The last and the subtlest are the Mantras, which are Divine sounds or Bijaksharas or letters indicating certain indeclinable seed sounds. A Mantra is divine power clothed in sound. Between these two come Yantras, also called Chakras, which are representations of the Deity in geometrical diagrams.
The Srichakra is conceived as Shiva-Shakti in the macrocosmic as well as in the microcosmic aspects i.e. as the cosmos and the individual. The Chakra consists of a series of nine triangles superimposed around a central point called Bindu, forming forty-three Konas or triangular projections.
In the center is the Bindu, representing Shiva-Shakti in union in the causal state from which all the other parts of the diagram representing the cosmos are evolved. The Bindu is in a central triangle with apex downwards in the Samhara Chakra of the Kaulas, but in the Srishti Chakra of the samayins, it is below the base of the central triangle with its apex upwards.
Enclosing it and superimposed on one another are the four Shiva triangles with apexes upward and five Shakti triangles (inclusive of the inner triangle) with apexes downward. Two circles of lotuses, one with eight petals and the other with sixteen petals surround these.
Outside these, are three circles around and a rectangular enclosure (Bhupura) of three lines for the entire Chakra, with four entrances on the four sides.
The central Bindu stands for Shiva-Shakti in the causal state of creation. Shakti is here represented as Mahatripurasundari, the great Mother or the incomparable beauty of the three Puras or three Bindus.
The Bindu represents the initial pushing forth of massive or ghanIbhUtA Shakti, with the potentiality of the universe within itself. It is spoken of as three to indicate the three stresses when the unified non-dual Shiva- Shakti seem to separate into two aspects Prakasha (the Aham or I consciousness) and Vimarsha (the idam or this-consciousness).
These three stresses are technically called Nada, Kalaa and Bindu. Naada is the inchoate sound movement (interpreted by human ear as Omkara) and Kalaa is the Kaama Kalaa, the desire to create, which the Vedas represent as 'May I be many'. Bindu is the potential universe ready to separate into various categories.
All these three stresses of Shiva-Shakti together are represented by the central red Bindu with an imaginary line across it to represent the polarity in the supreme category as Shiva-Shakti. The great Bindu, the threefold stress of the externalizing or creative Shakti is indeed the divine mother Mahatripurasundari.
She is described as 'puramathiturAho puruShikA' in the seventh verse of Saundaryalahari, popularly interpreted as the 'Pride of Shiva'. It however really means that Shiva as Prakasha (Luminosity or consciousness) realizes Himself as 'I am', through Her, the Vimarsha Shakti (the Object as the reflector).
The rest of the Srichakra represents the whole of the Brahmanda (cosmos) as evolved from the Bindu, standing for Mahatripurasundari. Surrounding the Bindu is a series of overlapping triangles. These nine triangles constitute the nine basic categories of the universe, evolving from the supreme mother Mahatripurasundari represented by the central Bindu. Hence they are called Mula Prakritis or root substances of the universe.
The Shiva and Shakti triangles are superimposed to indicate that Shiva and Shakti are involved in the whole process of ‘Becoming’ in its microcosmic and cosmic aspects. In the individual, they are present as the nine Dhatus or substances constituting the physical body.
These are Tvak (skin), Asrk (blood), Mamsa (flesh), Medhas (fat), and Asthi (bone). These five categories are born of Shakti element while the evolutes of the Shiva elements constitute of shukla (semen), majja (marrow), prana (vital energy) and Jiva (the individual soul).
On the cosmic side, the five constitutes of Shakti are the five elements (pancha mahabhutas i.e. earth, water, fire, air and space) and the five Tanmatras (subtle elements), the five karmendriyas (organs of action), the five
Gnanendriyas (organs of knowledge) and Manas (mind)- these have their origin in the Shakti element, while Maya, Suddha Vidya, Maheshwara and Sadashiva form the Shiva element. Thus the nine basic triangles symbolize the twenty-five elements or Tatvas that constitute the cosmos and the individual bodies.
