Month: October 2023

Sri chakra is a sacred geometric diagram that represents the cosmos and the divine mother. It is used as a tool for meditation and worship in Hinduism, especially in the Sri Vidya tradition.

“Chathurbhih Srikanthaihi Shivayuvathibhihi Panchabhirapi

Prabhinnaabhihi Shambhornavabhirapi Moolaprakruthibhihi!

Chathushchathvaarimshadvasudalakalaashrathrivala-ya

Thrirekhaabhihi Saardham Thava Sharanakonaaha Parinathaaha!”

Literal Meaning: “ The angles of Thy abode (the Srichakra) which is made up of the nine moolaprakrithis or basic triangles ( the nine primary causative forces of the Universe) consisting of the four distinct Shiva triangles (with apex upwards) kept apart from the former by the bindu, with the eight-petalled lotus, the lotus of sixteen petals with the three circles around and the three lines, are counted as forty-four triangles.”

Comprising nine interlocking triangles, it embodies complex symbolism. Four upward triangles signify Shiva, while five downward triangles represent Shakti, encompassing the cosmic and human realms around a central point called the bindu. This configuration is sometimes termed the “Navayoni Chakra”.

The Sri Yantra holds great significance in the Shri Vidya school, central to its worship. It symbolizes the union of masculine and feminine divine energies. The triangles, varying in size, form 43 smaller triangles in concentric levels, mirroring the cosmos. The power point (bindu) stands as the cosmic center, encompassed by concentric circles with lotus petal patterns denoting creation and life force. These elements, set within an earth square, depict a temple with doors to different regions of the universe.

In the Shri Vidya tradition, the Sri Yantra represents the core of devotion. Each triangle and level is associated with specific aspects of divinity, culminating in a structure known as the nava chakra. Its projection into three dimensions results in the Maha Meru, symbolizing the philosophy of Kashmir Shaivism.

Sri Yantra also represents the union of Masculine and Feminine Divine. Because it is composed of nine triangles, it is known as the Navayoni Chakra.

These nine triangles are of various sizes and intersect with one another. In the middle is the power point (bindu), visualizing the highest, the invisible, elusive centre from which the entire figure and the cosmos expand. The triangles are enclosed by two rows of (8 and 16) petals, representing the lotus of creation and reproductive vital force. The broken lines of the outer frame denote the figure to be a sanctuary with four openings to the regions of the universe

Together the nine triangles are interlaced in such a way as to form 43 smaller triangles in a web symbolic of the entire cosmos or a womb symbolic of creation. The 12 and 15 sides of the four upward and five downward triangles also correspondingly symbolise, on the physical plane, the 12 sidereal zodiac signs of the Sun and 15 ‘nityas’ phase-signs of the Moon.[7] This is surrounded by a lotus of eight petals, a lotus of sixteen petals, and an earth square resembling a temple with four doors.[1]

The Sri Yantra is also known as the nava chakra because it can also be seen as having nine levels. “Nine” comes from” 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 or bottom layer are:

Trailokya Mohana or Bhupara, the outermost square with four gates. It represents the Earth plane and acts as a protective boundary for the inner levels.
Sarva Aasa Paripuraka consists of a sixteen-petal lotus. It signifies fulfillment of all desires and aspirations.
Sarva Sankshobahana features an eight-petal lotus. It represents the stirring or agitation of the mind, symbolizing the initial stages of spiritual awakening.
Sarva Saubhagyadayaka, composed of fourteen small triangles, this level is associated with bestowing auspiciousness and good fortune.
Sara Arthasadhaka, composed of ten small triangles, it pertains to fulfilling worldly desires and material goals.
Sarva Rakshakara, composed of ten small triangles, represents protection and safety from harm.
Sarva Rogahara, composed of eight small triangles, it signifies healing and protection from ailments, both physical and spiritual.
Sarva Siddhiprada, composed of 1 small triangle, representing accomplishment, spiritual attainment, and realization of one’s true self.
Sarva Anandamaya, a point or bindu at the center of the yantra. It symbolizes pure consciousness, infinite bliss, and the ultimate unity of all existence.
The two-dimensional Sri Chakra, when it is projected into three dimensions is called a Maha Meru (Mount Meru). The Sri Yantra is the symbol of Hindu tantra, which is based o

https://en.m.wikipedia.org/wiki/Sri_Yantra

Some more inputs.

