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Sri-Chakra-Significance
and Pooja details
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"His Holiness Sri Sachidananda
Saraswathi Swamiji performs every night, after ‘Chandra Mouliswara’ Shiva Puja,
Sri Chakra Puja. This Puja will be performed by him, wherever he goes. Everyday,
in the mornings, Sreemath Purohit performs “SRI CHAKRA NAVAVARANA PUJA” and after
that ‘SRI CHAKRA NAVAVARANA HOMA''. Any one make sankalpa in this Puja and Homa,
by sending Draft for Rs 250 for Sri Chakra Navavarana Puja and Rs 250 for Sri Chakra
Navavarana Homa with your name and nakshatra."
At the Sree Math, every
night, after Shiva Pooja, His Holiness performs Sri Chakra Pooja.You may participate
in the Daily Sri-Chakra pooja as well as Navavarana Puja (for details visit page:'yagnas,homas and Poojas' and
How to remit money
)
Given below are some
brief description of Sri Chakra (Reference: "The Tantra of Sri-Chakra- Bhavanopanishat
by Vidyalankara Prof: S.K.Ramachandra Rao, Published by Sharada Prakashana, Banglaore-53)
Sanskrit expression
'chakra' usually means a 'wheel'. The etymology of the word would suggest that by
which anything is done (kriyate aneana). The wheel of the cart, the wheel of the
potter, the wheel-like weapon that is flung against the enemy are all called 'chakras'.
In its extended meaning, chakra also signifies a kingdom and because the wheels
of the King’s chariot can roll on there without hindrance. The King of the land
is thus described as 'chakra-vartin'. The word also signifies arrangement of the
army (charka vyuha) in order to fortify its position and secure victory. Sanskrit
poets are found to employ characteristically circular patterns of letter of words
(chakra bhandha) to convey the meaning more forcefully (if also more tortuously)
than usual. Whatever the sense in which the word is employed, it invariably means
a 'power field', an arrangement of parts so as to accomplish the desired end. The
circular form which the chakra usually brings to mind denotes both comprehension
and facility. It comprehends all the parts, units and details in a compact and effective
manner, so that the whole form is unitary and functional.
But the form need not
necessarily be circular. The idea of comprehension may be metaphorical, as in expressions
like 'rtu-chakra' (the round of the seasons) 'nakshatra chakra' (the collection
of stars) and 'nadi chakra' (the arrangement of the arteries).
The three words, Chakra,
Mandala and Yantra are in fact synonymous. But in popular imagination, each connotes
a characteristic feature that distinguishes it from others. For instance, Chakra
suggests a circular form, while the 'mandala' may be figure of any shape (usually
square). While both chakra and mandala are usually linear representation, Yantra
a three dimensional model. It must be noted that there is also a three dimentional
model of Sri-chakra, called 'meru'. Whatever it is called, the instrument is a sphere
of influence, a consecrated ground, an arena for the play of thoughts, feelings
and forces both inside and devotee and outside him. It is an instrument that is
employed to activate energies, stimulate thoughts, harmonize feelings and co-ordinate
inner and outer forces.
The significance of
the prefix 'Sri' in the expression 'Sri-chakra' denotes that the instrument employed
is 'auspicious, beneficent, salutary, conducive to prosperity. 'Sri' is the name
of mother goddess who rules over the universe (tvam sristvam iswari). She is so
called because all living beings depend upon her for being, for happiness, for the
fulfillment of their destiny. The conception and employment of 'Sri chakra' are
relevant only in the framework of an esoteric discipline, known as 'Sri Vidya',
which is variously interpreted as 'the vidya of the nature of Sri' (the ultimate
benefit, viz: 'mukti'), the 'vidya that yields 'sri' (prosperity) ,the vidya of
'sri', the vidya and sri, in the sense of path and goal. The tantrik texts speak
of ten 'vidya' or cultic goddesses whose worship is commended for health, happiness,
wealth and welfare here and liberation from phenomenal bondage hereafter. The ten
divinities are classified to 1.the extra-ordinary 'vidyas' (maha-vidyas), Kali and
Tara 2.the ordinary 'vidyas', Shodasi (or Tripura), Bhuvaneswari, Bhairavi, Chinnamasta
and Dhumavati and 3. 'Adept vidyas' (siddha vidyas), Matangi, kamala and Bhagalamukhi.
The extra-ordinary vidyas
presuppose on the part of the devotee great rigor, austerity, persistence and detachment.
The practice is filled with grave risks. The 'adept vidyas are likewise to be propitiated
by the would-be adepts and therefore involve rituals of a kind that the common man
would find extremely arduous and hazardous. The 'ordinary vidyas' are suitable for
ordinary aspirants and they are safe. Each of these vidyas has a characteristic
form and particular 'dhyana, mantra, kavacha and other details of tantrik ritual.
The Structure of Sri-Chakra:
There is a two-fold way of looking at the 'yantra'. If we start from the uter-most
enclosure (avarana), which is in the form of a square (called 'bhupura') and move
inward until the dimensionless point (bindu) is reached, the movement suggests progressive
implication and contracting of the dimensions leading finally to dissolution in
the point. It is described as the way of enfoldment (samhriti). If, on the other
hand, we begin with the central dimensionless point (bindu) and move outward until
the all-enclosing square (bhupura) is reached, this movement suggest progressive
explication and expansion. It is described as the 'way of unfoldment' (srshti).
In either case, there are NINE enclosures.
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 background philosophy explains that the bindu
is Sri or Maha-Kameswari, 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 gound 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.
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