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Srividya is an ancient and influential school of Goddess-centered Shakta Tantrism. Centering on the goddess's three manifestations 1.The beneficent deity Lalita Tripurasundari 2. Her mantra; 3.and the yantra known as Sri Chakra. Srividya creates a systematic, esoteric discipline combining elements of the yogas of knowledge, of devotion, and of ritual. Sri Vidya is the knowledge of Sri, the Goddess, the knowledge that mattered or the real knowledge, that lead to liberation, or the path or teaching, that lead to the Supreme Truth. This intricate tradition guides the aspirant throughd the worship of several Gods and Goddesses to the central point which represents the Mother Goddess. The Sir Chakram or, in its elevated form the Maha Meru, is representative of this progression. In the Sri Vidya tradition, the Sri Chakra is the yantra (diagrammatic symbol) for worship. When the Sri Chakra is elevated the Meru is formed. The Maha Meru is identical in structure to the Sri Chakra. If the Meru is viewed from the top or is compressed it takes the shape of the Sri Chakra. The structure of the Sri Chakra is complicated. The Sri Chakra is made up a of series of nine triangles around the central point or Bindu. In the Sri Chakra, the journey is from the outer bhupura to the central
Bindu, the path indicative of ones own journey to the ultimate God head, step by step. This form of ritualistic worship is called the Navavarana Pooja, avarana meaning veil. Indeed the process resembles the removal of the veil of ignorance stage by stage until the devotee merges with the Bindu or the Supreme Mother. Each level or avarana is dedicated to a certain deity and offering worship, the aspirant is elevated to the next plane. Each level or Chakra has its own presiding deities and mudras. The journey of the aspirant from the outer Bhupuram to the inner Bindu is identified with the awakening of primordial energy in man, the rising of the Kundalini in the Mooladhara and its journey to meet the Brahman in the Sahasradala Padma in esoteric union. The Sri Vidya worship of the Sri Chakra or the Maha Meru, the Navavarana Pooja in its highest form turns the body itself into the Sripuram, the abode of the goddess and the rituals, into the journey of self-realization or enlightenment. The upasakar transforms his body into the place of worship, burns it in the sacrificial fire and reclaims it by the grace of Shiva and Sakthi. The upasakar, in a sense, imagines himself as a female form, offering worship to the Divine Goddess. The path traced by the energy from the mooladhara to its point of union is identical to the progression through the pooja, from the outer charkas of the Sri Chakra to the inner triangle and then to the center point, the Bindhu, the Goddess Ambika with her consort Iswara
up like a serpent through the sushumna naadi, pierces through all the granthis and chakras, and unites with the topmost center, the 1000petaled lotus, thus flooding and illuminating the body, mind and soul with bliss (brahmananda). This is the ultimate aim of human life.
Sadhana-Sadhaka
Mantra, Yantra and Tantra form the three corners of the triangle of Sri-Vidya. Mantra is visualized in the Yantra. The worship of the Yantra, internal and external, and the practice of kundalini Yoga and other Sadhanas constitute the Tantra or modus operandi. The chief mantra of Sri-Vidya is Panca-dasaksari, and the chief tantra is the meditation of the identity of Mantra, Yantra and Tantra with the Devi Herself. If Sakti worship is done with understanding and appreciation and with love in the heart, then Mantra, Yantra, offerings, the procedure and paraphernalia of Puja are all transformed into forms and expressions of Cit-Sakti. The object is to effect the transformation of the materials and acts of ordinary experience into forms revealing the play, the power and the bliss of the Divine Mother. The Sundaryalahari says that if the worshipper
practises Atmarpanam, ordinary talk is converted into Japa, normal work with the hand becomes Mudra, walking becomes Pradaksina, eating becomes Homa, Lying down Pranama-in fact whatever action is naturally done is transformed into worship. The Sri Vidya Upasaka should follow certain disciplines. He should not find fault with other paths or criticize them, while being steadfast in his own. The practice of Japa should go on as an under-current at all times. He should not ask for favours or accept them. He should do his duties in the world and the worship of the Deity without attachment to fruit. He should be fearless. He should not acquire wealth and possessions with the motive of selfish enjoyment and he should consider nothing as higher than realization of the Self. Sakti worship properly understood is a synthesis and harmony in which diverse and sometimes conflicting tendencies of human endeavour have been accommodated and each in union with the rest has been assured its fullest development and satisfation. An adept in Sri-Vidya can be a Sakta at heart, a Saivite in outlook and a Vaisnavite in practice. That such a reconciliation is not only possible by necessary was revealed to us in Sri Ramakrishna, the Avatara Purusa of the age. He has proved that all paths pursued with devotion lead to the one God, that Mantras are efficacious, that Yantras are potent, that Devatas and higher powers exist, that Siddhis do come and that step by step the Divine Mother leads the Sadhaka to higher and higher levels of perfection till he reaches the goal.
