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Chhatisa Yantra - for victory over enemies
Chhatisa Chhatisa Kyaa Kare Jagdeeshaa
In the Naath sect this saying is very famous which means that a person who wears a Chhatisa Yantra in a finger cannot be harmed even by the Lord above.
Chhatisa Yantra is very special. One might add up any row in it each time the total comes to 36. This is why, its significance is very great. This ring must be worn in the middle finger. If the ring is worn the whole day then soon one becomes capable of defeating all enemies. Not only is a person able to attain victory over the enemies rather the enemies bow in his presence. If one goes to the court to attend the hearing of some case then sure enough things turn out in one's favour. If the judge happens to see the ring in his finger he decides the case in his favour. Those who fear action from state side especially in relation to income tax, sales tax, excise or fear the enemies should surely wear this wonderful ring. If there are obstacles and problems in life then too this ring should be worn.
The Chhatisa Yantra inscribed on the ring not just looks beautiful rather it also psychologically influences others. By wearing this ring the life can be made free of problems, fear and tensions.
Besides, the same ring proves very helpful in rise of trade and change of one's fortune. In fact this ring is the true fortune of life.
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Choubisa Yantra - for gain of wealth Yantra Pahin Choubisaa Dhan, Sukh, Bhaag Aneesaa
i.e. One who wears a Choubisaa Yantra in form of a ring in the finger starts to gain wealth from unexpected sources. One is then able to gain wealth, pleasures, prosperity and all comforts in life.
The special feature of this ring is that once it is worn one is able to make amazing financial progress in life. The whole atmosphere around becomes such that new sources of wealth start to appear. One is able to establish contacts with wealthy and influential people and thus able to enjoy all pleasures and comforts of life.
According to Guru Gorakhnath Choubisa and Bisa Yantra both have the same effect. In the present age of Kaliyug both are very significant and should be worn in the middle finger of the left hand.
I have myself experienced the amazing effect of the ring. If one's money is stuck somewhere then just wearing it helps its recovery. Another special feature of the Yantra is that if one is under debt then wearing the ring helps one get rid of the same. If the business is not able to pick up then by wearing the ring it takes off. If one is launching some new venture then too this Yantra can be very helpful. For increasing sales, boosting the trade and for inflow of wealth too the Yantra can be very helpful. In fact in the present age of Kaliyug this Yantra can be as boon bestowing as the divine wish tree Kalptaru.
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Kaamdev Yantra - for pleasures, hypnotism Yantra Kaam Paharann. Patthar Ko Vash Karann.
This is a famous saying among the Naath Yogis and in the ancient texts of the Naath sect. It means that if the Kaamdev Yantra is worn then even a rock hearted person can be hypnotised. Be it a man or a woman anyone can be influenced. The Yantra has special hypnotic powers by virtue of which anyone can be captivated. This is a wonderful instrument for mesmerising anyone. This ring is to be worn in the small finger.
If this ring is worn then in a few days one's personality becomes so attractive that it seems to have be magnetic. Suppose one is going to meet some senior official then if that person's eyes fall on the ring then the person proves favourable and follows the direction of the Sadhak.
Similarly if a lover attracts the attention of his beloved to the ring then she could be easily won over and she becomes willing to accept the relation. Similarly a girl could by the virtue of the power of the ring attract a boy. Married couples too could end all differences between them with the help of this ring.
In other words any man or woman could be made favourable with the help of this wonderful ring. One could keep a person under one's control all through life and get the desired work done through him or her. A businessman could captivate customers through it. One could keep a business partner favourable through this ring. In fact in every sphere of life this ring could prove helpful.
If one tries to hypnotise someone through this ring then it sure could be successful. One who wears this ring gains and enjoys all pleasures and comforts of life. It can also prove helpful in enhancing virility. For both men and women this ring is a wonderful spiritual gift.
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Gandharva Yantra - for early marriage and success in love Whenever I used this ring in my life I got the desired result through it. Even the gods wear this ring.
Gandharva Saaraa Sansaaraa. Ab Sab Koi Hamaaraa.
These words once spoken by Guru Gorakhnath mean that with the help of Gandharva Yantra one could make the whole world favourable. One who wears it is able to fulfil all wishes and everything happens as one desires.
If a girl is of marriageable age and she is not able to get a good match or if a boy too is unable to find the right partner then by wearing this Yantra in form of a ring one is able to get the right match. If someone loves a person and the said individual does not respond to one's love then by wearing this ring one could enhance one's attraction and charm the other person easily. For getting married to the person of one's choice this ring is very wonderful in manifesting the desired result.
If after marriage one wishes for cordial relation between the couple then this ring can do the needful. If a girl wishes that her lover should not have a change of heart she should wear this ring. If two lovers want to maintain their love life long then this Yantra can prove very helpful.
In fact this ring is the beauty of life and it can be worn in the ring finger.
Very unfortunate are the individuals who have such wonderful Yantras but are still not able to benefit from them. This ring can be very helpful in making relations between the married couples sweet.
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Saraswati Yantra - for progress Those who wish to succeed in examinations, those who want to have sharp brains, those who want to get promoted in a job, those who want to be famous writers and attain to fame and success in life should surely wear this Saraswati Yantra in the form of a ring. The ring is also unique in bringing success in interviews.
By wearing the ring the memory becomes sharp and one attains to success and fame in whatever one tries. Wear the ring in the forefinger. It is a must for students for becoming intelligent and succeeding in studies.
Special facts
Here facts related to some very important Yantras in the form of rings have been revealed. The texts of Tantra contain vital information related to them. In the ancient times even Yogis, Rishis used to wear such rings to get solutions to their problems.Even kings, princes, queens and great statesmen wore these rings in order to attain to success in life.
'Mantra Tantra Yantra Vigyan September 2001 '39'
Every issue of "Mantra Tantra Yantra Vigyan" magazine contains detailed description of various Sadhanas and prices of specified Sadhana articles. International Prices of some Sadhana articles, books, cassettes etc. are listed on our website. You may also contact Jodhpur Gurudham on email/telephone/letter/fax to get the prices.
All kinds of material problems can be solved by performing Sadhanas and taking Dikshas. You may perform Sadhanas yourself to ward off malefic effects of bad planets and to counter the black magic done against you. You should perform Sadhanas yourself after taking Diksha to attain material and spiritual upliftment. Sadhana is the only way to get Divine help to resolve tensions & problems of material life and attaining spiritual elevation.
The chances of success in Sadhanas are increased manifold by taking Diksha as during Diksha, Revered Gurudev transfers a part of His own spiritual penance power into the disciple to steer him towards success. Guru Diksha is the basic foundation for spiritual and material success.
You need to take Guru Diksha before performing any Sadhana or taking any other Diksha. Guru Diksha is the first step of spiritual initiation. When you apply for Guru Diksha, you get a Guru Pitambar(shawl to wear while performing Sadhana) and one year subscription of "Mantra Tantra Yantra Vigyan" magazine free along with Guru Diksha.
You should also take specific Diksha for this Sadhana to achieve complete success in this Sadhana.
You may either get Diksha from Gurudev personally or the Diksha may be granted on a photograph. The photograph should be a recent one, and can be of any size. However the face should be clearly visible on the photograph.
The Diksha is granted free of cost by Revered Gurudev.However, a token amount is charged for each Diksha which goes towards charitable causes through Dr. Narayan Dutt Shrimali Foundation International Charitable Trust Society.
Each issue of Mantra Tantra Yantra vigyan magazine contains detailed information on various rare and quickacting Sadhanas. You may click here for subscription information.
You may refer to our Frequently Asked Queries section to clarify general doubts about Sadhanas and Dikshas. You may also send us an email/letter/fax to Jodhpur Gurudham for further guidance. Our email address is yantaguru@hotmail.com
Ideally you should meet revered Gurudevs personally to discuss about your problems & plans and obtain guidance. Only revered Gurudevs can advice you about the most relevant Diksha and Sadhana for you depending upon your aptitude and ability. You may meet revered Gurudevs during the Sadhana camps. Owing to busy schedule of Revered Gurudev, it is not possible to meet Gurudev everyday in Delhi/Jodhpur Gurudham. Every month, some days are reserved and scheduled for meeting in Delhi Gurudham and Jodhpur Gurudham. These details are listed in the monthly magazine Mantra Tantra Yantra Vigyan and are also available here. You may meet revered Gurudev on other days also. Please check by telephone about availability before going to the Gurudham. You should attend the Sadhana Camps to perform Sadhanas directly under revered Gurudevs' guidance.
You should contact the Jodhpur Gurudham for getting Sadhna articles/books/cassettes etc. by post. Alternatively, you may buy them over the counter from our Delhi Gurudham or from the counters at the Sadhna Camps.
All the Sadhna articles (Rosaries, Yantras etc.) are consecrated and energised by our pundits during auspicious moments for particular Sadhna. We do "Prana Prathistha" of all the Sadhna articles and make them more energised by performing specific "Cheitanya Puja" on all the articles. So, the chances of success in the Sadhna are increased manifold.
If you live in India, then you may send us a email/letter/fax mentioning your address and details of required items. We will send it by VPP. Alternatively, as VPP rates have increased recently, you may send us a Bank Draft of "Total cost of items" plus Rs. 60 (postage charges), then we will send the items by registered post. Please note that the Postage Charges for Paarad (mercury) items will be more (around 20-30% of cost) due to exceptionally high weight.
Sadhaks living in other SAARC countries (Nepal/ Pakistan/ Sri Lanka/ Bangladesh/ Bhutan/ Maldives/ Burma) can get Sadhana articles/books/cassettes etc. at the Indian price by sending a bank draft. Please add around 20-30% as Postal charges. Please note that the Postage Charges for Paarad (mercury) items will be more (around 30-40% of cost) due to exceptionally high weight. www.siddhashram.orgwww.dhyansanjivani.org
Black Magic Tantric
Due to jealousy, heart burning or some base cause, the Tantriks use cheap tactics to overcome the adversaries, which ruins one's life. Are you also under such a spell?
We must have peace and happiness in life, and to achieve the same we work hard. But we do not get in return to the proportions of our labour.
We get very little even after the best of our efforts, we toil to get success in our business but the profits are too little. We do not want any discontentment or discord in our family life, but inspite of our best efforts, the peace and tranquility of our family is disturbed.
