‘श्रीविद्या’ वेदों की प्राचीनतम एवं गुह्यतम रहस्य विद्याओं में से अन्यतम विद्या है। यह सिद्धियों का रत्नाकर एवं मोक्ष का अन्यतम साधन है। ‘श्रीविद्या’ श्री की विद्या है। इसमें निहित ‘श्री’ शब्द ‘शकार, रकार, ईकार एवं बिन्दु’ का कल्पवृक्ष है। यही ‘षोडशी कला’ भी है और भगवती त्रिपुरसुन्दरी भी। लक्ष्मीधर ने ठीक ही कहा है-

‘ षोडशी कला शकार-रेफ-ईकार-बिन्द्वन्तो मन्त्रः । एतस्यैव बीजस्य नाम श्रीविद्येति । श्रीबीजात्मिका विद्या श्रीविद्येति रहस्यम् ।’

श्रीविद्या ‘चन्द्रविद्या’ है, चन्द्रकला ‘अमृतकला’ है, भगवती कुण्डलिनी ‘अमृतलहरी’ हैं और वे ‘श्रीस्वरूपा’ (त्रिपुरसुन्दरीस्वरूपा ) हैं।

दश महाविद्याओं में एक महाविद्या षोडशी या श्रीविद्या भी है। इसकी ‘त्रिपुरसुन्दरी, राजराजेश्वरी, ललिता, कामेश्वरी, त्रिपुरा, महात्रिपुरसुन्दरी, सुभगा, बालत्रिपुरसुन्दरी’ आदि अनेक नामों से पूजा की जाती है। आदि शङ्कराचार्य, भास्करराय, पुण्यानन्दनाथ आदि परमोपासक रहे हैं। पौराणिक परम्परा की दृष्टि से इसके द्वादश सम्प्रदाय और द्वादश उपासक हैं। इनका यन्त्र ‘श्रीयन्त्र’ कहलाता है। दश या अट्ठारह महाविद्याओं के दो कुल हैं। उनमें से एक ‘काली- कुल’ है और दूसरा ‘श्रीकुल’। श्रीविद्या श्रीकुल से सम्बद्ध है। इस श्रीयन्त्र के मुख्यतः तीन सम्प्रदाय हैं- हयग्रीव सम्प्रदाय, आनन्दभैरव सम्प्रदाय और दक्षिणामूर्ति सम्प्रदाय। श्रीयन्त्र के अन्तरतम में जो ‘बिन्दु’ होता है, वही है- भगवती त्रिपुरसुन्दरी का स्वरूप, आसन एवं धाम । यही है— ब्रह्माण्ड, प्रकृत्यण्ड, मायाण्ड एवं शक्त्यण्ड का उद्भव-केन्द्र। भगवती का श्रीयन्त्र समस्त सृष्टि का रेखात्मक चित्र तो है ही; साथ ही यह अनन्त देवी-देवताओं, शक्तियों तथा समस्त रचनास्तरों, लोकों एवं आध्यात्मिक सूक्ष्म मण्डलों का भी निवासस्थान है। देवी एवं उनके यन्त्र की आराधना यद्यपि ‘पशु, वीर एवं दिव्य’ तीन भावो से की जा सकती है; किन्तु दिव्यभाव सर्वोत्तम होता है। शाक्तों के तीन सम्प्र- दाय प्रमुख हैं— कौलमार्ग, मिश्रमार्ग एवं समयमार्ग आदि शङ्कराचार्य समय मार्गी थे। समयमार्गी शाक्त वेदों, पुराणों, सदाचारों एवं विधि-निषेधों में आस्था रखते हैं; किन्तु कौल इस लक्ष्मणरेखा को नहीं मानते। ‘समयाचार’ श्रीविद्या की आन्तर पूजा का प्रतिपादक है— ‘समयाचारो

नाम आन्तरपूजारतिः।’ ‘परमशिव’ के साथ ‘शक्ति’ का या ‘समय’ के साथ

‘समया’ का सामरस्य कराना ही समयाचारियों का परम लक्ष्य है। श्री सम्प्रदाय अद्वैतवादी दर्शन में विश्वास रखता है; अतः ‘अहं देवी न चान्योऽस्मि’ की अनुभूति ही उनका काम्य है।

श्रीविद्या के साधनापथ में भक्ति, ज्ञान एवं योग तीनों स्वीकृत हैं। षट्- चक्र-वेधन के द्वारा मूलाधारस्थ कुलशक्ति को जागृत करके उसके वियुक्त प्रियतम ‘अकुल’ से उसका सम्मिलन कराना भी एक साधन पथ है तथा ‘ज्ञानोत्तरा भक्ति’ के द्वारा (ज्ञान और भक्ति का सामञ्जस्य करके) विश्वात्मा (भगवती ललिता ) का अपनी आत्मा के रूप में साक्षात्कार करना भी एक साधन-पथ है। ये दोनों पथ श्रीविद्या में स्वीकृत हैं। श्रीविद्या की साधना में ‘बहिर्याग’ से उत्कृष्टतर ‘अन्तर्याग’ का ही आत्मीकरण माना जाता है। भगवती महात्रिपुरसुन्दरी समस्त प्राणियों की आत्मा है। वे विश्वातीत भी हैं और विश्व- मय भी। यथार्थतः तो वे ‘कामेश्वर’ भी हैं और ‘कामेश्वरी’ भी।

बैन्दवस्थान में सहस्रदल कमल है और उसमें भगवती की पूजा आदर्श पूजा है। चन्द्रमण्डल से विगलित अमृत से सिक्त श्रीचक्ररूपी त्रिपुरा की पुरी में पूजा करना ही यथार्थ पूजा है। बैन्दवपुर ही ‘चिन्तामणि गृह’ है। सामयिकों के मत में इसी चिन्तामणि गृह में या सहस्रदल कमल में भगवती की पूजा की जानी चाहिये; न कि बाह्य पीठ आदि पर ‘समयिनां मते समयस्य सादाख्यतत्त्वस्य सपर्या सहस्रदलकमल एव न तु बाह्ये पीठादी’ कहकर लक्ष्मीधर ने भी इसी तथ्य की पुष्टि की है।

Category : Blog

The feminine divinity is a powerful entity. From mother nurturers to destroyers, from knowledge to wealth, they encompass every aspect of the physical and spiritual realm. A part of such a powerful entity is the Mahavidya.
The ten Mahavidyas, or Wisdom Goddesses, represent distinct aspects of divinity intent on guiding the spiritual seeker toward liberation. For the devotionally minded seeker, these forms can be approached in a spirit of reverence, love, and increasing intimacy. For a knowledge-oriented seeker, these same forms can represent various states of inner awakening along the path to enlightenment.
A Dasa Mahavidya is one of the 10 wisdom goddesses in Hinduism. The term comes from the Sanskrit, Dasa, meaning “ten,” maha, meaning “great” and Vidya, meaning “knowledge.” Each Mahavidya is a form of the Divine Mother. In Hindu religious scripts, the Dasa Mahavidya was created after a disagreement between Lord Shiva and Sati (a form of Shakti). The Dasa Mahavidya are as follows:-

