Surrendered this work and life on the feet of, Raj Rajeshwari, Kameshwari, Sree Lalitha Tripur Sundari!.

 

Sri Yantra & Kundalini

Sri Chakra and Kundalini.png

Deho Devalaya: Prokto Jeevo Deva: Sanatana:

According to Tantra, the creation of the world begins with an act of division of the opposites that are united in the deity. From their splitting arises, in an explosion of energy, the multiplicity of the world. Starting from pure unity (Shiva), the world is a continuous unfolding (energized by the power of Shakti), until a state is reached, when the process must reverse and involute back to the very beginning. Multiplicity must once again become unity. Yantras are symbolic representations of this process of evolution and involution.

Tantra also says the human being is a miniature universe. All that is found in the cosmos can be found within each individual, and the same principles that apply to the universe apply in the case of the individual being. For human beings the body is considered the most perfect and powerful of all yantras and is seen as a tool for inner awareness.

A yantra is thus a tool making the process of evolution conscious to the adept of Tantrism. It enables the adept to retrace his steps from the outward-directed world of multiplicity to the inward focus of unity.

All primal shapes of a yantra are psychological symbols corresponding to inner states of human consciousness. Yantras are sacred symbols of the process of involution and evolution.

Chakras, meaning “wheel”, are psychic centers that lie along the axis of the spine as consciousness potentials. They are usually represented as lotuses. The chakras are not materially real and are to be understood as situated, not in the gross body, but in the subtle or etheric body. Repositories of psychic energies, they govern the whole condition of being.

When kundalini is struck, she awakens, uncoils and begin to rise upwards like a fiery serpent, breaking upon each chakra as she ascends, until the Shakti merges with Shiva in sahasrara chakra.

As kundalini reaches each chakra, that lotus opens and lift its flower; and as soon as she leaves for a higher chakra, the lotus closes its petals and hangs down, symbolizing the activation of the energies of the chakra and their assimilation to kundalini. The dynamization of kundalini when it passes from one chakra to another is an unfoldment of spiritual consciousness stage by stage and is said to enable the acquirement of yogic powers called siddhis.

Muladhara Chakra: Location: Base of the spine, Name: Foundation, Plane: Physical plane, Sense Organ: Nose,Work Organ: Anus

Sense: Smell, Element: Earth, Shape: Square, Sound: Lam, In Sri Yantra Bhupra, Trailokyamohan Chakra.

Muladhara is the root centre of physical experience, located at the base of the spine, the sacral plexus.

The square represents the earth itself, the four dimensions and the four directions. Four allows for completion, and earth embodies the elements and conditions for human completion on all levels. Muladhara Chakra is the meeting place of the three main nadis: Ida, Pingala and Sushumna. The downward-pointing triangle indicates the downward movement of energy and the three main nadis.

The seed mantra is Lam, the yellow square represents the earth element. The Muladhara chakra governs the vital breath Apana. An inverted triangle in the centre of the square encloses the unmanifest Kundalini, represented as a snake wrapped in three and a half coils around the svayambhu (self born) linga. Because her mouth faces downward, the flow of energy is downward.

The opening at the entrance of the sushumna is called brahma-dvara, the door of Brahma, which is closed by the coils of the sleeping Kundalini. As mentioned in Lalita Sahsranama.

Svadhisthana Chakra: Location: Above the genitals, Name: Dwelling place of the self, Plane: The Astral plane, Sense Organ: Tongue, Work Organ: Genitals, Sense: Taste, Element: Water, Shape: Circle, Sound: Vam, In Sri Yantra is Sodashidal Padma,

Sarava-ashaparipurak Cakra.

Manipurka Chakra: Location: Solar Plexus, Name: The city of Gems, Plane: Celestial plane, Sense Organ: Eyes, Work Organ: Feet and legs, Sense: Sight, Element: Fire, Shape: Triangle, Sound: Ram, In Sri Yantra it’s Ashtadal Padma, Sarvasankshobhan Chakra.

Manipura chakra, the gem centre is at the level of the solar plexus. Manipura chakra is the seat of the fire within the body. Located at the navel, this is the chakra of the life force.

Anahata Chakra: Location: The Heart, Name: The Heart, Plane: Plane of Balance, Sense Organ: Skin, Work Organ: Hand, 

Sense: Touch, Element: Air, Shape: Hexagram, Sound: Yam, In Sri Yantra it’s Chaturdasha or Sarvasaubhagyadayak Chakara.

It is in Anahata chakra that Kundalini Shakti appears for the first time as a beautiful goddess.  Shakti to move upward and carry the aspirant into the higher planes of existence. Kundalini Shakti now becomes a goddess and one may communicate with her, the upward-moving energy. She is no longer coiled around the lingam, but sits independently in a yogic posture. She embodies anahata nada, the cosmic sound, which is present everywhere and is known as “white noise”. This sound begins in the heart as AUM, the seed of all sounds.

Vishuddha Chakra: Location: Behind the throat , Name: Pure , Plane: Human plane, Sense Organ: Ears, Work Organ: vocal cords

Sense: Hearing, Element: Ether, Shape: Crescent, Sound: Ham, In Sri Yantra it’s Bahirdasa or Sarvarthsadhak Chakra.

In Vishuddha Chakra, all the elements of the lower chakras – earth, water, fire and air – are refined to their purest essence and dissolve into akasha.

Ajna Chakra: Location: Between the eyebrows, Name: Command, authority, Plane: Plane of austerity, Sound: AUM, In Sri Yantra It’s  Trikona or Sarvarakshakar Cakra , Ajna chakra is the location of the third eye which is the conscience.