By the intersection of the lines of these nine triangles are formed forty-three Konas, in which is included the central triangle having the central Bindu. In all these Konas are placed the different letters of the alphabet, which stand for the Devatas, who are emanations (rashmis) of the only true entity Mahatripurasundari.
They are the conscious forces governing the various powers of nature in the cosmos as well in an individual. These Devatas are not to be equated with the animistic spirits of the primitive man. For according to Srividya, Spirit is supreme and all nature consists of evolutes of that Spirit, of which what we call inert matter is only the latest evolute, having consciousness only withdrawn by the inherent power of Tirodhana (concealment).
The Spirit, the Being-Power, is the one only, and what are called gods and goddesses placed in the various parts of the Srichakra are only its manifestations for governing the various forces of nature.
The portions of Srichakra lying outside the forty four centers comprising the Bindu also are all supposed to be included in the latter- eight petalled lotus (Ashtadala padma) in the central triangle, the sixteen petalled lotus (sodasha dala padma) in the eight angled Chakra (Ashtakona), the three circles(mekhalaa traya) in the two ten angled chakras (Dashaara dvaya), and the surrounding space with the rectangular lines and four entrances (Bhupura) in the fourteen angled Chakra (Chaturdashaara).
The Srichakra is identified with the Sahasrara or the thousand petalled lotus. It is the ultimate source of powers namely Iccha (volition), Jnana (knowledge) and Kriya (action). It is these powers that manifest through the various organs of knowledge and action. All these organs are regulated by a central control in the brain, and that is identified with the Baindava Chakra or the Bindu Chakra of Srichakra. It is the seat of the Shiva, pure being, and is the Jyotirmandala, the sphere of light, because the eternal spiritual moon illumines it with its blissful light.
This Sahasrara is also the source of the three nerve currents of physical significance. They are the Ida, Pingala and Sushumna respectively running on the left, right and center of the spine. Through the Sushumna runs a hollow canal called the Kula Path, which is closed at the end, above the level of the anus at the base of the spinal column. Whether these yogic nerves are to be identified with what are known to the anatomist as the afferent and efferent nerves and the Central Canalis is a moot question.
It is better to conceive them as psychic factors relating to subtle body and having some correspondence with their physical counterparts.
At the bottom of the Sushumna against the level of the anus is the basic plexus known as Muladhara, described as a triangle with a lotus having drooping petals. This plexus is called the cave of Kundalini since Kundalini, the serpent power remains sleeping i.e. inactive there, after having completed its evolutionary purpose with the production of the Earth element, the last of the twenty-five categories. Just as Parashakti is the consort of Shiva, the Supreme Being, Kundalini is the segment of that cosmic mother as the Shakti of the Jiva, who is none other than an Amsa (particle) of the supreme Shiva embodied as the individual.
It is this Shakti that evolves into all the twenty-five cosmic categories. The first four pure categories - Sadashiva to Maya are considered pure and therefore included within the Sahasrara itself and the remaining 21 categories are included in the six plexus or chakras described as lotuses descending along the Sushumna. Of these, Ajna Chakra, located between the two brows is a 2 petalled lotus constitutes the mind (manas) element, which included the five organs of knowledge and action.
At the level of throat is the Vishuddhi Chakra of 16 petals constituted of the element Akasha (space).
At the level of the heart is the Anahata Chakra with 12 petals having the element air as its constituent. At he level of the navel is the Manipuraka Chakra with 10 petals and representing the Element water.
At the level of the genitals is the Swadhishtana Chakra with 6 petals and fire element.
Still below is the Muladhara Chakra mentioned before. Just as the cosmic Shakti Mahatripurasundari evolves these 25 categories which go to combine into the manifest universe, the individual aspect of the Shakti evolves into these centers representing the different categories and the body-mind, and having completed the evolutionary process sleeps or remains contracted or coiled up in the final category of Earth represented by Muladhara.
The main intention of Srividya is to rouse this Kundalini through the Japa of the supreme Vidya (of 15, 16, 18 or 28 letters) and concentration on the lotus feet of Mahatripurasundari, and leading this power through the Sushumna up to the Sahasrara in the head and uniting it with the Shiva there. This results in perfect Samadhi and by no other means is this possible. No spiritual activity is possible without awakening the Kundalini, though the way to do it is numerous. Tantras have declared Srividya and Kriya yoga as the fastest as well as the surest way to spiritual success.
