Decrypting Vedic Symbolism

Secret Knowledge: Traditional Levels of Vedic Interpretation

How do we approach cryptic mantras from ancient cultures, which are said to require special initiations in order to understand them? Can we assume that their evident meaning according to our present mindset of several thousand years later should be accurate? So far, that has been the case with most who have tried to interpret the Vedas. Yet if we look at the Vedas with a greater poetic and yogic insight, cosmic dimensions emerge in almost every verse of this great compilation of seer wisdom.

One of the most common statements in later Vedic texts extending to the Upanishads is “Parokṣa priya hi devāḥ pratyakṣa dviṣah,” which means “The Gods are fond of indirect statements and dislike the evident.” The Vedic language is a paroksha language, referring to one of implied meanings that dislikes evident statements. This statement in itself should be enough for us to look at the Vedas with a deeper vision.

Good poetry is based upon presenting word and image plays that hold several different levels of meaning, weaving together nature, human experience, and yet deeper connections. A degree of subtlety and multiplicity of indications is the basis of good poetry in the first place. The great scriptures of the world, which reflect a deep poetic vision, similarly claim several levels of meaning – including meanings that are hidden or esoteric, or very different than their literal import. The Vedas as mantric poetry should be looked at in the same way, containing secret implications, in which ordinary objects can take on cosmic connections. The Rigveda itself mentions four levels of speech, three of which are hidden in secrecy.
 Four are the levels of speech that are measured, these the wise sages know. Three hidden in secrecy, they cannot manipulate, only with the fourth level of speech do humans talk.[i]
           
                          Dirghatamas Auchatya, Rigveda I.164.45

Agni as the Vedic sacred fire is commonly identified with the power of speech. He is said to be the child of seven voices or seven forms of speech, which suggests a system of seven levels of interpretation for the Vedic mantras.

 Eternal here the youthful sisters with a common origin, the seven voices conceive a single child.[ii]

            Gathina Vishvamitra, Rigveda III.1.6

The Main Traditional Levels of Vedic Interpretation

As part of such secret meanings, the Vedas have several well-defined traditional levels of interpretation that we find mentioned in later Vedic texts. These reflect such multiple types of meaning that exist simultaneously. Each Vedic deity has different roles and functions according to the level of approached involved. The three most important are:

Adhyatmic – Relating to the Self or the individual being, the psychological level
Adhidaivic – Relating to the Gods, deities or cosmic powers
Adhibhutic – Relating to the Elements of nature

 We can find these three mentioned in many traditional texts of Vedic interpretation from the Brahmanas and Upanishads to the Bhagavad Gita.[iii]

Let us take Agni, which is generally identified with the natural phenomenon of fire to the modern mind. At the Adhyatmic or individual level, Agni is identified primarily with speech  (vak), our main form of expression. At the Adhidaivic or cosmic level, Agni is primarily the Sun, the light of heaven, not merely as a material force but as the Divine light. On the Adhibhutic level, Agni is fire as an element, and the fire we use in our daily lives.

Adhyatmic – Psychological

The Adhyatmic level begins with a recognition of three primary aspects of our individual nature as speech (vak), prana, and mind (manas). In addition to these can be added a fourth level as the Jivatman or embodied soul, and a fifth as Paramatman or the Supreme Self.
The Adhyatmic approach takes us back from our individual powers of speech, breath, and mind to the higher Self that is their true reality: the speech of speech, the mind of mind, the prana of prana as the Upanishads say.[iv] The Adhyatmic level does not reflect just our ordinary faculties. It recognizes the reality of the Divine word, Divine life, and Divine mind and strives to connect us with these.
When Agni is invoked in the Vedas, it is as the Divine speech within us that calls the Gods or cosmic powers. When Indra is invoked, it is as the Divine immortal prana, not our mere creaturely breath. When the Sun is invoked, it is as the illuminating power of Divine consciousness, not simply the outer mind. These inner faculties come into function only when our outer faculties are brought into a silent state, the stillness of Yoga practice.

Adhidaivic – Theological/ Ontological

The Adhidaivic level recognizes three powers of light at the three levels of the cosmos as Agni (fire – earth), Vayu (lightning/air – atmosphere), and Surya (sun – heaven). These are the three forms of Ishvara (the cosmic Lord) who is the fourth factor, with Brahman or Paramatman, the Absolute, as the fifth.

The Adhidaivic approach is concerned with worship of God (Ishvara) to lead us to Brahman. It recognizes the reality of the Divine fire, Divine spirit (wind), and Divine light (Sun). The Adhidaivic approach can be called Adhibrahman as its goal is Brahman or the Absolute. It is a theological approach in which we honor the Divine ruling powers of the universe, which are the forces of Being, Consciousness, and Bliss.
These two levels, Adhyatmic and Adhidaivic, are the most important. Their conjoined purpose is to link the individual Self or Atman (Adhyatmic Satya or individual truth) and the Supreme Being or Brahman (Adhidaivic Satya or cosmic truth).

Adhibhutic – Elemental

The elemental recognizes the five elements as the main factors behind our outer world experience. Earth, Water, and Fire are part of the earth realm ruled by fire or Agni. Air is of the atmosphere belonging to air of Vayu. Ether is heaven ruled by the Sun or Surya. The fourth beyond these three is the higher space of the soul, and the fifth is Brahman or Atman, the Absolute as the supreme space beyond. Atma-Bhuta (Self-nature) or Brahma-Bhuta (Absolute Nature) refer to this highest state of the elements.
The elemental approach means to merge the elements by stages from earth to ether into Brahman, reflecting the chakra system of Tantric Yoga that leads us from the root chakra and Earth element to the crown chakra or thousand petal lotus and the Supreme Self. This elemental approach has spiritual implications and is not merely a recognition of the outer forces of nature in a materialistic sense.

We can equate these three levels with the three worlds. The Adhibhutic or elemental level is that of the earth (nature), the Adhyatmic or individual level that of the atmosphere (the human being), and the Adhidaivic or cosmic level that of heaven (God). There is much crossover between their energies and influences.

The Yajna as the Fourth Level

Adhiyajna – the Ritual Order

A fourth level is often added to this primary three, which is Adhiyajna or relative to the Vedic sacrifice. The Vedic Yajna or way of worship is twofold as outer (bahir yajna) and inner (antar yajna).
The outer sacrifice offers certain items, like wood, cow dung or ghee, into the sacred fire along with devotional worship of Ishvara. It can be performed as a type of Bhakti and Karma Yoga. Each Vedic deity relates to a power or priest in the inner and outer sacrifice that constitutes both the cosmic and psychological order.
The inner sacrifice is a yogic practice in which we offer speech, breath, and mind through mantra yoga, Prana Yoga and meditation, into the Divine presence and supreme Self that is the ultimate goal. The Bhagavad Gita outlines such Yoga practices as pranayama, pratyahara, and meditation as Yajnas.[v]
There is a tendency among scholars to regard only the Adhyatmic level as a spiritual interpretation and the others as having only outer meanings. This does not look deeply into all the implications involved. All these methods of interpreting the Vedas can be spiritual or yogic in nature and indicate different approaches to Atman or Brahman. Adhidaivic brings in theology, a recognition of a single cosmic light or reality, which as a power of consciousness is the cosmic Lord. Adhibhutic brings in the Self as the subtlest of all the elements (Sarvabhuta-antaratman). Adhiyajna brings in Yoga as the inner sacrifice, in which we offer speech, prana, and mind into the Divine presence within.

Different Levels Relative to Agni
To understand how these different levels work, let us examine how Agni is portrayed according to them. In the individual, Agni is mainly speech, but not simply the vocal organ, all powers of speech and articulation. At the cosmic level Agni is the Sun or the supreme light. In the material world, Agni is the element of fire. In the Vedic sacrifice Agni is the priest of the invocation or Hota, who calls the Gods. In the inner sacrifice, Agni is the soul that brings the Divine into us.

