifth Enclosure, called Accomplisher of all objects ( Sarvartha-sadhak)
6. Sixth Enclosure, called Protector of all ( Sarva rakshakara)
7. Seventh Enclosure, called Remover of all diseases ( Sarva rpga- hara) 8. Eighth Enclosure, called Bestower of all attainments ( Sarva-Siddhi-prada)
9. Ninth Enclosure, called Filled with all bliss ( Sarvanandamaya.)
Kamesvari -- (presiding over the Kamarupa-pitha, symbolizing the moon, and representing creation), Vajreswari -- (presiding over Purnagiri-pitha, symbolizing the sun, and representing preservation) Bhaga-malini -- (presiding over Jalandhara-pitha, symbolizing the fire and representing dissolution). The three corners of the triangle stand for the three 'peaks' (kuta) of the fifteen-lettered 'mantra'. The triangle itself is regarded as the abode of the mother-goddess. 3. The figure of eight-corners (ashta-kona) surrounding the primary triangle is consisting of eight triangles, coloured Red.
Of the above units, units 2 to 6 are regarded as Sakti-aspects and the unit 1 and 7 to 9 the last three Siva-aspects. The above nine constitute the main pattern of Sri-chakra,. It is usual to introduce between 9 and 8, three concentric circles (known as 'tri-vrtta), representing the three worlds (bhu, bhuvah and svar), the three 'gunas' (sattva, rajas and tamas) and the basal conter (muladhara) in the living beings... Besides the forty-three triangles involved in the design of Sri-chakra, there are also twenty-four 'sandhis' (where two lines meet) and twenty-eight 'marma-stanas' (where three lines meet), which have their own significances. During the worship ritual, these spots also receive attention. The meeting of two lines indicates the union of Siva and Sakti, while the meeting of three lines suggests the explicit presence of harmony between Siva and Sakti (described as samarasya) The background philosophy explains that the bindu is Sri or MahaKameswari, and initial manifestation is 'nada' or sound (half-syllable or crescent moon). Thereafter, the primary triangle (trikona) takes shape as the organ of generation of the universe (YONI). The bindu is Kamesvara, the ground of the universe: the trikona is Kamesvari, the mother of the universe. The union of these two is Sri-chakra, which represents the entire phenomenal pattern including the underlying unitary principle.