1. Kali – The ultimate form of Brahman, “Devourer of Time” (Supreme Deity of Kalikula systems). Mahakali is of a pitch black complexion, darkest than the dark of the Death Night. She had three eyes, representing the past, present and future. She has shining white, fang-like teeth, a gaping mouth, and her red, bloody tongue hanging from there. She has unbound dishevelled hair. She was wearing tiger skins as her garments, a garland of skulls and a garland of rosy red flowers around her neck, and on her belt, she was adorned with skeletal bones, skeletal hands as well as severed arms and hands as her ornamentation. She has four hands, two of them were empty and two others carried a sword and demon head.
2. Tara – The Goddess as Guide and Protector, or Who Saves. Who offers the ultimate knowledge which gives salvation. She is the goddess of all sources of energy. The energy of the sun is also a grant from her. She manifested as the mother of Lord Shiva after the incident of Samudra Manthan to heal him as her child. Tara is of a light blue complexion. She has dishevelled hair and wears a crown decorated with the digit of the half-moon. She has three eyes, a snake coiled comfortably around her throat, wearing the skins of tigers, ornamented with a garland of skulls. She is also seen wearing a belt, supporting her skirt made of tiger skin. Her four hands carried a lotus, scimitar, demon head and scissors. She had her left foot resting on the corpse of Shiva
3. Tripura Sundari (Shodashi) – The Goddess Who is “Beautiful in the Three Worlds” (Supreme Deity of Srikula systems); the “Tantric Parvati” or the “Moksha Mukta”. She is the head of manidweep. Shodashi is seen with a molten gold complexion, three placid eyes, a calm mien, wearing red and pink vestments, adorned with ornaments on her divine limbs and four hands, each holding a goad, lotus, bow and arrow. She is seated on a throne.
4. Bhuvaneshvari – The Goddess as World Mother, or Whose Body is all 14 lokas (whole cosmos). Bhuvaneshwari is of a fair, golden complexion, with three content eyes as well as a calm mien. She wears red and yellow garments, decorated with ornaments on her limbs and has four hands. Two of her four hands hold a goad and noose while her other two hands are open. She is seated on a divine, celestial throne.
5. Bhairavi – The Fierce Goddess. The female version of Bhairav. Bhairavi is of a fiery, volcanic red complexion, with three, furious eyes, and dishevelled hairs. Her hair was matted and tied up in a bun, decorated by a crescent moon as well as two devil horns sticking out from each side. She has two protruding tusks hanging out from the ends of her bloody mouth. She wears red and blue garments and is adorned with a garland of skulls around her neck. She also wears a belt decorated with severed hands and bones attached to it. She is also decked with snakes and serpents too as her ornamentation, rarely she is seen wearing any jewellery on her limbs. She has four hands, two of which are open and two of which hold a rosary and book.
6. Chhinnamasta – The self-decapitated Goddess. She chopped her own head off in order to satisfy Jaya and Vijaya (metaphors of Rajas and Tamas – part of the trigunas). Chinnamasta is of a red complexion, embodied with a frightful appearance. She had dishevelled hair. She has four hands, two of which held a sword and another hand held her own severed head, with three blazing eyes with a frightful mien, wearing a crown, and two of her other hands held a lasso and drinking bowl. She is a partially clothed lady, adorned with ornaments on her limbs and wearing a garland of skulls on her body. She is mounted upon the back of a ferocious lion.
7. Dhumavati – The Widow Goddess. Dhumavati is of a very smoky dark brown complexion, her skin is wrinkled, her mouth is dry, some of her teeth have fallen out, her long dishevelled hairs are grey, her eyes are seen as bloodshot and she has a frightening mien, which is seen as a combined source of anger, misery, fear, exhaustion, restlessness, constant hunger and thirst. She wears white clothes, donned in the attire of a widow. She is sitting in a horseless chariot as her vehicle of transportation and on top of the chariot, there is an emblem of a crow as well as a banner. She has two trembling hands, one hand bestows boons and/or knowledge and the other holds a winnowing basket.
8. Bagalamukhi – The Goddess Who Paralyzes Enemies. Goddess Bagalamukhi has a molten gold complexion with three bright eyes, lush black hair and a benign mien. She is seen wearing yellow garments and apparel. She is decked with yellow ornaments on her limbs. Her two hands held a mace and the tongue of demon Madanasur, as he was in paralysis. She is depicted seated on either a throne or on the back of a crane.
9. Matangi – the Prime Minister of Lalita (in Srikula systems), sometimes called the “Tantric Saraswati”. Matangi is depicted as emerald green in complexion, with lush, dishevelled black hairs, three placid eyes and a calm look on her face. She is seen wearing red garments and apparel and is bedecked with various types of ornaments all over her delicate limbs. She is seated on a royal throne and she has four hands, three of which hold a sword or scimitar, a skull and a veena as a musical instrument. Her one hand bestows boons to her devotees.
10. Kamala ( Kamalatmika) – The Lotus Goddess; sometimes called the “Tantric Lakshmi”. Kamala is of a molten gold complexion with lush black hair, three bright, placid eyes, and a benevolent mien on her face. She is seen wearing red and pink garments and apparel and is bedecked with various types of ornaments and lotuses all over her limbs. She is seated on a fully bloomed lotus and has four hands, two of which held lotuses while two others granted her devotees’ wishes and assured protection from fear.

Category : Blog

श्री यंत्र, सभी यंत्रों का राजा कहा जाता है। भौतिक और आध्यात्मिक दोनों तरह की समृद्धि जीवन में लाता है। 

कहा जाता है श्री सुंदरी साधन तत्पराणाम्‌ , भोगश्च मोक्षश्च करस्थ एव….श्री विद्या की उपासना से साधक भोग और मोक्ष दोनों पा सकता है।  

श्री यंत्र में नौ चक्र होते हैं । यंत्र के केंद्र में एक बिंदु होता है इस बिंदु के कारण ही भगवती त्रिपुर सुंदरी को वैंधववासिनी (विन्ध्यवासिनी) कहा जाता है। 

नौ त्रिकोण परस्पर पुरुष तत्त्व और स्त्री सत्ता  के बीच एकता और संतुलन बनाते है, केंद्र में बिंदू शुद्ध चेतना का प्रतिनिधित्व करता है। 

इस यांत्रिक ज्यामिति को एक प्रकार का गर्भ भी माना जाता है, जो समस्त सृष्टि, उर्वरता और समृद्धि का प्रतिनिधित्व करता है। त्रिकोण तीन घेरे से घिरे और संरक्षित हैं, जिनमें से दो को कमल की पंखुड़ियों से सजाया गया है, जो अनंत काल और धन का प्रतीक है। बाहरी चौकोर परत पृथ्वी के चार द्वारों का प्रतिनिधित्व करती है। श्री यंत्र में दर्शाए गए ये सभी तत्व एक बहुत ही शक्तिशाली ऊर्जावान प्रतीक हैं।

श्री यंत्र विशेष रूप से प्रसिद्ध है क्योंकि यह मुख्य यंत्र है जिससे अन्य सभी यंत्र व्युत्पन्न होते हैं। संस्कृत में, “श्री” का अर्थ है “रानी” और “यंत्र” में “यं ” और “त्र” से आता है, जहां “यं ” का अर्थ है “साधन” और “त्र”, “त्राण ” से लिया गया है, जिसका अर्थ है “मुक्ति”। इसलिए, श्री यंत्र का शाब्दिक अर्थ है “मुक्ति के सभी उपकरणों की रानी”। लेकिन किससे मुक्ति? इस संदर्भ में मुक्ति का अर्थ आध्यात्मिक मुक्ति, सांसारिक चिंताओं से अलग होने और उन्हें आध्यात्मिक विकास में बदलने की क्षमता है। श्री यंत्र के विभिन्न मंत्र हैं जिनका उपयोग किया जा सकता है। 