Adhyatmic   Adhidaivic Adhibhutic         Adhiyajna
Speech                 Sun     Fire as an element     Hota-Invoker, the soul or Jiva

Yet these multiple correlations are only the beginning of a broad range of associations extending to the entire universe. They have additional ramifications and cannot be reduced to a few mechanical constructs. They reflect languages and paths to the spiritual reality. Their application can constitute different forms of Atma-Vichara (Self-inquiry) and Brahma-vichara (Inquiry into God or the Absolute). They use the various factors of our life experience to arrive at the higher truth. There are additional approaches that we find in Vedic texts, but are not as specifically defined:

Adhiloka – relating to the worlds, generally reflecting the Adhidaivic level of the deity that rules a particular world, like earth and Fire, but correlating outer worlds with inner worlds like earth and the body, atmosphere and the prana, and heaven and the mind.

Adhijyotisha – Relating to light. Much like Adhidaivic as Vedic deities are primarily light forms. Tracing the forms of light to pure consciousness.

Adhikala – Relating to time. Reaching the eternal through the movement through time, with the day symbolizing the physical, the month indicating the astral, and the year indicating the causal realm.

Adhiganita – Relating to numbers. Reaching either the One or the infinite through an examination of sacred numbers. Often the numbers the Vedic meters are used in this way or the numbers of Vedic deities, like the 33 prime Devas.

Adhimantra – Using mantra as a way of understanding Self and universe, returning everything to the Divine word Oṁ.

Adhichhandas – Using the meters as a way of understanding Self and universe, with each meter signifying a certain deity or Loka.

Taking a subtler vision, one can go deeper into any of these areas. For example, at the level of Adhyatmic or the inner Self, Agni has many forms, not just Vak or speech. There is also the digestive fire, the pranic fire, the eye, the fire of intelligence or buddhi, the fire of consciousness, and the fire of being itself (Brahmagni). Relative to the worlds, Agni is not only fire and the Sun, but also lightning, the Moon, and the stars – whatever reflects light and heat, extending to the cosmic light of consciousness.
Our modern mind is usually content to find one level of meaning in ancient texts and stop there. To understand the Vedas, we must universalize the Vedic principles to link all levels of our experience together in the unity of consciousness.

The Vedas and Theological Views of Monotheism and Polytheism

The Vedic view is of a multi-leveled universe with a parallel development inner and outer, higher and lower, individual and cosmic. Such a view cannot be reduced to a simple theology of God as being One or Many, as monotheism, pantheism or polytheism as exclusive views.
The Vedas honor the Divine as One (Not One God), recognizing a common Self and being in all beings. Yet the Vedas also honor the Divine as many, seeing the many as different forms and functions of the One. The Vedas honor the Divine as both pervading all nature (pantheism) and as transcending all manifestation in time and space (as the Absolute). The Vedic view has a place for monism (unity of all), monotheism (oneness of the creator), polytheism, pantheism, and other approaches to truth. Yet it cannot be defined according to any one of these alone.

Modern scholars generally regard the Vedas as a type of polytheism with hints of the monism of the Upanishads and Vedanta, which they see only in a few late Vedic hymns like the Purusha Sukta. This apparent Vedic polytheism, we should remember, is not different from the apparent polytheism of the later Hindu Puranas, with their trinity of Brahma, Vishnu, and Shiva, and their many Gods and Goddesses, which can individually or collectively be equated with the Supreme Divine or Brahman, and reflect Vedantic philosophies of Self-realization and God-realization.

The Hindu view is similar to the theology of ancient Egypt, where a recognition of the unity of the Divine light existed behind an apparent diversity of deities. The term “henotheism” was invented by modern scholarship to explain this view where a single deity can be lauded as the supreme, which they saw as a confusion of multiplicity and unity, not their integration. The term only shows our modern inability to see unity behind multiplicity.

Vedic polytheism would be better called “Vedic pluralism,” an approach to the One Divine that accepts many different angles and perspectives. Vedic deities are described as our friends, with whom we have a relationship of kinship, equality and unity. All the deities are to be honored, none is to be denigrated in the name of only one as supreme.

None of you are small, Devas, none of you are childish, all of you are great.[vi]

                        Manu Vivasvan, Rigveda VIII.30.1
Yet each deity is part of the same One Reality. Each deity represents an important and integral aspect of the cosmic truth and reality. That vast truth, Ritam Brihat, is more than any single deity and constitutes the essence of all both individually and collectively.

That which is the One Being, the seers describe in various ways.[vii]

                        Dirghatamas Auchatya, Rigveda I.164.46

The Vedas approach unity through a comprehensive vision of the sacred presence pervading all of life. The Vedas emphasize wholeness and completeness, not singularity and exclusion. Their supreme deity is not a one God opposed to other Gods, but a unity of truth that encompasses all Divine powers and principles – and is both behind all names and forms and beyond all names and forms. These Vedic deities can be equated with one another, but have specific roles as well. They represent a difference of function, not one of reality.

The Vedic Godheads represent an interdependent reality, where all is One and One is All as various manifestations of the same light and consciousness. The formed world is a symbolic or visionary manifestation of the formless world. That is why the main Vedic deities are powers of light and only vaguely anthropomorphic in their attributes. The human side of their imagery is outweighed by their other natural correspondences. They are universal forces, not simply a projection of the human psyche onto the realm of nature.

[i] Rigveda I.164.45. catvāri vāk parimitā padāni tāni vidur brāhmaṇā ye manīṣiṇaḥ, guhā trīṇi neṅgayanti turīyam vāco manuṣyā vadanti.[ii] Rigveda III.1.6. sanā atra yuvatayaḥ sayonīr ekam garbham dadhire sapta vāṇīḥ.[iii] Bhagavad Gita VIII.1-4[iv] Kena Upanishad I.2[v] Bhagavad Gita, Chapter IV.25-29[vi] Rigveda VIII.29.1. nahi vo astyarbhako devāso na kumārakaḥ viśve satomahānta it.[vii] Rigveda I.164.46. ekam sad viprā bahudhā vadanti.

Definitions of Yoga

Yoga

Yoga (Sanskrit: योग, "union of atman (individual Self) with paramåtma (Universal Self)") derived from the root yuj, "to join, to unite, to attach" — spiritual practices performed primarily as a means to enlightenment (or bodhi). Traditionally, Karma Yoga (through action), Bhakti Yoga (through devotion), jñåna-yoga (through knowledge), and dhyåna-yoga (through meditation) are considered the four main yogas. In the West, yoga has become associated with the asanas (postures) of Hatha Yoga, popular as fitness exercises. Yoga has many other meaning. For example, in astronomy and astrology it refers to a conjunction (union) of planets.

Definitions of Yoga"Yoga is the control of the whirls of the mind (citta)."—Yoga-Sûtra (1.2)"Yoga is skill in [the performance of] actions."—Bhagavad-Gîtâ (2.50)"Yoga is ecstasy (samâdhi)."—Yoga-Bhâshya (1.1)"Yoga is said to be the oneness of breath, mind, and senses, and the abandonment of all states of existence."—Maitrî-Upanishad (6.25)"Yoga is the union of the individual psyche (jîva-âtman) with the transcendental Self (parama-âtman). —Yoga-Yâjnavalkya (1.44)"Yoga is said to be the unification of the web of dualities (dvandva-jâla)."—Yoga-Bîja (84)"Yoga is known as the disconnection (viyoga) of the connection (samyoga) with suffering."— Bhagavad-Gîtâ (6.23)"Yoga is said to be control."—Brahmânda-Purâna (2.3.10.115)"Yoga is the separation (viyoga) of the Self from the World-Ground (prakriti)."—Râja-Mârtanda (1.1)"Yoga is said to be the unity of exhalation and inhalation and of blood and semen, as well as the union of sun and moon and of the individual psyche with the transcendental Self."— Yoga-Shikhâ-Upanishad (1.68-69)"This they consider Yoga: the steady holding of the senses."—Katha-Upanishad(6.11)"Yoga is called balance (samatva)."—Bhagavad-Gîtâ (2.48)