The outermost part of Sri Chakra is a square (Caturasra) of three lines (Trirekha) which are one inside the other. Each square has an opening in the middle on all the four sides. This is known as Bhupura which represents the Earth plane. Inside the Bhupura are three concentric circles (girdles) known as Trivalaya (Three Girdles). The space between the Bhupura and the Trivalaya form the Trailokyamohana Chakra. The outermost line of the square has 10 Siddhi devis. The middle line has 7 Matrika devis and Mahalakshmi. The innermost line has 10 Mudra devis. Also these devis are Prakata Yoginis.

https://greenmesg.org/sadhana/sri_vidya/sri_chakra.php

Sri Chakra is a sacred diagram that represents the cosmos and the human body. It is composed of nine interlocking triangles that form 43 smaller triangles. It also has two rings of lotus petals, one with eight petals and one with 16 petals. Sri Chakra is considered to be a powerful tool for meditation, worship, and manifestation.

There are different methods to draw Sri Chakra, depending on the tradition and the level of accuracy. Some methods are based on geometric constructions, while others are based on intuitive guidance. Here are some resources that can help you learn how to draw Sri Chakra:

• How to Draw Sri Chakra (Part 1) and How to Draw Sri Chakra (Part 2) are video tutorials by Guruji Amritananda of Devipuram, a respected Sri Vidya guru and nuclear physicist. He explains the steps to draw Sri Chakra using a compass and a ruler, following the Kaula tradition¹.
• Want to draw a perfect Sri Yantra? Use This Method is another video tutorial by Zak Korvin, an artist and researcher. He shows how to draw Sri Chakra using a protractor and a ruler, following the Samaya tradition². He also explains how to minimize the errors in the intersections of the triangles.
• How to Draw a Sri Yantra is a web page by Sri Yantra Research, a website dedicated to the study of this sacred geometry. It provides detailed instructions and diagrams on how to draw Sri Chakra using geometric constructions³.
• SECTION 13 – THE SRI CHAKRA FORMULATIONS is a blog post by Tantrachakrayantra, a website that explores the symbolism and meaning of Sri Chakra. It compares the Kaula and Samaya methods of drawing Sri Chakra and discusses their implications⁴.
• Drawing A Sri Chakra – Part 2 is a blog post by Sahasrakshi, a website that offers courses and products related to Sri Vidya. It demonstrates how to draw Sri Chakra using an online tool called Geogebra⁵.

चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिपि
प्रभिन्नाभिः शम्भोर्नवभिरपि मूलप्रकृतिभिः ।
चतुश्चत्वारिंशद्-वसुदल-कलाश्च्-त्रिवलय-
त्रिरेखभिः सार्धं तव शरणकोणाः परिणताः

caturbhih srikanthais sivayuvatibhih pancabhir api
prabhinnabhih sambhor navabhir api mulaprakrtibhih
catus catvarimsad vasudalakalasra trivalaya
trirekhabhis sardham tava caranakonah parinatah


With the four of Shiva and of Shiva maids five,
And severally the nine of prime nature, with eight and sixteen petals,
Three circles and three lines are thus complete
The forty-three elements that make up your finalized angular refuge.
.
This verse refers to the well-known Sri Chakra. The term “Chakra” suggests a global unit of consciousness. It is represented as a circle for two-dimensional convenience, but it is meant to be more than a circle. It consists of triangles with their bases placed conversely trying to interpenetrate each other from opposite sides. On the plus side, the numerator set of inverted triangles represents the masculine principle of Shiva. The lower set of upright triangles, on the denominator side, evidently represents the feminine counterpart of the numerator set.