Panchadashakshari Mantra
Sivah saktih kamah kshitir atha ravih sithakiranah Smaro hamsah sakrastadanu cha para-mara-harayah; Amee hrllekhabhis tisrbhir avasanesu ghatitha Bhajante varnaste tava janani nam'avayavatham. - 32 Soundarya Lahari
She who is mother of us all, The seed letter ka of my lord Shiva, The seed letter a of goddess Shakthi, The seed letter ee of the god of love, The seed letter la of earth, The seed letter ha of the sun god, The seed letter sa of the moon with cool rays, The seed letter ka of again the god of love, The seed letter ha of the sky,
The seed letter la of Indra , the king of devas, The seed letter sa of Para, The seed letter ka of the God of love, The seed letter la of the Lord Vishnu, Along with your seed letters Hrim, Which joins at the end of each of the three holy wheels, Become the holy word to worship you.
This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.
If you cannot do a detailed worship, simply worship the Sri Yantra 108 times with the simple Devi Mantra: "Om Aim Hreem Shreem Sri Lalita Tripurasundari Padukam Poojayami Namah" Or better still with the Panchadasakshari Mantra, which is one of the greatest mantras of Devi and next only to the Shodasi Mantra: "Ka E i La Hreem - Ha Sa Ka Ha La Hreem - Sa Ka La Hreem"
87 Om Shakthi kootaika taapanna Katyadho bhaaga dharinyai Namah Solutations to Her whose form below waist is identical with the last part (Shakti Koota) of Pancha Dasakshari Mantra
88 Om Moola manthrathmikhayai Namah Solutations to Her who is the original Mantra (Moola Mantra, here Panchadasakshari) itself
89 Om Moola koota thraya kalebarayai Namah Solutations to Her whose body is the three parts of the basic manthra i.e. pancha dasakshari manthra
insult any other path". This is a cardinal principle that has run though Hinduism generally like a golden thread. The path, as does Hinduism, believes all paths lead to the ultimate reality. This path also emphasises the value of visualisation by stating that "Bhaavanaadhaardyaat nigrahaanugraha sheshi" "One gets the power to bless or curse based on his/her visualisation ability".
Chakras
Chakras are centres of spiritual energy. They are located in the astral body, but they have corresponding centres in the physical body also. They can hardly be seen by the naked eyes. Only a clairvoyant can see with his astral eyes. Tentatively they correspond to certain plexuses in the physical body. There are six important Chakras. They are: Muladhara (containing 4 petals) at the anus; Svadhishthana (6 petals) at the genital organ; Manipura (10 petals) at navel; Anahata (12 petals) at the heart; Visudha (16 petals) at the throat and Ajna (2 petals) at the space between the two eyebrows. The seventh Chakra is known as Sahasrara, which contains a thousand petals. It is located at the top of the head. Sacral plexus tentatively corresponds to Muladhara Chakra; Prostatic plexus to Svadhishthana, Solar plexus to Manipura, Cardiac plexus to Anahata Chakra, Laryngal plexus to Visuddha Chakra and
100 Om Brhama Granthi Vibhedinyai Namah Solutation to Her who in Her ascent from the Mooladhara breaks through the Bramha Granthi (the barrier of Brahmaha to the sbtle dimensions)
101 Om Mani poorantar udhitayai Namah Solutation to Her who then emerges in the Manipura Chakra
102 Om Vishnu granthi vibedhinyai Namah Solutation to Her who then breaks the Vishnu Granthi (the barrier till subtler dimensions
103 Om Ajna chakarantharalasthayai Namah Solutations to Her who next abides in the centre of Ajna Chakra
104 Om Rudra granthi vibhedinyai Namah Solutation to Her who finally breaks through the Rudra Granthi (the barrier to the subtlest dimension)
106 Om Sudha sarabhi varshinyai Namah Solutations to Her who sends streams of nectar (Spiritual Bliss) from the transcendent moon in the Sahasrara, i.e. she who gives the very pleasant experience of the ultimate
107 Om Thadillatha samaruchyai Namah Solutation to Her who shines like a steady flash of lightning
108 Om Shad chakropari samshithayai Namah Solutatios to Her who then establishes herself above the six chakras
Meaning:Connection to Mother Earth-Root (Muladhara) Location:Base of Spine between Anus and Genetials Element - Earth Glandular Connection:Adrenals,Kidneys Colour - Red
Meaning - Sweetness, allowing Pleasure, and Creative expression Location - Lower Abdomen, between navel and genitals Element - Fire Glandular Connection - Overies and Testies Colour - Orange