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7 Principle YogaYoga is a profound tradition, which has a history of 5,000 or more years. Beginners are easily overwhelmed by the vastness and richness of Yoga's practice, philosophy, and literature. But there are a few underlying principles that, once grasped, provide easier access to all the numerous aspects of Yoga. Here are ten such fundamental principles.
Râja-Yoga is the “Royal Yoga” aiming at liberation through meditation, which is for practitioners who are capable of intense concentration—the eightfold path of Patanjali’s ashta-anga-yoga, also called “Classical Yoga”
Hatha-Yoga is the “Forceful Yoga” aiming at liberation through physical transformation
Jnâna-Yoga is the “Wisdom of Yoga” aiming at liberation through the steady application of higher wisdom that clearly discerns between the real and the unreal
Karma-Yoga is the “Action Yoga” aiming at liberation through self-transcending service
Bhakti-Yoga is the “Devotional Yoga” aiming at liberation through self-surrender in the face of the Divine
Tantra-Yoga is the “Continuity Yoga” aiming at liberation through ritual, visualization, subtle energy work, and the perception of the identity (or continuity) of the ordinary world and the transcendental Reality
Mantra-Yoga is the “Yoga of Potent Sound” aiming at liberation through the recitation (aloud or mental) of empowered sounds (such as om, hûm, ram, hare krishna, etc.)—often considered an aspect of Tantra-Yoga

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Branches or Types of Yoga
The following is a descriptive list of forty yogic approaches or features of the path. Not all of these form full-fledged branches or types of Yoga, but they represent at least emphases in diverse contexts. All of them are instructive insofar as they demonstrate the vast scope of Hindu Yoga.

Abhâva-Yoga
The unitive discipline of nonbeing, meaning the higher yogic practice of immersion into the Self without objective support such as mantras; a concept found in the Purânas; cf. Bhâva-Yoga

Adhyâtma-Yoga
The unitive discipline of the inner self; sometimes said to be the Yoga characteristic of the Upanishads

Agni-Yoga
The unitive discipline of fire, causing the awakening of the serpent power (kundalinî-shakti) through the joint action of mind (manas) and life force (prâna)

Ashtânga-Yoga
The unitive discipline of the eight limbs, i.e., Râja-Yoga or Pâtanjala-Yoga

Asparsha-Yoga
The unitive discipline of "noncontact," which is the nondualist Yoga propounded by Gaudapâda in his Mândûkya-Kârikâ; cf. Sparsha-Yoga

Bhakti-Yoga
The unitive discipline of love/devotion, as expounded, for instance, in the Bhagavad-Gîtâ, the Bhâgavata-Purâna, and numerous other scriptures of Shaivism and Vaishnavism

Buddhi-Yoga
The unitive discipline of the higher mind, first mentioned in the Bhagavad-Gîtâ

Dhyâna-Yoga
The unitive discipline of meditation

Ghatastha-Yoga
The unitive discipline of the "pot" (ghata), meaning the body; a synonym for Hatha-Yoga mentioned in the Gheranda-Samhitâ

Guru-Yoga
The unitive discipline relative to one's teacher

Hatha-Yoga
The unitive discipline of the force (meaning the serpent power or kundalinî-shakti); or forceful unitive discipline

Hiranyagarbha-Yoga
The unitive discipline of Hiranyagarbha ("Golden Germ"), who is considered the original founder of the Yoga tradition

Japa-Yoga
The unitive discipline of mantra recitation

Jnâna-Yoga
The unitive discipline of discriminating wisdom, which is the approach of the Upanishads

Karma-Yoga
The unitive discipline of self-transcending action, as first explicitly taught in the Bhagavad-Gîtâ

Kaula-Yoga
The unitive discipline of the Kaula school, a Tantric Yoga

Kriyâ-Yoga
The unitive discipline of ritual; also the combined practice of asceticism (tapas), study (svâdhyâya), and worship of the Lord (îshvara-pranidhâna) mentioned in the Yoga-Sûtra of Patanjali

Kundalinî-Yoga
The unitive discipline of the serpent power (kundalinî-shakti), which is fundamental to the Tantric tradition, including Hatha-Yoga

Lambikâ-Yoga
The unitive discipline of the "hanger," meaning the uvula, which is deliberately stimulated in this yogic approach to increase the flow of "nectar" (amrita) whose external aspect is saliva

Laya-Yoga
The unitive discipline of absorption or dissolution of the elements prior to their natural dissolution at death

Mahâ-Yoga
The great unitive discipline, a concept found in the Yoga-Shikhâ-Upanishad where it refers to the combined practice of Mantra-Yoga, Laya-Yoga, Hatha-Yoga, and Râja-Yoga

Mantra-Yoga
The unitive discipline of numinous sounds that help protect the mind, which has been a part of the Yoga tradition ever since Vedic times

Nâda-Yoga
The unitive discipline of the inner sound, a practice closely associated with original Hatha-Yoga

Pancadashânga-Yoga
The unitive discipline of the fifteen limbs (pancadasha-anga): (1) moral discipline (yama), (2) restraint (niyama), (3) renunciation (tyâga), (4) silence (mauna), (5) right place (desha), (6) right time (kâla), (7) posture (âsana), (8) root lock (mûla-bandha), (9) bodily equilibrium (deha-samya), (10) stability of vision (dhrik-sthiti), (11) control of the life force (prâna-samrodha), (12) sensory inhibition (pratyâhâra), (13) concentration (dhâranâ), (14) meditation upon the Self (âtma-dhyâna), and (15) ecstasy (samâdhi)

Pâshupata-Yoga
The unitive discipline of the Pâshupata sect, as expounded in some of the Purânas

Pâtanjala-Yoga
The unitive discipline of Patanjali, better known as Râja-Yoga or Yoga-Darshana

Pûrna-Yoga
The unitive discipline of wholeness or integration, which is the name of Sri Aurobindo's Yoga

Râja-Yoga
The royal unitive discipline, also called Pâtanjala-Yoga, Ashtânga-Yoga, or Râja-Yoga

Samâdhi-Yoga
The unitive discipline of ecstasy

Sâmkhya-Yoga
The unitive discipline of insight, which is the name of certain liberation teachings and schools referred to in the Mahâbhârata

Samnyâsa-Yoga
The unitive discipline of renunciation, which is contrasted against Karma-Yoga in the Bhagavad-Gîtâ

Samputa-Yoga
The unitive discipline of sexual congress (maithunâ) in Tantra-Yoga

Samrambha-Yoga
The unitive discipline of hatred, as mentioned in the Vishnu-Purâna, which illustrates the profound yogic principle that one becomes what one constantly contemplates (even if charged with negative emotions)

Saptânga-Yoga
The unitive discipline of the seven limbs (sapta-anga), also known as Sapta-Sâdhana in the Gheranda-Samhitâ: (1) six purificatory practices (shat-karma), (2) posture (âsana), (3) seal (mudrâ), (4) sensory inhibition (pratyâhâra), (5) breath control (prânâyâma), (6) meditation (dhyâna), and (7) ecstasy (samâdhi)
Shadanga-Yoga
The unitive discipline of the six limbs (shad-anga), as expounded in the Maitrâyanîya-Upanishad: (1) breath control (prânâyâma), (2) sensory inhibition (pratyâhâra), (3) meditation (dhyâna), (4) concentration (dhâranâ), (5) examination (tarka), and (6) ecstasy (samâdhi)

Siddha-Yoga
The unitive discipline of the adepts, a concept found in some of the Tantras

Sparsha-Yoga
The unitive discipline of contact; a Vedantic Yoga mentioned in the Shiva-Purâna, which combines mantra recitation with breath control; cf. Asparsha-Yoga

Tantra-Yoga
The unitive discipline of the Tantras, a kundalinî-based Yoga

Târaka-Yoga
The unitive discipline of the "deliverer" (târaka); a medieval Yoga based on light phenomena

Yantra-Yoga
The unitive discipline of focusing the mind upon geometric representations (yantra) of the cosmos.

What is TARA - YANTRA ?