A rectangle can be imagined by us to join the apexes of the base angles of the two reciprocal sets of triangles. A circle can be considered as the limit of a polygon of infinite sides; similarly, at the opposite limit, a triangle would be the most elementary polygon. A series of alternating odd and even numbers could be so arranged with the four first digits on the first line, one less – three – on the next, and so on, until we form with these numbers a triangle; thus, polygons and numbers have between them a relationship. If we should consider a polygon with an infinite number of sides as a fully matured form of consciousness, all the other elements, starting from a triangle, could be united as inclusively contained within the two limits of a triangle and a circle. In the fourth line of this verse, the “finalized angular refuge” suggests the same maturity of finalization described in Verse 7 as the “autumnal full moon face”. The lower and upper limits, respectively, could be recognized between the triangle and the circle and thereafter the three circles could be treated as three grades of further maturation and abstraction.


The Pythagoreans worshipped the tetraktys, which is a triangle, numerologically understood. The polygon of infinite sides becomes a circle by maturation of the triangle. The triangles are seen to have their apexes on a vertical parameter or axis, some of them in ascending, and some in descending order. We can count four such apexes from the top as we descend along the vertical axis; similarly, we can count five apexes in an ascending order. When translated into three-dimensional or four-dimensional space, as in conics and solid geometry, we can see somehow the forty-three elements under reference here. Hilbertian mathematics speaks in terms of choses mathématiques – mathematical things – which are treated as elements or units, by which the structure of mathematics as a whole is revealed. Within the scope of an endless series of numbers, it is possible to arrange them so as to obtain all the polygons possible in geometric figures. Adding together the four of Shiva and the five of the Shiva maids gives us nine points or apexes which touch the vertical axis. These nine are referred to as of the order of “Prime Nature”. Nature (Prakrti) is the negative counterpart of the Spirit (Purusha) of Samkhya philosophy. Although Advaita Vedanta is against the dualistic treatment of Nature and Spirit as rival absolutes; here, in order to distinguish the function of Shakti from that of Shiva, for the sake of argument at least, the notion of a Prime Nature (Mulaprakriti) is retained. This is to be treated not as a doctrinal, but as an epistemological and methodological necessity. Thus we have found some raison d’être for the apexes and the triangles in this verse.


The base angles, in turn touched by the circumscribing circle, are to be treated as the petals of a flower or the radiating lines of the points of a compass. This circle could be divided into eight divisions of forty-five degrees each. We could further subdivide it into sixteen, because space could be four-dimensional or multidimensional, according to the fraction of a right angle that we treat as a unit. If the circle is treated as a cross- section of space, and if we treat the inner circle and the outermost circle as the limits of what is conceptual and what is perceptual within consciousness; and if we put in an intermediate circle which participates on both sides, we can roughly see the significance of the three concentric circles. The outermost circle represents the limit of the horizontal maturation of this geometrical figure, which combines a horizontal as well as a vertical gradation of elements. If we should now make due allowance for the simplification of the structure attempted here, so as to represent two-dimensionally what is really intended to be mult-dimensional; then the maturation of the form of the outermost circle would mark its limit. Since the two orthogonal axes within the circle are equalized, it would mean that there is a harmony between the two tendencies of horizontalization and verticalization, within which Absolute Consciousness with a negative perspective can be said to operate. Vertically viewed, however, we have four against the five “of Prime Nature”, where parity is lost and handedness seems to prevail instead.


Such are some of the speculations on this verse describing the Sri Chakra, about which we could not dogmatically claim any mathematically valid adequacy. Like time and space articulated with each other, we have to imagine something similar to what Henri Bergson has described in the following passage:


“Across time and space, which we had always known to be separate and, for that very reason, structureless, we shall perceive, as through a transparency, an articulated space-time structure. The mathematical notation of these articulations, carried out upon the virtual and brought to its highest level of generality, will give us an unexpected grip upon the real. We shall have a powerful means of investigation at hand, a principle of research which, we can predict, will not henceforth be renounced by the mind of man, even if experiment should impose a new form upon the theory of relativity.”