In an unenlightened person, in whom the Kundalini is asleep, the Jnana and Kriya Shaktis function through the Ida and Pingala nerves that flank Sushumna. By the power of concentration and by the extremely powerful torrential energies generated by Japa of Srividya, and also by the Guru's grace, Kundalini is awakened and it forces its way up the Kula path. Along with its upward course, it gathers up also all the life energies that are functioning at the lower levels of the body, leaving those portions cold. For, all these energies are only what are dispersed from the Kundalini and therefore they are gathered up with the upward course of that power. As the Kundalini touches one plexus after another, consciousness is raised to subtler levels, described in Vedas as seven higher spheres Bhuh, Bhuvah etc.
The Kula path and the Chakras are divided into three segments - Brahma Granthi up to the Swadhishtana which is considered to be the region of fire and of darkness., Vishnu Granthi up to Anahata which is the region of sun and of alternating light and darkness and Rudra Granthi up to Ajna which is the region of the pure light of the moon.
The Sahasrara at the topmost end of the Kula path is the region of eternally blissful (Sacchidananda) spiritual moon, which is different from the moonlight at Ajna Chakra. In case of aspirants who get absorption in Shiva Shakti in the Sahasrara (which is what Srividya teaches and brings about eventually as opposed to most other traditions wherein meditation and absorption should begin in lower Chakras and proceed higher up.
This indeed is one of the vast number reasons that take the doctrine of Srividya much beyond the realms of any other Tantra) all these Chakras are also absorbed in the Sahasrara, so long as the Samadhi lasts. As the six Chakras are gross manifestations of the Sahasrara, it is natural for them to get absorbed in their matrix along with the rise of the Kundalini and manifest again (if the aspirant knows the Vijnana) when the Kundalini descends.
Now, it is in this part of descending the Kundalini, after having the bliss of Shiva - Shakti communion and consuming the resulting Kulamrita, having clarified it according to ones Sampradaya, do other Chakras like Lalaata, Lalanaa, Golataa and Indra nadi come into picture. These Chakras are very subtle and Tantras forbid their discussion with the uninitiated. So I omit these. However for a generic view of these one may refer to the Kulamrita Chapter in the Yoga section of Rudrayamala.
Thus the Srichakra is made into a comprehensive symbol for worship and identification with/of Mahatripurasundari who is Parabrahman-Chit Parashakti one. This allows both who follow Samayachara through the external worship of the Srichakra in the Mahakasha (external sky) as well as for the true Samayacharins who do worship internally without any external symbols and rituals through meditation in the Daharakasha.
Srichakra is that great abode of power into which Shiva Shakti have converted themselves for blessing their children. They are ever present there and devotees can commune with them through it. This is not a mere statement and all those who have worshipped and meditated on Srichakra, having duly taken an initiation from sad guru will swear by this.
Though this communion is possible in a physical sensory level, for an ardent and true follower of Samayachara this communion is purely internal. In the Manipuraka they worship Kundalini as the great mother Mahatripurasundari, who has already been awakened by the Shambhava Mahavedha done by the Guru.
She is raised to Anahata where she is adored in the Daharakasha and then raised to Ajna Chakra from where she quickly unites with Shiva in Sahasrara. How a person can return back to lower Chakras and continue to live as a Jivanmukta or a Siddha depends on grace of mother Mahatripurasundari and also if the aspirant knows the secretive procedure of achieving Vijnana from Jnana
Else after 21 days of Samadhi he gives up all earthy shackles and merges with Mahatripurasundari. The process of descent again should be learnt through one's own guru directly.
In the Srichakra, in the srishti krama (order of evolution), there are five triangles termed as Shaktis. A triangle with a downward apex is called a Shakti, whereas an upward one is called Vahni.
In Srichakra, there are five Shaktis and four Vahnis. When, due to the good fortune of the entire universe, Parashakti of the form of Vimarsha wants to project out the entire universe, hidden in herself, an evolutionary process begins. Shiva Parabrahman remains unmoved and the great mother Parashakti herself results in the evolution of the illusionary world.
Parabrahman is without any implications of cause or action. His inseparable and eternal Parashakti appears in various forms as Jnana (knowledge), Iccha (will power) and Kriya (action or dynamism). The so-called creation of the world is a pulsation in this great Shakti. When the evolution of the world constituting of the thirty-six Tatvas (elements) begins, Srichakra materializes at this point in time.
The first letter of the alphabet 'A' is without any form since the Vedas and the Tantras declare that 'A' represents Paramashiva or Prakasha. Aitereyaaranyaka has declared 'A'kara as Parabrahman.
The letter 'Ha' represents Shakti or Vimarsha. A combination of the two results in 'Aham' with the anunaasika or the 'am' sound denoting the unqualified Brahman. According to Panini's Pratyayaahaaranyaya, 'Aham' denotes all letters (varnas) between 'A' and 'Ha' and thus the entire alphabet or matrikas.
'Ha' is also called Visarga and is responsible for creation of the universe. What is indicated here is that the entire universe is hidden in the Prakasha-Vimarsha-Harmony state, which is nothing but the Bindu.
When sun's light falls on a clear mirror, it gets reflected on a wall as a light beam. Similarly, when light of Paramashiva falls on Vimarshaambaa, the beam or point of light called Mahabindu becomes evident. This indeed is the Baindava Chakra of the Srichakra. This itself is called Kamabindu since it is the seat of Kameshwara and Kameshwari, bot in complete and perfect mutual harmony.
A pulsation in this leads it to appear as Rakta (red) and Shweta (white) Bindus. From these Bindus, which result due to pulsation in Kamabindu (of the form of Aham), evolves the effulgent Chitkalaa. In the same way as ghee melts due to heat of fire, due to Prakasha, a flow results in Vimarsha Shakti. This wave like flow in Vimarsha from in between the two Bindus is called Haardhakalaa.
The mysterious Kamakala, ornamented with this Haardhakalaa gives rise to Baindava Chakra. More about Kaamakalaa, its esoteric form, conceptualization and meditation on it, Dhyana and Dhaarana aspects of it should again be learnt from ones Guru directly. Information on Kamakala Vimarsha can be obtained from Dindima Bhasya and some other lesser known commentaries on Saundaryalahari and also from Punyananda yati's Kaamakalaavilaasa (this however is extremely technical and without a thorough background on Tantra and a knowledge of sandhyaabhaasa etc leaves the reader gasping or with misunderstood notions. Some very well known adepts in the pasts have written commentaries on this work, but sadly many have misinterpreted this great siddhavaani).
Just as waves rise in an ocean, the world constituting of the 36 Tatvas rise from this Baindava Chakra. This Baindava Chakra represents Madhyama, Pashyanti and Vaikhari vaks (forms of speech). These in turn are evolved from Para Vaani, represented by the original Mahabindu.
It is to be noted that the Moola trikona (central triangle ) is also referred to as Baindava Chakra since Bindu and trikona cannot exist without each other. This has been stated clearly by Bhagavan Hayagriva in the Lalitopaakhyaana of rahmanda Purana. Also to be noted is the fact that the entire Srichakra is a mere extension of the basic Kamakala.
Actually Mahabindu is undivided, Shiva -Shakti -ONE in form. Visualization of this as Shweta and Rakta Bindus leads to division and hence duality, creating the foundation for externalization of the vast universe, which is as illusionary as the separateness of Shiva and Shakti. Creation has to be of two aspects: Vak (speech) and Artha
(meaning) which respectively constitute of Para and Vaikhari and Shiva to Prithvi.
This Mahabindu though being non-dual creates an illusion of being dual. This great Kamakala is the subtlest form of Mahatripurasundari. One who realizes this secret, by means of Srividya and worship of Srichakra will be liberated from all dualities and
will attain Shiva hood.
