SRI CHAKRA

The Sri Chakra is a sacred and essential factor in the

worship of Sri Lalita Tripura Sundari. Sri Chakra is also
the diagrammatic representation of Shiva-Shakti, in the
Cosmic and the individual aspects. Its association with
‘Shakti’ worship can be traced back to Upanishads, Puranas,
and Tantras.

It was mentioned in Tripuropanishad, Bhavanopnishad,

and Arunopnishad, Brahmananda Purana,
Vyomakeswara, and Rudra Yamala Tantra, and the
Subhagodaya of Sri Gaudapada, ( Grand Guru of Adi Sri
Shankaracharya ) to name only a few ancient scriptures.

1
Sri Adi Shankaracharya in the first 41 stanzas of Saundarya
Lahari very revealingly depicts the symbolic representation
and significance of Sri Chakra.

Sri Chakra is normally inscribed on Gold/Silver/Copper

plate, on a Crystal, or Stone, or Bhurja Leaf (HkwtZi= ). This is
also constructed in three dimensional Tiaras of 9 steps, a
Meru, representing 9 Aavaranas (vkoj.k ).

The Sri Chakra, generally worshipped in Devi Temples or

Monastic Institutions (ihB,eB), is the one prescribed in
Vamakeswara Tantra, with five triangles pointing
downwards and four triangles pointing upwards. The
upwards pointing triangles are termed as Srikantha and the
ones pointing downwards are termed as Shivayuvatis by Sri
Adi Shankaracharya in the 11th stanza of Saundarya Lahari,
while exploring and explaining the Sri Chakra.

The Sri Chakra is also known as Shrishtikarma(l`”VhdeZ)

chakra representing the creation of the universe by the
ultimate reality. If the Sri Chakra is placed upside down it is
known as Sanharkarma (lagkjdeZ ) Chakra which
symbolizes the destruction of the universe.

2
Sri Chakra is the King of the Chakras for it contains all
other chakras, in the same way that The Divine Mother the
abiding Deity of the Sri Chakra, is the source and sustenance
of all Gods and Goddesses.

A glance at the Sri Chakra will show how beautiful,

symmetrical and harmonious the whole diagrammatical
representation is. Delicate and sharp are the lines and angles,
round and smooth are the curves and petals. Perfect in form,
symmetrical in proportion, and imposing is the intricate
pattern. The Tantrics could have found no better symbol than
this to represent the majestic Tripursundari.

Sri Chakra is the most auspicious, and is doing the highest

good to the devotee. This is the reason for installing the Sri
Chakra in the center of the House or place of Worship.
(Note:- Sri Chakra should only be placed as shown in the
above diagram (l`”VhdeZ ) to get best results)

Please note that this Chakra is not known as Tripura

Sundari Chakra or Lalita Chakra but just Sri Chakra. Sri
(Jh ) is the prefix added to the word denoting auspiciousness.

Whenever somebody mentions Sri Chakra, without any

special appellation, everybody understands that this Chakra
of Chakras, the geometrical projection of paramount power,
is meant.

3
Various names of Sri Chakra

Let us now examine the other names current for this Chakra,
As the Chakra is drawn by superimposing five triangles with
apex pointing downwards, over four triangles with apex
pointing upwards. It is a construction of nine triangles and
hence the name Navayoni Chakra. It is also simply called
as Nava Chakra as it contains nine Chakras starting from
Bhupura to Bindu in the body of the Sri Chakra.

Counting the Primary triangle, the eight triangles in the

Ashta Kona, the ten triangles each in the outer and inner
dasharas or ten cornered figures, and the fourteen triangles
from fourteen edged figure, (1+8+10+10+14 = 43) there are
totally forty three Triangles in the Sri Chakra hence the
popular name Trichatvarimsat Kona . The Saundarya
Lahari however explains this as forty four Kona, this Sri
Bhaskararaya explains, this comes about by taking the Bindu
as a point triangle.

Viyat Chakra is another name given to this Chakra, the

Chakra of Viyat or space of Akasha. As Sri Chakra is
worshipped in the heart space as well as in outer space in the
Engraved or Elevated form (Meru).

The name Matraka Chakra expresses the fact that Sri

Chakra is not only the abode of the Divine Mother but also of
4
all her powers and emanations. It is said that the Supreme
Goddess Lalita alone knows the full effect of worship of her
chakra.

yfy yम
Now let us proceed to explain the emergence of this great Sri
Chakra according to the perception of Tantric seers.