 यंत्र में पाँच मुख्य ज्यामितीय आकृतियाँ होती हैं: वर्ग, त्रिकोण, वृत्त, बिंदु और कमल की पंखुड़ियाँ। श्री यंत्र में वे सभी हैं: इसमें (1) नौ इंटरलॉकिंग त्रिकोण होते हैं (2) बीच में एक बिंदु, (3) दो वृत्त (4) कमल के फूल की पंखुड़ियों के साथ पूर्ण, और (5) एक वर्ग। श्रीयंत्र बिंदु, त्रिकोण, वसुकोण, दशार-युग्म, चतुर्दशार, अष्ट दल, षोडसार, तीन वृत तथा भूपुर से निर्मित है। इसमें चार  ऊपर मुख वाले शिव त्रिकोण, पांच नीचे मुख वाले शक्ति त्रिकोण होते हैं। इस तरह त्रिकोण, अष्टकोण, दो दशार, पांच  शक्ति तथा बिंदु, अष्ट कमल, षोडश दल कमल तथा चतुरस्त्र हैं। ये आपस में एक-दूसरे से मिले हुए हैं। यह यंत्र मनुष्य को अर्थ, धर्म, काम, मोक्ष देने वाला है।
श्री यंत्र में नौ त्रिकोण या त्रिभुज होते हैं जो निराकार शिव की नौ मूल प्रकृतियों के द्योतक हैं। मुख्यतः दो प्रकार के श्रीयंत्र बनाए जाते हैं – सृष्टि क्रम और संहार क्रम। सृष्टि क्रम के अनुसार बने श्रीयंत्र में 5 ऊध्वर्मुखी त्रिकोण होते हैं जिन्हें शिव त्रिकोण कहते हैं। ये 5 ज्ञानेंद्रियों के प्रतीक हैं। 4 अधोमुखी त्रिकोण होते हैं जिन्हें शक्ति त्रिकोण कहा जाता है। ये प्राण, मज्जा, शुक्र व जीवन के द्योतक हैं। संहार क्रम के अनुसार बने श्रीयंत्र में 4 ऊर्ध्वमुखी त्रिकोण शिव त्रिकोण होते हैं और 4 अधोमुखी त्रिकोण शक्ति त्रिकोण होते हैं।

मंत्र का चिंतन करते समय, यह सलाह दी जाती है कि पहले सबसे बाहरी परतों पर ध्यान केंद्रित करें और धीरे-धीरे एक समय में एक परत को अंदर की ओर ले जाएं। यह आध्यात्मिक समानता के कारण है। सबसे बाहरी परत सबसे अधिक जमी हुई है और साथ ही सबसे अधिक मानवीय परत है। जैसे-जैसे हम धीरे-धीरे भीतर की ओर बढ़ते हैं, हम आध्यात्मिकता और चेतना के उच्च स्तरों में प्रवेश करते हैं। 

श्री यन्त्र में नव आवरण निम्नलिखित हैं ।
1:- त्रैलोक्य मोहन चक्र- तीनों लोकों को मोहित करने की क्षमता से परिपूर्ण चक्र है ।
2:- सर्वाशापूरक चक्र- सभी आशाओं, कामनाओं की पूर्ति करने की क्षमता से परिपूर्ण चक्र है ।
3:- सर्व संक्षोभण चक्र- अखिल विश्व को संक्षोभित करने की क्षमता से परिपूर्ण चक्र है ।
4:- सर्व सौभाग्यदायक चक्र- सौभाग्य की प्राप्ति,वृद्धि करने की क्षमता से परिपूर्ण चक्र है ।
5:- सर्वार्थ सिद्धिप्रद चक्र- सभी प्रकार की अर्थाभिलाषाओं की पूर्ति करने की क्षमता से परिपूर्ण चक्र है ।
6:- सर्वरक्षाकर चक्र- सभी प्रकार की बाधाओं से रक्षा करने की क्षमता से परिपूर्ण चक्र है ।
7:- सर्वरोगहर चक्र- सभी व्याधियों, रोगों से रक्षा करने की क्षमता से परिपूर्ण चक्र है ।
8:- सर्वसिद्धिप्रद चक्र- सभी सिद्धियों की प्राप्ति करने की क्षमता से परिपूर्ण चक्र है ।
9:- सर्व आनंदमय चक्र- परमानंद या मोक्ष की प्राप्ति करने की क्षमता से परिपूर्ण चक्र है । 

भूपुर (त्रैलोक्य मोहन चक्र) 

सबसे बाहरी परत, जिसे “भूपुर  कहा जाता है, क्रोध, भय और भौतिकवादी इच्छाओं जैसे सबसे सांसारिक और “बुनियादी” मानवीय भावनाओं का प्रतिनिधित्व करती है। इस वर्ग के भीतर जो संरचनाएं हैं उन्हें प्रसिद्ध चार दिशाओं का प्रवेश द्वार माना जाता है। इसके अलावा, प्रत्येक चार तत्वों में से एक का भी प्रतिनिधित्व करता है। पूर्व वायु, दक्षिण अग्नि, पश्चिम जल और उत्तर पृथ्वी का प्रतिनिधित्व करता है। यदि आप चारों दिशाओं या तत्वों को एक साथ लेते हैं, तो आप पूर्णता, एकता और प्रसिद्ध आध्यात्मिकता भी प्राप्त करते हैं। एक बार जब हम इस परत को पार कर लेते हैं, तो हम वृत्तों की तीन परतों पर आ जाते हैं, जो अतीत, वर्तमान और भविष्य का प्रतिनिधित्व करती हैं। तीन वृत्त कमल ले की दो परतों में जड़े हुए हैं। 

षोडश दल (सर्वाशापूरक चक्र) 

श्रीयंत्र की पहली परत में सोलह पंखुड़ियाँ होती हैं और उन सभी आशाओं और इच्छाओं की पूर्ति का प्रतिनिधित्व करती हैं। सोलह पंखुड़ियों को तीन श्रेणियों में बांटा गया है। पहली श्रेणी में दस पंखुड़ियाँ हैं जो मानव शरीर पर ध्यान केंद्रित करती हैं, विशेष रूप से धारणा और क्रिया के अंग (यानी जीभ, नाक, मुंह, आंख, कान, त्वचा, हाथ, हाथ, पैर और प्रजनन अंग)। अगली पाँच पंखुड़ियाँ पाँच तत्वों से संबंधित हैं: जल, वायु, पृथ्वी, अग्नि और अंतरिक्ष। सोलहवीं पंखुड़ी वह भावना है जो पहली दो श्रेणियों के बीच संबंध और व्याख्या प्रदान करती है। कमल के पत्तों के पहले चक्र को पूरा करने के लिए तीनों श्रेणियों को मिलाना होता है । इस परत में, यह निरीक्षण करना महत्वपूर्ण है कि हम इन संवेदनाओं का अनुभव कैसे करते हैं ताकि हम उनके बारे में जागरूक हो सकें। 

अष्ट दल   (सर्व संक्षोभण चक्र )

दूसरी परत में जाने से आप आठ कमल की पंखुड़ियों के घेरे में आ जाते हैं। ये पंखुड़ियां हमारी गतिविधि के विभिन्न रूपों का प्रतिनिधित्व करती हैं: भाषण, आंदोलन, उत्तेजना, उत्तेजना, घृणा, चिपटना, उन्मूलन, समानता और आकर्षण। जब आप इस स्तर पर पहुंच जाते हैं, तो आपको इन गतिविधियों को देखने के लिए आमंत्रित किया जाता है और इन गतिविधियों में संलग्न होने पर आप अधिक जागरूक हो जाते हैं। उदाहरण के लिए, एक पल लें जब आप उत्साहित हों। रुकें, एक कदम पीछे हटें और ध्यान दें कि आपके शरीर में उत्तेजना कहाँ महसूस हो रही है। आप यह भी देख सकते हैं और विश्लेषण कर सकते हैं कि आपके अंदर इस उत्तेजना को किसने ट्रिगर किया। ऐसा होता है कि हम इसके बारे में जानने से पहले थोड़ी देर के लिए उत्तेजित हो गए थे। यही इस परत का उद्देश्य है। लगातार जाग्रत रहें और इस बात से अवगत रहें कि कैसे हमारे आस-पास या परिस्थितियाँ हममें कुछ निश्चित ट्रिगर पैदा करती हैं। अवलोकन हमें अधिक जागरूक बनने, अधिक उपस्थित होने और वर्तमान में अनुभव की गई संवेदनाओं को जाने देने की अनुमति देता है। जैसे-जैसे आप इस अभ्यास का अभ्यास करेंगे, आप समय के साथ और अधिक सचेत होते जाएंगे। यह आपको और अधिक परतों की ओर बढ़ने का कारण बनता है।

