Sambodhi 1983 Vol 12

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad

Page 74

Tripura Tantra (S) Vidya). Jis Philosophy and Path of sadhani
69
are of the Sakti 99 The Bindu is in the innej most trungle. It is all blissful. It l'epiesents the unity of Siva and Sakii This cental point ou bindu is also known as yonibmdu. The word Yon here does not mean the generative organ of woman, it means source of the entire Universe, the cause and the womb of the Universe.
There are two different processes to construct Sricoru. To constuct Ślicakra from the Bindu utwards is the evolution mode ( Systek ruma) -- the method accepted by Sanyācārins and to work it out from the cuela to Bindu is involution method (Sumhārakrama, adopted by the Kaulus 100 This is a diagrammatic presentation of Divinity and mantra is its sound expression. Both these, Sricakra and Manna embody the subtlc essence of Devi herself.
* A deeper study of construction of Sri.akra ieveals that, it is also a diagrammatic representation of the human body which consists of nine cakras. According to this Tantra system, nine elements sustain the human body. They are: skin blood, flesh, muscle and bone and marrow, semen, vital air and soul. The first five originate from the Saltı and are known as Siva Yuvatis. They are diagrammatically represented as five triangles with their apexes pointing downwards and remaining four elements are Sivasvarüpa and called Srikant/as. They are represented by four triangles with their apexes pointing upwards. In addition to these nine elements which sustain the body, there are also fortyfour elements composing it and these are arranged as so many triangles on the sides of the nine triangles. 10. It means that the entire human body represents Sricakra, which is Devi herself
The main object of the worship of Sricakra is the lealisation of the unity of knower, knowledge and the known, 102 the realisation of Sarrätmabhávu. The devotee has to abolish the imposed difference between him and the deity. In this Tuntru this Advaita bhäva is expressed in ritual, meditation and Japa. In the beginning of the ritual the worshipper has to think that I am He or she' and should theditate upon the unity of Jiva and Bralimun 103 An aspirant should meditate upon himself as one and the same with her. 104 Kulārnava tells me that the body is the temple of God, Jiva is Sadaf Let him give up his jononance as the offering which is thrown way and worship with the thought and feeling 'I am Heoi She.'105 Even, Nasa, Japa, Homa, Tarpana used in this method of worship indicate the delivalta blava with the god dess. Nyasa means identifying one's own body with the deity's image.