Tamekanemi trivṛtaṃ ṣoḍaSantaṃ Satardharaṃ viṃSatipratyarabhiḥ aṣṭakaiḥ ṣaḍbhirviSvarupaikapaSaṃ trimargabhedaṃ dvinimittaikamoham. The sage Svetashvatara, who belonged to the late Vedic period, asks in his Upanishad whether time ( Kala) or nature ( Svabhava), or necessity ( Niyati) or chance ( Yadṛccha), or Puruṣa is the primary cause of this reality. The meaning of the Chakra and its nine circuits will be explained. The deity of the Sri Chakra is known to us from the Brahmaṇḍa Puraṇa as Lalita Tripurasundari, the playful transcendent beauty of the three cities. We explore first the question of the antiquity of the Sri Chakra by showing that it figures in a very early text, the Svetashvatara Upanishad (SU). This path has been popular with warriors, intellectuals and aesthetes and its practitioners include India’s greatest philosophers. The path of the Goddess is quick, but it is filled with danger since it involves deconstructing one’s self and then arriving at a new synthesis. Since name and form belong to the realm of time and change, this path is that of the Goddess. One needs to travel to the deepest layers of our being wherein spring our desires, some of which are primal and others that are shaped by culture and experience. More particularly, sages have argued that the yogic journey into the deepest point of our being, a practice that is popularly called ‘Tantra’, is the quickest way to understanding.Īs our ordinary conception of who we are is determined by name and form ( Namarupa), this journey requires challenging our most basic beliefs related to our personal and social selves. These are the six darshanas of Indian philosophy. The mystery of reality may be seen through the perspectives of language (because at its deepest level it embodies structures of consciousness) and logic ( Nyaya), physical categories ( Vaisesika), creation at the personal or the psychological level ( Sankhya), synthesis of experience ( Yoga), analysis of tradition ( Mimamsa), and cosmology ( Vedanta). Consciousness ( Purusa) and nature ( Prakrti) are opposite sides of the same coin. Conversely, the projection into processes of time and change is through the agency of the Goddess. The gods bridge such duality in the field of imagination and also collectively in society (Kak, 2002): Vishnu is the deity of moral law, whereas Shiva is Universal Consciousness. We thus have duality associated with body and consciousness, being and becoming, greed and altruism, fate and freedom. The great Goddess Lalita, also known as Tripurasundari, Maharajni and Rajarajesvari amongst other names, is the presiding deity of the most esoteric yogic practices associated with the Sri Chakra (also called Sri Yantra) that are collectively called Sri Vidya.Īccording to the Vedic view, reality, which is unitary at the transcendental level, is projected into experience that is characterised by duality and paradox.
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