TARA YANTRA

Tara is the simplest and most powerful of  yantras . Her bhupur  has a beautiful blue-green, the color of green leaves, which occurs in the  Ganesha Yantra  and  the Sri Yantra . Green is the color of balance, which is necessary to cross the ocean  of samsara (bhava-sagara) . Meditation on the green generates complementary color red - the color of inspiration, and the free movement of revolt against the approved values ​​(rules and regulations).
lotus petals are painted pale pink. Pink symbolizes modesty. Meditation on this color makes a sincere person. The symbolism of the eight petals of the lotus has been previously described in the "Kali Yantra."
Inverted triangle pointing upwards painted crimson color - the color of rage (as the image of Tara's appearance is similar to Kali). Tara is a goddess, gets rid of the fear of the sea storms and floods.

Her connection with the speech contains overlapping crimson or purple triangle on purple background Akasha  - the element of the fifth chakra, which is considered to be the abode of the goddess of knowledge Saraswati.  Saraswati Nadi  is one of the fourteen major  nadis described in the tantric texts, it ends in a language organ of speech. It is often said that the language of the wise man sits Saraswati. Meditation on the crimson triangle, which is placed against the background of golden  Bindu generates green. So meditation on green  bhupure  creates a crimson color, and meditation on the crimson triangle - green. This balance is the key to understanding Tara - this balance  cockroaches  (ship). Due to this equilibrium boat  (Tarini)  is able to float and cross the water spaces. Green color is neutral - it neither hot nor cold, as it is a combination of warm yellow and cool blue.

Bright red color is the color of violence, but the green calms him. Held at the beginning meditation on green  bhupure  generates vitality (survival of the fittest, which is based on violence), and the subsequent meditation on a bright red (crimson) creates a green color and sets the balance. All completed meditation on the  bindu  - the most  shakti  Tara.

Tara

Name  Tara  comes from the Sanskrit root  tr , meaning "bear." This goddess carries a person through the ocean of relative existence  (samsara)  . She is the  shakti  Akshobhya (one of the incarnations of Lord Shiva).

There is a famous legend about how the gods and demons have joined forces in order to get out of the ocean  Amrita  (elixir of life). For the churning of the ocean, they used Mount Meru (the central axis  Bhuloka , the earthly plane of existence) as well as a rope - the king of snakes Vasuki. Great serpent Vasuki's head kept the demons, and the tail - the gods. Head of the serpent was a the place from which came the fiery breath, while the tail was harmless. The poison snakes found in her mouth, so that the demons had to hold on to the fire, poisonous part of the body, and the gods were pulling a snake for a peaceful part of the body. They began to churn the ocean, from which emerged one after the other eleven famous and priceless items  (PATH)  , and after them from the bottom of the sea rose the most deadly of all poisons  (halahala)  . All the gods and demons were excited, and calm was only the god Shiva. On the advice of his  shakti  Gauri he absorbed all the poison of his throat, causing his throat became blue. The day Shiva got two new names: Akshobhya or Akshobhya - Timeless (pleasure and pain, poisons and nectars) and Nilakantha - Sinegorly. Tara is a  tactical  Shiva-Akshobhya and like Mahakali, represents another aspect of the Divine Mother Gauri. After Shiva drank the poison, troubled gods and demons of excitement and discomfort are gone. In the end, on the surface of the ocean appeared divine physician and alchemist Dhanvantari with the elixir in a pot  (Kalat)  .

Tara-Tarini called bhava (the transfer through the ocean of relative existence,  samsara ) and bhai-Harini (get rid of the fear of the raging waters.) Seafarers should pray to her to escape the storm, and residents of coastal areas - in order to avoid flooding. Water is generated  Tanmatra race  (sense of taste). In Sanskrit, the word "water" is synonymous with the word "life." Water really is the life, as it takes eighty percent of the material composition of the body. Furthermore, water is the best solvent, since it dissolves almost all substances. Among other things, water is the source of all binder components. Adoration of Tara eliminates the problems associated with water, although the water itself is neutral, it is able to absorb it all and then turns into a dissolved substance. Abode of water in our body is the second chakra, and home to a taste of  (race)  - the language, which is also connected with the water, but at the same time associated with speech. For this reason, Tara is the goddess of speech. In Tibet, it is worshiped as the Nile-Tara, or Blue Saraswathi. It is an original sound,  nada , from which originated the entire phenomenal world. First  shakti Adya is filled with the energy of consciousness, and the second  shakti  Dvitiya -  nada . Tara is the second of the ten  Mahavidyas , and it is sometimes called Dvitiya. Its shape resembles the look of Cali - but, unlike Cali, its language is not peeping out of his mouth, and in her hand she is not holding a severed head. Around his neck hangs a garland of Tara human heads, while in Cali, this garland is made ​​from human skulls. And Kali and Tara are depicted standing on a corpse  (Shava) . Dead human body symbolizes the center of the phenomenal world, having exhausted its  supply of race  (the essence of life.)
as Tara  Mahavidya  is the embodiment of  race  (emotions) and the means of expression, that is the question. In  "Brahmanda Purana"  it is mentioned that it protects the lake from the nectar of  Manas . This lake is called: Manas, or "mind." No one can cross it without her permission. Goddess accompanied by a lot of girls, going for a drive around the lake with songs, dances and hymns in honor of Tara. These girls represent her  sakti crossing the lake of nectar  Manas . The text does not say that Tara is a  Mahavidya , but clearly states that it is the supreme deity who helps her with  Shakti  protects the lake with the elixir of life.

in Tantra is that  Siddhi  Tara can be achieved without meditation,  japa , worship , sacrifices, ritual practices and cleansing elements  (bhuta-shuddhi) , described in the following  mantra :

Japa Dhyana BINA BINA BINA  PUDZHADI Phi Priya  BINA BINA Balima Abhiasa  BHUTSHUDDHIADIBHIR BINA  BINA KLESHADIBHIRDEVIDEHA  DUHKHADIBHIR BINA  SIDDHIRASHU  BHAVEDSMATSMATSARVOTTMA MATA.  

Without  dhyana  (meditation) without  japa  (repetition of her name or  mantra)  , without the ritual of worship

without sacrifice, without constant practice, without purification elements,
without dealing with psychological problems (that must be resolved in order to achieve focus on one goal), without getting rid of the difficulties associated with the physical body  (asana, pranayama) ,  Siddhi  Tara may occur due to one only remembrance of her with genuine faith. If you say her name in a moment of trouble, she will come and help you.  Anyone who has devoted himself to Tara, do not necessarily comply with rules and regulations ( the pit  and  niyama ). He does not need to follow the self-discipline - just enough to remember Tara. This makes the goddess Tara for everyone.

What is SRI YANTRA ?

The most famous of all tantric yantras. Representing a mystical device space, Sri Yantra is formed by the intersection between the triangles in two ways: four tops up, symbolizing the male principle, and five vertices down, symbolizing the feminine principle. The yantra invented in order to give an image of completeness and wholeness of existence, so that the adept could put the image inside yourself for the ultimate attainment of his oneness with the universe.
exist as flat images (often - multi-colored) and volume (eg, cast bronze).

Construction of the central circle is pattern varies from example to example. Construction of the same figure inside the circle leads to a need or laborious fitting or calculations. Ideally, all the vertices of triangles (except four "hanging") must accurately locate the edges of the other triangles or circles. 

However, the exact values ​​of the coordinates of points of intersection in the system described by this symbol 4 equations of the 12th degree. Analytically, this system is apparently not solved, but a numerical solution can be found with any desired accuracy.
practical to construct various recipes used symbol (no less than 7 different), and compensation for the resulting visual inaccuracies lines artificially broadened. Example of circle radius where the character fits divide by 4. This result put off from the center line or the diameter of the circle and draw a parallel to the base diameter of 2 large triangles. The result obtained by dividing by 4 and divide by 10 again. The desired result is a unit of measurement for distance calculation base of the upper and lower triangle. Delayed or measured from the top of the circle and the lowest. The result is calculated as follows: The result is obtained by dividing by 10 multiply by 9 postpone the base of a triangle. The result obtained by dividing by 10 and multiply by 11 again postpone the base of the other triangle. The top of the central, so we get a white triangle result obtained by dividing by 10 and multiply by 3.6 postpone down the center of the circle. Next, draw a symbol for all the newly obtained sides of the triangles formed by the cross-hairs, which serve as bases for the tracings of new triangles.