On the other hand people work very little, but get too much in return. Businessmen have ample wealth just be putting in little efforts, bit we are disappointed even after continuous efforts. It leads us to conclude, that there are some evil forces which make our strategies unsuccessful.
Tantrik Prayog : Major Causes
Whenever you face such situations, feel assured that someone has used Black Magic on you, as a result of which all your efforts become ineffective.
Though such prayog is not easy, but some Tantriks expertise in it and torture innocent souls at the behest of selfish and greedy people. Such Tantriks have made Black Magic their profession, and use it on others indiscriminately at the behest of their adversaries, to mint money. Thus the happy life of the people is spoiled.
Such so-called Black-Magicians, no doubt can harm others, but they do not possess the powers to counter such Tantrik moves. As a result the victim keeps on suffering and sometimes it leads to the death of the victim. It is in fact very easy to cause harm through Tantra, but very difficult to amend the damage done. In order to learn the art of saving, one has to undergo Sadhna and Siddhi, and only a Tantrik of high caliber can do so.
Some bad effects of Tantrik Prayog
1.
Continuous illness. All treatments fail.
2.
Constant worries, suicidal tendencies, or a desire to move away from home and family.
3.
Continuous illness of any member of the family.
4.
Too much weakness associated with obesity and being short tempered.
5.
Sterility, without any physical deficiency or without any medical reason.
6.
Repeated miscarriages or death of the children.
7.
Sudden unnatural deaths in the family.
8.
Problems in the construction of house, factory or any other building.
9.
Shortness of money, inspite of hard labour.
10.
No desire to live. Feels suffocated. Life seems useless. No desire to rise in life.
11.
Sudden quarrels between brothers or the members of the family, without any reason.
12.
Achievement of objectives seems impossible.
13.
Loss in the business of property.
14.
Ill-health and under-development of children.
15.
Loss of peace due to the fear of enemies and their evil designs.
16.
Discord between spouses or the family.
17.
Greatest efforts resulting in a failure.
18.
Lack of Govt. favours, promotions and the desired transfers.
19.
Poverty, inspite of hard work.
These are some effects which prove that you are under the spell of Black Magic. Though intelligent, you fail to find solution to such problems. It is due to the Tantrik Prayog that all your wisdom, all your strategies and all your intelligence fails.
Raksha Prayog-
In order to overcome all these troubles, Raksha Prayog is indispensable, to make such Black Magic ineffective.
As already told, such art is known only to those Tantrik scholars, who have performed Sadhna and attained Siddhi. Mantra Tantra Yantra Vigyan Magazine will guide you in this respect. Its aim is to make your life happy, to make your life trouble free, so that you can move forward continuously.
Special Tantra Raksha Kavach
Our society is ridden with enmity, jealousy, and prejudices. Hence people use Black-Magic against each other, as a result of which, the victim remains disturbed, depressed and ultimately he meets his disaster. Business is ruined, health deteriorates, loss and mental ailment result in untimely death. Due to a maran prayog, he resembles a moving corpse. We receive hundreds of such letters, with such problems. Therefore the kind-hearted Tantra scholars have made an "Ajivan Tantra Raksha Kavach" available, which is Mantra Siddh, Pranpratishtthit, (i.e. energised, consecrated and sanctified) and is very effective.
As soon as one wears it, all his troubles start decreasing. A different Yantra is energised specially for every individual. No Tantra Prayog is effective on its user. Rather the Black Magic boomerangs back at the Tantrik practicing it. Even if we are under the spell of Black Magic, its use will cure the same within a month.
The user of such a Kavach will always be immune to Tantra Prayogs throughout his life. www.siddhashram.orgwww.dhyansanjivanu.org
Black magic Power Information
Any question about this subject???...Pl...click here
Voodoo, Evil Spells, Curses, Ghosts and Spirits
Black magic is the negative use of energies and power by jealous and malicious human beings of Kalyuga, whose main objective is to harm or deprive others from something, or influence them to do something wrong or negative. It is the evil side of the celestial cycle or negative energies.
Black Magic can be used to harm or hurt another person by performing certain acts even at a far away place - the effect of this technique can be experienced thousands of miles away. With increase of jealousy, frustration, greed, selfishness, negativity and inability to accept other's happiness & growth, the use of Black magic has become the most common way to take out one's vindictiveness and get an evil kind of satisfaction from the turmoil of others. This problem has intensified a lot in the last few years, and many are suffering all over the world, totally unaware of the attacks made by no other than their closest friends, acquaintances and relatives. Many prosperous and happy families are ruined by Black magic.
Symptoms of Black Magic
Black magic puts a block on a person's wisdom and intelligence and all efforts to solve the problem go fruitless. One feels a mental block, gets disturbed sleep with bad dreams, and negative thoughts. There is heaviness and weight on the heart and constriction in the throat.
At times, there could suddenly be blue marks on thighs without getting hurt, or faster & erratic heartbeat and breathing without any physical exertion. There are quarrels in the family without any reason. One might feel the presence of somebody in the house.
One feels one is not getting one's due and can achieve much more. One feels suffocated & restless in all circumstances, and is never at peace. One remains depressed, with lack of enthusiasm or desire to live & rise in life.
Effects of Black Magic
Black Magic can really play havoc with the life of the target person by destroying any aspect of life may it be career/business or wealth/prosperity, creating family problems or unnecessary tensions/phobias, adversely affecting children & family, creating chronic health problems, destroying mental peace, intelligence & happiness, cause inner turmoil, unrest & uncharacteristic/abnormal behavior and even cause unnatural deaths in extreme circumstances.
Black Magic not only affects the circumstances and future prospects of a person, but also deprives him materially of everything he was destined for, but also affects the psyche of the victim in such a way that one looses the will-power & mental energy to get out of the sinister situation one is in, and has no desire to live or rise in life.
The effects of Black Magic become more chronic, dangerous and fatal with time, if untreated, like a horrible disease. It starts spreading like a contagious disease, affecting the person's mind, brain, body, relationships, attitudes, work, money, marriage, career and everything in life.
Breaking or reversing Black Magic Spell
Putting a Black magic spell on someone is very easy for those knowing even a little bit of Tantrik siddhis/ voodoo. But to remove the spell and eliminate it's sinister effects needs lot of expertise, continuous & rigorous puja/worship and a combination Siddhis & Sadhna.
Gurude curses those doing Black Magic on innocent people and destroying their lives and happiness for years to come.
'Raksha Kavach' for Protection & Cure of Black Magic
'Raksha' is 'Protection' and 'Kavach' is 'Shield'. 'Raksha Kavach' is the most powerful Talisman for protection and cure of Black magic. 'Raksha Kavach' eradicates all ill-effects of Black magic, Evil spells, Curses, Ghosts and Spirits. It cures one of evil effects of past attacks and protects one from all future attacks.
The effect of 'Raksha Kavach' never gets reduced. It's protection is life-long, and lasts for as long as it is worn. The moment it is worn, the negative effects start receding and it's protection starts, freeing the wearer from all evil influences which can ruin & destroy one's present and future life.
'Raksha Kavach' is blessed with so much extraordinary energy and power that it can guard and protect an individual against the strongest super-natural forces, negative powers and reverse/break any kind of spell.
The wearer of 'Raksha Kavach' always remains immune from any Black magic attacks.
Raksha kavach 75 $ us (3333/-Rs) + Shipping
spiritual Yantra for Knowledge, Education, Intelligence & Creativity.
Devi Saraswati is controller of Education, intellect, speech and join through education. One gains all these things including fame by offering worship to this yantra.This yantra be made on copper plate and worship is offered with white cloths, white lotus flowers and white coloured estables are offered. By constant worship of this yantra one becomes learned, famous and praise from all. This is a famous yantra well known and needs no further explanation.Knowlege is power. Everybody needs enhance their knowlege throgh various ways like academic pursuits, private studey of religious/ spiritual treatises etc. From Vedic times, Goddes Saraswati is regard as the giver of wisdom. She is alos referred as Vak devi(goddess of speech) and Sakala kaladhishtatri(goddesss bestowing alll the art s.) One of the Trantric means is the worship of yatras. Different geometrical are recommended for different purposes. Carefully prepared Sarswati Yantra, if propitiated with ardent devotion can definitely enhance the knowledge of the devotee. By worshipping Saraswati Yantra students will perfrom well in the examinations. Concentration and memory pwoer will increase. Only good thoughts willl springup their minds. For acquiring spiritual wisdom also, the grace of Goddess Saraswati very essential. www.yantrashastra.comwww.dhyansanjivani.org
Yantra and Mantra
Swami Savitananda Saraswati (Netherlands)
“It was a total miracle that within a week I was struck by 'lightning' and, at the same time as hearing a mysterious, repetitive koan, a light golden triangle was deposited in my body. This was the beginning of a series of intense, internal experiences, all of which involved the appearance of coloured, geometric forms. At the moment that thunder and lightning struck me down, like a spiralling tornado sucking me into its centre, I experienced, as an observer, 'I am that'.”
This was the result of the teachings of my first yoga teacher. He was a versatile person who occasionally informed us of the spiritual paths other than those connected with yoga, sometimes speaking about Zen Meditation or on other occasions about Christianity or Transcendental Meditation. He presented techniques from these doctrines that we could practise ourselves. I became very attracted to the mysterious 'koan' ritual, related to Japanese Zen Buddhism, choosing one from the many examples he gave us. Using it as a mantra during my daily yoga practice, I repeated it continually with each asana, whilst holding my attention on the movement of the breath. The result was impressive, yet it was only later on that I learnt what I had really experienced. www.yogamag.netwww.dhyansanjivani.org
The Yantra - Description
As many people know, a mantra is a sound repeated during meditation to help focus the mind. A yantra is an image similarly used in meditation. A yantra can be any design that brings peace to the mind. Various schools of yoga have created yantras through the ages. Integral Yoga created this one:
It symbolizes one of the school’s most prominent teachings:The truth is one, paths are many
The dot in the middle is the light, the truth, enlightenment, the true self, love, everything we strive to know and be in our conscientious lives. As the light radiates out, it blends into symbols of the great religions of the world, just as the original truth diversified through the centuries into these religions.