त्रिकोणीय मंडल (सर्व सौभाग्यदायक चक्र) 

जैसा कि पहले उल्लेख किया गया है, नौ इंटरलॉकिंग त्रिकोण स्त्री और पुरुष ऊर्जा के बीच परस्पर क्रिया का प्रतिनिधित्व करते हैं। स्त्रैण ऊर्जा को नीचे की ओर त्रिकोण और पुल्लिंग को ऊपर की ओर त्रिकोण द्वारा दर्शाया गया है। नौ त्रिभुजों को परस्पर जोड़ने से कुल 43 छोटे त्रिभुज बनते हैं। प्रत्येक एक संपत्ति का प्रतिनिधित्व करता है। जैसा कि बाहरी वर्गों और कमल के पत्तों के साथ होता है, 43 त्रिभुजों को मंडलियों में दर्शाया जाना चाहिए। यदि आप त्रिभुजों को वृत्तों के रूप में देखते हैं, तो आप कुल चार वृत्त और एक केंद्रीय त्रिभुज देख सकते हैं। त्रिकोणीय हलकों को पढ़ने में, एक सर्कल से सबसे कम त्रिकोण को देखकर स्टार से सबसे कम त्रिकोण से शुरू होता है, जो नीचे की ओर इशारा कर रहा है। वहां से, प्रत्येक त्रिकोण के माध्यम से एक वामावर्त परिपत्र गति में आगे बढ़ें, मर्दाना और स्त्री ऊर्जा को उलट दें। पढ़ने को आसान बनाने के लिए, संदर्भ बिंदु के रूप में चार दिशाओं का उपयोग करते हुए त्रिकोणों को पढ़ने के लिए एक अन्य सादृश्य का उपयोग किया जा सकता है। सबसे दक्षिणी त्रिकोण से शुरू करते हुए पूर्व और फिर उत्तर की ओर बढ़ें। नदी पश्चिम के माध्यम से जारी है और फिर से दक्षिण में पहुंचकर समाप्त हो जाती है।

चतुर्दशार (सर्वार्थ सिद्धिप्रद चक्र)

बाहरी वृत्त में 14 त्रिभुज अर्थात 14 गुण होते हैं। निचले, नीचे की ओर इशारा करते हुए त्रिभुज और दक्षिण-पूर्व-उत्तर-पश्चिम सादृश्य के साथ शुरुआत करते हुए, यहाँ विशेषताएँ हैं: उत्तेजना, पीछा, आकर्षण, परमानंद, मोह, गतिहीनता, मुक्ति, नियंत्रण, आनंद, नशा, इच्छा की सिद्धि, विलासिता, मंत्र और द्वैत का नाश।

बहिर्दशार (सर्वरक्षाकर चक्र) 

अगले त्रिभुज वृत्त में 10 त्रिभुज या गुण होते हैं। त्रिभुजों का पठन अपरिवर्तित रहता है, नीचे के त्रिभुज से शुरू होकर नीचे की ओर इशारा करता है। दस गुण सभी सिद्धियों के दाता, धन के दाता, सभी को प्रसन्न करने वाली गतिविधियों की ऊर्जा, सभी आशीर्वादों को लाने वाले, सभी इच्छाओं को देने वाले, सभी कष्टों को दूर करने वाले, मृत्यु को शांत करने वाले, सभी के विजेता हैं। विघ्नों को दूर करने वाले, रूप देने वाले और समस्त सुखों को देने वाले हैं। पहले त्रिकोण से ऊर्जावान अंतर यह है कि ये गुण किसी व्यक्ति या उसके पीछे होने का प्रतिनिधित्व करते हैं। इसे “दाता”, “लाने वाला”, “हटाने वाला”, आदि शब्दों से समझा जा सकता है। उन्हें इन गुणों का प्रयोग करने वाले स्वर्गदूतों के रूप में भी समझा जा सकता है। हालाँकि, यह भी संभव है कि ये “हम” का प्रतिनिधित्व करते हैं और हम इन छिपे हुए गुणों को धारण करते हैं, हालाँकि हम अभी तक उनके बारे में नहीं जानते हैं।

अन्तर्दशार (सर्वरोगहर चक्र) 

त्रिभुजों के तीसरे वृत्त में भी 10 त्रिभुज हैं। दस गुण सर्वज्ञता, सर्वशक्तिमत्ता, संप्रभुता, ज्ञान, सभी रोगों का विनाश, बिना शर्त समर्थन, सभी बुराइयों का नाश, सुरक्षा और सभी इच्छाओं की पूर्ति हैं। इस त्रिकोण की अंतर्निहित ऊर्जा सार्वभौमिकता और दिव्यता है। पहले दो त्रिभुजाकार वृत्तों के विपरीत इनमें जुड़ाव और एकता की अनुभूति होती है।

त्रिभुजों का चौथा वृत्त (सर्वसिद्धिप्रद चक्र)

त्रिभुजों के इस अंतिम वृत्त में कुछ त्रिभुज हैं: 8. आठ चतुर्भुज गुण रखरखाव, निर्माण, विघटन, सुख, दर्द, ठंड, गर्मी और एक क्रिया को चुनने की क्षमता हैं। इन गुणों का उपयोग आध्यात्मिक यात्रा को समझने के लिए किया जा सकता है जो निरंतर विकास को बनाने और जाने देने के पुण्य चक्र में शुरू होता है। यह समझना कि अब क्या काम नहीं करता और अगले चरण के लिए क्या आवश्यक है। उदाहरण के लिए, “रखरखाव,” “बनाएं,” और “विघटित करें” को जोड़ा जा सकता है, सुख-दर्द और ठंडी गर्मी के साथ विरोध पैदा होता है। आठवां गुण पहले सात गुणों को अच्छी तरह से सारांशित करता है: “किसी क्रिया को चुनने की क्षमता”। ये आठ बिंदु मिलकर आध्यात्मिक विकास के पथ पर एकता बनाते हैं।

मध्य त्रिकोण और बिंदू (सर्व आनंदमय चक्र)

अंतिम और सबसे केंद्रीय त्रिकोण सभी पूर्णता के दाता की गुणवत्ता रखता है, त्रिकोण के केंद्र में बिंदू शुद्ध चेतना का प्रतिनिधित्व करता है। बिन्दु समस्त सृष्टि का स्रोत है।

ॐ श्री मात्रे नमः। 

Category : Blog

Shri Yantra, the Queen of all Yantras, brings the divine power of prosperity into one’s life – both materialistic and spiritual. Holding a strong place in Hinduism, yantras are mystical charts that support the pursuit of wealth by meditating through them or simply being in possession of one.

Shri Yantra: a map to consciousness

The yantra comprises nine interlocking triangles forming a total of 43 triangles within two circles of lotus petals and a T-shaped square. In the centre of the yantra is a point called the Bindu. The interplay of the nine triangles creates unity and balance between the masculine and feminine, with the Bindu point in the centre representing pure consciousness. The finished image of the nine interlocking triangles forms a kind of web that represents the entire cosmos.

The symbolism of the Shri Yantra

The diagram is also considered to be a kind of womb, representing all of creation, fertility and prosperity. The triangles are surrounded and protected by three circles, two of which are decorated with lotus petals, symbolic of eternity and wealth. The outer square layer represents the four gates of the earth. All of these elements represented in the Shri Yantra form a very powerful energetic symbol that unites all layers of existence from earthly experiences to the most cosmic spiritual representations.

Beyond Religion

Because of its very powerful symbolism, the Shri Yantra has drawn the attention of many people beyond the realm of Hinduism to the western world. It is widely used today as a supportive object for meditation to welcome prosperity while clearing the mind of all kinds of clutter.