Sri Yantra is a yantra of the goddess Tripurasundari in the ancient tradition of Sri Vidya. The worship of Sri Vidya was common in India since ancient times. Follower of Sri Vidya was Govindalada Swami, a teacher Adi Sankara charya (first Shankarachari) [27]. He dedicated the rules of worship Shankara Sri Vidya and Shankar wrote about this spirited book called "Saundariyya-Laxipi." Many contemporaries of Sankara - Sureshvara, Padmapada, Vidyaranya Swami - also worshiped in Sri Vidya. Brother Chaytani known as Nityananda Prabhu, was a Vaishnava, and still worshiped in Sri Vidya. The famous Saiva teacher Abhinavagupta worshiped Sri Vidya along with Shiva. Thus, the worship of Sri Vidya was distributed Shakti vedantacharev, Vaishnava and Shaivas.

Description: Tools for Tantra
Sri Vidya, or Shodashi, is the third of the ten Mahavidyas. She is known by various names: Sundari, Lalita Tripura Sundari, Shodashi and Bala. For the worship of Sri Vidya is necessary to understand its yantra, which is the most amazing of all yantras and is called the Sri Yantra Sri Chakra or Lalita chakra. Terms of worship the Sri Yantra, the method of its construction and full interpretation, see "Saundariyya-Lahiri." They are based on the ancient spiritual path samaya Mateo as Sankara was vedantacharey dedicated to samaya-mat. This path is different from the Kaula-mata, the pure worship of Shakti. The difference between the two schools is to build a yantra.
Proponents of samaya-mat build sri yantra so that there are five triangle top up, and the four triangles facing the top down. In Kaula-mate is the opposite: the top five triangles pointing down, and the four - point upwards. These yantra given various names: the first is called shrishthi-Krama ("law of development"), and the second - samhara-Krama ("the law of extinction"), easily noticeable external difference between the two yantras is the central triangle with a bindu. In samaya-mate this central triangle faces pointing upwards, and in Kaula-mate - top down. In Kaula-material construction of this yantra is a secret known only to the initiated. But in "Lalita Sahasranama" describes a method for constructing the Sri Yantra.
Sri Yantra is very attractive and powerful. It consists of nine intersecting triangles. Four of them turned up tops, and the rest - the top down. Four-facing vertices of the triangle are up to Siva, and the remaining five are triangles Shakti. The combination of the nine triangles form the Sri Yantra - the most dynamic of all yantras. If you draw a similar scheme consisting of eight intersecting triangles, four of which are directed upwards and four - down, you get a well-balanced, static figure. Caused by the addition of another triangle imbalance makes yantra dynamic and more powerful.

Sri Yantra is the only asymmetric scheme, but its beauty lies in the fact that at first glance it seems symmetrical. In order to worship the Sri Yantra portrayed on copper, silver and gold plates in the form of a flat drawing or convex terrain, lined with stones, quartz, crystals and semi-precious stones. The last type of image Sri Yantra has the shape of a pyramid, in ancient times there were many such yantras. Typically, the Sri Yantra represents the body of the goddess Tripura Sundari, although in some texts it is called the navel of the Divine Mother. Indeed, there are statues of the Divine Mother, in the umbilicus which is inscribed the Sri Yantra. Sri Yantra is also called "yantra space." In "Bhayravayamala Tantra" clearly states that the Tripura Sundari Yantra reflects the shape of the cosmos. In the "Kama kalavilase" states that the Sri Yantra is built on the same principles as the human body.
Sri Yantra also has nine chakras (groups), similar to the nine chakras (psychic centers) in the human body: 

1. Bindu. 2. Tricon (central triangle containing the bindu). 3. Agitar (group of eight triangular nicks out trikoni). 4. Antardashar (a group of ten internal triangles). 5. Bahirdashar (a group of ten external triangles). 6. Chaturdashar (a group of fourteen triangles). 7. Ashtadala (a ring of eight petals of the lotus). 8. Shodashadala (a ring of sixteen petals of a lotus.) 9. Bhupur (a square with four gates.) 

In respect of the Sri Chakra Yantra word means a group of (literally "circle") structural elements, not psychic centers of Kundalini Yoga, but the nine figures of the Sri Yantra and these psychic centers there is some connection provided in Table 10.
in "Kamakalavilasa-agame" states that the practitioner is essential to comprehend the true form of the goddess Tripura Sundari, and the only way to do this - to understand its symbolic form, the Sri Yantra. Thus, it is clear that the Sri Yantra is:
• image of the cosmos (the scheme of its development and evolution);
• image of the human body (skin of its internal structure);
• image of the goddess Tripura Sundari (since this is the goddess of energy that permeates all the phenomenal world.)
Five triangle top down, or Shakti triangles, are shown as five tanmatras (hearing, touch, sight, taste and smell), five Mahabhuta (Akasa, air, fire, water and earth), the five sense organs (ears , skin, eyes, tongue and nose) and the five organs of action (hands, feet, mouth, genitals and anus). In the human body, these five elements are still manifested as skin, nerves, flesh, fat and bone.
facing four point upward triangle - triangle of Shiva - embody the masculine energy and appear as Chitta (substance of consciousness), buddhi (intellect, higher mind), ahamkara ( self-awareness, a sense of his own "I", the ego) and Manas (mind, lower mind.)
When the five directed top down and four up towards the top of the triangle intersect and overlap, there are forty three new triangle - just as the interaction of male and female forces in space gives rise to a variety of objects of the phenomenal world.
Like the bindu in the center, which symbolizes the Divine Mother, the bindu in the Sahasrara Chakra represents individual consciousness, which is the "I" (Jiva), the soul, the spirit, or Atman.
Bindu

Bindu, the central point within the triangle, and yantra, also known as sarvaanandamayi chakra, or "chakra perfect bliss." Bindu is the seed of the universe, it is beyond time and space. This bindu reside in eternal union Kameshvari (god coma, desires) and Kameshvari (shakti commitment to the ultimate unity). Kameshvari and Kameshvari reside in the human body above the soma chakra - in the Sahasrara chakra, chakra lotus with a thousand petals. 

During the meditation on the Sri Yantra worship the eternal union of Shiva and Shakti is by focusing on the Bindu. Adoration Ishtadevata (personal deity) and the guru is also done by focusing on the bindu. Bindu is the final point of the yantra, but the central location makes it and the beginning of the yantra. Without an understanding of the importance of this point can not build a yantra. Bindu is the original cause, the seed of the yantra. Any worship of Sri Yantra complete meditation on the bindu.
Tricon
Tricon, which is otherwise called sarva-siddhi-prada chakra, is the main triangle containing a bindu. In Kaula-mate he portrayed facing the top down. According to Tantra, this triangle becomes a self Bindu, striving to manifest. Tricon created radiance bindu. Bindu - the seed of the tree of creation, and it remains within him in his fine form. When the dormant period ends and the age of the movement, Bindu generates Tricon: hidden becomes manifest. Three sides of Tricon belong to three goddesses - Kameshvari, Bridzheshvari and Agamalini - who march accompanied by three gunas (Sattva, Rajas and Tamas). The three main segments trikoni are pitha ("monastery") represented in the human body:

1. Kamakshi-pitha corresponds to the muladhara chakra. 2. Purnagiri-pitha corresponds Anahata chakra. 3. Jalandhar-pitha corresponds visuddha Chakra. 

Besides Tricon represents the yoni (female sexual organ), the original Prakriti the three gunas, the three states of consciousness: Jagrat (waking), Swapna (dream) and sushupti (deep sleep). In the initial period of rest Prakriti and remains immobile in the form of bindu, and during the motion is set in motion and becomes Tricon. It is the same force, which is known in Tantra as the Divine Mother Tripura Sundari, Tripura and Sri Vidya. According to the "Kama-kalavilasy" between Bindu (Siva) and Tricon (Shakti), there is no difference. Kameshvari and Kameshvari are three aspects of consciousness - recognition, action, and a tendency, that is, understanding, action and sensation. Title sarva-siddhi-prada means "vested with all powers (Siddhi)." Meditation on this chakra brings power.