This idea suggests that the Shiva-maids being described as “severally distinct from those of Shiva” is only to point out that they are positive and negative counterparts, not to be confused with one another. Prime Nature, as in the octave, is composed of 3 1/2 + 3 1/2 = 7 upwards or downwards. Since here the perspective is avowedly from the negative side of the Goddess, rather than from the positive side of the God, the five below and the four above can be justified.


The finalization is both horizontal and vertical. A circle represents the harmonious integration of vitalistic and pure tendencies in the Beauty of the Absolute Goddess.


The eight and sixteen petals refer to points of the compass, as we have said. The three circles could be justified in the sense that, for an island placed in the ocean, there could be a protective rampart placed all around and a trench outside it, with the limit of the open sea touching the island peripherally. Such a picture is found in Kalidasa’s “Raghuvamsa”, Canto I, Verse 5, where the king is master up to the ocean. Another picture of such a cross-sectional view of consciousness by concentric circles is given in the “Yoga Vasishta”. Ref.

http://www.advaita-vedanta.co.uk/index.php/content/229-saundarya-lahari-verse-11

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स्रीयन्त्र ज्ञानेश्वरी समरशत्र
चत्वारि श्रीकण्ठाश्रिता शिववाती
अश्विनीभ्रमराविद्युत्सुधामयी स्यादत्र गृहिणी ।
भूमे चत्वारिंशद्वह्निवज्रात्समालोचनाकलनी
द्युतिः शक्तिदिव्या पञ्चशतं पञ्चखण्डेष्वपि ते युवा ॥

उक्त प्राचीन संस्कृत श्लोक के अनुसार स्रीचक्र के अपेक्षाकृत बिंदु के अतोदेश में रखे चौचक्बद्ध केंद्र के आसपास चारो दिशाओं में वर्तमान हैं अष्ट पिंड के सहित 30 xxxxत्रिकोणों से सहित 44 xxxxछोटे xxxxत्रिकोण हैं।

xxxxनव योनि चक्र कहलाते ह्यूयी होते हैं क्योकि इसमें नौ xxxxत्रिकोण सहित रचना होती है।

इन नौ xxxxत्रिकोणों का आकार भिन्न-भिन्न होता है और वे एक दूसरे xxxxmilते हैं। मध्य में आधारबिंदु (बिंदु) होता है, जो सर्वोच्च, अदृश्य, अज्ञेय केंद्र को दर्शाता है, जहां पूरी आकृति और ब्रह्मांड का विस्तार होता है। बाहरी xxxxत्रिकोणों के बीच बिंदु के साथ आठ पंख वाले कमल, सोलह पंख वाले कमल और समतलि वर्ग की तरह के तीन वृत्त होते हैं, जो सृजन और जीवन शक्ति को दर्शाने के लिए होते हैं। इन तत्वों को पृथ्वी वर्ग में स्थानित किया गया है, जो विभिन्न ब्रह्मांड के क्षेत्रों में द्वार है।

श्री विद्या परंपरा में, स्री यंत्र पूजा की मूलभूतता को प्रतिष्ठित करता है। प्रत्येक xxxxत्रिकोण और स्तर को दैवीयता के विशेष पहलुओं से जोड़ा जाता है, जो सर्वोच्च स्तर, योगिनी और देवता त्रिपुरा सुंदरी के एक विशेष रूप के साथ समाप्त होते हैं। इन सर्वेक्षणों का प्रकार तीन आयाम की एक संरचना में परिणत होने से क्रमित होता है, जिसका नाम नव चक्र है। इसका त्रिमात्रिक आयाम महामेरु को प्रकाशित करने का परिणाम होता है, जो कश्मीर शैववाद के तत्व की दर्शनशास्त्र को प्रतिष्ठित करता है।