Origin of the name “Shri Yantra”

Shri-yantra-meditation Shri Yantra is especially famous as it is the main yantra from which all other yantras are derived. In Sanskrit, “Shri” means “queen” and “yantra” comes from “yam” and “tra”, where “yam” means “instrument” and “tra”, is derived from “trana”, means “liberation”. Therefore, Shri Yantra literally means “the queen of all instruments of liberation”. But liberation from what? Liberation in this context refers to spiritual liberation, the ability to detach from worldly worries and transform them into spiritual growth. Shri Yantra has different spellings that can be used. One such spelling is “Shree Yantra” which means “wealth instrument” which ties into spiritual wealth.

Shri Yantra: more than a drawing

A good yantra consists of five main geometric shapes: squares, triangles, circles, dots and lotus petals. Shri Yantra has them all: It consists of (1) nine interlocking triangles with (2) a dot in the middle, (3) two circles (4) completed with the petals of the lotus flower, and (5) a square.

An analogy for spiritual growth

When looking at the Shri Yantra, the outer layers can be viewed as a representation of the most “down-to-earth” experience. The square is called the “Earth Square” and each layer approaching the centre is a representation of the gradual movement of spiritual growth/liberation toward the ultimate goal of spiritual awakening and pure consciousness. This pure awareness is represented by the dot in the centre of the yantra.

The elements that build up into pure consciousness

The point, also called “Bindu” (Sanskrit for “point”), is surrounded by nine interlocking triangles, four pointing up and five pointing down. The upward triangles represent the masculine, Shiva, energy. The downward triangles represent the feminine, shakti, energy. The interlocking triangles form a total of 43 smaller triangles. The triangles are surrounded by two layers of lotus petals before reaching the square with T-shaped structures, also called the “Earth Square”. For more information about the meaning of each element, you can read the meaning behind the elements of Shri Yantra.

The meaning behind the elements from the Shri Yantra

A Journey to Consciousness

When contemplating the mantra, it is advisable to first focus on the outermost layers and slowly move inward one layer at a time. This is due to the spiritual analogy. The outermost layer is the most grounded and at the same time the most human layer. As we gradually move inward, we enter higher levels of spirituality and consciousness. So let’s analyze the different layers from outside to inside all:

The Earth square

The outermost layer, called the “Earth Square,” represents the most mundane and “basic” human emotions, such as anger, fear, and materialistic desires. Within this square are T-shaped structures that are considered to be the gateways to the well-known four directions. In addition, each also represents one of the four elements. East represents air, south fire, west water, and north earth. If you take all four directions or elements together, you achieve perfection, unity and also the well-known spirituality. Once we get past this layer, we come to three layers of circles, representing the past, the present, and the future. The three circles are embedded in two layers of lotus leaves.

The outer layer of lotus petals

Lotus flower_sri_yantra_meditationThe first layer contains sixteen petals and represents the fulfilment of all hopes and desires that we are allowed to experience. The sixteen petals are divided into three categories. The first category contains ten petals that focus on the human body, more specifically the organs of perception and action (i.e. tongue, nose, mouth, eyes, ears, skin, hands, arms, feet and reproductive organs). The next five petals relate to the five elements: water, air, earth, fire and space. The sixteenth petal is the spirit that provides the connection and interpretation between the first two categories. To complete the first circle of lotus leaves, all three categories must be combined. In this layer, it is important to observe how we experience these sensations in order to become aware of them. For more information on how to observe these sensations, read the section on ‘Awareness Through Observation’.

The inner layer of the lotus petals

Moving in another layer brings you to the circle of eight lotus petals. These petals represent our different forms of activity: speech, movement, arousal, excitement, disgust, clinging, elimination, equanimity, and attraction. When you reach this layer, you are invited to observe these activities and become more aware as you engage in these activities. For example, take a moment when you are excited. Stop, take a step back and notice where the excitement is felt in your body. You can also observe and analyze what triggered this excitement in you. It happens that we were agitated for a while before we became aware of it. That’s the purpose of this layer. Stay constantly awake and aware of how our surroundings or situations create certain triggers in us. Observing allows us to become more aware, to be more present and to let go of the sensations experienced in the present. As you practice this exercise, you will become more conscious over time. This causes you to move inward toward more layers.

The Triangular circles

As previously mentioned, the nine interlocking triangles represent the interplay between the feminine and masculine energies. The feminine energy is represented by downward triangles and the masculine by upward triangles. Interlocking the nine triangles creates a total of 43 smaller triangles. Each represents a property. As with the outer squares and lotus leaves, the 43 triangles must be represented in circles. If you look at the triangles in the form of circles, you can see a total of four circles and a central triangle.

Reading the triangular circles

In reading the triangular circles, one begins with the lowest triangle from the star by looking at the lowest triangle from the circle, which is pointing down. From there, move through each triangle in a counter-clockwise circular motion, reversing the masculine and feminine energies. To make the reading easier, another analogy can be used for reading the triangles, using the four directions as a reference point. Starting from the southernmost triangle, move east and then north. The river continues through the west and ends by reaching the south again.

The Outer triangle circle

The outer circle contains 14 triangles, i.e. 14 properties. Beginning with the lower, downward-pointing triangle and the South-East-Northwest analogy, here are the attributes: arousal, pursuit, attraction, ecstasy, infatuation, immobility, liberation, control, pleasure, intoxication, an accomplishment of desire, luxury, mantra and the destruction of duality.

The Second triangular circle

The next triangle circle contains 10 triangles or properties. The reading of the triangles remains unchanged, starting with the bottom triangle pointing down. The ten qualities are the giver of all achievements, the giver of wealth, the energy of activities pleasing to all, the bringer of all blessings, the giver of all desires, the remover of all suffering, the appeaser of death, the conqueror of all obstacles, the bringer of beauty and the giver of all happiness. The energetic difference from the first triangle is that these qualities represent a person or being behind. This can be perceived by the words “giver”, “bringer”, “remover”, etc. They could also be understood as angels exercising these qualities. However, it is also possible that these represent the “we” and that we hold these hidden qualities, although we are not yet aware of them.

The Third triangular circle

The third circle of triangles also contains 10 triangles. The ten qualities are omniscience, omnipotence, sovereignty, knowledge, destruction of all diseases, unconditional support, vanquishing of all evils, protection and the fulfilment of all desires. The underlying energy of this triangle is universality and divinity. In contrast to the first two triangular circles, there is a feeling of connectedness and unity.

The fourth circle of triangles

This last circle of triangles contains a few triangles: 8. The eight qualities are maintenance, creation, dissolution, pleasure, pain, cold, warmth, and the ability to choose an action. These qualities can be used to understand the spiritual journey one embarks on in the virtuous cycle of creating and letting go of constant growth. Understanding what no longer serves and what is necessary for the next step. For example, “Maintain,” “Create,” and “Dissolve” can be combined, with pleasure-pain and cold warmth creating the opposites. The eighth quality summarizes the first seven qualities well: “the ability to choose an action”. These eight points together form a unity on the path of spiritual growth.

The Central Triangle and Bindu

The last and most central triangle holds the quality of bestower of all perfection, with the Bindu in the centre of the triangle representing pure consciousness. Bindu is the source of all creation.

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The oldest foundation of the Kumbh Mela is portrayed in the Vedic writings of India as being developed from past days when the demons and the demigods created the nectar of immortality. It is stated that the demons and the demigods gathered on the coast of the milk ocean that is situated in the celestial area of the cosmos. The demons and the demigods came up with a plan to churn the milk ocean in order to create the nectar of immortality. Afterwards, they made an agreement to share the nectar evenly as soon as it was created.

