Kamallamba Navavaran Kritis of Muthuswamy Dikshitar Pt III

Sri Chakra and nine Aavarans

The basic energies of the universe, which are the deities, can be approached through a mental creative process, that is, through words or through created forms. Deities are therefore represented both in words and forms. We can represent a deity through the description of its characteristics in words, or sounds, that is, manthras. Similarly, we can represent a deity through diagrams, geometrical abstractions or patterns, the yanthra. The representation of a deity through mantra or yantra is considered more subtle than through an image. Yanthras are the visual equivalents of the manthras. The yanthra has the manthra as its soul and the deity is the soul of the manthra. The difference between the manthra and the deity is the difference between the body and the soul. The deity is invoked by drawing its yanthra and calling its subtle name (bija akshara). Sri Chakra Yanthra is regarded the supreme Yanthra, the Yanthra Raja, the king of Yanthras. It is the Yanthra of the Shaktha school of Tanthra. It is also variously regarded as the visual representation of the city, mansion, island or the body of the mother goddess Devi, Tripurasundari, Lalitha, Rajarajeshwari and Parabhattarika, the supreme controller. The design also stands for this divinitys court with all her attendant aids, guards, pavililions, enclosures and entrances. The principal divinity is regarded as being at the centre, the Bindu of the chakra. The prefix Sri denotes that the Yantra is auspicious, beneficent, salutary, benign and conducive to prosperity. Sri is Lakshmi, the goddess of beauty and prosperity. Sri is also the Mother goddess who rules the universe. Sri Chakra is a representation of the interplay of the principles of pure consciousness (Siva) and primordial power (Sakthi).Sri Chakra represents the essential aspects of the universe and also the constitution of the devotees body-mind complex. There are three methods of worship of Sri Chakra. The shrishti_krama the expansion mode of worship, comprehends the chakra from the central point the Bindu to the outer square. The Sthithi_krama the preservation mode of worship, comprehends the chakra from the outer square

to the eightfold lotus and from the Bindu to the fourteen cornered figure. The third, Samhara_krama the absorption mode of worship, comprehends the chakra from the outer square to the central point. Sri Muthuswami Dikshitar was initiated into Srividya Maha Shodasakshari Diksha. In his first krithi , he referrers to the Guru tradition, its twelve gurus and three schools of worship, kadi, hadi and Sadi.Dikshitar also mentions that he followed the tradition of the sages Durvasa , Agasthya and Hayagreeva ; and declares he belonged to Kadi school. Dikshitar followed the Kadi practice of worship of Sri Chakra from Bhupura the outer square to the Bindu the central point. As per kadi tradition the nine aavaraNas are described now which are required to be understood for the study of Navaavaran Krithees :-(1) The first AavaraNam is Bhoopuram and the Chakram is Trailokyamohana chakra (enchants the three worlds).The yogini is Prakata, the mental state of the aspirant is Jagrata, Chakra Iswari is Tripura and the Sakthis are 28 that include the ten starting with Anima, the eight starting with Brahmya and the ten Mudra Sakthis. (2) The second Aavaranam is Shodasa Dalam, and the Chakram is Sarvasaparipuraka chakra, (fulfills all expectations). The yogini is Gupta Yogini. The mental state is Swapna, the Chakra Iswari is Tripurasi and the Saktis are the sixteen starting with Kamakarshini. (3) The third Aavaranam is Ashtha Dalam, The Chakram is Sarvasamkshobana chakra, (agitates all), the Yogini is Gupta Tara Yogini. The mental state is Sushupthi, the Chakra Iswari is Tripura Sundari and the Sakthis are the eight starting with Ananga Kusuma. (4) The fourth Aavaranam is Chathurdasaram, the Chakram is Sarvasaubhagyadayaka chakra, (grants excellence) the Yogini is Sampradaya Yogini. The mental state is Iswara Vicharam, Chakra Iswari is Tripura Vasini and the Sakthis are the fourteen starting with Samkshobhini. (5) The fifth Aavaranam is Bahirdasaram, the Chakram is Sarvarthasadhakachakra, (accomplisher of all) the Yogini is Kulotteerna yogini. The mental state is Guroopa Sadanam; the Chakra Iswari is Tripura Sri and the Sakhtis are the ten starting with Sarva Siddhi Prada.

(6) The sixth Aavaranam is Anthardasaram; the Chakram is Sarvaraksakara chakra, (protects all) the Yogini is Nigarbha Yogini. The mental state is Upadesam, the Chakra Iswari is Tripura Malini and the Sakthis are the ten starting with Sarvagnya. (7) The Seventh Aavaranam is Ahsthakonam, the Chakram is Sarvarogahara chakra, (cures all ills) the Yogini is Rahasya Yogini. The mental state is Mananam; the chakra Iswari is Tripura Siddhaa and the Sakthis are the eight, starting with Vashini (8) The eighth Aavaranam is Thrikonam, the Chakram is Sarvasiddhiprada chakra, (grants all perfection) the Yogini is Athi Rahasya Yogini. The mental state is Nitidhyasanam; the Chakra Iswari is Tripuramba and the Sakthis are the three starting with Kameshwari. (9) The ninth Aavaranam is the Bindu and the highest Chakram is Sarvanandamaya chakra , (replete with bliss). The mental state is Savikalpa Samadhi; the Chakra Iswari is Maha Tripura Sundari and the Shakthi is Maha Tripura Sundari, the very personification of Para Brahman.