It is only one basic triangle that transforms into Shakti Chakra in evolution and Vahni Chakra in dissolution, in a triad, forming 3 x 3 = 9 triangles, which constitute of the Navayoni Chakra. Indication here is to the fact that nothing new is actually being created, but is actually a transformation of an already existing Baindava Chakra. Now, each yoni in this Navayoni Chakra represents Dharma, Adharma, four appearances of the same Atman (atma, antaratma, paramatma and jnanatma), maata(jiva), meya ( object of comprehension by the Jiva) and Pramaa ( the comprehension itself).
This Navayoni Chakra is said to be completely filled and hence of the form Chidaananda. Chit means Chaitanya kalaa and Ananda means Vishwaahamtaa (experience of the world as Aham or oneself - Vijnana Bhairava). It is Mahat or great since it is full of chit and also because it is not limited by space, form and time. Hence it is greater than the greatest (mahatopi mahaan).
Baindava Chakra represents Mahabindu, which is actually Sadashiva Tatva. Since Shiva and Shakti Tatvas are placed above Sadashiva Tatva, this Chakra forms the seat of Shiva and Shakti viewed as Kameshwara and Kameshwari or both-in-one as Mahatripurasundari.
This Dhyana of Mahatripurasundari has been given to us clearly by Acharya in the 8^th verse of Saundaryalahari. This is what has been told in the name 'Baindavaasanaa' in Lalita Sahasranama Mahamantra.
If we rephrase what has been said earlier, Baindava Chakra is the seat of 'Aham' where 'A' is called samvartaanala (destructive fire that erupts during pralaya or the dissolution). All Tatvas from Shiva to Prithvi and hence the entire universe which is nothing but a congregation these Tatvas merge into this 'A' kara during dissolution. Hence the name samvartaanala. 'Ha' kara is also called Chitkalaa.
The Mahabindu at the center of the triangle is what is 'Aham' and represents Ambika Shakti. The Navayoni Chakra with eight angles (Ashtakonas) is surrounded by the sixteen vowels. The rays of light that emanate from the bindu and Navayoni transform into Dashaara Chakra. The letters situated in this Chakra are 'Ya' to 'La'. It represents the five elements (earth, water, fire, air and ether) + the five tanmatras (smell, taste, form, touch and sound).
These Tatvas represent Shiva Tatva and the letters signify Shakti. Thus we can conclude that Dashaara Chakra is Shiva Shakti Maya. This logic will apply to all the other enclosures or aavaranas and hence the entire Srichakra.
The next Chakra is the dvidashaara. It represents the 10 indriyas or sense organs and the residing letters are kavarga and chavarga letters. These two dashaara Chakras are thus twofold reflection of the great Mahatripurasundari seated on the Sadashiva or Mahabindu.
Next follows Chaturdashara Chakra, formed due to the collective light emitted from the previous 4 chakras namely bindu, trikona, ashtakona and dashaara-1 along with the light from dashaara-2. Since chaturdashaara is farther away from those four Chakras, only their collective light will be seen here, but a clear and distinct perception of the individual lights and hence the corresponding Chakras will not be possible. However, dvidashaara being very next to it is clearly perceivable from chaturdashaara.
Thischaturdashaara is due to the pulsation in Jnana and Kriya Shaktis. It thus represents 10 indriyas, four antahkaranas (manas, buddhi, ahamkara, chitta). The presiding letters are 'ta' to 'bha'.
Earlier it was seen that Baindava Chakra was presided over by Ambika Shakti. Ashtaara Chakra to chaturdashaara chakras indicate a dominance of Raudree Shakti. Thus, Chakra till now, is an extension of the powers of Raudree Shakti.
The chatushkona Chakra, which comes next is due to Jyeshtaa Shakti and mekhalaatraya is due to Vaamaa Shakti. This bhoomitraya also includes the adjacent sixteen and eight petalled lotuses.
Srichakra has been until now visualized as an abode of various Shaktis. An alternate visualization is its Kalaa form. The inner triangle and bindu represent Chitkalaa. The Kalaa associated with Ashtaara, Antardashaara, Bahirdashaara and chaturdashaara are respectively shantyateeta, shanty, Vidya, pratishtaa and nivritti. Ambika and other Shaktis that were spoken till now are actually powers of Prakasha. Now association of Srichakra with powers of Vimarsha is as follows.