The Mandara Mountain was utilized as the churning rod for churning the milk ocean and the king of serpents, Vasuki became the rope for churning. When the churning commenced, the Mandara Mountain started to submerge deep into the ocean and Vishnu incarnated as a mighty tortoise and sustained the mountain on his So, with the demons at Vasuki’s head and demigods at his tail, they churned the milk ocean for one thousand years.
The churning of the milk ocean initially generated a fatal poison that Shiva consumed without being affected. When Shiva drank the poison, some of it fell from his hands and were consumed by snakes, scorpions, and other lethal creatures. After Shiva consumed the poison, several magnificent items were generated. Initially, a Surabhi cow materialized which could produce limitless magnitudes of milk. Afterwards, a white horse called Uccaihsrava was then brought into being, along with a white elephant called Airavata. Then a precious gem is known as the Kaustubha-mani also appeared.
After all these occurrences was the apsaras, stunning dancing girls and a multitude of other amazing things emerging from the milk ocean. Finally, a male being named Dhanvantari came into sight holding the pot of immortal nectar in his hands. Seeing Dhanvantari with the pot of nectar, both the demons and demigods became apprehensive. The demigods were fearful of what would take place if the demons consumed their portion of the nectar of immortality and by force took hold of the pot.
Severe fighting broke out wherever the demigods went with the pot of nectar. In an effort to keep the nectar from the demons, the demigods concealed it in four places on the earth, Prayag (Allahabad), Hardwar, Ujjain, and Nasik. At each of these hiding places, a drop of immortal nectar dripped from the pot onto the earth. These four regions from then are said to have attained magical power.
After some time, the demigod’s overt woman, Mohini-murti advanced towards the demons. When the demons set eyes on the delightful splendour of Mohini-murti, they lost all self-control. Seeing her pleasant smile, slender hips and her overall beauty, the demons totally forgot about consuming the nectar of immortality. While the demons were baffled by her magnificence, Mohini-murti snatched the nectar and took it back to the demigods, who drank it right away.
Kumbh Mela received its name from the immortal Pot of Nectar portrayed in olden Vedic scriptures called the Puranas. Kumbha in the Sanskrit language denotes ‘ pitcher or pot and Mela signifies ‘festival’. Therefore Kumbh Mela basically represents the festival of the pot, or in this instance, a festival that commemorates the materialization of the pot of nectar.

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Bagalamukhi is the Eighth Mahavidya 

Bhagwati Bagalamukhi (बगलामुखी), Bagala or Maa Pitambara  (माँ पीतांबरा)  is the eighth Mahavidya in the famous series of the 10 Mahavidyas. 

The word “BAGALA” is a distorted form of Valga, meaning that bridles or reins, like horses, are placed in and around the mouths of animals to control them. Mukha means face. BAGALAMUKHI is thus understood as the one who canShe has a golden yellow colour and is therefore also known as Pitambari or Pitambara Maa. Pita is yellow).

Expounding the good power of the Goddess Baglamukhi the text Mantra Maharnnav (मन्त्र महार्णव) states -“The Mantra of the Goddess has the facility of the divine weapon Brahmastra instilled in it and the Goddess simply strikes terror in and paralyses the enemies of her Sadhaks. Repetition of her Mantra is enough to prevent even a tempest.”

Bagala (the Goddess who seizes the Tongue): She is identified with the second night of courage and is that the power or Shakti of cruelty. She is described as the Devi with three eyes, wearing yellow clothes and gems, the moon as her diadem, wearing Champaka blossoms, with one hand holding the tongue of an enemy and with the left spiking him, thus do you have to meditate on the paralyser of the three worlds. 

She rules magic for the suppression of an enemy’s gossip. These enemies even have an inner meaning, and therefore the peg she puts through the tongue could also be construed as a peg or paralysis of our own prattling talk. She rules deceit which is at the guts of the foremost speech. She can during this sense be considered as a terrible or Bhairavi sort of Matrika Devi, the mother of all speech. 

According to “Todala Tantra”, her male consort is Maharudra. Seated on the proper of Bagala is that the Maharudra, with one face, who dissolves the universe. The pulling of the demon’s tongue by Bagalamukhi is both unique and significant. The tongue, the organ of speech and taste, is often regarded as a lying entity, concealing what is in the mind. The Bible frequently mentions the tongue as an organ of mischief, vanity and deceitfulness. The wrenching of the demon’s tongue is therefore symbolic of the Goddess removing what’s in essentiality a perpetrator of evil.

Bagalamukhi has Hypnotic Powers.  

Bagala may be a Goddess of speech, and intrinsically is said to Tara and considered a sort of her. When sound becomes manifest as light, Tara becomes Bagala. When the brilliant light of speech comes forth, then Tara gains the effulgence of Bagala and cause all things to become still. Bagala is thus the stunning radiance that comes forth from the Divine Word and puts the human or egoistic word to rest.

Bagala gives an influence of speech that leaves others silent and grasping for words. She gives the decisive statement, the irrefutable conclusions, the pronouncement of ultimate truth. Hence she is propitiated for fulfilment in discussions and debates. No one can defeat her because she has the true power of Self-nature.

The weapon that puts an end to all or any conflict and confusion is that the weapon of spiritual knowledge, the weapon of Brahman (Brahmastra). The highest sort of Brahmastra (ब्रह्मास्त्र) is the question “Who am I?” or “What is the Self?”

Bagala turns each thing into its opposite. She turns speech into silence, knowledge into ignorance, power into impotence, defeat into victory. She represents the knowledge whereby each thing must in time becomes its opposite. As the still point between dualities, she allows us to master them. We contact her grace once we see the other hidden in each situation and are not any longer deceived by appearances. To see the failure hidden in success, the death is hidden in life, or the joy hidden in sorrow are ways of contacting her reality. Bagala is that the secret presence of the other wherein each thing is dissolved back to the Unborn and therefore the Uncreate.

Bagala is another of the frightening sorts of the Goddess. Her colour is yellow. She is clad in yellow clothing and is adorned with yellow ornaments and yellow flowers (particularly the champak flower). With her left, she catches hold of her opponent’s tongue and together with her right, she strikes him on the top together with her mace. She sits upon a golden throne surrounded by red lotuses. By some accounts, she wears the crescent moon as a jewel on her head.

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The 3rd Mahavidya “Shri Tripura Sundari“There are ten Mahavidyas. The Shodashi(षोडशी) or Tripura Sundari is The third Mahavidya. Bhagwati Lalita Tripura Sundari (भगवती ललिता त्रिपुर सुंदरी) is the main deity of Shri Yantra (श्रीयन्त्र). The goddess Tripura Sundari is depicted in her Shodashi (षोडशी) aspect as a sixteen-year-old girl and is believed to represent sixteen kinds of desires. Tripura Sundari, also known as Shodashi, Lalita (ललिता) and Rajarajeshvari (राजराजेश्वरी).

Shodashi (the goddess who is 16 years old): It is the climax of the creative cycle when the entire universe is in full bloom like a flower. She is the presiding Deity of the Shri Vidya form of worship and is contacted either in the central circuit of the Shri Yantra or in your own yantra, the Nava-Yoni Chakra. Her anthropomorphic characteristics are brilliance, manifestation, sweetness, depth, fixity, energy, grace and generosity. She is sitting on the lotus that has blossomed out of the navel of Lord Shiva is a beautiful young girl of 16 years with four arms. Her complexion is like molten gold and Her beauty is continuously seen by Lord Shiva. At one point, she is being made one with Goddess Lakshmi, Lord Vishnu’s consort. 

 Bhagwati Tripura Sundari (त्रिपुरसुंदरी)  – The Beauty of the Three Worlds 

Sundari is no ordinary beauty. She is the most blissful and beautiful of all goddesses as she represents the ultimate bliss at the source of all joys. The highest beauty does not reside in any object, although it is not separate from objects. The highest beauty is perception: “to hold the Infinite in the palm of your hand, and eternity in an hour,” as the poet Blake so eloquently wrote. Beauty is derived from the light of consciousness that radiates through objects. It is never really contained in any object. Therefore, beauty can never disappear, but rather The light of beauty that we see in things is, therefore, the light of our own consciousness. By discovering it, we contact the sources of infinite delight within us. This is part of the Sundari revelation.