Ashtar 
Ashtar, a group of eight triangles, also known as Sarva-horn-hara chakra - "chakra, gets rid of all ills." Eight triangles are eight yoni forming vosmeritsu everything. Tantrikas depict Kameshvari four-handed and holding the hands of four different devices; Kameshvari also has four arms. These eight instruments in the hands of Kameshvari and Kameshvari and personified by eight triangles. In addition, the triangles correspond to the eight goddesses who bear the names of Vashin, Kameshvari, Modin, Vimala, Aruna, Dzhayayni, Sarveshvari and Kaulin.
This chakra is also called agnik Janda "the abode of fire", it contains ten energies of fire: Ushmaev, Dzhvalini, Visphulingini, Sushri, Surupa, Kapila, Havyavaha, Kavyavaha, Prasphu-teak and Shit. Ashtar is authentic Sri yantra. Ashtar eight triangles and one triangle trikoni - nine in total - called navdvara chakra, the cornerstone of the phenomenal world. In the tantric texts the human body is also called navdvara chakra, as it has nine gates.
Adoration Ashtar trikoni and Bindu brings protection, power, and bliss, and obviates any emotional, mental and physical ailments.

Antardashar 
Antardashar - a group of ten triangles around Ashtar - also known as Sarva-rakshakara Chakra "chakra, providing full protection." This protection is achieved not by external forces and internal discipline. This chakra has the ability to defend on the grounds that it is a "control center" five organs of action and the five senses. Managing ten indriyah one gets protection from any external stimuli.

In the ten triangles sit ten yoni, or sakti: Sarvajna, Sarva Shakti Prada, Sarva Aishwarya Prada, Sarva Dzhnyanamayi, Sarva Vyadhi-Nashini, Sarvadhara, Sarva-Pape Jara, Sarva Anandamayi, Sarva Raksha and sarva-Ayp-sat-Phal Prada. These goddesses correspond to ten personal lights and are responsible for the following functions: rechaka (purification), Pachaka (digestion) shochaka (drying, absorption), Dahak (burning), plavaka (extract essence, the selection of proteins), ksharaka (oxidation), uddharaka ( retrievals) kshobhaka
(Occurrence of depression), dzhrambhaka (assimilation) and mohaka (the appearance of attractiveness).
ability to control ten lamps by the subordination of the ten Indriyas provides a person full protection.
Bahirdashar
Bahirdashar - a group of ten triangles surrounding antardashar - also known as Sarva-artha-Sadhaka Chakra "chakra, which makes any possible awareness." In Sanskrit, the word artha means "money" and "meaning." This chakra gives people the ability to be aware of everything around to make their lives meaningful. In the ten triangles reside ten yoni, or shakti, Sarva-sampada Prada, Sarva Priyyankari, Sarva Mangal-Carini, Sarva-Kama Prada, Sarva duhkha-Swa-vimochini, Sarva Mrtyu-Prashamni, Sarva-Vidzhnya Nivarni, Sarwan, Sunda-ri, Sarva Saubhadzhnyadayini and Sarva Siddhi Prada. These shakti run ten Pranas body under the names: prana, Apana, Samana, vyana, Udana, Kurma, screaming, naked, dhananjaya devadutta. It is because of all the prana becomes alive and takes on a value that is executed Artha.
Meditation on this chakra helps one to attain control of prana, and this control allows you to control the mind. The mind operates through ten Indriyas (five organs of action and the five senses). The sense organs are doing meaningful outside world, and the organs of action provides the opportunity to achieve the desired person and satiate the senses - but in the absence of prana none of the groups of not function.

Chaturdashar 
group of fourteen external triangles, or yoni, called chaturdashar or sarva-saubhadzhnya- dayyak chakra. These include staying yoni shakti, Sarva-Sankshobini, Sarva-View-Dravani, Sarva Akarshini, Sarva Ahladini, Sarva Sammohini, Sarva Istambhini, Sarva Dzhambhini, Sarva Shankari, Sarva Randzhini, Sarvonmadini, Sarva Artha -Sadhini, Sarva sampatti-Purna, Sarva Mantramayi and Sarva Dvandkshyakari. These goddesses are responsible for fourteen Nadi alambusha, Kuhu, vish-Vodar, Varuna, hastdzhihva, yashodari, payyasvani, Gandhari, shoving, shankhini, self-rasvati, ida, pingala, sushumna (see details in "Yogashikha Upanishad"). Fourteen Shakti in Manas (mind), buddhi (intellect), chitta (the substance of consciousness) and ahamkara (self-awareness, ego) and ten of Indra. Thus, they are the outlines of the yantra and the human body (microcosm). These goddesses bring good luck, as evidenced by its name, sarva-saubhadzhnya-dayyak Chakra - "chakra brings good luck."

Ashtadala 
Ashtadala, a ring of eight petals of the lotus, also known as Sarva-Sankey Shoba chakra. These petals vlyayutsya abodes eight goddesses named Anan-Kusma, Anan-Mekhla, Anan-Madni, Anan-Madanatura, Anan-Rekha-Vegini Anan, Anan-Madanankusha and Anan-Malini. Their functions are: vacana (speech), Adana (transfer), Gama (care) visarga (elevation), ananda (bliss), Khan (lack of) upaEdnya (gift), umekshya (neglect). The eight petals symbolize the categories: rupa (form), race (taste), gandha (smell), Sparsha (touch), Shabda (sound), nada (original sound), Prakriti (primordial nature) and Purusha (the higher the "I" ).
Shodashadala
ring of sixteen petals of the lotus called shodashadala also known as Sarva-ashapuraka Chakra "chakra fulfill all the promise of the life of any expectations." This is the chakra of miracles. In the sixteen petals lie sixteen shakti: Kama Karshin, Buddhiyyakarshini, Ahamkara-Karshin, Shabdakarshini, Sparshakar-shiney, Rupakarshini, Rasakarshini, Gan-dhakarshini, Chittakarshini, Dhayr-yakarshini, Ismrityakarshini, Namakarshini, Bidzhakarshini, Atmakarshi-none, and Amritakarshini Sharirakarshini . These shakti manifested through sixteen guns: the five elements, ten of Indra and one Mind.
Two rings of lotus petals are associated with lunar energy, and a group of forty-three triangles - with the sun. Such a relationship does yantra dynamic: it manifests itself as a combination of lunar and solar energies, ie, in the form of electromagnetic energy.

Bhupur 
Bhupur, a square with four gates, otherwise referred trayeloka-Mohana Chakra "chakra, attracting three locks (the world or plan) . " By lokam include the physical world (Bhuloka), the astral plane (Bhu-warlock) and the heavenly world (Svargaloka).
Usually bhupur yantra is considered the abode of the seat of Shakti, it represents a gross material phenomenon in which this Shakti lies in a cycle of creation and preservation. It includes all the guards bhupuru eight cardinal directions (dikpaly). In addition, bhupur symbolizes ten Siddhi. These include: the anima (the ability to become negligible), laghima (ultra-light, levitation), Mahima (the power, the ability to become infinitely large), ishatava (power over others), vashitva (magnetism, power over energy), prakamya (the ability to make the desired form) bhukti (power) iccha (will), prapti (achievement of the spirit) and Mukti (the ability to fulfill any desire). It also reside "eight mothers": Brahmi, Maheshwari, Kaumari, Vaishnavi, Varahi, Ayndri, Chamunda, Mahalakshmi. This chakra is the place of the three river flows: the Ganges (moon), Yamuna (solar) and Saraswati (neutral), and for this reason it is called Tirtharadzh (the king of all places of pilgrimage.)
From the symbolic point of view, it is a confluence of rough and subtle energies. In contrast to the Kaula-mata, in samaya-mate decided outline around a lotus with sixteen petals of three rings, which are designed to embody three different incarnation of the Divine Mother: Pashyanti, Madhyama and Vaykhiri. The collective name of the trio - Para-Vani (the illustrations in this book, these three rings are not shown.) In addition, the Kaula-mate has a special yantra for Shodashi or Tripura Sundari (it is one of the ten Mahavidya Yantra for, in addition to more sri yantra). In the black-and-white version of Sri Yantra, looks complicated, but on the color image all the chakras are clearly defined, and this yantra is a real festival for the eyes. This yantra is worshiped for the performance of a variety of desires.
Five triangle top down, are the abodes of the five Shakti: Parma Raudra, Dzhayeshthi, Ambika and Parashakti. Four upward triangle symbolizes the male principle, Shiva, and the principles icchami, kriyas, Jnana and Santhi. The triangles represent the yoni. Bindu, the eight-petalled lotus, lotus with sixteen petals and bhupur are symbols of Shiva. Thus, this yantra is a fusion of elements of Shiva and Shakti, which is the unity of the cosmos. Two rings of lotus petals are considered somamandaloy, "Moon mandala." It should meditate on each of the nine chakras described above, as appropriate pronouncing the sounds of Sanskrit. The worship of this yantra brings a wide variety of power and achievement, but it should be under the guidance of a mentor, guru, dedicated to the mysteries of Sri Vidya. It is important to remember that meditation on the Sri Yantra should not be done at night, so as to work with such a complex pattern eyes need the light of day.