In yogic thought, all religions are known as bhakti. Bhakti is one of the 8 paths of yoga that we can choose to lead us to enlightenment. Other paths include meditation, spiritual study, and asana (the physical practices commonly known as "yoga"). Religions are considered to be creations of man (see 6:00 and 12:00 below), but holy all the same. www.dhyansanjivani.org
School Specialty Learning a New WMS
Say you're a nearly $800 million multititle mailer that has acquired 38 companies in 10 years. You have eight distribution centers nationwide and rely on more than 500 vendors to drop-ship much of your product. You want one platform for managing and monitoring orders across all divisions, channels, and suppliers. What do you do?
If you're Appleton, WI-based School Specialty, you begin implementing a multi-enterprise commerce software suite. To make matters even more challenging, you do so just months before your busiest season.
The business-to-business school supplies cataloger in January started licensing order, inventory, catalog, delivery, and warehouse management applications from Tewksbury, MA-based Yantra Corp. For now, School Specialty is implementing the software only in its Fresno, CA, warehouse because that facility, which fulfills for the Sax Arts and Crafts catalog, is not as intertwined with the company's other distribution centers, says chief information officer Jim Stefoff.
“We have a very short window to implement this system,” says Brent Pulsipher, School Specialty's executive vice president of logistics and technology. “Sixty-three percent of our business comes within a 16-week window during the summer as part of the back-to-school period.”
Pulsipher would not reveal what School Specialty paid for Yantra's system, though the program is said to cost several million dollars. But he says the system will help to cut costs and improve margins by automating order capture and management across its catalog and Web channels while allocating and shipping from the most cost-effective point in the mailer's distribution network.
Written in XML, the Java-based system can communicate across channels and with other software because of its application programming interfaces (APIs). “This is a highly modularized system that can run across multiple distribution centers and supplier systems,” says Southampton, PA-based catalog operations systems expert Ernie Schell. “It's designed as much to control the flow of information as it is for the flow of merchandise through the distribution center.”
School Specialty is also deploying DCS, Yantra's warehouse management system in three of its distribution centers; Stefoff says the full conversion to DCS will take about a year to implement. DCS enables School Specialty to allocate product to customer orders based on inbound as well as in-stock inventory. The system also includes the capability to build-to-order products and provides outbound shipment management capabilities. http://multichannelmerchant.comwww.dhyansanjivani.org
Schools of Tantra Kaula, Mishra, & Samaya
Tantra considers the universe to be a manifestation of pure consciousness. Through this process of manifesting, consciousness divides itself into two parts, which cannot exist without one another (though appearing to divide, they actually remain one and the same). One aspect remains as a static, formless quality (shiva), while the other is a dynamic, creative aspect (shakti). The two eternally coexist, like ink and the written word, which, though one and the same, are different. The journey of Tantra is to know them both, at once, as one. Through a process of kundalini awakening, the two are eventually experienced in their state of union. In the Himalayan tradition, Yoga, Vedanta, and Tantra are companion practices. www.dhyansanjivani.org
YANTRA WORKS WITH IBM TO HELP RETAILERS DIFFERENTIATE THEIR CUSTOMER EXPERIENCE AND SYNCHRONIZE SUPPLY CHAIN OPERATIONS
Yantra Corporation (www.yantra.com), the leading provider of retail fulfillment solutions for every customer interaction, today announced it was selected to join IBM`s ISV Advantage for Industries initiative. The relationship closely aligns the two companies` efforts to help global retailers offer a differentiated customer fulfillment experience and synchronize their supply chain operations. IBM`s ISV Advantage for Industries initiative is a global program that will provide Yantra with technical and marketing support to help the company continue providing solutions that enable retailers to quickly respond to customer demand and increased expectations for sales and service across all channels.
Today, Yantra and IBM are working together to deliver innovative customer order management and retail business solutions for world-class organizations. An example of a collaborative effort between IBM and Yantra includes Circuit City`s retail technology transformation initiative that will position the company for continued growth.
"Yantra`s solutions help retailers address one of the most critical business issues facing retailers today - delivering a consistent and value-added multichannel order fulfillment experience," said Joseph Gagnon, Global Retail Industry Executive, IBM. "Our relationship with Yantra demonstrates IBM`s deep commitment to helping retailers address this critical business issue through seamlessly integrated sales and fulfillment channels, customer and partner connectivity, and a robust technology infrastructure."
"We are pleased to strengthen our relationship with IBM. Their leadership as a retail technology infrastructure and strategic services provider creates a significant channel for Yantra`s retail solutions," said Devdutt Yellurkar, president and CEO at Yantra Corporation. "Aligning with IBM will enable us to leverage their technical and industry domain expertise to continue to penetrate the retail industry, increase revenue and grow marketshare."
Having delivered innovative customer order management solutions for leading retailers such as Target, Dixons and Screwfix Direct, Yantra`s Retail Solutions Suite delivers expanded functionality to retailers, enabling them to address customer facing and supply chain business processes. With Yantra, retailers have the ability to integrate and enhance the customer fulfillment experience across multiple channels, drive new revenue growth and streamline costs.
IBM and Yantra share a commitment to the development and delivery of solutions using open, standards-based platforms, and best practices for building on a Service Oriented Architecture (SOA). Yantra applications are currently available and support IBM Websphere and DB2 Universal Database platforms and IBM eServer systems. As part of this agreement, Yantra will further its collaboration with IBM on product development initiatives and support for IBM platforms.
The ISV Advantage for Industries program provides extended benefits for select global industry ISVs adopting IBM`s on demand solutions and committing to go to market with IBM for a majority of their business. ISV Advantage for Industries is administered by IBM`s PartnerWorld for Developers, the developer resource for IBM business partners. It is a worldwide program designed to help software developers reach broader markets, lower their costs of doing business, and take their products to market faster. For more information, visit http://www.ibm.com/partnerworld, or call 1-800-426-9990 in North America, 1-770-863-2048 outside North America.
About Yantra Corporation Yantra Corporation is a leading provider of solutions for Fulfillment Excellence. Yantra`s Synchronized Fulfillment Solutions deliver real-time, intelligent execution between the customer, operations, partners and the supply chain. Privately held and headquartered outside of Boston, Massachusetts, Yantra focuses on retail, wholesale distribution, logistics and manufacturing vertical industries, and works with world-class companies such as Argos, Best Buy, Circuit City, DHL, Dixons, FedEx, Motorola, School Specialty, Inc., Screwfix Direct, SYSCO Corporation, Target, Texas Instruments and Thomson. For more information call 888-2-YANTRA or visit www.yantra.com.
Yantra and the Yantra logo are trademarks or registered trademarks of Yantra Corporation in the United States and/or other countries. All other names are trademarks or registered trademarks of their respective companies. www.internetretailer.comwww.dhyansanjivani.org
School Specialty to use Yantra’s supply chain solution in web and catalog
In a bid to strengthen online sales and reduce the cost of its mainstay catalog operations, School Specialty, a direct marketer of educational supplies, has implemented Yantra Corp.’s e-commerce software suite. The Yantra solution will manage orders, inventory and distribution across School Specialty’s eight web site and catalog brands.
School Specialty currently offers more than 80,000 products through its eight brands, which include the consumer-and teacher-focused ClassroomDirect.com, mailing some 38 million catalogs to customers each year. Currently, online orders represent about 5% -10% of its business, but the company is seeking to grow its online business significantly over the next three years. The Internet and Yantra’s solution will help School Specialty reduce its cost of handling orders, as well as grow order size by making it easier for customers to buy on the web. The software, says Yantra’s director of corporate marketing, Tim Walsh, “will automate more of the process, so there probably will be fewer calls coming through the call center if customers are ordering goods themselves online.”
In addition, says Walsh, the software, based on business rules entered into the system by School Specialty, will trim cost by automating decisions on the best sourcing of each item ordered, whether from School Specialty’s warehouses or drop-shipping from a manufacturer, as well as the most cost-effective way to ship the order. Facilitating online ordering by customers also will help boost the bottom line by resulting in fewer errors in order entry, says Walsh, who adds, “There’s nothing like a return to make an order a losing proposition.” www.internetretailer.comwww.dhyansanjivani.orgyantraguru@hotmail.com
Yantras YANTRA
A Yantra is a symbolic diagrammatic representation of a Deity, or parts of human body, various aspects of life - both spiritual and material, the shad chakras, the nadi centers etc. Take the above Sri Yantra (Also called Shree Chakra) for example. It represents Devi Lalita Tripura Sundari or Kamakshi Devi or Shodasi Devi or Shakti. The outer 3 lines, called the 1st Avarana, represent her feet, the inside 8 petal lotus, called the 3rd Avarana, represents her nabhi or naval and so on. There are 28 Devies placed in specific places on the 3 lines - or her feet. The other Avaranas also have different Devies placed at different specific locations. While doing Tantrik worship, where each of these Devies are individually worshipped with mantras and by offering flowers or Akshintas etc., it is more convenient to worship a Yantra than a picture or an idol. The same is the case with Hanuman yantra, or Kubera yantra or Navagraha yantra etc. - with variations in deities, numbers, locations and beeja mantras etc.
In the olden days people used to draw a yantra at the pooja place, on the ground or on a wooden board or metal piece, with rice flour or wheat flour or sindoor. This was very convenient but while doing pooja it can easily get erased. A longer lasting method was to make a yantra by engraving the yantra on a copper or brass plate. The rich class used silver or gold plates. They had to go through all this trouble because in those days there was no paper or printing. The metallic materials are used essentially to enhance the longevity and the visual presentation. In some cases for certain specific purposes yantras made of gold, silver etc are prescribed. Today, for regular normal worship the best is to get a good printed yantra and laminate it.
If the purpose of your buying a yantra is simply to hang it at the pooja place, or wear it, or do a simple worship with a stotra or mantra, then you are better off buying a picture or an idol of that God than a yantra, because, for example, the photo of Lord Shiva is more familiar to you and invokes more bhakti feeling than His yantra.
However, If you want to do a proper Tantrik worship (which gives quicker and better results), by ritualistically following all the anganyasa, karanyasa, mudra, avahana, pratisthana, offerings, rituals and worship the various places of the yantra with the prescribed beeja mantras, then a yantra is more useful. For proper Tantrik worship you have to do the pratisthana yourself and by following all the rules do a 100,000 times mantra japa within 44 days (one mandala). Normally people do 125,000 times mantra japa in 48 days - the extra number to take care of any mistakes in pronunciation or counting.
Even if you cannot do a full ritualistic pratisthana etc, at least you must worship 108 times daily with the prescribed mantra.