The two physical eyes see the past and the present, while the third eye reveals the insight of the future. The seed syllable is Aum, or “Pranava Om”, the supreme sound. When one establishes himself in the place between the eyebrows he goes beyond all the kinds of desires that motivate life and impel one to move in many directions. All experience and ideas serve only to clarify one’s perceptions in Ajna Chakra. The plane of neutrality (Sarasvati) appears as a balance between solar and lunar energy within the body.

Ida and Pingala nerve energies separate from the Sushumna channel at the Muladhara chakra, intertwine up through all chakras and meet with the Sarasvati, becoming one at Ajna Chakra. This brings the sense of oneness and of unity with the cosmic laws that appear in the plane of austerity. They then again separate, running into the left and right nostrils. Negative and positive, the components of duality, become equalized in Sarasvati, leaving a state of pure music and neutrality. One now becomes one-pointed; he becomes knower of past, present and future.

Ida and Pingala are time-bound; up to the fifth chakra the yogi also is time bound, but as Ida and Pingala end here, the yogi moves into Sushumna, beyond time. He is now in a state of nondual consciousness. The activation of Ajna chakra is said to lead to psychic powers (siddhis). 

As per Sri Yantra there are two more cakras before kundalini reaches to Sahasrara cakra.

Ashtar Dasha, Manas Chakra- Sarvaroghara Chakra.

Trikona Soma Cakra, Lalata, Sarvasidhiprada Cakra.

Sahasrara Chakra: Location: Top of the cranium, Name: Thousand petaled, Plane: Truth and reality, In Sri Yantra is Bindu Sarvaanandmaya Cakra. Sahasrara, meaning thousand, is the “Lotus of the Thousand Petals” located four finger-breadths above the crown of the head. Sahasrara chakra is the upper terminal point of Sushumna nadi, the central channel. From Saharara the nectar of immortality (Amrita) flows in a constant stream.

Sahasrara chakra is the seat of the parabindu (supreme bindu). It is the location of the merging of Kundalini Shakti and Shiva. By this union the adept attains liberation while living which is considered in Indian life to be the highest experience: an union of the individual with the universe. Sahasrara chakra is located above Brahma-randhra, “the cave of Brahma”. It is a hole in the crown of the head through which the soul is said to escape at death. When the Yogi separates himself from the physical body at the time of death, this Brahma-randhra bursts open and the soul comes out through this opening (Kapala Moksha). This opening is also called the ‘Door to Pure Consciousness’ or door of liberation.

Once the Kundalini Shakti, also called “Serpent Power”, has ascended through Sushumna to Sahasrara, it is made to reverse its course and return to rest in the base center again. Immortality is achieved within Sahasrara Chakra. Before attaining to this chakra the yogi is unable to reach the unconscious conscious state called asama-prajnata-samadhi. In this state there is no activity of the mind and no knower, no knowledge, nothing to be known: knowledge, knower, and known all become unified and liberated.

When the Kundalini is raised up to Sahasrara chakra, the illusion of individual self is dissolved. The yogi becomes realized, one with the cosmic principles that govern the entire universe within the body. One is no longer subjected to birth or death.

Samadhi is the pure bliss of total inactivity. Up to the sixth chakra the yogi may enter a trance in which activity or form still remains within the consciousness.

In Sahasrara Chakra the prana moves upward and reaches the highest point. The mind establishes itself in the pure void of Shunya Mandala, the space between the hemispheres.

At this time all feelings, emotions and desires, which are the activities of the mind, are dissolved into their primary cause. The union is achieved. The yogi is sat-chit-ananda, truth-being-bliss.

He is his own real self, and as long as he stays in his physical body he retains nondual consciousness, enjoying the play of lila without becoming troubled by pleasure and pain, honours and humiliations.

In the tantra tradition, the worship is classified as external (bahir-yaga) and internal (antar-yaga).In the former the worship is offered to a concrete representation of a divinity which inspires devotion and reverence. Here, the object of adoration and worship is gross (sthula). The devotee looks upon the mother-goddess as having a human form which he can see and touch. The services (upacharas) are offered to that form as if it were the most adorable and highly revered human being. The worship also includes praising the divinity (stuti), repeating the mantra handed down by the Guru (japa), which the tongue can utter and the ears can hear. There is also the contemplation on the glory of the God (dhyana). This form of worship is termed as gross (sthula).

The text says that external worship is only a stepping stone, a preliminary procedure; and, one must go beyond that in due course. The external worship is a means and not an end.

The main purpose of Bhavanopanishad is to establish a relation between structures of the human body and Sri chakra. The Sri Chakra, in turn, is regarded as a projection of the essential characters of the universe. There is an attempt to harmonize (samarasya) the micro (pindanda) and the macro (brahmanda), with Sri Chakra being the median imbibing in itself the characteristics of the both.

In Sree Yantra sadhana each chakara get cleansed with rituals and mantra recitations, thus Kundalini awakening is experienced most subtle way and blissfully.

Sri Cakara is for the Sadhak who is on the path of self-realisation after understanding and purifying gross and subtle bodies, to reach near the bindu our mind and body must be purified, ego annihilated, sadhak is in control of his kamendriya-s, highest level of spiritual knowledge is attained thus further journey start and merger with bindu is possible. journey starts from ‘dveta’ towards ‘adeveta’..for that sadhana is important.

In Sree Yantra sadhana each cakara get cleansed with rituals and mantra recitations, thus Kundalini awakening is experienced with truthful wisdom of reality of existence and most subtle way bliss.

Sri Matrey Namah: