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The Significance Of Its Unique Design –
Enclosing the 44 triangles are two concentric circles, each containing the symbol of the lotus. The outer lotus has 16 petals, while the inner lotus has eight petals. These two circles are then girdled or 'netted' (valaya) by three other concentric circles. Again, the matrix formation is obvious. The outer circles are enclosed in a square field called the courtyard. This outer enclosure is usually formed of triple lines and, on each side, there is a gateway or Dvara open to all four directions. These are liminal spots (they are thresholds of potential, of awareness, or transformations).
The spots where the lines intersect (sangam) are also of great importance. If two lines intersect, they are called sandhi and their vagina-like shape symbolically indicates sandhana, the act of union. Where three lines intersect they are called marmas, and they are vital spots in the body where the life-energy resides as well as accumulates. The marma has thus been called the Seat of Life or Jiva-sthana. Indian and Chinese martial artists have known of these spots which when struck can cause disability, paralysis or even death. There is a dense accumulation of Prana or Ki at those spots that renders them vulnerable to those in the know. Healers can, paradoxically, use precisely these spots to channel healing energy into the body with far greater efficacy than is normal, which is why every good martial artist is also a healer. In the Sri Yantra, all the important marmas found in the human body are represented and, by meditating upon them, a martial artist or healer can access the location of every vital spot in the human body.
The Sri Yantra Symbolically Represents Man And The Cosmos
Let us now move to a deeper level of understanding the Yantra. The nine enclosures or chakras represent the Emanation, Preservation and Withdrawal of the universe. Three chakras constituting:
Now, we come to the significance of the Nine Enclosures or chakras of the 'Fortress'. We shall assume that the Sri Yantra is a fort, and it does indeed look like the plan of one when viewed carefully. Traveling from the outer periphery wall to the inner bindu is an ascent through various levels of consciousness and mystical significance, overcoming myriad obstacles of conditioning and fears along the way.
The First Enclosure
The Second Enclosure
The Third Enclosure
Alternative perspectives see the eight petals as the seats of eight goddesses who are responsible for: Speech (Vachana), Transaction (Adana), Departure (Gamana), Transcendence (Visarg), Bliss (Ananda), Absence/Detachment (Hana), Giving (Upadana) and, last of all, Neglect (Upeksha).
In yet another interpretation, the eight petals symbolize: Form (Rupa), Taste (Rasa), Smell (Gandha), Touch (Sparsha), Sound (Shabdha), Primordial Sound (Nada), Primordial Nature (Prakriti), and The Self (Purusha).
The third enclosure corresponds to the Manipura Chakra and is a transition stage between Emanation-Preservation symbolically representing both of them. This stage sees the aspirant succeed even further towards reaching the ultimate goal.
The Fourth Enclosure
This enclosure symbolizes the third stage of Preservation called Preservation-Absorption. The advent of inner realization begins here.
The Seventh Enclosure
Paradoxically, it corresponds to two chakras of the human body, both the forehead Ajna as well as the Svadhisthana Chakras. It may have something to do with the sort of energy required to bring about healing. Energy workers are aware that it sometimes begins to flow from the womb or genitals, where the Svadhisthana is located. This enclosure symbolizes the first stage of Absorption, namely Absorption-Emanation. At this level the aspirant is free of all earthly bondage and is, literally, on the threshold of the inner circle of realization.
The Eighth Enclosure
The three lines of the triangle are also held to represent the three qualities or Gunas: Purity and Calm (Sattva), Activity (Rajas), and Inertia (Tamas). Alternatively, the three lines are held to symbolize three goddesses - Kameshwari, Brijeshwari and Agamalini. They also represent the three stages of consciousness: Conscious Awareness (Jagriti), Dreaming (Swapna), and Deep Slumber (Sushupti). The fourth stage of Consciousness is literally Turiya - the Fourth! This is a transcendent state found only in the ultimate realization of the final enclosure.
The Kama-kala represents the head (and womb!) of the Mother and symbolizes also the three fundamental tendencies of existence - desire, knowledge, activity - which also have to be transcended for the final liberation. This is the penultimate stage before complete realization of the Self. The primary triangle represents the second stage of Absorption, namely Absorption-Preservation, and it is white in color denoting purity or sattva.
The Ninth Enclosure
Some Sri Yantras have a further division within the bindu space, three dots arranged in a triangle and standing for the three creative fires: the Fire of the Moon, i.e. the dot representing it is red in color and it also stands for the ida channel for the prana on the left (lunar) side of the body; the Fire of the Sun is a white dot, and represents the pingala channel for the prana on the right side of the body; the Fire of Agni, sacred flame, is of mixed colors and stands for the central channel, the sushumna. In such cases, of course, the actual bindu will be infinitely small and enclosed within the triangular space formed by these three dots.
The Ninth Enclosure is the ultimate gathering up of Emanation and represents Absorption-Absorption, 'filled with all bliss' as bliss - Ananda - is defined as 'Resting in Oneself'. This point corresponds to the Sahasrara Chakra, the aperture on the crown of the head.
It is the culmination of the inner journey, a return to Godhead. The reverse process is the unfolding of the Universe. These two processes alternate eternally in the process known as Vyapta-Vyapta, Manifest-Unmanifest, creation by emanation, dissolution, absorption and then emanation again.
Benefits Of Worshipping The Sri Yantra