Now a days a lot of self proclaimed Mantriks, Tantriks and web pundits are promising the sun, moon and the stars to gullible people with all kinds of nonsense.
"We will send you an energized, mantra-charged and Tantrified karya siddhi copper yantra for just Rs.2500. You wear it around your neck in red thread and go to the person and your business deal will be through as you want it." - says one sales line. Well, if it really works then why can't the fellow wear it himself and go and hook Bill Gates or Mukesh Ambani for a billion Dollar deal?
"We will do the pratisthana and give you a Vasheekarana yantra with vasheekarana mantra on a sliver pendant for Rs.5000/-. Wear it on your right arm and the girl you want will come under your control." - promises another scoundrel. Really? Then tell me, how come Aishwarya Rai is still single?
Don't get conned by such nonsense and waste your money.
The Tantrik worship of yantras with mantras does exist. Lord Shiva gave 64 yantras, with specific mantras for them, to mankind to attain various siddhis. To his consort Devi He gave the Sri Yantra, which is equal to all other 64 put together. Out of these other Rishis created more variations. If worshipped properly observing all the rules, they do work. If not they don't. In fact if not worshipped properly quite a few of them may misfire and cause all kinds of troubles. Doing a Tantrik worship of a yantra is bloody tough and very few can do it properly.
Even in regular Vedic poojas a lot of remedies and specific goal oriented poojas, mantras, stotras are given which you can do yourself. For example, let us say you have a hearing problem. As a remedy you can do a simple pooja and recital daily yourself. Keep a picture of Lord Vishnu or Krishna and worship His ears portion with the Vishnu pooja verse "Om Kanja lochanaya Namah - Karnam poojayami". Or if you are seeking wealth worship His chest (His Vaksha sthala - where Goddess Lakshmi resides) with the verses 64 & 65 of Vishnusahasranama as follows:
"Anivarti nivrutatma samkshepta kshema-kruchivahShrivasta-vakshah shrivasah shripatih shrimatam-varah ..64Shridah shrishah shrinivasah shrinidhih shri-vibhavanahShridharah shrikarah shreyah shriman loka-trayashrayah ..65
Here Shri means wealth. This is also an effective cure if you have heart trouble as you are worshipping the heart of the God.
Lord Krishna advised Arjuna, "Worship that part of my body corresponding to what you seek"
A few other examples of similar worship:
Suppose you are having eye trouble. Worship Devi Kamakshi picture or idol, the eyes part, with Her Vedic pooja pooja verse, "Om Chakravartinyai Namah Netra-dwayam (both eyes) poojayami".
Suppose you are having stomach related troubles. Worship Devi Kamakshi picture or idol, the stomach part with Her Vedic pooja pooja verse, "Om Chakranadhayai Namah udaram (stomach) poojayami".
You can do similar worship with the deity of your choice or istha devata.
By all means buy a yantra, keep it at pooja place and do a simple pooja or Japa. It is the equivalent of worshipping the Deity's photo or idol and will do you good. But don't swallow the hype expecting miracles and throw away your hard earned money. A good 4'' x 4'' brass yantra, of any Deity, is available in the Indian religious shops for Rs.25/- to Rs.50/-. You see, in the olden days getting a proper yantra was difficult as these were made only by the learned Vedic pundits with a lot of reverence and faith. Now a days the Muslim businessmen of Moradabad brass works and the Sardarjees of Jullendhar die casting works are mass producing them to sell to the pundits and the website owners!!
History of Mantra Meditation
Mantras are words or phrases that are chanted out loud or internally as objects of meditation. Often these mantras are associated with particular Buddhist figures, whose qualities can be cultivated by the repetition of the relevant mantra.
Mantra meditation predates Buddhism, probably by hundreds of years. The origins of mantras go back at least to the Vedic tradition that preceded the Buddha, where mantras were used as incantations to influence, or even to control, the gods.
Throughout history, cultures have believed in the sacred power of words, and have believed that uttering certain words or names could control the external world, or control the unseen forces, like gods or spirits, that they believed acted upon the world. We can see that in the English word "spell", which can mean simply to put letters together to make words, or to use words in order to control the world. The words grammar and glamour have the same original meanings. Gramma-techne was the Greek term for the science or art of letters. This came into English as the word grammar, but also came in Scots (as "glammer") to mean "to cast a spell upon". The word glammer was anglicized as glamour, and came to have its more contemporary romantic and aesthetic associations. So the English language contains fossilized notions that words can have magical powers.
This was particularly so for the words that we call "names". In ancient India it was believed that if you knew the true names of the gods, then you could call upon them and compel them to do your bidding. If this sounds primitive, then imagine how you would feel if you discovered that someone had written your name of a piece of paper, put it in the toilet bowl before using the bathroom, and then flushed your name away. Most of us still, it seems, have a lingering belief in the special nature of names.
Although early Buddhism used chanting as a means of practice, and used the recitation of verses as a way of cultivating an awareness of the qualities of the Buddha (Buddhanusati), the use of mantras doesn't seem to have come into Buddhism until the rise of the Mahayana traditions, which incorporated elements of the non-Buddhist approach to spirituality known as "Tantra." Tantra made extensive use of mantras as ways of communing with and influencing the gods, and Buddhism co-opted this methodology as a way of getting in touch with the qualities of enlightenment. The Mahayana had already developed a "pantheon" of symbolical figures in human form to represent the diversity of the enlightened state. Given the close contact with the Tantric traditions, it was natural that these archetypal Buddhas and Bodhisattvas came to be associated with particular syllables and mantras.
History of mantra meditation www.dhyansanjivani.org
The Origin and History of Tantra
The word "Tantra" comes from the root tan, to "extend", "continue", multiply". "Tantra" means "what extends knowledge" [1]
Some Indian pandits and Western scholars argue that Tantra constitutes the continuation of the original Indian aboriginal tradition (especially the Dravidian), which predates the coming of the Indo-European Aryan invaders and their Vedic religion (2nd millenium b.c.e.). According to this theory, the ritualistic Vedism and the yogic-mystical aboriginal tradition co-existed independently for some time. But the Aryan political takeover, and intermarriage with the native population, resulted in the Dravidian religion being assimilated into the Vedic the result of the merger being the mystical Hinduism of the Upanishads.
Growing out of this yogic tradition, Tantra appears in provinces that had not been strongly Vedicised: e.g. the Northwest, Bengal, and the South (Eliade, Ibid p.201) in the fourth century of the common era. Within the space of a few centuries it had attained pan-Indian inflence. A number of distinct and independent branches developed, so that one can speak of Mahayana Buddhist tantrism (Tibetan Vajrayana, "adamantine vehicle", and Japanese Shingon "Mantra teaching") Shaivite tantrism (in Kashmir, emphasising the monistic Vedantic perspective), Natha tantrism (a hybrid Shaivite yogic movement), Shakta tantra (in Bengal, emphasising the chakras, kundalini, and occult practices), cosmological tantrism (the Pancharatra movement), Jain tantrism, and even Vaishvana tantrism (among devotees of Vishnu and Krishna).
This was the period of classical Tantra, which lasted for some centuries. Nowdays Tantra remains as a living tradition only among the Tibetan people (Vajrayana Buddhism), or at least was until the Chinese communist invasion, although strong traditional remnants also occur elsewhere - for example in areas of India and in Japan.
Although we often hear the word "Tantra" nowadays in the various alternative religions that have recently sprung up in the West, such as the teachings of the various Gurus - Rajneesh, Muktananda, etc - this has little to do with the original movement. www.dhyansanjivani.org
Tantra mantra yantra
 "Here (within this body) is the Ganges and Jumna...here are Prayaga and Benares - here the sun and the moon. Here are the sacred places, here the Pithas and Upa-pithas - I have not seen a place of pilgrimage and an abode of bliss like my body."
Tantra Mantra Yantra in Dance : An Exposition of Kathaka
Main Features » (Indian art interlinks aspects of art, philosophy, mythology, religion and mysticism. This book is an attempt to unravel such links with specific reference to the Kathaka dance form. Author explores the roots of Kathaka dance form to reveal its sublime, philosophic, esoteric and divine dimensions. Focussing on inter-relationship, she unfolds how dance embraces other disciplines of Yoga - Tantra, Mantra and Yantra. She discusses the concept of Tantra and its approximation and application to the dance form - the way Kathaka absorbed the sacred knowledge within its form. She deals with the importance and aspects of sound in the Hindu religious scheme and its manifestation in Kathaka. Explaining the significance of the yantra as a diagramatic / geometric representation and the way it functions, she analyses the techniques of Kathaka which create distinct yantra formations both in the physical movements of the dancer in the surrounding space as well as on the dancing floor.)
The Conservative Character of Tantra:
The Worldly Side of Power: Sorcery, Malign Magic and the attainment of Supernatural Powers
The danger risked by boundary transgression is power. The vulnerable margins which threaten to destroy order represent powers in the cosmos. ..Ritual which can harness these...is harnessing power indeed.
Mary Douglas, Purity and Danger81The presence of malevolent rituals, so-called "black magic" and the acquisition of occult powers within the Tantras has long posed a troubling problem for Western scholars. For the early Orientalists, this was a clear sign of the corruption and degeneracy that had infected the Tantric tradition, rotting it to its very core. For more recent, more apologetic scholars, who wish to defend the more philosophical side of Tantra this has posed more of an embarrassment. Most Western scholars have downplayed the importance of the siddhis in Indian yogic and Tantric traditions, writing them off as a kind of by-product or dangerous hindrance to yogic practice. If the true aim of Tantric yoga is spiritual liberation, then such worldly attainments can only be "later degenerations," or "secondary accretions on the path to liberation."82 But in fact, as David Lorenzen and others have shown, the siddhis are truly of central importance to most yogic schools, and above all to the tāntrikas.83 Rather than dismiss them as mere accretions or distractions, I would argue that these sorts of occults powers are an integral part of Śākta Tantra and its very this-worldly notion of power. Tantric practice does not simply liberate the sādhaka into some otherworldly state of bliss, but rather, it infuses him with a mastery over the temporal world and the categories of the social order.84 www.asiatica.orgwww.dhyansanjivani.org
Lalita Tripurasundari, the Red Goddess Yantra
Dear One, Tripura is the ultimate, primordial Shakti, the light of manifestation. She, the pile of letters of the alphabet, gave birth to the three worlds. At dissolution, She is the abode of all tattvas, still remaining Herself - Vamakeshvaratantra
What is Shri Vidya and what relationship does it have to the goddess Lalita and to her yantra, the Shri Yantra? Vidya means knowledge, specifically female knowledge, or the goddess, and in this context relates to her aspect called Shri, Lalita or Tripurasundari whose magical diagram is called the Shri Yantra. She is a red flower, so her diagram is a flower too.
