Maha Yantra The
Mystic Chakra of Tripursundari
Description of Sacred Sri-Yantra Self Engraved on the Shilla:
The sacred Sri Chakra, commonly known by the Hindus as ‘Sri
Yantra,’ composed of circles and lotus petals, contains nine independent
Trikonas (Triangles) mystically drawn one within the other. The four Triangles
that point upwards represent Shiva and the other five pointing downwards
Shakti. The Shiva Triangles are called Srikanthas or Shiva
element, and the Shakti triangles Shivayuvatis or Shakti element. All
these are quite independent of the central Bindhu and are formatted by the Mulaprakriti
of Shiva Bindhu.
The intersecting triangles represent the play of creation, protection
and absorption of the whole universe by the pure divine force known as ‘Sudha
Shakti’. The central point in the chakra is Bindhu which symbolises the union
of ‘Shiva with Shakti’ or ‘Kameshiva with Kameshwari.’
‘Sri Tantra’ is in fact, the most magnificent 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 fourty 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 with sixteen petalled lotus, drawn
on it is called ‘Shadashadal.’ This lotus is significant of sixteen
kalas or phases of the moon. The whole set of triangles and lotus petals are
further enclosed in triple concentric circles or three fold girdles called ‘Trimekhia.’
The whole diagram, forming the mystical Chakra, fixed in a square, with triple
parallel lines, having four openings on gates on its four cardinal points make
up the Devi’s mansion. In the centre of the whole composition lies the Bindhu
(point) which, in fact is the mysterious matrix of this Maha Yantra. The description
of this Yantra is given in Sloka 11 of Sundaryalahri, reproduced just
below in the Yantra itself.
The Yantra is adopted for the workshop of the mighty Shakti-Lalita
Devi and is considered to be the most popular symbol than the Icon or image of
Srividhya i.e. ‘Tripursundari’ Herself.
The mystery of ‘Sri Yantra’ is quite remarkable. Its secret
doctrine is largely acknowledged even by renowed foreign authors and scholars.
While acknowledging the mystical performance of these mysterious Yantra 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 Hinduist
Mandal is the one called ‘Sri Chakra’ or the wheel of ‘Sri’ i.e.
the mystic wheel of ‘Shakti’ or divine power which is the motive force
of the universe and by virtue of which God manifests and displays Himself in
things which are all necessity the effect of Shakti itself, since without Shakti,
God can do nothing.
One can well imagine and understand the might of this ‘Shakti’
which the God Himself has acknowledged as stated in ‘Sundarya-Lahari’
that only conjoined with Thee Oh! Shakti have I the power to be the absolute
Lord otherwise I would not be able to move. Such is the might ‘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
Bindhu or in the reverse order it may be started from the Bindhu and worked
outwards towards the gates. The former process is called ‘Layakrarna’
(Involution) and the later ‘Srishtikrama’ evolution. Here it is described in
the latter way.
Starting from the central point (Bindhu) and ending with the four
gates the whole complex is divided into nine Chakras or wheels – called Yantras
– which according to ‘Tantraja Tantara’ are;
(i)
Central Red Bindhu, described as Sarvanandmaya
(ii)
Central White Triangle, described as
Sarvasidhipradha
(iii)
Eight Red Triangles, described as
Sarvaroghara
(iv)
Ten Blue Triangles, described as Sarvarakshakar
(v)
Ten Red Triangles, described as Sarvarthasadhak
(vi)
Fourteen Blue Triangles, described as Sarvasaubnagyadayak
(vii)
Eight Red Lotus Petals, described as Sarvasamksobhan
(viii)
Sixteen Blue Lotus Petals, described as Sarvaparipuraka
(ix)
Surrounding Yellow ground between the
outer most circle and the four gates described as Trilokyamohan
Explaining the complex of these Yantras the sacred ‘Tripuramahimstotrum’
says that the same ‘Mulavaidyaksars’ as having contributed towards the
unfloding of this ‘Sriyantra’ 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 of sixteen blue petalled lotus it took the form of Moon, Stars,
Planets and the Zodiac (Rashi Chakra). This Yantra is described as ‘Sarvapariporka,’
which is complementary in every way.
c)
In Hakar, which represents the red lotus
of eight petals, it took the form of Vyom-mandal i.e. atmosphere, which is the
‘Sankirnrupa’ (Complex form of Shiva) this Yantra obtains third place in
the diagram and is described as ‘Sarvasanksobhan.’
d)
In Ikar, which is represented by
the fourteen blue triangles, it is ‘Turyamaya’ or the creater of the universe.
This Yantra being fourth in the order is described as ‘Sarvasaubhagvadayak’
i.e. all auspicious.
e)
In Ekar, which obtains the fifth
place in the order in the order and it represented by ten red triangles-the ‘Vishnavi
Shakti’ manifests herself as one engaged in ‘Vaishvapalan’
(preservation of the universe.) This Yantra is described as ‘Sarvarthasadak’
or fulfiller of all desires.
f)
In Rakar, which is represented by
ten blue triangles and is the sixth Yantra in the 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.
g)
In Kakar, the Shakti is radiated
as ‘Kamda’ or granter of all desires, ‘Kamrupni’ or changer of
form a 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 curer of all diseases.
h)
The eight Yantra-which is represented by the
crescent shaped central white triangles, is known as ‘Vishvayoni’ or the
womb of the universe signifying the Kamam or cause. Here Shakti is identified
in ‘Shunyarups’, (Zero or Void form) of the Bindhu-Rupa Shiva. This Yantra is
described as ‘Sarvasidhiprada’ or giver of all siddhis.
i)
The ninth and the last Yantra,
represented by the central Bindhu, is described as ‘Sarvanandmaya’ i.e.
all pervading 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 Yantras, described above, are its beejaksharas (Seeds) and the
protecting deities, which are symbolic Tatwas, are the Shivas themselves.
The Central Bindhu has three-fold aspects. It is called ‘Bindhu
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 Bindhus are compared to the Sun Moon and the Fire representing the names
given to the aspects of Para Bindhu.
While commenting upon the Yantra worship, Sir John Woodroff,
(Arthur Avalon) another learned scholar and noted author says ‘’that the more
experienced and correct view is that the mind is Shakti which is a particular
manifestation of it. By continual and repeated practice in that Chakra after
Chakra everything becomes divinished’’ 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 ths Sadaka is yhus identified with ‘Sri Yantra’ and its
nine appertures (Naudwar) 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 knower 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 knower of 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 Shiva Shakti 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 TANTARAJA TANTRA there are 960 Yantras which are
signed Adya, Nitya and Lalita, the three Godesses, who are known
‘TRIPURASUNDARI’ conjoined in ONE.
Different fruits are gained by worshipping different Yantras. Of
these 960 Yantras the principal one’s are:-
Sri Yantra, Puja Kaml Chakra, Amritghat, Sidcthavajra, Keshav,
Wajralinga, Merulinga, Mahalinga, Yoni, Vajravajrak Maha Vajra 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.