What is Tantra?

Tantra itself means "to weave, to expand, and to spread".

According to Tantric masters, the fabric of life can provide
true and ever-lasting fulfillment only when all the threads are
woven according to the pattern designated by nature. When
we are born, life naturally forms itself around that pattern, but
as we grow, our ignorance, our desire, attachment, fear, and
false images of others and ourselves, tangle and tear the
threads, disfiguring the fabric. Tantra Sadhana or practice
reweaves the fabric, and restores the original pattern. This
path is systematic and comprehensive.
The profound science and practices pertaining to Hatha yoga,
Pranayama, Mudras, Rituals, Kundalini yoga, Nada yoga,
Mantra, Mandala, Visualization of deities , Alchemy,
Ayurveda, Astrology, and hundreds of esoteric practices for
generating worldly and spiritual prosperity blend perfectly in
the Tantric disciplines.

5
It is a normal belief that all in Tantra is some form of black
magic associated with bad practices condemned by Vedas.
These crept into Budhism and Natha sampradaya also. The
credits goes to Adi Shankaracharya for rescuing these various
schools of Hindu religious worship and establish it in pristine
vedantic purity as Samyamata or Dakshinachara.

Dakshinachara aims at reaching beyond three gunas

beginning with Satva. While Vaama is Tamasik and Misra is
Rajasik.

The Concept of Chakras

The Vedic seer speak of the Supernal Ether, Paramam

Vyoma, as the abode of vak, as the house of the supreme
immortal Light; And the Tantrik adepts speak of the
Mahakarana, the Great casual, as the store house of all
shabdas, as the permanent place of Prakasha, light.

From this mass of infinite supernal light which has no form,

emerge during the course of manifestation the rays which
fashion the objects of the world as well as the Gods in the
cosmos, the Devas, the powers of light (from div-meaning to
shine). In the manifestation, the limitless ONE has to limit
himself in the form. The formless Great Radiance has to
radiate rays of definite forms and marshal them as the various
Gods thus creating many out of the ONE, with
distinguishable forms and features. These lines of light build
the form pattern of the Gods, which are known as
YANTRAS or CHAKRAS.

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The Tantric hold that by worshipping the Chakra of a Deity,
one senses immediately its form pattern and so has a concrete
realization of the Deity. By contemplating on the mass of
indefinite light one can get only an intangible something but
if one has to see the form of the Formless, the auspicious
body of the Divine, the light has to be marshaled in a set
pattern of radiant rays.

Such is the power of the form pattern which manifests the

embodied Deity, and that is called Yantra. A Yantra is an
instrument, a machine, a storehouse of power, rather it
contains in itself in a controlled form the uncontrollable
power of the deity. It is also known as Chakra, the wheel
representing constant movement. It indicates the dynamics of
Devine and stands for a transmission of the Divine
pursuance.

Worshipping through Chakra is more abstract than worship

through Pratima (image) which fashions for the deity with
hands, feet, and limbs but with paraphernalia signifying
supra-human divinity which is a Sthula Rupa, and the
Sukshma Rupa as subtle as a mantra, which are divine
sounds or Bijaksharas or letters indicating certain
indeclinable seed sounds. A Mantra is divine power clothed
in sound. Chakra like a mantra leads one to the direct
perception of the Divine form and that is why so much
importance is given to the Chakra in Tantric puja.

7
In the Chakra are caught the lines of beauty, harmony and
symmetry. And so they are drawn with straight lines, circles,
triangles and squares, Shatkonas as constituents, Lotus motif
is also employed.

The Circle represents philosophy of No beginning and No

ending, perfectly symmetrical and equidistant at all points
from center. It indicates the realm of radiations from the one
center. an enclosure, a periphery, or a circumscribed field of
action.

A Triangle represents the Triple principle of creation, the

Yoni, the origin, the source of all things. Usually an Isosceles
or an equilateral triangle is employed. A triangle with apex
upwards indicates a Broad based one pointed aspiration rising
from the depths to the height. The tantra calls this the Vanhi
kona, the triangle of Fire. It is this fire, aspiration that is ever
burning in the heart of the sadhaka on his crest and his
surrender to the Divine. The triangle with apex downwards is
the one responding to Shakti, the grace of the Divine Mother,
the origin of all things.