The tantrik tradition views its symbols as having a gross aspect, a subtle aspect, and a supreme aspect. In terms of Lalita, the gross form is the image of the goddess with her four arms and so forth, the subtle form is as yantra, and the supreme form is her mantra, all three being the goddess in different aspects. Behind the sometimes colourful symbolism is deep wisdom coupled with practical methods for realising oneself.
Lalita loves puja. This term is usually translated as worship. However, this is misleading, as it introduces a duality into a process intended to bring the practitioner (sadhaka or sadhvika) to a non-dual position. There can be various pujas including daily rites, those performed at the four twilights, rites done for specific objects, optional rites done on festival days, or on otherwise auspicious days such as lunar eclipses or the entrance of the sun into a sidereal constellation, rites in assemblies or groups, and rites accomplished with a partner. Subhagodaya, on this site, is a translation which gives the full puja of Tripurasundari or Lalita.
Lalita means She Who Plays. All creation, manifestation and dissolution is considered to be a play of Devi or the goddess. Mahatripurasundari is her name as transcendent beauty of the three cities, a description of the goddess as conqueror of the three cities of the demons, or as the triple city (Tripura), but really a metaphor for a human being.
What then is a yantra? The word is usually translated as a machine, but in the special sense of the tantrik tradition refers to the Devi in her linear or geometrical form. Yantras, by the way, are always used flat. They may be two-dimensional or three-dimensional. Every aspect of Devi has her own mantra and yantra. The yantra of Devi Lalita is Shri Yantra. The divinity of the yantra always occupies the centre or apex.
The different parts or petals and lines of the yantra are usually arranged in concentric circles (mandalas) and contain rays or sub-limbs of devi. The Shri Yantra has nine of these mandals, each filled with various aspects of the Devi. In Shri Yantra there are 111 aspects. The Shri Yantra is said to be a geometric form of the human body, which implies that goddess as Macrocosm is one with human being as Microcosm.Formation of the Shri Yantra
The creation of the Shri Yantra is described in the Yogini Hridaya (Heart of the Yogini Tantra), which still does not exist in an English translation, as far as we are aware. This is said to be the second part of the Vamakeshvara Tantra.
"From the fivefold Shakti comes creation and from the fourfold Fire dissolution. The sexual union of five Shaktis and four Fires causes the chakra to evolve. O Sinless One! I speak to you of the origin of the chakra.
"When she, the ultimate Shakti, of her own will (svecchaya) assumed the form of the universe, then the creation of the chakra revealed itself as a pulsating essence. From the void-like vowels with the visarga (:) emerged the bindu, quivering and fully conscious. From this pulsating stream of supreme light emanated the ocean of the cosmos, the very self of the three mothers.
"The baindava of the chakra has a triple form, dharma, adharma and atma, and matri, meya and prama. The chakra of nine yonis is the great mass of consciousness bliss and is the ninefold chakra and the nine divisions of the mantra.
"The baindava is placed on a dense flowery mass and is the Chitkala. Similarly, the ambika form of eight lines is the circle of the vowels. The nine triangles quiver forth the effulgent form of 10 lines. The Shakti, together with her surrounding nine blossomed forth the 10 trikonas. The second quivering form of 10 lines has Krodhisha as first of the 10. These four chakras, of the nature of light, create the 14-fold form, the essence of perception." -- Yogini Hridaya, I 6-16.
At the very heart of the bindu or centre of the Shri Yantra is that which caused it to emanate. This is Kamakala, consisting of the three bindus or potentials. One is red, one is white, and one is mixed. The red bindu is ova, the white bindu semen, and the mixed bindu the union of Shiva-Shakti, the individual as potential Shri Cakra.
Father and Mother are represented in Shri Vidya by two limbs or aspects of Lalita known as Varahi and Kurukulla. The semen of Varahi, the father-form, gives four alchemical dhatus to the child. The ova of Kurukulla, the mother-form, gives five dhatns to the child. Consciousness enters via orgasm. The three bindus, collectively known as Kamakala (digit of sexual desire), are the root potential of sun, moon and fire. It is like sun and moon coming together in an eclipse, or the seed from which the plant human being grows.
Varahi's four alchemical dhatus are known as the four fires. Kurukulla's alchemical dhatus are known as the five saktis. The combination of these five saktis (downward pointing triangles) and four fires (upward pointing triangles), forms the complex figure in the centre of Shri Cakra.
Varahi's four fires are the 12 (3 x 4) sun Kalas, 12 sidereal constellations. Kurukulla's five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar days. The complete individual grows within nine months to be born as a Shri Yantra or plant. The flowering of this plant is shown by the 24 petals of the yantra. The above all gives rise to the familiar shape of the Shri Yantra. The yantra is usually arranged in one of two forms. In the Bhuprastara, it is two dimensional and laid flat, usually facing the east, but sometimes the north, depending on the practice. The Meruprastara has the yantra in a pyramidal form. Unless the yantra be decorated with the appropriate bija and other mantras, it is worthless. It is also dead unless it is installed with life and the individual doing the puja is initiated into one of the lines (parampara).The Nine Mandalas of the Shri Yantra
The Earth Square or Bhupura
This mandala represents the enclosing walls or fence of the zonule of a practitioner. The three lines of the bhupura of Shri Yantra each has a set of subsidiary aspects or sub-limbs of the goddess. On the outer line are the eight world protectors (lokapalas), the guardian spirits of the directions and intermediate directions.On the middle line are eight Siddhi Saktis identified with the senses. On the inner line are eight Shaktis ruling Desire, Anger, Envy, Delusion, Greed, Jealousy, Virtue and Vice. They are the eight Matrikas. These saktis are collectively known as the Obvious Ones (Prakata Yoginis). A form of the triple Devi known as Tripura rules all these shaktis in this individual mandala of the yantra known as 'The Chakra Ruling the Three Worlds'. She has four arms, is the colour of crystal, is adorned with pearls and holds a book, a pot, and a beautiful lotus. her Vidya is Am Am Sauh.
Outer line: Indra (E) wears yellow, rides an elephant; Agni (SE) wears red, rides a ram; Yam (S) wears black, carries a staff; Nirriti (SW) wears dark green; Varuna (W) wears blue, and his vehicle is a makar; Vayu (NE) wears pale clothes; Soma (N) wears pure white; Ishana (NE) is a form of Mahadeva Shiva.
Middle Line: The Siddhi Shaktis are smeared with vermilion, wear red garlands, carry noose and goad, and are as bright and beautiful as red lotuses.
Inner Line: Brahmi wears yellow, has four arms, is beautiful. One hand dispels fear, one grants boons, the others hold a jewelled jar and makes the gesture of purification. Mahesvari wears white, has three eyes, holds trident, skull, axe, and vessel containing sour curds. Kaumari wears yellow, holds shakti-dart, Javelin, and makes the gestures of dispelling fear and granting boons. Varahi is dark in colour, holds conch, discus, dispels fear, grants boons. She wears many ornaments and gems. She has the head of a pig, holding plough, mace, sword and shield. Indrani is black, carrying a bright blue lotus. Camunda is black, holds trident and damaru (hourglass drum), holds axe, and milk in a bowl. Mahalaksmi wears yellow, holds serpent, shield, bell and milk in a skull shaped cup.
The nature of this outermost mandala is fire of fire. The gem is topaz. The time is 24 minutes (360 breaths). The Mudra is the All Agitating.
Sixteen Petals
The saktis in this circle are known as the Hidden Ones.
The whole mandala of 16 petals is called 'Fulfiller of Desire'. The presiding form of the Lalita is Tripureshi. Her vidya is Aim Klim Sauh. She is described as ornamented with all gems, carrying a book and a rosary. The 16 yoginis in this mandala are associated with the attainment of desires by the cultivation or strengthening of power over mind, ego, sound, touch, sight, taste, smell, intellect, steadiness, memory, name, growth, etheric body, revivification, and physical body. They are described as the Nitya Kalas. Each holds a noose, a goad, pot full of nectar, and makes the sign of giving. They are very red.The gem of the mandala is sapphire. The dhatu of physical alchemy is chyle, the first product of the disintegration of food by the biological fires. The time is three hours (2700 breaths). The Mudra is the Wettening Mudra. The nature of the mandala is sun of fire.
Eight Petals
The saktis in this mandala are called the Very Secret Yoginis. The whole circle of eight petals is called the 'All Exciting Cakra'. Presiding here is Tripura Sundari. Her vidya is Hrim Klim Sauh. She is described as swaying because of her love intoxicated state, with her eyes full of bliss.
She smiles with passion. She shows the mudras dispelling fears and granting boons.
The eight saktis in each of the eight petals of the mandala are described as saktis of Speech, Holding, Walking, Excreting, Pleasure, Abandoning, Concentration and Detachment. They are described as sapphire blue, holding noose, goad, dispelling fear, and holding blue lotus. Their names (Ananga Madana etc) all convey terms of loving sexuality.
The gem is cat's eye. The dhatu is Flesh. The time is day and night (21600 breaths). The mandala's nature is moon of fire.Fourteen Triangles
This mandala is called 'The Cakra Bestowing All Good Fortune'. The Yoginis are called 'Concealed by Tradition'. The presiding form of the devi is Tripura Vasini. Her vidya is Haim Hklim Hsauh.
She is very red and very beautiful. Fourteen shaktis of the triangles are associated with the chief nadis or currents of bioenergy. They are described as being proud, wanton, young, colour of cochineal, ornamented with gems, holding noose, goad, mirror, winecup full of nectar. They are the Akarshanis or Attractors.
The gem is coral. The dhatu is blood. The time is weekday. The Mudra is called All Subjugating. The nature of the mandala is fire of sun. Outer 10 Triangles
This mandala is called 'The Cakra Bestowing All Objects to the Sadhaka'. The saktis are called the Kula Kaulas. The presiding aspect of Red Devi is Tripura Shri.
Here, the goddess is as effulgent as 1000 rising Suns, adorned with celestial ornaments, with large rising breasts, holding book and rosary, dispelling fears and granting boons.