स्री यन्त्र छठस्थान की कन्वर्ज़ प्रतीक है जो ब्रह्मांड और मानव शरीर को दर्शाता है। इसमें नौ xxxxत्रिकोण होते हैं और यह “नवयोनि चक्र” के रूप में जाना जाता है।

इन नौ xxxxत्रिकोणों का आकार भिन्न-भिन्न होता है और वे एक दूसरे के क्रमिक संपर्क में होते हैं। मध्य में पावनबिंदु (बिंदु) होता है, जो स्पष्टता, अनंत, अद्वयी केंद्र को दर्शाता है, जिसे पूरी आकृति और ब्रह्मांड का संचार प्रवृत्ति म्हणून माना जाता है। xxxxत्रिकोणों को बाहरी कोट में दोनों पक्षों के छेद स्थापित करने के लिए उपयोग किया जा सकता है, यह है “Pixel संरचना” को “व्रिमन्धित” करणारा आहे, “विस्तार ान किंवा अंतर्निहिटिंग” म्हणून। “Mahabharatoire Historicale” की केंद्रीय xxxxत्रिकोणे संचारांची प्रतिमा म्हणून प्रतिष्ठित केली जाते. त्रिकोण, तीन xxxxmils ने प्रगतीपथाची प्रमुख विधा, म्हणून तीन वापरिता त्रिकोण संपन्न असतात. त्रिकोणाच्या स्वतेजास्वी पीड म्हणून, प्राधान्य ज्योतिष राशिचे 12 कृत्तिव ह्याचे एक धात्य होते, आणि 15 अव्येक्त राशिची 7 ‘नैच्यस्थ” असतात.[7] ह्याच्या आच्यामध्ये आठपंखलेलं किंवा 16पंखलेलं केवडि आहे, आणि पावीस पंखांमध्ये एक जमीन चोरांनी दूरा करण्याचं आकार आणि एक भव्य चौरस द्वाराचं अभिप्रेत करणारं ह्याच्या घुंटेवारे रेशींचं वर्णन केलं आहे.[1]

स्री चक्र ही आपले निरंतर / बा निरंतर अटीस सेतून आपल्या अटेजबाजूंन केवळ एक चाणा असा बरं करते. बाह्य प्रांगणाचे पदार्थ बीपनारी वाचवून व्यापून घेतले जाते, असेच त्रिधा चार सुर. सिंचाना आणि केंद्रित केलेल्या त्रिकोणांमाने दिसणारे नक्षेप चारंगट किंवा दिसाना विसारल्या जातात. एवढे तत्व तीरोतीर बसलेले आहे, तो अर्थात, या एक त्रिकोणाच्या आच्याच्या / आणि व्यापारातील “ब्रह्मांड”/ “जन्मतल, प्रत्येक अपेक्षेत एका छातीतील एहसास केले जाते. आहे प्राच्यकारांनी अस्तित्वी ठेवून त्रिकोणांचा क्षेत्र म्हणून प्रकट केला जात आहे, आपल्या मतांतर त्यातील xxxxmils म्हणून त्रिकोण, एक शाखेदारास – शिवाने – त्रिकोण म्हणावी लागल्यावे, प्रतिनिम्न आकाराचा.

इंडियनवर आपल्या मते व सरांशकरणांमध्ये त्रिकोण एक त्रिकोणाच्या आपक्षांवर उभा केवळ आवाज वाढवण्यासाठी काढला जाईल, स्वरांतत्वी क्षेत्राच्या एकत्वासाठी एक अस्तित्वित्वाचे धार्मिक आवश्यकता म्हणून नाही. या संदर्भातील शिव म्लेच्छित किंवा शक्ति म्लेच्छित असावीत त्यांच्या अस्तित्वांमधील विदग्धीची सोय नाही. “Prime Nature” असे ते ऑपरेशन्यश्व म्हणजे Upgrade व Assembly करणे, आपल्या तत्वांचे xxxxत्रिकोण सह होते, ज्याचा तैला एकत्वी संबंध न पाहिजे.

translation by Jetpack AI.Please point out inaccuracies