The Shatkona is formed by superimposition of a triangle

with apex downwards over a triangle with apex upwards this
represents the rising aspiration and responding grace, or the
ascent of the being and decent of the Deity. The Shakti
superimposed on the heart of supine Shiva.

The Lotus is a flower which rises its head with the rising sun
and droops down with the setting of the Sun. It is the flower
8
which eminently responds to the play of light and it blossoms
opening out petal by petal, signifying gradual unfoldment of
the latent powers in the being. That is why the centers of
consciousness are picturesquely described as lotus and the
lotus motif plays a significant part in the diagrammatic
representation of Seven Chakra, indication of Seven
Chakras of Human body from Muladhar, Svadhistan,…. to
the Sahastrara Chakra.
To distinguish the figure in the diagram words Kona = angle
or corner, Asra = spoke, and Dala = petal etc. are used.
The Tantrics are fond of using code words which they
employ in description of Chakra. This is partly to protect the
secret from the uninitiated, but largely to confound the critics.
For example, Vasu kona means eight cornered figure as the
Vasus are eight (v”V olw), Manvasra (eUolz) or Bhuvansra
(Hkqoulz) is fourteen edged figure as the Manus or the
Bhuvanas are fourteen. This code has to be learnt.

When the Chakra is conceived as a material manifestation of

the Deity all the emanations of the deity are also conceive to
be stationed in the Chakra. The main deity Pradhan Devata
takes the abode in the center of the chakra while emanations
gather around the center as Parivara Devatas.

fcUnqf=dks.kolqdks.kn’kkj;XeeUoJukxnyla;qr’kksM’kkje~ |
o`Rr=;a p /kj.khlnu=;a p Jhpdzer
s nqfnra ijnsork;k ||

9
Now let us study the construction and the parts of
Sri Chakra.:-

Terminology of the Sri Chakra

1. A square constructed by three lines, the lines one inside

another with an opening out in the middle of each side as four
portals. This is known as ‘Bhupura’ ( ) the Earth
stretch. This is the ground plane if the Sri chakra is
considered as graded elevation, Meru (म ).

2. Immediately inside the square are three concentric circles

which serve as Girdle Trivalaya (f=oy;)

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The space between three lines and the three circles is known
as Trailokya Mohan Chakra, =SyksD;eksgu

3. Immediately inside is a sixteen petalled Lotus (Shodasha

dala Padma) this is known as Sarvashaparipurak Chakra

4. Inside is an eight petalled Lotus (ashta Dala Padma)

known as Sarva Sankshobhana Chakra loZla{kksHk.k .

5. Inside is a fourteen triangle figure (Chaturdasha Kona)

known as Sarvasaubhagyada Chakra loZlkSHkkX;nk;d
.

6. The next is the figure made up of ten triangle figure (The

Outer Dashara Kona) known as Sarvarthasadhak Chakra
lokZFkZlk/kd .

7. The next figure made up of ten triangle figure (Inner

Dashara Kona) known as Sarvarakshakara Chakra
loZj{kkdj .

8. Then comes the figure made up of Eight triangles (Ashta

kona) known as Sarvarogahara Chakra. loZjksxgj .

9. Inside is a Primary Triangle known as

Sarvasiddhiprada Chakra. loZfl/nhizn .

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10. Innermost is the Bindu known as Sarva Anandamaya
Chakra lokZuaUn e;

Evolution of Sri Chakra

If we remember that the Sri Chakra has emanated from

Kamakala the digit of the Desire, the primordial desire of one
that is Love and Bliss, and each chakra is a gradual
unfoldment of the previous one, the names of all the chakras
become clear. In the Outermost it appears as Trailokya
Mohan, (the enchanter of triple world). The sadhaka in his
triple state comes under the spell and can rest content here for
very long time.

If he proceeds further, there is a hankering in his heart for

what he does not know yet. This takes the form of various
desires and these are fulfilled in the Sarvashaparipurak
Chakra.

But fulfillment of all desires does not lead one nowhere;

there comes the discontent unrest and agitation. This state of
agitation Sarvasankshobada is good because only from here
one proceeds to inner precincts of progress.

Once the step is taken all auspiciousness is granted,

Sarvasaubhagyada, and all ends are accomplished
Sarvarthasadhaka. This state is stabilized by affording all
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protections Sarvarakshkara, and by removing all discord,
disharmony and diseases, Sarva rogahara, leading to
perfection in all things, Sarva Sidhhiprada.

