Sri...

Sri Shakti
Sri Dhara
Sri Bhavani
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Sri Khestra
Sri Jagannath

On This Auspicious Occasion Of Ram Navami I thought to post something relevant and some real truth on the basis of the creation.

According To Indian Spiritualism Sri Chakra Or Sri Yantra Means Maa Dakshin Kali
If Some One worships it .. he/she is worshiping maa dakshin kali.



That is the ultimate union of Purush And Prakriti



It is believed that
The Triangle in the Sri Yantra is the Ultimate Male Force
And the Circle is The Ultimate Female Force.
Thus it contains the whole universe within it

Chakra pooja or Yantra pooja is the worship of a deity in a diagrammatic form. This type of worship exists in a lot of the other parts of the world also.

The worship of Devi in Shreechakra is regarded as the highest form of the Devi worship. Originally Lord Shiva gave 64 Chakras and their Mantras to the world, to attain various spiritual and material benefits. For his consort Devi he gave the Shreechakra and the highly coveted and the most powerful Shodashakshari mantra, which is the equivalent of all the other 64 put together.

It is said that in the beginning God, who was one, wanted to become many and enjoy himself. As the first step to creation he created Devi – the total cosmic Female force. For the male part, out of his left he created Shiva, out of his middle he created Brahma and out of his right he created Vishnu. That is why many regard the Devi as more powerful than the Trinities and hence She is called Parashakti or Paradevi – Para meaning beyond . Brahma created the universe.

Vishnu controls and runs the universe. Shiva along with Shakti is engaged in the eternal dissolution and recreation of the universe. The Bindu in the center of the Shreechakra is the symbolic representation of the cosmic spiritual union of Shiva and Shakti. Apart from that the Shreechakra also embodies countless number of deities and represents the whole of creation. Hence by worshipping the Devi in Shreechakra one is actually worshipping the highest ultimate force in the Tantrik form.

The Shodashakshari mantra is one of the most guarded secretes of tantra. Usually the Guru gives it to a highly deserving and tested disciple. Very few get it. Even in the Mantra Shastra, where all other mantras are openly and clearly given, the Shodashakshari Mantra is not directly given. Several hints about the mantra are given and you are asked to get the mantra if you are capable and deserving. The opening versus of the mantra shastra chapter on Shreechakra says, "Your head can be given, your soul can be given but the Shodashakshari Mantra of the Devi can not be given".

The Nine enclosures have characteristic forms, names, meanings, symbolisms and corresponds with the aspects of human constitution. If we follow the 'way of enfoldment', the nine enclosures-successively are;

GROUP 1. (Inner Group symbolizing absorption or 'samhara')

1. The central dimensionless point (bindu0 representing the transcendental aspect of the mother-goddess, denoted by the secret syllable 'shrim'. In fact, it is this point (coloued red) that is really the 'Sri-Chakra'. Everything else is only a manifestation of aspects thereof. The point is identified with lalitha or Rajarajeswari, the chief deity of the Tantrik cult.

2. The primary triangle with its apex downward and coloured white immediately around the central point. It may be seen that this triangle does not intersect with any other triangle and stands independent in structure. Other triangles in the yantras are formed by extending the three sides of this primary inverted triangle. The triangle is feminine in character, is said to represent the three fundamental manifestations of the mother-goddess: Kamesvari (presiding over the Kamarupa-pitha, symbolizing the moon, and representing creation), Vajreswari (presiding over Purnagiri-pitha, symbolizing the sun, and representing preservation) and 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 (kama-kala)

3. The figure of eight-corners (ashta-kona) surrounding the primary triangle consisting of eight triangles, coloured Red.

GROUP II (middle group, sumbolising presernation of sthiti)

4. The figure of ten angles (called 'inner' or antardasara)consisting of ten triangles, coloured blue, surrounding the eight-coloured figure.

5. Another figure of ten angles (called 'outer' or bahirdasara) surrounding the above, also consisting of ten triangles, coloured red.

6. The figure of fourteen angles (consisting of fourteen triangles) (called chatur-dasara) surrounding the above.

GROUP III (outer Group, symbolizing extension of srshti)

7. The 'eight-petalled lotus' or the circle with eight petal-like projections, red in colour, on the outside (called ashta-dala-padma) enclosing whole of Group II (which in turn encloses Group I)

8. The sixteen-petalled lotus (shodasa-patraka) or the figure with sixteen petal-like projections on the outside, surrounding the above: and

9. The square field (chaturasra) in which all the above units are positioned. It is imagined to be the 'earth-stretch' (bhupara), all inclusive, bound by three ramparts.

Of the above units, units 2 to 6 are regarded as Sakti-aspects and the unit 1 and the last three Siva-aspects. While 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 word 'Shri' has multiple and expanded connotations.

This auspicious prefix is added to various mantras.

It symbolizes the perfectly balanced interaction of active and receptive principles.

It is the fusion of the knower and known. It's literal meaning is wealth ' of virtue or excellence.

The word is also associated with intellect and understanding and is often used as a honorific prefix to names of deities and persons.

It stands for ultimate enlightenment.