Tripurasundaram And her mantra

Tripurasundari (Lalita)  - a form of Shakti in Hinduism. This Shakti svarpa Brahman, that it is the closest and the original form of Brahman. The entire universe, all forms, all actions is the creation Tripurasundari modes, namely through Tripurasundari, Brahman manifests itself in this world. Tripurasundari is the matriarch of all worlds, unique, over whom she has no power, it is all-pervading Brahman, because it is the very strength and power of Brahman.

One of the best names Devi - is Tripurasundari. This name tells us that it is the most beautiful in all the three worlds. There are many interpretations of the word "Tripura". Kalika-puranarasskazyvaet that, in accordance with the desire of creation and manifestation of Shiva's body was "threefold", the upper part became Brahma, Vishnu was the middle part and the lower Rudra. Since these three parts (pura) are Shiva, it is called Tripura, Tripura and his wife. In Kamakala Vilas great sage Abhiyukta mentions that Devi has created all three forms, she is in everything and in the form of the three worlds, and there after the destruction of these worlds, and after their destruction restores them again. In the Brahmanda Purana, it is mentioned that Devi Tripurasundari governs the universe, She - High Queen, and Brahma, Vishnu and Shiva - to execute its actions in her kingdom. In fact, Tripurasundari is manifested Brahman, it is for her grace, we are able to know Brahman, for they are a single unit.

In the universe there may be millions of Brahma, Vishnu and Rudra, millions of devas and shakti, but only Tripura Sundari is the only, all others - It is the children. She loves her children, that she opens a Vedyznanie of Brahman. She was always intoxicated unity with Brahman, it is the essence of God's acts.
Lalita Sahasranama shows her in the presence of Lakshmi and Saraswati, to accompany her on the side. In Saundarya-Lahari, it is mentioned that Brahma, Vishnu and Shiva began their cosmic creation, when the Supreme Shakti for a split second to connect their eyebrows. Devi Prayer consists of three syllables, and its pyatnadtsatibukvennaya prayer is made ​​up of three peaks (accents). It is present in trehnadi ( sushumna, pingala  and  ida ) She governor three shakti - iccha, jnana and kriya (intent, knowledge and action.)
She gets into all three worlds - heaven, earth and hell. She is managing all three bodies -  sthula ,  sukshma  and  Karana  (coarse, fine and causal). It is present in three states -  jagrat, Swapna  and  sushupti  (waking, sleeping with dreaming and deep sleep).

Though she and primary gun, it gets into all the three gunas - sattva, rajas and tamas. Love and joy - the natural qualities krasoty.Chhandogya Upanishad says that longing and desire - the source of pain, that certainly does not contain the happiness. God alone can produce happiness, when happiness is taking shape. This form -  sarvanga Sundari Sundari , who has full of beauty, happiness and perfection, it is a source of Tripurasundari. The Divine Mother Tripurasundari help us in our search and leads us in every action, in her favor Jiva is liberated, it is by the grace of Tripurasundari veil of maya, which weaves Tripurasundari is removed.

So, etymologically  "Sri"  means an abundance of, completeness, and majesty, and  "Vidya"  - is the knowledge that leads the Jiva (embodied soul) to mukti (liberation). To many, this tradition is known for its famous Shriyantroy, which is considered Yantra Raja (the queen of all yantras) tantrics often call it the other deities and worship them there. It is no coincidence, since saktas Srividya believe that the Mother Goddess Tripura Sundari gives birth (manifestation) of the entire universe and all Deities.

Srividya can rightly be considered as a tradition of mantras, as this tantric cult has a very large arsenal of add as many Deities. Mantras are often divided into male (they are called -  "Mantra" ) and women (called  "Vidya" ). Mantras are considered themselves as a subtle body of the Deity, they can be in the form of bijas (seed syllables). Sometimes mantras are composed of several seed syllables and mantras are called kutakshara (a collection of syllables). Practitioner, breaking the mantra to pieces and distributing it through Nyasa, can form a thin body of the Deity in his body, so that it becomes possible to meditate on the unity of the self and the Divine. Sometimes the body can be projected and yantra, for example, each Chakra Yantra - on a particular chakra sadhakas. This establishment of the Godhead or the energy can be made ​​both on himself and on the other participant (s) of the tantric ritual, this approach is popular in Kaula tradition.
Tradition Kaul very conditionally divided into Shrikulu (Srividya) and Kalikulu (the cult of Kali). However, the tradition of the Mother Goddess complementary and contain elements of each other, but in this case, talking about Shrikule, it should be emphasized that at higher levels of Srividya and we begin to worship Kali. This is due to the fact that Kali - is ugra (terrible) Deity shut-off worldly attachments. And before the sadhaka proceeds to worship him, including a ritual panchamakara, he should long enough to worship Tripura Sundari. My Guruji explained it this way. First, we worship the Goddess young Balasundari which 8 years in the worship of her, we use the mantra of the three Balls Akshar -  AI? kli? sau? . Bija  AI?  - it Bija speech Bija  kli?  - it Bija Kama (desire) and  sau?  - it Bija Shakti (mystic power). After practice this mantra upasaka experienced practicing mantra fifteen Goddess - panchadashi it - a symbol of the Goddess, which began menstrual cycle. Its very Vidya is divided into three Kuta, the first begins with the "ka", the second with "ha" and the third with "self", it is also Kuta speech will (the will) and Shakti (power), they actually continue that practice in the Bala mantra. Then the sadhaka practicing mantra for sixteen syllables, which is the essence of the previous one and allows to obtain directly from the Goddess of knowledge and comprehend the Self. Transfer of sixteen syllables of the mantra on my Guru Abhishek is called Shakti. After that, the sadhaka worships Tripura Sundari with more than twenty syllables mantra, where Goddess becomes a mature woman, connecting with Siva Kameshvari, and from that point it becomes Kameshvari. At this point, the sadhaka fully vested power and authority to practice the most sensitive methods of Srividya, as panchamakara Puja, etc. This initiation is called Purna abhiseka. After her upasaka worship of Kali and other forms of wrathful goddess, and in general, these stages are considered as the Goddess Kundalini awakening process and comprehension of her union with Shiva. However, all of these stages have a lot of their secrets, their guru can transmit only trusted disciples, trusts and as people and as a practice. Which? Then directions Srividya gurus may have different algorithms and principles of initiation, in this article we will discuss the most popular Srividya mantra and its meaning.
would like to note that, in line Nath also has one of the initiations, called Upadesha-diksha or Shaknkhadhal where the guru mantra transfers the pupil and forms of Goddess Bala Upasana. However, mantras, and forms of worship contain common features and individual features. It is believed that the basic mantra of Srividya - panchadashi - linked to the "Atharva-Veda", namely "Shri Devi Atharva-Shirshov," and can shift the sloka in the form bijas. kamo Yoni? kamala vajrapa? irguha hasa matari? vabhramindra? |  punarguha sakala Mayaya ca purucyai? visvamataditividyom A | | 14 | | Kama, Yoni, Kamala, Vajrapani (Indra), Guha, Hamsa Matarishva, Abhra, Indra, Punarguha, Sakala Mayyatak are also the mantra of the Mother of the Universe, which, of course, Brahman. there are numerous transcripts of this sloka, esoteric content, suggest the three most well-known. · Kama (Eros) - ka, Yoni (source) - ai, Kamala (Goddess) - i, Vajrapani (Indra) - la, Guha (Skanda) - hri?, Hasa (Hamsa) - ha, sa, Matarishva (air) - ka, Abhra (heaven) - ha, Indra - la, HRI?, sa, ka, la, maya HRI?. · ka - desire, e - the intention, i - motivation, la - exercise, hri? - The light and the implementation of the embodiments of the soul, ha - the sun, sa - moon, ka - desire, ha - prana, la - exercise, hri? - The light and the implementation of the embodiments of the soul, sa - lunar energy of the mind, ka - desire, la - implementation, hri? - Shakti and light. · ka - Shiva, e - Shakti, i - the God of love, la - land, ha - the Sun God, sa - cold rays of the moon, ka-God of Love, ha - sky, la - Indra, sa - Pair , ka - the God of love, la - Vishnu.