Then the culmination is the identity with the original Bliss

and Love Sarva Anandamaya from which the whole thing
has started.

A diagrammatical representation of this evolution is as

follows:-

Sri Chakra which is abode of the supreme Goddess, The

Divine Mother and is also the residence as well of all her
emanations, powers, and personalities. Each one of them is
distinct, has a definite function to perform and has a definite
and distinct place in the hierarchy, positioned in different
planes in the rising tier of conscientiousness, in the pyramidal
structure of Meru, each one has its functioning in the
13
particular sphere of cosmic existence, is important in its own
way and fulfills a purpose in the scheme of things. They all
derive their strength, their very existence from the Divine
Mother, carry out her behest and accomplish her work in
various spheres allotted to them. Radiating from her, they
also converge to her. When the aspirant comes within their
province of influence and action, their help is there for him to
enlarge his existence progressively so that he may finally
perceive the source from which they all have emanated.

As we have seen before there are nine Chakras in Sri Chakra,

each Chakra has a color of its own, a presiding Deity, a
Chakreswari and a particular class of Yoginis belonging to
it. And each Chakra has its own Mudra Devata.

The whole Chakra has emerged from the primary triangle and
hence a threefold division, Tripura is eminent in each
Chakra. The Presiding deities are all Tripuras the triple
principle in various stages of manifestations. Their names are
respectively:- Tripura, Tripureshwari,
Tripurasundari, Tripurvasini, Tripurashri,
Tripuramalini, Tripurasiddhi, Tripurambika and
Mahatripurasundari.
The Yoginis are Sixty-four Crores (640Million) in number.
They yoke to the Divine mother in their particular aspects.

14
The working of the Yoginis is patent only in the outermost
periphery.

Now we come to Mudra Devatas, it is not enough that there

is devotion and attitude of surrender to the Deity within
oneself in the heart and the mind. It is significant part of the
worship to express it bodily also; for the body too is a
participant in the sadhana. For this purpose there are a
number of gestures by movements of limbs of the body, they
are termed as Mudras. These external movements of the
physical body with hands and fingers emphasize and affirm
the intentions in the heart and mind of the worshiper and by
constant repetition establishes the idea of very existence in
the body. Mudra is the language in which the body speaks to
the Deity. There are ten Mudra Devatas. Now we shall
proceed to enumerate the deities in each Chakra.

15
1.Trailokyamohan Chakra =SyksD;eksgu -
west N.
W

.
W
.

S.
South North

S.

.
.E
E.

N
East

This is also known as Bhupura, a square of three lines the

lines one inside another. In the outermost (White) line are
positioned Siddhis : Anima (minuteness), Laghima
(lightness), Mahima (greatness), Ishitva (lordship),Vashitva
(control), Prakyamya (to have whatever one wants), Bhukti
(enjoyment), Itchha (desire), Prapti (attainment) and
Sarvakamasiddhi (the accomplishment of all desires).

In the middle line (Red) are situated seven Matrikas

(Mothers) and their collective entity: Brahmini, Maheswari,
Kaumari, Vaishnavi, Varahi, Mahendri, Chamunda, and
Mahalakshmi.

In the innermost line (Golden) there are Ten Mudras as

follows: Sarvasankshobhini (the agitator of all),
Sarvavidravini (the chaser of all), Sarvakarshani (the

16
attracter of all), Sarvavashasankari (the subjugator of all),
Sarvonmadini (the intoxicator of all), Sarvamahankusha
(the great goader of all), Sarvakhechari (the mover in the
space), Sarvabija (the seed of all), and Yoni (the source
ovum). It is said that Yoni mudra is most important of all the
Mudras as it is the Bindusthana. The tenth mudra is
Trikhanda (the three fragments) which is applicable to the
whole of Sri Chakra.

