In the previous article, we have understood that sadhaka body and goddess are one. In this, we will try to understand how Srichakra, Srividya and a Sadhaka’s journey merge into her with the help of Kundalini.
Srichakra(SriYantra) is the body principle of Shiva and Shakti aspects. The whole universe is a Srichakra. To visualize the manifestation of this Srichakra in the body in a subtle form is the secret of Sri Vidya. When the whole cosmos is en-compassed with Shiva and Shakti principles, it manifests in several divine forms everywhere. The tip of the Srichakra is referred to as a “Bindu”. This Bindu is the form of light, matter, and also energy.
Internal and External Worship:
In Srividya, the worship is classified as external (Bahir-yaga) and internal (antar-yaga):
Bahir yaga – External worship - In this, the devotee looks upon the Mother Goddess as a form which one can see and touch. The services (upacharas) are offered to that form. The worship also includes praising the Goddess (Stuti). The contemplation on that form (dhyana) is also done. This form of worship is termed gross (Sthula). Bhavanopanishad clearly says that external worship is only a stepping stone, and one must go beyond that in due course. The external worship is a means and not an end.
Antar Yaga- Internal worship. This worship is further of two types. Sa-adhara – with external forms-props, such as gestures (mudras) or sounds. Niradhara is internal worship without any such forms or props. The worship here tends to be subtle (sukshma). In this internal worship the sadhaka contemplates and visualizes the identity with the mother goddess. Now, the external rites worships no longer carry any meaning. Such transformation is known as Bhavana.
In the human body : Sushmna Nadi(brahma nadi) stretches from the base of the spine to the brain. This is the central ascending channel (Chitrani) representing lunar energy in the body, this is enclosed within another channel (Vajrini), representing solar energy, these run inside and along the backbone called Merudanda. This originates near Muladhara and reaches up to Brahma randra, which represents the seat of pure conscious or Shiva Shakti tatva. The sushumna, ida, and pingala nadis unite at their origin in the mooladhara and are called yukta triveni, they symbolize the new moon (Amavasya), thus mooladhara is said to be dark.
By the blessings of one’s Guru the kundalini awakens and travels upward through shatcakras and reaches sahasrara and then travels down to its resting place the mooladhara.
Ascent of the Kundalini:
Ascent of kundalini power and the travel of the chetana Shakti is mentioned in almost all the Devi puranic scriptures. In Lalitha sahasranama it is clearly mentioned about three granthis or knots in the “shatchakras” and their placement and important. These ‘granthis’ are compared to the three circles of Srichakra
They are :
Brahma granthi- situated after Mooladhara and Svadhistana chakras
Vishnu granthi – situated after Manipura and Anahata chakras
Rudra granthi – situated after Visudha and Ajna charas
Awakened kundalini starts upward movement through sushumna and reaches bramhagrandhi bestowing the saadhaka with self realization and leads him to the path of mukthi.
From there it progresses further and reaches Vishnu granthi thus helping the sadhaka to remove the ego and remove the feeling that one is the cause and result of everything.
After progressing further it reaches rudragranathi, here the saadhaka attains the innermost peace and spiritual immortality. When the Sadhaka reaches Sahasra dala Padma, one experiences the indescribable bliss, this is the union of jivatma (self) with Paramatma (Brahman). This is clearly explained by Sri Shankara Bhagavadpada in soundarya lahari
‘Mahim muladhare kamapi manipoore hutavaham
Stitham svadhistane hridi marutha maakasa mupari
Manoopi broohmadhye sakalamapibhitvaakulapadham
Sahasrare padme saharahasi patvaa viharase.’
Srichakra and human body:
Lalithopakhyanam identifies Srichakra with the shatchakras of human body. Srichakra or Sri yantra infuses the yantra with mantra that represents space with sound. Its closed concentric mandalas (circuits) correspond to nine planes of consciousness of sadhaka As per yogini-hridaya, mooladhara and svadhistana in the outergroup - extension, Manipura, anahata and visudha in the middle group – preservation, and ajna and shasrara in the inner group – absorption. The three groups of chakras mentioned above are imagined to represent the body of the goddess.
The first Vagbhava-kuta representing the moon consisting of 5 letters in her head.
The second Kamaraja kuta representing the sun consisting of 6 letters is her torso that is neck to hip.
The third Shakti kuta representing the fire consisting of 4 letters is her part below the hip to feet.
Thus she is called Mula-kuta traya kalebara. Icha, jnana, and kriya shaktis are under her control. Nava nidhis are under her control. She is surrounded and worshipped by various consorts.