The 10 shaktis in the triangles are described as having thrilled faces, holding noose and goad and adorned with various crystal and heavenly gems.
These are the Yoginis of the 10 vital breaths. The gem is pearl. The dhatu is Ova/Semen. The time is Lunar Day (tithi).
The Mudra is called the All Intoxicating with Love. The nature is sun of sun.
Inner 10 Triangles
The mandala is called 'The Cakra Protecting All'. The Yoginis are called Without Origin. The presiding aspect of Lalita is Tripura Malini. Her vidya is Hrim Klim Blem.
She holds noose and goad, dispels fear, and holds a skull. She is of vermilion brightness.
Her shaktis are the colour of 1000 rising suns, adorned with pearls and gems, holding noose, chisel, and showing the gestures of knowledge, and giving boons. They are the saktis of the 10 Vital Fires. The gem is emerald. The dhatu is Marrow. The time is Lunar Fortnight. The Mudra is the Great Goad. The nature is moon of sun.
Eight Triangles
This mandala is called 'The Cakra Destroying all Disease'. The yoginis are known as the Secret or Rahasya yoginis. The presiding aspect of the Red Goddess is Tripura Siddha.
Her vidya mantra is Hrim Shrim Sauh. She is described as the Destroyer of Poison.
Her yoginis are the colour of pomegranate flowers, wearing red clothes, smeared with red scent, each carrying five arrows and a bow. These saktis are the rulers of Cold, Heat, Happiness, Sorrow, Desire, and the three gunas Sattvas, Rajas, Tamas. They are also called the eight Vasinis and rule the eight Sanskrit letter groups. The gem in this mandala is diamond (Vajra). The time is month. The Mudra is Khecari Mudra. The nature of the mandala is said to be fire of moon.The Four Weapons
In between the mandalas of eight triangles and the central triangles are the four weapons of the Red Goddess -- flowery bow, flowery arrows, noose and goad. Central Triangle
This mandala is called 'The Cakra Giving All Success'. The Yoginis are called Very Secret. Lalita dwells here as Tripura Amba, her Vidya being Hsraim Hsrklim Hsrsauh.
She is also known as Sampatprada Bhairavi, coppery effulgent, like 1000 suns, with three eyes, a face like the moon, adorned with white gems, with a beautiful figure, rising swelling breasts, intoxicated, wanton, young, proud, holding book, dispelling fear, holding a rosary and granting boons.
Her three saktis are called Lady of Lust (Kameshvari), Adamantine Lady (Vajreshi), and Flowery Vagina (Bhagamalini). Kameshvari is called the Rudra Shakti. She is white in colour, besmeared with camphor, adorned with pearls and crystal, and various other gems, holding book, rosary, bestowing boons and dispelling fear.
Vajreshi is the Vishnu Shakti. She is bright as red powder (kumkuma), adorned with flowers and gems, like the dawn sun. Her eyelids are smeared with sapphire dust, she holds sugarcane how, flowery arrows, bestows boons, dispels fear.
Bhagamalini is the Brahma Shakti. She is effulgent as molten gold, adorned with priceless gems, holds noose, goad, and shows the gestures of knowledge and bestowing boons.
The gem of the mandala is Gomaya. The dhatu is Fat. The time is season (two months). The Mudra is the Bija Mudra. The nature of the mandala is sun of moon.Bindu
This mandala is called 'Purely Blissful'. The Yogini in this mandala is the Queen of Queens, Rajarajeshvari, the Very Red One, her Transcendent Majesty Lalita Maheshvari Mahatripurasundari.
Her vidya (Kamaraja vidya) is ka e i la hrim ha sa ka ha la hrim sa ka la hrim, plus a secret 16th syllable. Her description is that given in Vamakeshvara Tantra.
Surrounding her are the Fifteen Nityas. The gem is ruby. The dhatu is hair. The time is year. The mudra is Yoni Mudra. The nature of this central mandala is moon of moon.Yantra Mantra Tantra of Lalita
Lalita, as primordial devi, rays out her attendants and shaktis as modifications of moon, sun and fire. In this Shiva has no place, no qualities, is without the ability to act. Only when united with devi may 'he' act.
This is based on the subtle and practical idea of Shiva as pure consciousness, witness of the triple manifestation of his Shakti. This Shakti, the very essence of the three gunas of Sattvas, Rajas, and Tamas, is the cause of all manifestation in the universe and as a human being. The three shaktis, by blending and reblending, create all things.
Shakti is triple as sun, moon and fire -- that is to say of all the sidereal constellations and planets, and therefore of Time itself. She is triple as Will (Iccha), Knowledge (Jnana) and Action (Kriya). She is threefold as intellect, feelings, physical sensation.
Shakti is triple as wake-dream-deep sleep. What is called the Fourth is the witness, Shiva, who is said to pervade the whole cosmos just as heat pervades a red hot iron.
The physical body, according to the precepts of Ayurveda, is triple as the 'humours' Vata, Pitta and Sleshma. The varying combinations of these three shaktis make up the physical body.
Shakti is also fivefold as aether, air, fire, water and earth. The combination of the five elements and three gunas produce Lalita's Eternities (Nityas) -- 15 in number, each identified with a lunar day of the bright fortnight. The moon, symbolising Shakti, is the mirror or reflection holding together all creation.
A close examination of the details relating to the nine mandalas of Shri Yantra reveals that the shaktis of the whole circle represent the human being, who, in potential, is Shakti-Shiva united. The aim is for a person to realise that all powers, energies and manifestation are shaktis of consciousness, pure awareness.
The yantra may be examined in two ways, either as manifestation or dissolution. Maintenance is an intermediate state between the two polarities. When she is worshipped as creatrix the order is from centre to perimeter. As dissolver, the puja is from perimeter to centre.
In Sivananda Yogi's Subhagodaya is given the daily ritual or puja of Lalita's Shri Yantra -- based on the Vamakeshvara Tantra. This rite is based on non-dualism, in a spiritual sense the realisation of the intrinsic oneness of macrocosm and microcosm.
As the puja is intended to banish all thoughts of difference, the devi is first felt or visualised in the heart, and then drawn out via the breath and installed in the yantra. She is then worshipped as actually residing there. But a clear link has been made between subject and object. The true home of devi is as cosmo-creatrix in the heart of the body which is the devi in human form.The Various Mandalas of Shri Yantra
The Triple Goddess, from her own will to manifest, extends herself in a ninefold way, as modifications of moon, sun and fire. The attributions of the various mandalas shows the type of energy represented. The meditation in Bhavana Upanshad is a figurative way of describing this celestial city or mountain which is a human being.
The island of jewels is the gross human body with its 9 alchemical bases or dhatus. Each is figuratively described as a gem -- diamond, emerald, sapphire, ruby &c. The sea of nectar (semen/ova) is the base for the arising of the human body. The diagram suns up the meditation. We can see that this island of gems is a very pleasant place to he, full of gardens, with a beautiful, begemmed palace, wafted with a gentle breeze upon which is carried great fragrance, cool, alluring.
This indicates the Kaula view that one gains liberation by a very pleasant way, enjoying as one goes. This paradise island is very, very close. Each of the elements in the island meditation has a subtle meaning associated with the esoteric physiology of Shri Vidya.
She, Lalita, united with Shiva, is subtlety of subtlety, hidden behind the curtain hanging from the canopy. Her forms may appear to become progressively less subtle, but she still remains herself.Bala-Sundari-Bhairavi
Although Tripurasundari, as mother of the universe (jagadamba) is the aspect most often met with in works of Shri Vidya, she is also worshipped as Bala (a young girl), and as Bhairavi (a crone).
As Bala, she is 16 years old, a virgin, very playful and dear. Bala has her own yantra and mantra. her vidya is Aim Klim Sauh.
Bhairavi is also an aspect of Lalita, but represents Shakti in whom menstruation has ceased, and has some affiliations with Kali.Applications of Shri Vidya
There are many prayogas (ritual uses) related to Shri Yantra. Some rites depend on auspicious times, such as Full moon days or nights in specific solar months
Devi also manifests as the five elements of aether, fire, air, water and earth. The saktis are purple (air), white (water), red (fire), yellow (earth), blue (aether).
Chapter II of Vamakeshvara gives a large number of rites, which one is not entitled to perform unless the daily rite is also accomplished. These rites are called the shatkarma, six acts: protection, peace, victory, wealth, punishment, destruction. The categories vary occasionally. When punishing an enemy it is necessary to both protect yourself and to know the right time for performance, according to the rules, and also the vulnerable points, which vary with the phase of the moon and with astrological aspects.
It is important to remember that Shri Vidya was primarily oral, and vital information was often left out of the written versions, so it is necessary to know a host of things before a rite can be started.
Initiation
Devi Lalita may be installed in a disciple, a yantra, or an image. All the methods essentially follow a similar form, but the right time must be selected. A disciple must have the necessary qualifications and potential.
After initiation, she or he is to perform an operation to endue the vidya with energy or life. This involves the recitation of the root vidya a specified large number of times, although other valid methods exist for preparation.The Vidya (Mantra)
There are said to be 15 lines of mantra, each perceived by a different Rishi (Seer). The most widespread seems to be that called Kadi (beginning with 'Ka'), which itself has three sections. The other main division is Hadi, although it is said that the Kularnava Tantra incorporates both in a division called Kahadi. Devotees of the Kadi line worship the Shri Yantra from the perimeter to the centre, while Hadi devotees worship it from the centre to the perimeter. Some of the lines of the vidya are said to be broken, and do not run in a continuous stream.The 64 Kaula Tantras
These tantras are enumerated in Vamakeshvara and Kulachudamani Tantras, and in other places. At some time in history a school of Shri Vidya was formed on an orthodox Vedik basis. A proponent of this school, Lakshmidhara, wrote a commentary on the famous Shri Vidya hymn called Saudaryalahari.
Unfortunately, most of the 64 tantras are lost. But their contents may be gauged from Lakshmidhara's commentary. We have to remember that the descriptions are based on an orthodox Vedic interpretation.
1) Mahamaya Sambhara. Deluding of intellect and senses. 2) Yogini Jala Sambhara. Involving the agency of Yoginis. 3) Tattva Sambhara. Causing elements to appear and transform. 4-11) Eight Bhairava Tantras. The commentator says that these are objectionable as they belong to the Kapalikas or skull wearers such as Naths, Aghoris, and so forth. 12-19) The Bahurupa Astaka. Importance attached to the eight shaktis or Matrikas.