Each Siddhi, Matrikas and the Mudra Devatas are in specific

direction of the Chakra and we will tabulate them as follows:-

Direction Siddhi in Matrika Mudra

(White ( RED line) Devata in
line) (Gold line )
Sarvasankshobhini
East Anima Brahmini
N.E Ichha Mahalakshmi Sarvabija
N Ishitva Vaishnavi Sarvavashankari
N.W Bhukti Chamunda Sarvakhechari
W Laghima Kaumari Sarvakarshini
S.W Prakamya Mahendri Sarvamankusha
S Mahima Maheshwari Sarvavidravini
S.E Vashitva Varahi Sarvonmadini

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2.Sarvashaparipurak Chakra

This Chakra second from the base just above the Bhupura
and the three circles Trivalaya, is Lotus with sixteen petals
and there are sixteen Devatas of attraction ( vkd”kZ.k )
related to the - desire, intellect, ego, sound, touch, form, taste
smell mind, fortitude, memory, name, seed, soul, immortality
and the body, situated one on each petal of the Padma. We
have numbered them and will tabulate the names of each
Devata
No Devata No Devata
1 Kamakarshini 9 Chittakarshini
2 Budhyakarshini 10 Dhairyakarshini
3 Ahankarakarshini 11 Smrtyakarshini
4 Shabdakarshini 12 Namakarshini
5 Sparshakarshini 13 Bijakarshini
6 Rupakarshini 14 Atmakarshini
7 Rasakarshini 15 Amratakarshani
8 Gandhakarshini 16 Sharirakarshini

18
 3. Sarvasankshobhana Chakra loZla{kksHk.k

This Chakra is third from the base. In this chakra there are
eight petals and the forces which operate not merely by the
aid the parts of the physical body, Ananga, these faculties
which require the coordination of the mind are mentioned as
presiding Deities. We have numbered them and tabulated the
names of each Devata.
No Devata
1 Anangakusuma vuaxdqlqek
2 Anangamalini vuaxekfyuh
3 Anangamadantura vuaxenurqjk
4 Anangakusha vuaxdw’kk
5 Anangamadana vuaxenuk
6 Anangavegini vuaxosfx.kh
7 Anangamekhala vuaxes[kyk
8 Anangarekha vuaxjs[kk

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4.Sarvasuobhagyadayak Chakra loZlkSHkkX;nk;d

This is the fourth Chakra from base, in this chakra of fourteen

triangles are situated fourteen Devatas. The meaning of their
names is - 1.The agitator of all, 2.The chaser of all, 3.The attractor
of all, 4.The delighter of all, 5. The deluder of all, 6.The arrester
of all, 7. The releaser of all, 8. The controller of all, 9. Pleasing
to all, 10. The intoxicator of all, 11. The accomplisher of all
objects, 12. The fulfiller of all opulence, 13. One made up of
mantras and 14. The destroyer of all dualities
No Devata No Devata
1 Sarvasankshobhini 8 Sarvavashankari
2 Sarvavidravini 9 Sarvaranjani
3 Sarvakarshani 10 Sarvonmadini
4 Sarvahladini 11 Sarvarthasadhini
5 Sarvasammohini 12 Sarvasampattipurani
6 Sarvasthambini 13 Sarvamantramayi
7 Sarvajrmbhini 14 Sarvadwandvakshyankari

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5. Sarvarthasadhak Chakra lokZFkZlk/kd

Fifth Chakra from base which is known as the outer ten

cornered (Dashara) figure are the Deities of auspiciousness
the meanings of their names is 1. The giver of all
accomplishments, 2. The giver of all riches, 3. The doer of
what is liked by all, 4. The one who brings about all
auspiciousness, 5. The giver of all desires, 6. The remover
of all sufferings, 7. The appeaser of all portents of death,
8. The overcomer of all obstacles, 9. Beautiful in all limbs
and 10. The giver of all good fortunes.
No Devata No Devata
1 Sarvasidhhiprada 6 Sarvaduhkhavimochini
2 Sarvasampattiprada 7 Sarvamrutyuprashamini
3 Sarvapriyankari 8 Sarvavighnanivarini
4 Sarvamangalkarini 9 Sarvangasundari
5 Sarvakamaprada 10 Sarvasaubhagyadayani

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6. Sarvarakshakara Chakra loZj{kkdj

Sixth chakra from base this is the inner ten cornered figure
which is presided over by the Powers of protection. The
meanings of names is as follows 1. Omniscient,
2. Omnipotent, 3. Granter of all sovereignties, 4. Full of all
knowledge, 5. Destroyer of all diseases, 6. One in the form
of all supports, 7. Dispeller of all evils, 8. Full of all Bliss,
9. One in the form of all protections and 10. The giver of the
fruit of all wants.