 The beauty of perception occurs only when the mind is cleansed of the known when the consciousness is cleansed of its conditioning and rests in pure consciousness without any memory residue. Then everything we see radiates with the light of eternity and is effulgent with the glory of our own Self as the Universal Self. Otherwise, the residue of our thoughts and emotions, like a dark film, obstructs the subtle and transparent beauty and presence in things, even though we can clearly perceive their physical characteristics. 

 Sundari represents the ultimate beauty of pure perception that arises when we see the entire universe in ourselves when we see all of nature as a reflection of the reality of consciousness. Sundari is, therefore, the beauty of nature but as seen through the spiritual eye of oneness – the view that the entire universe is Brahman (ब्रह्म) – there is nothing but God above, below, within, without, north, south, east or west, past, present or future. Sundari, therefore, is the Goddess of Vedantic knowledge, which is the knowledge of the Supreme or Divine Being. She teaches us that everything is the self and that the world is Brahman or the Absolute. From her perspective, Samsara is Nirvana (निर्वाण); the world of illusion merges with the Absolute. Hence, she is the most beloved Goddess form among Swamis and Vedantic Masters. She represents the knowledge of the Supreme Being. 

 The entire universe exists for the delight of consciousness, which is the game of the Divine Mother. Creation arises in joy and returns to joy. We are passing figures in the eternal game of it, who have not yet understood the source of the energy that Our pain and suffering is a delusion, a misconception born of ignorance and ego. Because we try to control or possess joy from the standpoint of the separate self, we separate ourselves from the true joy that is universal. the image of joy shows us the way out of our error, which is not denying ourselves happiness but discovering the true happiness we seek, which is to be one with everyone. Lalita awakens the receptive soul to the happiness that underlies everything. things.

 The great Yantra or energy pattern that underlines the entire universe, arising from the ॐ mantra. She is the deity who lives on the summit of Mount Meru, the cosmic mountain or the mountain of the spine, and gives the commands through which the entire universe moves. She is the divine love, which is the central motivating force behind the universe and which is the original impulse in our own hearts.

Sundari is also called Rajarajeshvari or “the highest ruler of the universe”. All the commands that govern the universe arise from it, including the command that enables us to develop spiritually or to give spiritual teachings in the world. We must seek their command in order to do something meaningful in life. However, their command is not based on authority but on love. To get their approval we just have to be open to their love. What she allows us is to love her and to love everything. However, in order to discover their commands, we must be willing to give up our own selfish desires and try to control things. Tripura Sunday is often depicted as a young girl at the age of 16. As such she is called “16” (षोड़श) or “the young girl” (बाला). It is at this stage of a woman’s life that the delightful aspect of her existence is most pronounced. It is their nature to play, seek new experiences and charm others. Your innocence attracts all that is true and good. Sunday is the power of consciousness, Chit Shakti. It is the consciousness of the Supreme Self, Paramatman(परमात्मन), as one with the Supreme Reality or the Absolute,(परब्रह्म). Because of true knowledge, it is called, Samvit (संवित)  which is the power to understand all things as consciousness itself. Bhagwati Lalita is thus the power of spiritual knowledge (ज्ञान शक्ति), which is more a question of feeling and perception than of thinking and analysis is. That is why she is the form of the goddess most worshipped by those who follow yoga. Bhagwati Shodasi is the form of the goddess who represents the pure consciousness and the bliss that flows from it. It combines the being of Kali (काली) with the knowledge of Tara (तारा) and adds the bliss dimension of spiritual realization.

This article translated from talks between Swami Shri Vishwadevanand Puri Ji and Anantbodh Chaitanya on Shri Vidya. 

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What is Shri Yantra explained by Shri Anantbodh Chaitanya?

The Sanskrit term Shri yantra originates from “yan” or “yam” meaning “medium” and “tra” meaning “instrument” or “tool”. Here Shri represents wealth and Yantra is an instrument, apparatus or an amulet endowed with protective powers, its ultimate purpose is to unite us with our higher selves.

Shri Yantra holds supreme status among all mystic sciences and disciplines. Tantric gurus have collectively declared Shri yantra as the best medium for manifestation and wish fulfilment.
The Shri Yantra is considered to be the tool for obtaining and fulfilling all worldly desires and material manifestation. The Shri Yantra is a mathematically precise design and based upon Golden Proportion or Phi ratio. Everything that exists in nature, is constructed in the proportionately precise manner and this proportion is called the Golden/Phi ratio. The Shri Yantra means “holy instrument” and can also be known as the Shri Chakra or “holy wheel”. It contains all form of sacred geometry/golden ratio is mathematically precise and can also represent the union of the Divine Masculine and Feminine (The upward triangles meeting the downward triangles).

Shri Yantra has nine triangles that can be interlaced in such a way as to form 43 smaller triangles like a web; this web can be symbolic of the entire cosmos.

Staring at the central dot or ‘Bindu’ of the Shri Yantra is known and proven to create changes within the brain and the stimulation of the Pineal gland by focusing our attention on the ‘3rd eye’ area. The Pineal gland is a small endocrine gland in the brain. It produces melatonin, a serotonin derived hormone, which affects the modulation of sleep patterns in both seasonal and circadian rhythms. It’s the shape resembles a tiny pine cone (hence its name), and it is located in the epithalamus, near the centre of the brain, between the two hemispheres, tucked in a groove where the two halves of the thalamus join. 

The typical Shri Yantra with its central point (Bindu) and concentric circles of petals and other geometries are conceived of as a sacred dwelling in which the presiding deity and their entourage take up residence. So you move through each layer pay attention to what elements are being brought in.  Look at the number behind each of the segments like the 9 strings or why are there 4 triangles for the Shiva and Shakti.  
The Bindu represents the location of the highest manifestation of the deity as well as the focal point through which the deity transcends the relative plane, with its form and structure to merge into the formless consciousness.  To help visually understand, the Bindu is the centre of the Shri Yantra and the dot is the symbol of AUM – it represents the piercing, breaking or bursting through (Bindu Bhedana) and it is the final stage.  This is the very same formless consciousness in which the devotee merges with the highest truth.  The Shri Yantra is then fully activated in its Divine nature and reveals the true potential and nature of the devotee in this merging and loving Shri relationship with the Divine as the divine.

The Shri Yantra (called the Shri Chakra) is the symbol of Hindu Tantra also, which is based on the Hindu philosophy of Kashmir Shaivism.

The Shri Yantra is the object of devotion in Shri Vidya. The Shri Chakra is also known as the Nava chakra because it can also be seen as having nine levels. “Nine” comes from “Nau or Nava” of Sanskrit. Each level corresponds to a mudra, a yogini, and a specific form of the deity Tripura Sundari along with her mantra. These levels starting from the outside of the bottom layer is:

1.Trailokya Mohana or Bhupara, The earth square of three lines with four portals. This chakra fascinates the worlds. It has a mudra we call Sarva Sankshobhani mudra. Dram is the Beeja mantra of this mudra.

2. Sarva Aasa Paripuraka chakra a sixteen-petal lotus. It fulfils all desires or hopes. There is also a mudra we call Sarva Vidravani mudra. Dreem/Drim is the Beeja mantra of this mudra.

3. Sarva Sankshobahana chakra an eight-petal lotus. It is quite agitating. The mudra name of this chakra Sarvaakrshini mudra. Kleem is the Beeja mantra of this mudra.

4. Sarva Saubhagyadayaka chakra, composed of fourteen small triangles. It confers all good fortunes. It has Sarva Vashankari mudra. Bloom is the Beeja mantra.

5. Sara Arthasadhaka chakra, composed of ten small triangles. It fulfils all expectations. It has Sarvonmalini Mudra. Sah is the Beeja of this mudra.

6. Sarva Rakshakara chakra, composed of ten small triangles. It saves the devotee from all troubles. It has Sarva Mahankusha mudra. Krom is the Beeja mantra of this mudra.

