Sri Vidya

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

Sri Chakra Tantra

The tantra of Srichakra is called Srividya. This practical discipline holds
that the individual contains within himself all the essential dimensions of
the universe, that the entire universe unfolds itself in the development of
the individual. So tantra works with the human model of chakra
organisation. The six centers in the human body, in groups of two,
represent the centers of cosmic activity and consciousness whose
presence activates the centers. The mooladhara and swadhisthana
centers represent emanation, the manipoora and anahata represent
preservation and the visudhha and ajna represent absorption. From the
mooladhara to the visuddha are 10 principles (the five senses of smell,
taste, form, sound and touch, and the five elements - earth, fire, water,
air and space). The body centers are also grouped into three knots
(granthis) and represented by Rudra at the swadhisthana, Vishnu at the
anahata and Brahma at the ajna.

The whole tantra practice is the effort to raise the energy lying in the
mooladhara chakra towards the sahasrara chakra on the top of the head,
through systematic meditation on all the chakras. The supine energy rises
up like a serpent through the sushumna naadi, pierces through all the
granthis and chakras, and unites with the topmost center, the 1000-
petaled lotus, thus flooding and illuminating the body, mind and soul with
bliss (brahmananda).

This is the ultimate aim of human life.

Sri Chakra Worship

The Srichakra can be worshiped by external rites (bahir yaga) either at
home or in public places like temples, etc, either for one's own benefit
(svartha) or for the good of the Community (parartha). Though the
prescribed ritualistic worship is elaborate and tedious, an individual is
allowed to worship the same according to his abilities (yathashakti). The
Srichakra can also be worshiped by 'inner sacrifice' (antar yaga), by means
of articulations of the mantra and meditation on its symbolism. The
Shodashakshari mantra, however, is revealed only to those who can
surrender at the feet of a guru. Lastly, the body can be looked upon as
the temple with the mother goddess installed in it, and worship offered
only mentally (bhavana).

Undertaking any ritual without being aware of the bigger picture is a

futile exercise. It can be likened to the fate of a donkey which
painstakingly bears a load of sandalwood without enjoying its fragrance.
So an understanding of the significance behind traditional rituals is
imperative for them to bear fruits. The Srichakra worship is an admirable
conception of the universe within and without, which has stirred the
Indian mind and facilitated spiritual progress in this ancient land of ours.

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"

Sri Lalitasahasranama and Panchadasakshari Mantra

85 Om Srimad vagbhava kootaika swaroopa mukha pankajayai Namah -

Salutation to Her whose lotus face represents the Vagnhava Koota of the
Pancha dasakshari mantra which is the subtle form of the Devi

86 Om Kantathaadhah kati paryanta Madhya koota swaroopinyai Namah -

Salutations to Her whose middle region from the neck to the waist is
represented by the central part (Kamaraja Koota) of the same Mantra

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

Sri Vidya - Wikipedia

The name śrīvidyā is also used to refer to a specific mantra used in this
tradition having fifteen syllables.[8] This mantra is called the pañcadaśī
("The Fifteen syllabled")[9] and the pañcadaśākṣarī ("The Fifteen
Syllables").[10] She is also worshipped with a mantra of sixteen syllables
called the ṣodaśākṣarī by some people, which according to different
published interpretations is obtained either by adding the syllable
śrīṁ[11] or the syllable śrī [12] to the fifteen-syllable mantra. Another
published source says that the sixteenth syllable is kept secret and
communicated only to adepts.[13]

It must also be noted that the ultimate mantra in the system is "Shodashi"
having 32 syllables. Though all mantras are avainlable in -print they are
useless for practice as they have to empowered by a competent teacher
who will give life to it. But the underlying principle of the whole practice
is to realise the ultimate unity of the Devata, the mantra, the teacher
and the practitioner. See Parasurama Kalpasootra that is accepted by
many of the practitioners as the base text."Mantra devatA guru AtmAnAm
aikyam". There are various schools of srividya. The left handed path; the
right handed practice etc. ie. Vama, Dakshina, Samaya etc. Considerable
controversy exists between the practitioners of each of the branches
regarding superiority, though serious practitioners just follow their
teaching without criticising other methodologies.

This is a path that insists on equal respects for all paths in as much as
Parashurama Kalpasootra injuncts "sarwa darshanaaninda" - "One shall not
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".

Lalitha Sahasranama and Sri Vidya

98 "Samayachara that para" - She who likes Samayachara i.e. worship stepwise
from mooladhara Chakra

441 ”Kaula Marga that para sevitha" - She who is being worshipped by people
who follow Kaula Marga

Sri Khadgamaalaa Sthotram Audio

Sri Devi Khadgamala [ Frequently Asked Questions ]
 7 chakras in our body

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
Cavernous plexus to Ajna Chakra. Kundalini and Muladhara
Chakra

Sri Lalitashasranama and the 7 Chakras

90 Om Kulamruthaika rasikayai Namah Salutations to Her who(as the
Kundalini)revels in the nectarflowing from the Sahasrara through the whole
of the Kula path (ie.Sushumna)

99 Om Moladharaika nilayayai Namah Solutation to Her who resides in

Mooladhara

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

Muladhara - Root - Base - Support

Meaning:Connection to Mother Earth-Root (Muladhara)
Location:Base of Spine between Anus and Genetials
Element - Earth
Glandular Connection:Adrenals,Kidneys
Colour - Red

Swadhisthana - Sweetness - Sacral

Meaning - Sweetness, allowing Pleasure, and Creative expression

Location - Lower Abdomen, between navel and genitals

Element - Fire
Glandular Connection - Overies and Testies
Colour - Orange

Manipura - Lustrous Jewl - Solar Plexus

Meaning - Lustrous Gem
Location - SolarPlexus
Element - Fire
Glandular Connection - Ovaries and Testies
Colour - Yellow

Anahata - Unstruck- Heart

Meaning - Balance, Compassion, Self-acceptance

Location - Center of Chest
Element - Air
Glandular Connection - Thymus
Colour - Green

Vishudha -Purification -Throat Chakra

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

Ajna - To Persive - Brow Chakra

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

Sahasrara - Thousand Fold - Crown Chakra

Meaning - Thousand Fold, Expanded Consiousness, Selflessness, Spirituality
Location - Top of Crown Head, Upper Skull, Cerebral Cortex
Element - Thought
Glandular Connection - Pineal
Colour - Violet
 Sri Bala Tripura sundari

Sri Bala Tripurasundari

Bala means "girl",Bala's root mantra is aim klim sauh and variations of this
mantra are used in her daily ritual. The devata is first visualised as
residing in the heart, then later drawn out through the breath and
"placed" in the yantra. On installation or invocation, various ritual
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.

Sri Bala Tripurasudari

Bala Devi is mentioned in Mahakala-Samhita, Mantra Mahodadhi, Sri Lalitopakhyan
and Haritayan Samhita or Tripura-Rahasya.

The three eyed Bala Devi has the moon crescent above her forehead and she has in
her hands the book and beads, and the other two hands are in Abhay and Dhyan
Mudra. She is of red complexion and wears red clothes. Sometimes she is depicted
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.
Sri Devi Ashtottara Sathanamavali Audio
 Sri Durga Kavacham
Sri Durga Saptaslokee Sthotram Audio
Anapurna Stotram Audio
Durga Sooktam
Shri Nav Durga Raksha Mantra
Ya Devi Sarva Bhuteshu - Maa Durga
Mantra