No Devata
1 Sarvadnya
2 Sarvashakti
3 Sarvaisvaryaprada
4 Sarvajnanamayi
5 Sarvavyadhi vinashini
No Devata
6 Sarvadharasvarupa
7 Sarvapapahara
8 Sarvanandamayi
9 Sarvarakshasvarupini
10 Sarvespitaphalaprada

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7. Sarvarogharak Chakra loZjksxgj

Seventh from bottom this is chakra known by eight edged

figure which is presided by Deities of speech, or Vagdevis
(okXnsoh) as they are known. They are in the inner circle and
are near and dear to the Divine Mother. They are seers of
thousand occult names of the Great mother Lalita
Sahasranama and they are praised by the great goddess
herself as “the knowers of the secret of my chakra”. They are
placed just round the great Vagbhava, the primary triangle.
No Devata
1 Vasini vagdevata okfluh
2 Kameshi vagdevata dkes’ojh
3 Modini vagdevata eksfnuh
4 Vimala vagdevata foeyk
5 Aruna vagdevata v#.kk
6 Jayini vagdevata tf;uh
7 Sarveshi vagdevata los’Z kh
8 Kaulini vagdevata dkSfyuh
23
8.Sarvasiddhiprada Chakra loZfl/nhizn

Eighth chakra from base this is the Primary Triangle. In the space
between the eight cornered figure and the Primary Triangle are
situated the Ayudha Devatas the Deities presiding over the
weapons 1. Ankusha (vadq’k) Shakti 2. Pasha (ik’k) Shakti and
Bana (ck.k) Shakti five banas and 3.Ikshudanda the sugar cane
bow. The bow denotes mind and five arrows denote five
Tanmatras (rUek=k) (sound, touch etc.)Inside the Primary triangle
which is feminine in character and is said to represent three
manifestations of Mother Goddess (ewy f=dks.k )
In this Sravasiddhiprada chakra are situated the Trinity
1. Kameshwari, symbolizing the Moon and representing Creation,
2.Vajreshwari symbolizing the Sun and representing Preservation
3. Bhagamalini, symbolizing the fire and representing dissolution.
Devata
Kameshwari
Vajreshwari
Bhagamalini lkSHkkxekyhuh

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9. Sarvaanandamaya Chakra lokZuaUn e;

Nineths Chakra is the central dimensional aspect of the Sri

Chakra. A Bindu, which is representing the transcendental
aspect of the mother Goddess, denoted by the secret Letter
Sri (Jha). In fact this Red point is the Sri Chakra itself.
Everything else is manifestation thereof. This point is full of
bliss (lokZuane; ); the innermost prescient in the Sanctum
Sanctorum is LalitaTripura Sundari ( म ) The Supreme.
Of course she is there with her lord Kameshwara ( म ).

25
26
Sri Chakra and the Mantra ( )
When the Transcendent Brahman desires to manifest out of its
own volition, there is a throb, a stir which immediately starts a
series of vibration. These take the form of sound. Nada, which is
the creator of objects. The lines of rhythm that emerge out proceed
to form the luminous pattern are known as Chakras, while the
Nada that is received in the audition of the seer is transmitted in
the human tongue as Mantra. The Mantra of the Deity and its
Chakra has a very close correspondence as the purpose of both the
Mantra and Chakra is to manifest the Deity which they enshrine.
The Mantra is not a means to contact the Deity; it is Deity itself.
The body of Tripurasundari, it is said, is composed of three Kutas
of the Mantra. (ewy dwV=;dysojk). The Sri Chakra is not a means
to worship the Deity, but should be conceived as the Deity itself,
embodied in its sound form, the Mantra. In the case of Sri Chakra
the Tantric texts give elaborate and systematic explanation to
arrive at the conclusion that Sri Chakra and the Mantra of the
Divine Mother are one and the same.
In articulate speech, it is common knowledge that the alphabets
build the language. They create the words; they are the little
mothers Matrikas who give birth to all that is written or spoken. In
this world of name and form the Divine Mother continues to
function through her emanations, the little mothers, Matrikas, and
participates in the world of language as Alphabets, and that is
why the alphabets are known as Aksharas. The seed sound or
seed sounds which symbolize the form of any god or goddess
have to be fashioned out of the alphabets; as such Matrikas are the
basis of the Mantras.
27
The Jnanarnava Tanra clearly states that the sixteen vowels in the
Sanskrit tongue are the form of Shakti while letters beginning
from d to {k are the form of Shiva. The consonants cannot be
articulated by themselves unless they are in consonance with the
Vowels. The vowels in the form of Shakti give force, energy and
power to the consonants in the form of Shiva which would have
otherwise been dead letters. Thus the Matrikas which are the basis
of Mantras represent unified form of Shiva and Shakti. Sri Chakra
being the unified form of Shiva and Shakti is not different from
Matrikas. Sri Chakra for this reason is known as Matrika
Chakra.
We have stated that the Primary triangle in the Sri Chakra is
known as Vagbhava born out of vak, the word. As Sri Chakra is
only amplification and extension of the primary triangle, the
whole Sri Chakra is said born out of the word.
Tantrics take up for consideration the particular Mantra form of
the Divine Mother. This Mantra is the great Sri Vidya, generally
expressed as a Mantra of fifteen letters Panchadashakshari.
There are three kutas, peaks, in the Mantra, ascribed to the Moon,
Sun, and Fire and they form the sound body of Tripurasundari.
The Sri Chakra like Sri Vidya has three parts, the Samhara
chakra consisting of Bindu, Trikona and Astha Kona, Sthiti
Chakra consisting of two dasharas and the chaturdasha kona, and
Sristi Chakra consisting the eight ,sixteen petalled Padma and the
Bhupura. Three Kutas of the Mantra corresponds to these three
chakras of Destruction, Maintenance, and Creation.
The Panchadaskshari Mantra denotes the united form of both
Kameshwara and Kameshwari. In the Mantra there are three d