7. Sarva Rogahara chakra, composed of eight small triangles. It removes all diseases. It has Sarva Khechari mudra. Hasakhapharem is the Beeja mantra.

8. Sarva Siddhiprada chakra, composed of 1 small triangle. It confers all fulfillments. It has Sarva Beeja mudra.  Hasoum Beej Mantra.

9. Sarva Anandamaya chakra, composed of a point or Bindu. It stands for attainments of Paramount bliss absolute. It has Sarva Yoni mudra. The aim is the Beej mantra.

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सर्वतन्त्रस्वतन्त्राय धर्मशास्त्रप्रचारिणे
निर्वाणपीठराजाय वेदान्तगुरवे नमः ।। 1

जो सभी प्रकार के तन्त्रों (नियमादि विधि-निषेधों) से स्वतन्त्र हैं, धर्म और शास्त्र का प्रचार करने वाले,निर्वाण-पीठाधीश्वर, वेदान्त दर्शन का ज्ञान देने वाले गुरु के लिए नमस्कार है।

कर्मनिष्ठं प्रसन्नं तं निजानन्दस्वरुपिणम्
अज्ञानतिमिरध्वंसं प्रणमामि मुहुर्मुहुः॥ 2

उन कर्मनिष्ठ, सदा प्रसन्न रहने वाले, आत्मानन्दी स्वरूप वाले, अज्ञान रूपी अन्धकार को नष्ट करने वाले, श्रीगुरुदेव महाराज को मैं बार-बार प्रणाम करता हूं।

ज्ञाननिष्ठं धर्मनिष्ठं द्वन्द्वातीतं यतेन्द्रियम् ।
प्रणमामि गुरुं शैवं ह्यज्ञताध्वान्तनाशकम्॥3

ज्ञान और धर्म में निष्ठा धारण करने वाले , सभी द्वन्द्वों से परे, इन्द्रियों का संयम रखने वाले, अज्ञता रूपी तिमिर(अन्धकार) को नष्ट कर देने वाले,शैव (कल्याणमय)गुरुदेव भगवान् को मैं बारंबार प्रणाम करता हूं।

शरण्यं सर्वभक्तानां ब्रह्मानन्दस्वरूपकम् ।
प्रणमामि गुरुं दिव्यं मूढतातिमिरापहम्॥4

सभी भक्तों को शरण देने वाले, ब्रह्मानंद-स्वरूप, मूढ़ता रूपी अंधकार को ध्वस्त कर देने वाले, दिव्य गुरुदेव को मैं प्रणाम करता हूं।

श्रेयस्कामं महाभागं मानातीतं यतीश्वरम् ।
वन्देऽहं श्रीगुरुं देवं मोहशोकविनाशकम्॥ 5

(सभी का) श्रेय (कल्याण) चाहने वाले, महत् पद को भजने वाले, मान-अपमान से परे, महात्माओं में श्रेष्ठ, मोह,शोक आदि का विनाश करने वाले, देवस्वरूप गुरु जी को बारंबार प्रणाम है।

जपध्याने रतं नित्यं भयक्रोधादिवर्जितम् ।
मायाजालविनिर्मुक्तं प्रणमामि मुहुर्मुहु:॥ 6

जप और ध्यान में लगे रहने वाले, भय,क्रोध आदि से वर्जित,माया के जाल से मुक्त, गुरुदेव को मैं प्रणाम करता हूं।

लोभमोहपरित्यक्तमाशापाशविवर्जितम् ।
अज्ञानध्वंसने दक्षं प्रणमामि महागुरुम्॥ 7

लोभ व मोह को त्याग दिया है जिन्होंने, ऐसे, आशा के पाश (बन्धन) से मुक्त, अज्ञान नष्ट करने में अत्यन्त दक्ष, महागुरु जी को मैं प्रणाम करता हूं।

विश्वदेवं गुरुं वर्यं साक्षाच्छङ्कररूपिणम् ।
अज्ञाननाशकं चैवं प्रणमामि मुहुर्मुहुः॥ 8

विश्वदेव स्वरूप, वरण करने योग्य, साक्षात् शङ्कर स्वरूप,अज्ञान के नाशक, गुरु जी को मैं बारंबार प्रणाम करता हूं।

गुरुस्तोत्रमिदं पुण्यं ज्ञानविज्ञानदायकम् ।
मया विरच्यते ह्येतदनन्तब्रह्मचारिणा ॥

यह गुरुदेव महाराज का पुण्य स्तोत्र , ज्ञान और विज्ञान को देने वाला है यह मेरे (अनन्तबोध) के द्वारा विरचित है।

Category : Blog

कालिकाराधको नित्यं ज्ञानदीक्षाप्रदायकः।
गुरुदेव!नमस्तुभ्यं निर्वाणपीठनायक ॥१

नित्य प्रति काली मां की आराधना करने वाले, ज्ञान व दीक्षा प्रदान करने वाले, निर्वाण पीठ के नायक, गुरुदेव! आपको प्रणाम है।

रहःपूजनसन्तुष्टो महादेवीप्रपूजकः ।
गुरुदेव! नमस्तुभ्यं निर्वाणपीठनायक ॥२

एकान्त में पूजन करके संतुष्ट होने वाले, महादेवी की प्रकृष्ट पूजा करने वाले, निर्वाण पीठ के नायक गुरुदेव को प्रणाम है।

गीतारहस्यवक्ता यो महानिर्वाणदायकः।
गुरुदेव! नमस्तुभ्यं निर्वाणपीठनायक ॥३

गीता का रहस्य बताने वाले, महानिर्वाण देने वाले, निर्वाण पीठ के नायक गुरुदेव को प्रणाम है।

वेदाद्वैतमताचार्यस्सर्वलोकैकदेशिकः।
गुरुदेव नमस्तुभ्यं निर्वाणपीठनायक ॥४

वेद एवं अद्वैत मत के आचार्य, सारे संसार के प्रमुख देशिक (राह दिखाने वाले),निर्वाण पीठ के नायक, गुरुदेव को प्रणाम है।

ऊर्ध्वरेता महाज्ञानी शिष्यानुग्रहकारकः ।
गुरुदेव! नमस्तुभ्यं निर्वाणपीठनायक ॥५

ऊर्ध्वरेता (जिन्होंने रेतस् तत्व का ऊर्ध्वगमन किया है), महाज्ञानी, शिष्यों पर अनुग्रह (कृपा) करने वाले, निर्वाण पीठ के नायक गुरुदेव को प्रणाम है।

जगद्वन्द्यो मुनिश्रेष्ठस्तत्त्वज्ञानप्रदायकः।
गुरुदेव! नमस्तुभ्यं निर्वाणपीठनायक ॥ ६

जगत् में वन्दनीय, श्रेष्ठ मुनि, तत्वज्ञान प्रदान करने वाले, निर्वाण पीठ के नायक गुरुदेव को प्रणाम है।

करुणामुदितासिन्धुर्भक्तितत्त्वप्रबोधकः।
गुरुदेव! नमस्तुभ्यं निर्वाणपीठनायक ॥७

करुणा और मुदिता (प्रसन्नता) के सागर, भक्ति तत्व के प्रबोध वाले, निर्वाण पीठ के नायक गुरुदेव को प्रणाम है।

आचार्योऽधिगतस्तत्त्वं मुक्तिज्ञानप्रदायकः।
विश्वदेव! नमस्तुभ्यं निर्वाणपीठनायक ॥८

तत्त्व को जानकर जो आचार्य, मुक्ति ज्ञान का प्रसार करते हैं, ऐसे विश्वदेव स्वरूप, निर्वाण पीठ के नायक गुरुदेव को प्रणाम है।

 ॥ अनन्तविरचिता गुरुमहिमा ॥

।। यह अनन्तबोध चैतन्य द्वारा विरचित गुरुमहिमा है।।

Category : Blog