20-27) The Eight Yamalas. Of these, only Rudra Yamala seems to have survived, although it is doubtful that the text which exists is the same as the original. Other of the yamalas do exist in part as quotations in later tantras. The commentator says these relate to Siddhi. 28) Candra Jnana. Expounds the 16 Nityas, but condemned as 'it smacks of Kapalika tenets'. 29) Malini Vidya. Enabling one to cross great oceans. This could be the Malini Vijaya Tantra, a work of the Kashmir Saivites which includes magical operations based on the 36 tattvas.
30) Maha Sammohana. Hypnosis. 31-33) Vamajusta, Mahadeva and Vatula. These are condemned as they deal with Vamachara. 34-35) Vatula Uttara and Kamika. The latter is still extant, and belongs to the Kashmir group of Agamas. The chief guru of this school is the famous Abhinavagupta. 36) Hridbheda Tantra. Condemned through Vamachara. 37-38) Tantrabheda and Guhyatantra. Condemned because of retaliatory magic. 39) Kalavada. Digits of the moon, induction of chandrakalas, which are the 108 parts of the moon found in a horoscope.
40) Kalasara. The rules of colour. There is no reason given for its exclusion. 41) Kundika Mata. Attainment of siddhi through elixirs and drugs. 42) Mata Uttara. Deals with 'quicksilver'. See the Matrikabheda Tantra. 43) Vinakhya. Power over Yakshinis. 44) Trotala. Magical practices of medicine and clairvoyance. 45) Trotala Uttara. Bringing the 64 crores of yoginis face to face. 46) Pancamrita. Nectar from the body. The five nectars are mentioned in the Kaula Jnana Nirnaya. 47) Rupabheda. 48) Bhuta Uddamara. 49) Kulasara. 50) Kullaoddisha. 51) Kulacudamani. 48,50 and 51 are still available. The commentator says these tantras are not sanctioned by Veda.
52-56) Sarvajna Tantra, Mahakali Mata, Arunesi, Modinisa, Vikunthesvara. They are all declared reprehensible as they belong to the digambaras (naked sadhus). 57-64) East, West, South, North, Uttara Kaulas, Vimala, Vimalotta, Devi Mata. One of these lines still exists.The Nine Nathas
Each of the nine Nathas or lords is identified with an aperture of the human body, and with one of the nine mandalas of the whole Shri Yantra. One's own guide is Shiva as pervading these nine chakras, and is identified with the current of bioenergy called Susunna. They are all meditated on as white, with two eyes and two arms, showing the gestures banishing fear and giving boons. They may be visualised as being in sexual intercourse with the presiding aspects of the Devi in the nine mandalas.The Four Oceans
The four duties of a human being are described as oceans because of their limitless extent. The sadhaka in the zone is at the junction point or field of action of these four oceans, on the island of gems.The Nine Bodily Dhatus
Each of the nine matters (dhatu) in the body is presided over by an aspect of Lalita. The Universe, in Shri Vidya, is said to be time, space, and a combination of the two. The first is Shakti, the second Shiva, and the third Shiva and Shakti in union. These are also the three eyes on Lalita's face, and sun, moon, fire.The Island of Nine Gems
On this island, which is all and everything, seed and sprout, the six seasons all manifest simultaneously. The Aeon Trees (Kalpadruma) are identified with resolution as any act undertaken with resolution is fruitful. The six seasons are identified with the six tastes of a human being.
Horses are the five senses as they lead one forward into action, figuratively taken as war. It is Lalita who slayed the demon Bhanda with all his fearful hordes. All her saktis assisted her in this. Then the celestial city, the Nagar was built. Elephants are the objects of senses, or the impressions.
Shri Vidya implies unity between knower, means of knowledge and knowledge itself. These are the three cities. This means that the knower, by means of the five instruments of knowledge, offers to knowledge itself, Devi in the yantra. (See Bhavanopanishad).The Fifteen Nitya Shaktis
These are modifications of Lalita as red goddess with her three gunas and her five elements of aether, air, fire, water and earth. They are identified with the 15 days of the lunar fortnight. As the moon remains itself, though appearing differently according to phase, so too Lalita. Each Nitya has her own vidya, yantra and group of energies (saktis). Lalita or Tripurasundari is the 16th day or Full moon, with her 15 digits. Each of the 15 Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108. Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the 15 Nityas has 1440 breaths.
One lunar fortnight is 21600 breaths -- which is the number of a whole cycle or process. The breaths of a human being during one day and night are 21600 -10800 of which are solar, the other 10800 being lunar. By this device, the unity of the 15 Nityas, time, space and a human being is shown. As time is breath in Shri Vidya, we find that the periods of the four famous yugas are also based on breath. Each breath is influenced during the day by the planets in their waxing and waning of power.
These cause poisons to accumulate in the physical body. Nectar is released when the sun mandal 'melts' the moon mandal, and one attains to Hamsa. This is the nectar of compassion.Lalita as the Whole Universe
Tantrik rites often include 'nyasas', the placing of some principles in a certain sequence on one's own body. The idea is that this process purifies and divinises.
Lalita's Sodha (sixfold) Nyasa is a highly complex rite in which a practitioner places on the body the 51 letters of the alphabet, the planets, the 27 naksatras or lunar mansions, the 12 sidereal constellations, and the 51 sacred sites (pithas) of all India.
Placing these different things on the body the practitioner comes to realise oneness with the whole cosmos. This ritual also illustrates some important concepts. The Tantraraja states that there is no difference between the circle of the letters of the alphabet and the sidereal Zodiac. Lalita as devi is Shakti as all language, mantra, sound, music and vibration. She is also Shakti of Time as all planets and constellations. She is the very essence of sun and moon. Each of these realms requires inner comment.51 Ganesas and 51 Letters
The image of Ganesa illustrates the three realms. elephant, his body human, and his vehicle a mouse. These are three realms in one being. He is lord of obstacles in three ways. As elephant, his great strength can break harriers. As human, he can use his intelligence. As mouse, he can penetrate the smallest places. Every aspect of Shri Vidya may be understood in three ways -- gross, subtle, and supreme -- and so the meaning of things often remains uncertain unless you already know someone who has the key, or belong to the in group.
As letters of the alphabet, Lalita is Matrika Shakti, who deludes by her Maya through words, speech, mantra.Planets
The tantriks knew the seven traditional planets of western astrology, and also had a greater number of shadowy planets, of which Rahu and Ketu -- the nodes of the moon -- are the best known. The planets are important to an understanding of Shri Vidya, but the details are so extensive that they must be reserved for a later time.27 Nakshatras
These constellations were thought of as beyond the 12 sidereal constellations, so remote they were almost beyond time itself. These 27 are employed in Shri Vidya to determine suitability of partners, constructing Vajra Yantras, and so forth. Each of the 27 has its own animal. A yoni or lingam is classified as being harmonious or the reverse according to the position of the natal moon in these constellations. They are also associated with sacred herbs and trees, and much used in specific or optional rites.Yoginis
The Yoginis of the bodily centres (dhatus) reveal very much of interest as they are associated with the well known but much misunderstood cakras. These Yoginis are really images of the ayurvedic or alchemic bases in the body.
They can only be understood in relation to such an alchemy. Kundalini is the body shakti, the great deluder, the trickster, the cause of sleep. To raise her means to become conscious of her manifestation. Shakti in the body has her various forms as Prana (Breath) Shakti, fire Shakti and so forth. When Prana Shakti becomes agitated, she zigzags up the body. At this time one starts to experience dissolution. Various things my be seen and felt.
Dakini, Rakini &c. preside over the alchemical physical bases of skin, blood, flesh, fat, bone, marrow. The last of these yoginis presides over the highest dhatu, highest as it forms the physical basis for new life -- ova/semen. In this form she is truly limitless, as she manifests as the Aeon Tree (Kalpadruma). The Dakinis and Rakinis &c. are pictured as terrifying as they consuners of the food one ingests.Twelve Rashis (Constellations)
These are viewed as 12 great suns or sun Kalas, mighty Adityas presiding over great affairs, feeding on human beings and their essence.51 Pithas
These are places in India particularly sacred to devi, as they mark the spots where the parts of her body fell after it was sliced into pieces by the discus of Visnu. The yoni fell at Kamarupa, hence the special spiritual regard in which this place is held by Kaulas.The Nadis
Nadi means river, and is extended to include other currents and courses, such as those of the bioenergy and the pulse. Ayurvaidyas have written works distinguishing various types of pulse indicating dysfunction of the three powers. Nadi is also 150th part of the ascendant in a birth chart based on the sidereal zodiac. Such a birth chart is called Rashi Kundali. It is impossible to cast accurate charts without knowing which nadi rules a person or time. Each nadi has an aspect of the devi ruling it, and a solar and lunar part -- hence there are 3600 in the zodiac.
There are said to be 72000 nadis in the human organism. This number indicates a large but not infinite number of channels of bioenergy. They are the pathways of Prana Shakti.
The chief pathways are Susumna, extending from a point between the anus and genitals to the top of the head; ida and pingala, which are the solar and lunar pathways coiled around the central channel. This Susumna is Shiva and Shakti in sexual union. The human body is conceived of as a tree -- the root is at the top of the head, and it ramifies downwards. These channels are the pathways or body vehicles for Vata, one of the three dosas or humours in Ayurveda of the human body, and constitute the central nervous system with three main concentrations.Marmas
Marmas are 108 in number, well documented points of the human organisn which, if pierced, usually cause death. Many are recognised by western medicine. On the Shri Yantra, marmas are represented by the confluence of three or more lines.Sandhis
These are joints in the human frame, knee joint, elbow joint &c. The body is the temple of the devi. On the Shri Yantra sandhis are represented by the junction of two lines.Meaning of Kula
A 'kula' is a Shakti. The foregoing shows that each Shakti in the yantra is some energy of the human organism in its gross, subtle, or causal aspects. 'Akula' (lit. 'not Kula') is Shiva.