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and two g which are said to be Shiva’s portion while other letters
belong to Shakti. The three gzha crowning each kuta are the form of
both Shiva and Shakti mHk;kRedk. Thus the Panchadashakshari
Mantra is united sound body of Shiva and Shakti and hence it
cannot be different from Sri Chakra.
The Jnanarnava Tantra points out that the fifteen lettered Mnatra
can be reduced to nine letters leaving out letters that are repeated.
These nine letters are y,l,g,bZ,,,j,d, W and (.)Bindu . These
letters are enough to form fifteen letters of the Panchdashakshari
Mantra if we bear in mind that seed sound gzha a is formed by
combination of g,j,bZ, W and (.) Bindu. The letters y,l,g,bZ,,,j
and dare denoted by The Earth, The Moon, Shiva, Maya, Shakti,
Fire and Madana (enu ).
The letter y denoting Earth indicates in the Sri Chakra the Earth
stretch Bhupura.
The Letter l denoting the Moon represents his sixteen kalas and
so corresponds to the sixteen petalled Lotus in Sri Chakra.
The letter g which is Shiva the Ashtamurti, connotes the eight
petalled lotus in Sri Chakra.
The letter bZ is Maya, the sovereign of the worlds, Bhuvaneshwari
which encompass the higher seven and the lower seven worlds thus
denoting the Chaturdasha kona.
The letter, represents Shakti the force of protector Vishnu whose ten
descents, Dasha avataras make the Shakti tenfold as the outer Dashara.
The letter j is Fire with his famous ten Kalas which go to make the
inner Dashara.

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The letter d is Madana, which is Kameshwara, with his eight forms
Ashtamurti which transcribes into Ashta Kona in Sri Chakra. The
Ardha Chandra W by its very form represents triangle. The (.) Bindu
forms the Bindusthana. Thus the Sri Chakra is the product of the
letters of Sri Vidya Mantra, Concludes Tantra
Jhpdza rw ojkjksgs Jhfo|ko.kZlaHkoa
All these go to show the importance that Tantric Masters give to the
conception of the identity of Sri Chakra with Sri Vidya. Thus, the Sri
Chakra is the product of the letters of Sri Vidya mantra, and these go
to show the importance the Tantric Masters attach to the conception of
identity of Sri Chakra with Sri Vidya, as without such an identity the
worship of Sri Chakra will only be a lifeless ritual.
Sri. Adi Shankaracharya in the Tantra tradition has mentioned the Sri
Vidya Mantra in a very discrete way in the 32 nd Stanza of Saundarya
Lahari as follows:-