Meaning - Lustrous Gem Location - SolarPlexus Element - Fire Glandular Connection - Ovaries and Testies Colour - Yellow
Meaning - Balance, Compassion, Self-acceptance Location - Center of Chest Element - Air Glandular Connection - Thymus Colour - Green
Meaning - Harmoney with others, Self-knowledge and Creativity Location - Centrally at the base of the Neck, Throat Element - Ether Glandular Connection - Thyroid, Parathyroid Colour - Blue
Meaning - To Persive, To Know, To see other than the eyes, Emotional Intelegence,Intution, Wisdom Location - Above and between the eyebrows Element - Light Glandular Connection - Pituitary Colour - Indigo
Meaning - Thousand Fold, Expanded Consiousness, Selflessness, Spirituality Location - Top of Crown Head, Upper Skull, Cerebral Cortex Element - Thought Glandular Connection - Pineal Colour - Violet
accessories are offered, and the 1,000 adjectives (names) of the particular deity recited. The Devi is then drawn 'back' into one's heart, and the ritual concludes with various elements "cleaning up" the area of worship. The five limbs of a ritual panchanga are Patala, Paddhati, Kavacha (Armour), 1,000 Names, and Stotra. The first gives the unfolding of the mantra, usually in coded form. It also describes the meditation image and the yantra of the devata, as well as various optional rites. The second limb describes the ritual worship, including worship of the avarana or attendants of the devata, which are really aspects of the god or goddess. The kavacha is an "armour" used to ward off evil and which may either be recited or written and then worn on the body. The fourth limb consists of the 1,000 names, of which there are very many sets in the tantrik literature. The fifth, the Stotra, is the hymn of praise of the ishtadevata, the tutelary devata of a tantrik sadhaka.
holding Ankusa and Pasa in addition to beads and the book. She is bedecked with the necklace of gems and pearls. The account of Sri Bala Devi is given in the 22nd chapter of Sri Lalitopakhyan which forms part of Brahmand Purana. According to this text Sri Bala Devi is said to be the daughter of Sri Lalitmaha Tripura Sundari. At he age of nine years she become terribly angry after seeing the Bandasura and his thirty sons who were marching ahead for a war. Bala Devi requested her mother Maha Bhatarika Sri Lalita Tripura Sundari to allow her to fight with the Bandasura. Permission for which was not allowed by her mother because of her tender age. On her daughter's insistence she not only gave her the permission but also one of her shields and number of her attributes. With this preparation she proceeded on a chariot towards the battle field. After an intense fight she was able to kill the thirty sons of Bandasura. In Haritayan Samhita or Tripura-Rahasya, (Chapter 63), Bala Devi at the age of eight years is said to have fought directly with Bandasura. Knowing that her mother won't give her the permission she quietly proceeded towards the battle field on a chariot followed by Mantrani and Dandani. Bala Devi was able to pierce the mighty forces of Bandasura with her rain of arrows and then confronted the Kutilaksh, riding on a mighty elephant, the commander of the forces of Bandasura. Bala Devi showered the arrows on the elephant and thereafter killed Kutilaksh. Bala Devi alone destroyed the army of Bandasura and then directly confronted the Asura. Instead of attacking Bala Devi, Bandasura showered flowery arrows on the Devi. Seeing this the charioteer of Devi was astonished and asked the Devi the reason for the same. Bala Devi said, "In the last incarnation Bandasura was Mahadoot of Srilakshmi and his name was Manik Shekhar. He was an ardent devotee of Bagvati Lalita Maha Tripura Sundari. Because of the curse on him he became Asura and he was told to earn salvation only by being killed by me. Knowing that I am the daughter of Sri Lalita Amba he is worshipping me." The war was destined and both began to fight. After defeating the opponents Bala Devi returned to her abode, Sripuri.
Tripura Sundari, The Goddess of Beauty and 3rd of the Mahavidhyas. Plus a new story about the origin of Ganesha! Chanting of Bala mantras and Lalitha Trishati.
Durga Sooktam Shri Nav Durga Raksha Mantra Ya Devi Sarva Bhuteshu - Maa Durga Mantra