Book Title: World of Philosophy
Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
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The Tantric Description :
There are two sects namely Samayācāra or Daksinācāra, also called Srstikrama and Kaulācāra or Vāmācara, also known as Samhārakrama. The word Samayā is explicitly used in two verses ( 39, 88). There are several verses in which Tantric doctrines are elucidated. It is the main aim of the devotee to accomplish the Highest level of oneness with the goddess. This is possible by the grace of the Goddess, obtained through her devotion with the help of Mantras and Yantras, which constitute the Srividyā or Śricakra. The most celebrated and important is the description of Sricakra in the verse Caturbhih Srikanthaih (11).
चतुर्भिः श्रीकण्ठैः शिवयुवतिभिः पञ्चभिरपि
प्रभित्राभिः शम्भोनवभिरपि मूलप्रकृतिभिः । त्रयश्चत्वारिंशद्वसुदलकलाश्रत्रिवलय
त्रिरेखाभिः सार्धं तव चरणकोणाः परिणताः ॥ ११ ॥ The four Siva triangles, five Sakti triangles, Nine Mülaprokrtis, forty three and lotuses of eight and sixteen petals, three circles and three lines this is the Śrīcakra. This is in fact entire cosmos. The Trikona, Astakona, Daśakona, Dvitiya-Daśakona, Caturdaśakona, Astadala in one petal and Sodaśadala in the other petal, three mekhalās and lastly binduthe all pervading element of united Siva-Sakti - all this constitutes the Śrīcakra. All other six cakras of the body and the cosmos are also conceived in it. The verse Mahīm mūladhāre(9) clearly refers to the six cakras - namely Ajñacakra (between the eyebrows-Jñanatattva), Visuddhi (in the throat - Akāśa-tattva), Anāhata (in the Heart-Vāyutattva), Svādhisthāna (navel- Agni-tattva), Manipura( at the base of the Sex organ-Jalatattva) and Mülādhāra (anus or the base of spine- Prthvītattva). महीं मूलाधारे कमपि मणिपूरे हुतवहं
स्थितं स्वाधिष्ठाने हृदि मरुतमाकाशमुपरि । मनोऽपि भ्रूमध्ये सकलमपि भित्त्वा कुलपथं
__सहस्त्रारे पद्मे सह रहसि पत्या विहरसे ॥ ९ ॥
Above all these is the Sahasrāracakra, in which the Supreme Feminine Element remains united with the Sivatattva. The poet has made one divergence here from the usual tradition in interchanging the positions of the Svadhisthāna and Manipūra cakras. In the subsequent verses, these Cakras are separately and specifically elucidated. The Kundalini(10) and Paśupāśa(99) are also referred to in different verses. While describing the aroha and the avaroha, She is said to ascend by the Kulapatha to Sahasrāra lotus, causing Her Kundalini power to go
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