The mantra itself, the Shodashakshari, it is said cannot be given out

publicly, but should be imparted by the Guru to the devout pupil in
secrete. This may be inferred from the fact that the sixteen syllables
does not find a place in the description given in the stanza. Merely
because the stanza makes mention of fifteen syllables, it should not be
understood that the mantra indicated is Panchadashakshari. The
sixteenth syllable is the fourth Khanda which should be muttered by
those who are highly evolved spiritually.
The stanza merely mentions fifteen conventional names indicative of
syllable, which when construed in proper way would yield the
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following result; Shiva is d; Shakti is ,; Kama bZ; and Kshiti y this
is the first Khanda. Ravi is g; Sheet Kiran (Chandra) is l; Smara
(Madan) d, Hamsa (Atma ) g; and Shakra y this is the second
Khanda. Para is l ; Mara is d ; and Hari is y; this is the third
Khanda. When gzha is added to each Khanda of the Panchdashakshari
mantra is obtained.
We can tabulate this as follows:-

First Khanda Second Khanda Third Khanda

okXHkkodwV dkejktdwV ‘kDrhdwV
Shiva d Ravi g Para l
Shakti , Chandra l Mara d
Kama bZ Samra d Hari y
Kshiti y Hamsa g
Shakra y
gzha gzha gzha
5 6 4 = 15

The chief component of the Mantra namely the Rama-bija (Jha)

when added converts the Panchadashakshri into Sodashakshari
which is implied in the stanza.
The Panchadashakshari mantra or Sri Vidya Mantra is known in
three forms Kadi (starting with d), Hadi (starting with g) and
Sadi (Starting with l), Associated with Manmatha, Lopamudra
and Durvasa respectively.

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The Mantra is divided into three parts Kutas or Khandas as they
are known, and represent three sections images of the Godess,
they are okXHkkodwV, dkejktdwV and ‘kDrhdwV .

Sri Vidya in which the worship of Sri Chakra occupies the central
position, counts among its pioneers both Gods and sages.
A list of twelve teachers is given who are Manu, Chandra,
Kubera, Lopamudra, Manmatha, Agastya, Nandisha, Surya,
Vishnu, Skandha, Shiva and Durvasa; each one started his school
and the method of worship, however only two came to be existing
today and the third is not common. The school started by
Manmatha the demi God also known as Kamaraja Vidya or
Madhumati mata or Kadi vidya (because mantra starts with
syllable d), and the school started by Lopamudra known as Hadi
Vidya (because mantra starts with syllable g). Of the two schools
Kadi mata is not only earlier but more important than the Hadi
mata. Among the teachers of Kadi school are Parama Siva,
Hayagriva and Agastya.
The Kadi School is supposed to be Satvik( ) while Hadi
School is Rajasik ( )and Sadi School is Tamasik
( म ).

The Kadi vidya of Manmatha is as follows:-

d , bZ y gzha
g l d g y gzha
l d y gzha
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This mantra which is verbal form of the Mother Goddess is known
as Panchadashakshari, by adding a secret syllable Jha, it becomes
Shodashi. Please note the syllable Jha is implicit in the
Panchadashakshari and explicit in the shodashi.
The other form of the mantra in Hadi Vidya of Lopamudra is:-

g l d y gzha
g l t g y gzha
l d y gzha
And Sadi vidya of Durvasa is:-

l , bZ y gzha
l g d g y gzha
l d y gzha
There are three major procedures in the worship of Sri Chakra
1) Hayagriva Sampradaya-where the worship is conducted in
Dakshinachara employing Lalita Sahasranama (yfyrk
lgL=uke) and Lalita Trishati (yfyrk f=’krh ) and
offering Kumkumam ( म ).[ Note:-Interestingly in Lalita
Trishati each of the fifteen letters of the Panchakshari of Kadi
mantra forms the first letter of 20 names of Sri Lalita Tripura
Sundari forming 15 groups of 20 names making the 300 names
f=’krh ]
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2) Anandabhairava sampradaya where the worship is
conducted in Vamachara- (Left handed school - मम ) which is
not recommended for normal households.
3) Dakshinamurti Sampradaya- Where the worship is
conducted by samyachara ( ).

The third procedure is supposed to be best and is used in normal

households.

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35
Jh fo++|ka txrka /kk=ha lxZfLFkfry;s’ojha |
Ukekfe yfyrka fuR;ka egkf=iqjlqna jha ||
Ikk’kkadq’ks{kqdksna.Mizlwufof’k[kka Lejsr~
m|RdksfVjfoizk[;ka egkf=iqjlqna jha ||

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