"Having abandoned her family of young Kula women, she becomes Shiva, with no qualities, no characteristics, devoid of the form of time." -- Vamakesvara Tantra
"All things the body. The body is the sacrificial ladle. Knowledge is the food." -- Shiva Sutras II, 9-10.The Weapons of Lalita
Lalita holds five flowery arrows, noose, goad and bow. The noose is attachment (moon). The goad is repulsion (sun). The sugarcane bow is the mind. The flowery arrows are the five sense impressions. When oonsciousness perceives these, the outward directed arrows stop being dry sticks.
These five flowery arrows together with the bow are personified as six Krishnas or Kamadevas. V84 of ch xxiv of Tantrarajatantra states that Lalita assumed a male form as Krishna, and 'by enveloping all women enchanted the whole world'. Each of the six forms is like dawn, with six arms, holding flute, noose, goad, sugarcane bow, flowers, sour milk.Eroticism in Shri Vidya
The physiology of Shri Vidya postulates macrocosm and microcom as one. From this follows the realisation that the sexual union of man and wanan mirrors the cosmic creation. It is natural that loving sexuality should be seen to have a cosmic status.
Kaulas have been criticised as their works emphasise love and death, but they were always realists. Many tantras establish that the terrifying Kali and the benign Lalita are two sides of the same coin. This coin or currency is called life. Lalita, with her waxing moon, represents creation, and Kalika with her waning moon dissolution. Each is a complete symbol, of high sublimity and loaded with spiritual significance.The 15 Syllable Mantra
A chart, in Sanskrit, in the Adyar Library edition of Varivasya Rahasya, which deals with the 15 lettered Vidya of Lalita is so useful to an understanding of Shri Vidya and the yantra that we have summarised its contents below.
The Kadi Vidya runs ka e i la hrim: ha sa ka ha la hrim: sa ka la hrim. There is also a secret 16th syllable said to be the quintessence of Lalita.
There vidya, yantra, guru, disciple, goddess are all conceived of as being one. The Shri Yantra is within the wheel of time (Kalacakra), and represents the human body (microcosm), and the universe (macrocosm). These 15 letters are conceived to exist within the meru or spine of a human being, from the base to the top of the head.
The seven (or nine) 'cakras' are strung along this thread of light, as are the different mandals or circles of Shri Yantra. Note that the Lalita Vidya is itself divided into three parts, each represents fire, sun and moon.
Different letters of the alphabet all exist in a subtle form within the spinal cord. Each chakra is presided over by a Yogini whose function is connected with the transmutation of food, which is alchemy of the food factory.
There are 50 petals associated with these six cakras as there are 50 letters of the Sanskrit alphabet. 21600/50 = 432. The cakra of the absolute or semen/ova itself has 1000 letters or petals. Semen is conceived of as residing here because of its alchemical nature as an elixir produced by the synthesis of the forms of food.
These three which are oneness are knower, means of knowledge, object of knowledge. Their union is called samarasa.
The three corners of the central triangle of the Shri Chakra are presided over by three symbolic Nathas. The Fourth Natha, Shiva Himself, is united with Shakti in the centre of the Bindu.
This Bindu, united Shiva Shakti, creates the cosmos. If we observe nature we see that the Shri Cakra (child) comes from the sexual union or samarasa (perfect assimilation) of man (Shiva) and woman (Shakti).
Their samarasa is known as the Fourth, because it appears when all three are present, and also produces or has the three as its powers or saktis.
This Fourth is awareness, the witness, the enjoyer, the measurer, the measuring stick, and the measured, Adinatha, the merulingam, beyond time and space, and therefore outside the Shri Yantra or the cosmos as modification or play of sun, moon and fire. These last three form the body of Lalita.
The three saktis of the Fourth are known as Kamesvari, Vajresi and Bhagamalini, in the symbolism of Shri Vidya.
They are also the saktis Iccha, Jnana and Kriya (Knowledge, Will, Action), and in their aspects as Creator, Maintainer and Destroyer are known as Vama, who vomits forth the universe, Jyesta who maintains, and Raudri who dissolves.
The body of a human being is made up of these three in combination and blending. They are active, passive and reconciling.
The three are also symbolised as three holy mountains known as Kamagiri, Purnagiri, and Jalandhari. The apex of these foothills is the very secret Oddiyana, at the centre of Shri Yantra. The three also represent three symbolic lingas within the human frame.
Conceived of as the human body, and as the Meru or subtle spine, these three places are points of convergence or pilgrimage of the channels of bioenergy connected with the sun and moon. There is a correspondence between these channels in the body, and the luminaries in the heaven.
As the Shri Yantra is Time and Space, all constellations, planets, lunar mansions, are conceived of as being the body of Lalita, Maha Tripura Sundari. It was these three cities that were destroyed by Lord Shiva, and described in the Shiva Mahimna Stotra.
At the confluence of the three rivers of bioenergy are three lingams of Supreme Shiva, resorted to by the wise. One united with the Fourth is liberated. Others are deluded by the Maya or play of the goddess, who, with her three aspects in all is known as Mahamaya Adya, the womb of all.
She deludes by her every process, and has the form of Matrika devi, or goddess of speech and words. The 15 syllables of the vidya are usually disguised in symbolic design or code. The three Hrims are called the three maya granthis or knots of delusion. This Hrim breaks down into Ha for Shiva, Ha for Shakti, and Im for samarasa.
The Fourth (Turiya) also pervades consciousness in its states of waking, dreaming and deep sleep. This is also expressed in the Shiva Sutra.Meaning of Shri Vidya
The Yogini Hridaya, the second part of the Vamakeshvara Tantra, states that the mantra has several meanings. Some are literal, others traditional, inner, Kaulika, occult and real.Literal Meaning
The syllables represent Shiva and Shakti. The first part, Ka E I La Hrim, is called Vagbhava, and is Vama Shakti, Brahma, Jnana Shakti, and Eastern Face. The second part, Ha Sa Ka Ha La hrim, is Kamaraja, Jyesta Shakti, Visnu, Iceha Shakti, and Southern Face. The third part, Sa Ka La hrim, is called Shakti, is Raudri Shakti, Rudra, Kriya Shakti and Western Face. The fourth part, the hidden or secret syllable, is mother goddess, Shambhu Natha, the totality of the three shaktis of Knowledge, Will and Action, and the Northern Face or amnaya.Traditional Meaning
Ka = air, Ha = fire, Sa = water, La = earth, Ha = aether. The vowels are above aether. The 15 syllables are 1 of aether, 2 of air, three of fire, four of water, and five of earth. The three forms of La represent the three Worlds. The five forms of the letter Ha represent sound.Inner Meaning
The vidya shows oneness of Shiva, Guru, devi and disciple; as it is Shiva in sound form (Shakti) which preserves the line.Kaula Meaning
The Mother goddess is known as Ganeshi (Lady of Hosts), because of her great nunber of rays. These are the Ganesas of the sixfold Nyasa. Devi has three eyes which are sun, moon, fire. She has three saktis which are Will, Knowledge, Action. She has three gunas which are active, passive, reconciling. These are the nine planets. The 27 naksatras are 10 Knowledge and Action modes, 10 objects of senses, Devi, Deva, three gunas as one, and the four inner causes. The six yoginis have their names beginning Da, Ra, La, Ka, Sa, Ha -- and end in 'akini'. They preside over the physical bases (dhatus) of the body. The 12 sidereal constellations are the 10 vital breaths, the embodied being (jiva), and the Supreme Creator. The 51 pithas correspond to the letters of the alphabet, and are points of confluence one should visit within the body. Each of the three sections of the vidyas represents speech -- in potential, in formation, in manifestation. The Devi is Matrika Shakti.Breath is Time
This is a fundamental postulate of Shri Vidya and much of the symbolism is based on it. The letters of Sanskrit said to represent the embodiment of Laiita as mantra are 52 in number: 16 vowels and 36 consonants. These, multiplied together, total 576. This number, divided by nine yields 64. The Shri Yantra is said to have 64,000,000 yoginis in the nine sub-mandalas.
Each mandala has a unit of Time associated with it. The basic unit is a breath. One nadika is equal to 24 minutes or 1440 seconds, and each breath is one 360th of this, or four seconds. A human being breathes 21600 times each 24 hours.
A Kali Yuga is 432,000 years of 360 days. A Dvapara Yuga is 864,000 years. A Treta Yuga is 1,296,000 years. A Satya Yuga is 1,728,000 years. The circle of the sidereal zodiac has 12 constellations, each of which has nine parts (navamshas). These 108 (12 x 9) are called Candrakalas.
Each Candrakaia is, itself, a micro-constellation. The number of degrees in the sidereal cakra is 360. The number of minutes is 21600. A conjunction is 21600', a square 5400', an opposition 10800'. Each eternity (Nitya) of the root mantra has 1440 breaths. (See the prayoga of Bhavana Upanishad). This implies that Lalita is 21600, as she is the collectivity of the 15 Nityas.
Lalita's cakra is the grand synthesis of Time, Space, and humankind. Her 36 tattvas are the whole cosmos. Ritual Accessories (Upachara)
These can be multiplied indefinitely. The chief are scent (earth), incense (air), flame (fire), water, and flowers (aether). They should all be red, or tinged with red. They represent, in their basic form, the five impressions. See Gandharva Tantra.
Devatas of the Leftovers
At the end of the rite Vatuka Natha is in the NE, and takes flame leftovers; Yoginis in the SE take mantra leftovers; Kshetrapala in the SW takes scent and incense leftovers; Ganesa, in the NW, takes mudra leftovers. The aspect of Lalita called Sosika consumes everything that is left. She is worshipped in the NE in a circular pit.Gayatri
This is the name of a specific kind of mantra used at the four twilights of dawn, midday, dusk and midnight. There are Vedik and Tantrik gayatris. Lalita has her own which is tripurasundaryai vidmahe kameshvaryai dhimahi tanno klinne prachodayat.
Esoteric Meaning of the Vidya
This leads the sadhaka to identify the vidya with moon, sun and fire, as sections of the central or Susunna Nadi, relating to Intellect, Emotions, and Physical Sensations. These have to he brought together for the Fourth to appear. There are 10 fire kalas, 12 sun kalas, and 15 moon kalas. The 16th includes them all.Sound
The letters of the vidya are Nada, or sound, and the absolute, and end as uttered sound. When charged with the consciousness of the Fourth these mere letters become mantra. Otherwise, words continually delude.
The 16th syllable of the vidya also represents the Fourth. This Fourth is Kamakala. Beyond it is the Ultimate Absolute (Atiturya - beyond the Fourth), and beyond any sort of description.
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