In the nine aavaranas or enclosures of the Srichakra, the nine residing Vimarsha Shaktis are Naada, bindu, kalaa, Jyeshtaa, Vaamaa, Raudree, Vishaghnee, Dootaree and Sarvaanandaa. Bindu and naada are actually of the form of Santa Shakti which is attributeless and hence also the corresponding Chakras - Chaturdashaara and the sixteen petalled lotus. Eight petalled lotus, presided by kalaa, is of the form of Iccha Shakti.
. Chaturdashaara chakra presided over by Jyeshtaa of the form of Jnana Shakti. Raudree and the rest, respectively reside in shaaras-inner and outer, Ashtakona, trikona and Bindu, all of the form of Kriya Shakti.
Thus, the Srichakra constituting of vaamaa and other Shaktis of the Prakasha Parabrahman is an extension of Kamakala, which in turn constitutes of the three Bindus. Now, in the same way as clay is the basis of existence and the very nature of a pot made of clay, Srichakra being an extension of Kamakala is nothing but Kamakala itself and so also the entire universe which is nothing but the Srichakra.
Akula Chakra is situated in the body at the place of origin of Sushumna nadi. This akula Chakra is a thousand petalled red lotus with up facing petals. Sushumna terminates with Sahasrara in the head region, which is thousand petalled white lotus whose petals face d wnwards. All lotuses extending upwards along the Sushumna except the Akula Sahasrara are said to be Kula padmas.
The divine mother sharvaani resides in these lotuses. The distance between the anus and genetalia is said to be 5 angulas. Between this, at a height of 1 angula is a region called Kanda. Between this, there is a Mahayoni described as a triangle. Sushumna takes birth from its center. The shining Akula Sahasrara surrounds this place. Hence contrary to popular belief, Sushumna does not actually originate in Muladhara.
At the center of Akula Sahasrara the great mother Kuladevi resides. 1 angula above Akula padma, there is another red lotus with eight petals and eight granthis(knots) in which Brahmani and the other eight matrikas reside with Asitaanga and the rest eight Bhairavas. Center of the lotus is the abode of Kaulikee Shakti. This lotus is called vishu Chakra. 1 angula above this is the six petalled Kula padma.
Then comes the Muladhara Chakra, which has four red petals, which face downwards. Between the lotus shines the Swayambhoo lingam. Around this Linga, along with Varadaa, shree, shandaa and saraswathi, Bhagavati Kundalini is to be meditated. This lotus represents earth element. 2 1/2; angulas above this, there is a lotus with eight petals called taijasa padma yellow in color. The residing Shaktis are Anangakusuma and others. Mahamantra hrillekha resides at its center.
Then the well-known sequence of chakras follows starting from Swadhishtana. 4 angulas above throat is the subtle lambika padma (called Indra naadifor people familiar with Dasha Mahavidya Yoga this should strike a chord. this is the abode of Bagalamukhi (some authors misplace Bagala in throat which is actually the abode of Matangi and some in navel which again is the abode of Mahataara). In this lotus, vasini and the eight Vagdevis reside. Then follow Ajna and Sahasrara.
Srichakra may be visualized with each of its nine Chakras corresponding to these yogic Chakras with Bindu at Ajna. On a more subtle note, Srichakra is visualized at bindu, ardhachandra, rodhini etc till unmanee, which are located above Ajna, one above the other.
These are different pronunciations of the Naada visualized suitably while meditating o the three naadas and the fourth aggregate naada of the three kutas of the Srividya mantra. Another alternative is to meditate on the entire Srichakra in Mahabindu, above all Chakras and even unmanee.
This is possible by highly advanced Sadhakas and is the very essence of Samayachara. This is the highest and the most desirable of the three. These three visualizations are respectively called Sakala, Sakala - Nishkala and Nishkala Bhavanas of Srichakra.
Nine Aavaranas of the Srichakra
Each of the nine Aavaranas of the Srichakra has a speical significance.