	GODDESS	VAMA	JYESTA	RAUDRA	AMBICA
	SPOUSE	BRAHMA	VISHNU	SHIVA	ISWARA
	FUNCTION	CREATION	MAINTENANCE	DESRUCTION
	SHAKTI	ICCHA	JANANA	KRIYA
	SOUND STAGE	PASHYANTI	MADHYAM	VAIKHARI	COUPLE
	CONSCIOUSNESS	AWAKENING	DEAM	THE DREAMING	FOURTH

In Srividya there are many mantras for different number of Akshar resembling panchadashi where aksharas can also carry hidden alchemical washed away. This alchemy is usually based on the interaction of various forces and energies, but many teachers often keep it a secret. Which one? Alchemy that sense of inner alchemy Srividya akin Nath. However, it should be said that the now common tradition not all gurus have kept this knowledge, masters in these sections practice today is not much. Many of these gurus prefer to learn only a limited number of followers, it is strictly selecting applicants for apprenticeships. Splitting from Bindu to Tricon (triangle) forms a manifestation of the categories of triadic deities and forces in different texts Srividya have different descriptions. Many teachers list several communications, metaphysical principles, sometimes they differ in content and interpretations, depending on a particular school.

The deployment of the triangle begins with the left line (Rekha) inner triangle Shriyantry (sarva-siddhiprada) and moves in a clockwise direction. Thus, each element of the symbolic triad becomes identified with the lines of the triangle in the center of Shriyantry. There in the center is the point (bindu), which symbolizes the Goddess Ambika, embodying the true self (atman) of man. It is believed that when the Mother Goddess being created the universe, then at that time a single cause of the universe in the form of mahabindu split into three bindu (moon, sun and fire), they are also connected to different forms of Nada. These three bindu symbolize a central angle of a triangle Shriyantry, which is the yoni of the Goddess. ·  ka ei la HRI?  - Kameshvari (rajas) ·  HA HA sa ka la HRI?  - Vadzhreshvari (sattva) ·  sa ka la HRI?  - Bhagamalini (Tamas) The central triangle, following the evolutionary trends (pravrtti) appears all Shriyantra, and the foundation is Shriyantry panchadashi mantra. Together with the central bindu and syllable  sri? Shodashi as it appears.

                     vagbhavaku? a

ka          tat   Kameshvari  Brahman

e      savitur varenyam          Kameshvari        (Shakti)

i       bhargo devasya dhi-     Shiva

la      mahi           Land

hri?   dhiyo yo na?    pracodayat Maya

                                 kamarajaku? a

ha                          tat      

sa                      savitur (3 = 3 syllable word mantra)

ka                       varenyam

ha                     bhargo devasya dhi-(1 sound = 6 syllables)

la                       mahi

hri?                   dhiyo yo na? pracodayat

                                saktiku? a

sa                          tat savitur varenyam

ka                         bhargo devasya dhi-

la                            mahi

hri?                        dhiyo yo na? pracodayat


Some tantrics panchadashi also relate to the Vedic Mantra Gayatri and believe that Gayatri can be transformed into a form bijas panchadashi panchadashi and that contains all the Gayatri. Please find attached the relevant tables due to Gayatri panchadashi. And even each kutakshar able to contain the potential Gayatri mantra. Panchadashi mantra is also unique in that it is able to untie the three knots (Granthi) in the human body, the chakras and kundalini awakening. For example, saying  ka ei la HRI? , we untie the Brahma-Granthi and intensify the state of the fire when we say  HA HA sa ka la HRI? , we untie knot of Vishnu and intensifying power of the sun, saying  sa ka la HRI? , we untie knot of Rudra and intensifying effect of the moon. Sixteenth Bija sri?  unlocks the Sahasrara chakra, and vibrating bindu (anusvaroy) in the syllable Sri? , with the mantra, we can activate the chakras sukshma dvadashanty.

Panchadashi syllables mantra known also by the fact that they are associated with the fifteen lunar day (tithi), which symbolize the fifteen Nitya Goddesses. Moon in Indian astrology is the key, and Tantra is that the moon contains both herself and the power of the sun. For example, the new moon (Amavasya) is associated with the lunar force as such, but the full moon (Purnima) - from solar. In the human body Moon is associated with the lower chakras, and the full moon - with the top. If we consider the meaning of the word "Hatha Yoga", the "ha" is translated as the moon, and "tha" - as the lunar and the solar disk at the same time. Hatha Yoga - the balance of the lunar and solar power, or Prana and Apana (upward and downward forces), as well as the union of Shiva and Shakti. As a mantra, 15 Goddesses are associated with the outer and inner space, this is a topic for another article, here we just mention this connection.



Derived sound     -       Speech root      -       The esoteric meaning        

vagbhavaku? a

ka         -         kan, shine          -        Shiva, the Illuminator

e           -        in, study             -  instrument of knowledge, ie Buddhi

[Ka + e indicates the radiant intelligence]

i           -       i, fill         -           filling all of reality

la + ha + ri       -          excellence

?         -          reason for the superiority of

kamarajaku? a

ha        -         han, damage           -      courage, ha - the cause of defeating the enemy

sa        -        so, enjoy or
                     su, generate          -          wealth, the promotion of   pleasure

ka       -        kam, wish          -         women who brought the mantra and which are the objects of desire

ha      -         oharn, go        -          refers to the achievement of courage, wealth, and so the desired

la + ha + ri     -         i, shine      -     glory

?        -    


saktiku? a

sa ka la         -      then, so there are steps above

h?     -       h?, eliminate        -       Destroyer of the Universe

i       -                         radiance, the cause of creation and
                                   preservation

[H? + I = Mother who shines in the heart and the pain dissipates, hri - dependent defining component (karmadharya) s?]

?



The primary sound (nada) or knowledge

Greatness pyatnadtsatislogovoy mantra Tripura Sundari is also in the fact that its syllables contain 36 metaphysical categories of Being, which are popular in Saivism and Shaktism. More panchadashi mantra has the potential of all the letters of Sanskrit in Shaktism, they are regarded as the Mother Goddess (Matrikas). For example, a first system  A Ka-Tha  associated with three Qutami iantri: first Kut includes all vowels Sanskrit, since  A , second Kut includes consonants since  Ka and the third - the rest of aksharas  Tha  to  La . There are other systems that connect Matrikas with the mantra. Sanskrit aksharas characterized by the fact that they all terminate the sound "a", respectively, according to the letter contains also the vowel "a" (unlike vowels). For example, the syllable "ka" contains two sounds merged together, it is "a" and "a", but the "e" - a vowel, contains only the sound of the "e" and no more. If we count the number of sounds in panchadashi-mantra, including the sound of Nada and Bindu in  HRI? , we get the 37 sounds. These sounds are related to tattvam 36, including 37? Th category - Paramashiva (tattvatitu), or the fact that Sri Abhinavagupta called Anuttara. All letters of Sanskrit from the point of view of Tantrism have a profound sacred meaning: for example, vowels are often seen as being associated with Shiva and the consonants - with Shakti. Consequently, all the mantras, consisting of compounds of vowels and consonants, is the personification of the blessed union of Shiva and Shakti.