2023-02-16 06:27:20 by ambuda-bot
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INTRODUCTION
31
central Bindu is called Sarvanandamaya and is colour-
ed red. It represents the united Kämefuara-Kameśvart
called Tripura Sundari or Lalitāmbikā.
Elaborate correspondences are worked out by
writers on Sri Chakra between its nine parts and
(1) the tattvas of the universe (2) the varnas of the
alphabet, (3) the cakras of the human body and (4)
even the tithis of the month and the days of the year..
Moreover each part is supposed to be guarded by
various Āvarana-devatäs or subordinate Saktis having
different functions. In the Bindu, for instance, there
are fifteen Nityas surrounding the Devi. In the early
stages of worship the sadhaka is taught to look
upon these devatas presiding over the various parts of
Sri Chakra as separate deities, and later that all of thei
are only fragments of one primordial Sakti which creat-
ed the universe and man and his speech and dwells in
them, and, finally, that he himself is one with this
Sakti.
Thus the Sri Chakra is a symbolic representation of
all the fundamental principles of Tántric philosophy.
Hence its unique place in Tântric worship. The
Lalitásahasranama indicates this in the names-śrichak-
raraja-nilaya, chakrarāja-niketanā, trikoṇagã and triko-
ṇāntara dipikā.
XIV
While the upasana of Panchadasākşarī mantra, the
practice of Kundalini yoga and the puja and bhavana
(contemplation) of Sri Chakra form the corner-stones
of Tantric sadhana, the ordinary simple emotion of
31
central Bindu is called Sarvanandamaya and is colour-
ed red. It represents the united Kämefuara-Kameśvart
called Tripura Sundari or Lalitāmbikā.
Elaborate correspondences are worked out by
writers on Sri Chakra between its nine parts and
(1) the tattvas of the universe (2) the varnas of the
alphabet, (3) the cakras of the human body and (4)
even the tithis of the month and the days of the year..
Moreover each part is supposed to be guarded by
various Āvarana-devatäs or subordinate Saktis having
different functions. In the Bindu, for instance, there
are fifteen Nityas surrounding the Devi. In the early
stages of worship the sadhaka is taught to look
upon these devatas presiding over the various parts of
Sri Chakra as separate deities, and later that all of thei
are only fragments of one primordial Sakti which creat-
ed the universe and man and his speech and dwells in
them, and, finally, that he himself is one with this
Sakti.
Thus the Sri Chakra is a symbolic representation of
all the fundamental principles of Tántric philosophy.
Hence its unique place in Tântric worship. The
Lalitásahasranama indicates this in the names-śrichak-
raraja-nilaya, chakrarāja-niketanā, trikoṇagã and triko-
ṇāntara dipikā.
XIV
While the upasana of Panchadasākşarī mantra, the
practice of Kundalini yoga and the puja and bhavana
(contemplation) of Sri Chakra form the corner-stones
of Tantric sadhana, the ordinary simple emotion of