1. Trailokyamohana Chakra: Here, the word Loka indicates Maata, Meya and Maana i.e the seer, the object seen and the act of seeing itself or in other words Kartru, karma and kriya. The compound of these three is Trailokya. This great chakra enchants these three i.e the trailokya and dissolves the three into a single non-dual entity which is what leads to complete Advaita.
2. Sarvaashaaparipooraka Chakra: Here, the word Asha indicates the insatiable desires of the mind and the senses which lead us more and more towards duality. This great Chakra grants all desires by uniting its Sadhaka with the ever satisfied, all fulfilling, eternal Parabrahman or Paramashiva. This stage is indeed the Kamakotithe
state of accomplishment of all desires or actually going beyond all desires by achieving the most desirable thing, which indeed is the liberating Brahma Jnana.
3. Sarvasamkshobhana Chakra: During dissolution, all Tatvas right from Prithvi upto Shiva dissolve into one another. This great Chakra creates the destructive agitation (Kshobha) in all the Tatvas causing duality, thus dissolving any duality in the Sadhaka. It agitates and destroys duality in the sadhaka.
4. Sarvasoubhagyadayaka Chakra: Saubhagya is something that is desired by everyone. This great Chakra grants the most desired object to the Sadhaka which is nothing but the great Paramashiva or Mahatripurasundari. What greater fortune or Bhagya does a sadhaka long for other than his beloved mother? Thus this Chakra is indeed Chintamani - Kalpataru - Kamadhenu, all put in one.
5. Sarvarthasadhaka Chakra: The ultimate goal of all Vedic and Tantric rites and ceremonies is the attainment of Paramashiva. Various scriptures elaborate numerous methods to achieve this final beatitude. In the same way as all rivers merge into the great ocean finally, any of these legitimate means take the Sadhaka to the same destination. This great Chakra results in the Siddhi of all these paths or means i.e it grants the final Siddhi which is doubtlessly Parabrahma Prapti.
6. Sarvarakshaakara Chakra: This great Chakra protects the Sadhaka from all forms and kinds of Avidya and duality, which are the only reasons for misery and grief. The visible world, constituted of the 36 Tatvas is impermanent and since these Tatvas grant Bhedadrishti or a sense of separation between the Atman and the Paramatman, the world has to be rejected as falsehood.
By flooding the Sivaaham Bhavana (the sense of Iam Shivaa i.e the Advaita Bhavana) through the Sadhaka, this Chakra protects him from the treacherous Samsara composed of 36 Tatvas, all leading to duality. When the Sadhaka realizes himself and the entire world as not separate from Paramashiva, he is automatically protected from Avidya. What this Chakra does is to destroy 'Idamtaa or sense of this' by the pure awareness of 'Ahamtaa or I-ness'.
7. Sarvarogahara Chakra: There is no worse disease than Samsara which induces duality. Due to its constituent 36 Tatvas which are different from each other. This great Chakra destroys the disease of this Samsara which is the root cause of all other types of diseases. When Vamakeshwara Tantra and also the Mudra kanda of Rudrayamala speak of Khechari as destroying all diseases, this is what is hinted at.
8. Sarvasiddhiprada Chakra: Yoginihridaya says that this Chakra indicates the potentiality to create - maintain - destroy the universe. As Pratyabhijnaahridaya says 'Chiti Shakti is indeed responsible for the Siddhi of the universe'. Thus, the trikona or the triangle Chakra is responsible for creation, destruction and preservation, while the other two acts namely Tirodhana and Anugraha are indicated by these three only.
9. The state of complete harmony of Shiva and Shakti exists in Sarvaanandamaya Chakra. Thus this Chakra is the very personification of eternal, limitless bliss. This grants Brahmananda to Sadhaka.
From the above verses, it becomes clear that though the nine charkas seem different due to their differing geometry, names, deity, Mudra etc.. the oneness or the non-dual aspect of all these is proved by the fact that all these represent the non-dual Paramashiva and hence the entire Srichakra is Parabrahman itself. Though there are no limits to the worldly boons obtained by worshipping Srichakra, the real purpose of worshipping Srichakra is Parabrahmavapti.
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