Sri Vidya Tantra

This universe is the eternal abode of the Supreme Power (Parāśakti), Śrī Jaganmātā. It is the realm of her divine play (Līlā) and also the eternal sanctuary beyond play. Accomplished Yogis (Siddha Yogis), depending on their individual spiritual perspectives, perceive the temple of the Divine Mother through the path they follow.

The processes of creation (Sṛṣṭi), preservation (Sthiti), and dissolution (Saṁhāra) are continuously occurring in the outer domains of the cosmos. However, in the inner sanctum of the universe, no such turmoil or movement exists. There, in an atmosphere of profound peace, the Mother is seated in complete harmony with the Supreme (Parameśvara). The vibrations of creation and destruction do not reach this inner sanctum.

The Universal Mother and Universal Father reside there in their absolute, indivisible, and immutable essence, beyond all duality and conflict. Here, Śakti’s pulsation (Spanda) and Śiva’s eternal stillness (Asyandana) exist in a non-dual, harmonious state. The universe is the manifestation of Mahāśakti, but before it manifests into form, it remains in absolute unity with Mahāśakti. Paramaśiva (the Supreme Śiva) eternally witnesses the cosmic form of Śakti, which is none other than His own inherent nature.

Śiva, in His essence, is inactive (Niṣkriya) and formless (Nirākāra), while Śakti is dynamic (Sākriya) and possesses form (Sākāra). In their supreme aspect, they are eternally present as a single great point (Mahābindu). In this Mahābindu, an undivided, complete existence resides—the Supreme Non-Dual Reality (Paramādvaya). It is Śiva while being Śakti and Śakti while being Śiva.

Understanding Cosmic Creation

To comprehend the creation of the universe, one must meditate deeply and steadily upon the nature and function of the Mahābindu. In the technical terminology of scriptures, this Mahābindu is known as the Kāma-Rūpa Bindu. The great seers of absolute truth (Ṛṣis) have recognized it as Ravi (the Sun) or Ātmic Sun (Ātmārūpa Sūrya).

This state represents the absolute equilibrium of power (Śakti). It is the eternal synthesis of creation, preservation, and destruction. Within it, two opposing forces continuously engage in attraction (Ākarṣaṇa) and repulsion (Vikarṣaṇa). Through this cosmic play of attraction and repulsion, the processes of manifestation and dissolution continuously unfold. However, within this great play, there remains a central, unmoving, eternal point of equilibrium—the stationary Bindu (Sthiti Bindu).

• One of the two opposing points is Agni (Fire), which is of the nature of heat and destruction. Its function is to dissolve and collect the dispersed energies.
• The other point is Soma (Nectar), which is cooling and nourishing.

Both Agni and Soma represent the interplay of infinite opposing forces, while the central point (Sthiti Bindu) represents the harmony of all contradictions.

On one side, the Sthiti Bindu remains eternally stable, while on the other, the dynamic Bindu continuously generates and dissolves Agni and Soma. The processes of creation (Sṛṣṭi) and destruction (Saṁhāra) are contained within them.

Different Ṛṣis (sages) and Siddha beings (enlightened souls) attempt to understand this universal cycle through their own devotional insights (Iṣṭa Bhāva). They seek to comprehend the movement from the external to the internal realms and vice versa. Over time, various geometrical representations, sacred diagrams (Yantras), and Chakras (mystical circles) have been formulated in the science of Tantra.

Each Yantra (sacred diagram) consists of an outer enclosure (Bhūpura) and a central Bindu (dot of energy), which is a universal truth. The hierarchy and variations of these structures are not necessary for our discussion here. Instead, we will focus on the most renowned representation of this cosmic process—the Śrīcakra.

Śrīcakra: The Sacred Diagram of Śrī Mātā

The Śrīcakra is the Yantra (sacred diagram) of Śrī Mātā and a symbolic representation of the structure of the universe. Within this Yantra, every being and every energy has a place at the central Bindu or Mahābindu.

From this Bindu, the flow of creation emerges, and it is also where this flow ultimately finds peace and dissolution. It is important to understand that the equilibrium of the Mahābindu is the reference point of this entire process.

Even though the Mahābindu remains eternally stable, it is also continuously in motion. Thus, it is simultaneously unmoving and vibrating.

Within this Mahābindu:

• Two opposing Bindu points interact, generating the forces of creation and dissolution.
• A third, harmonizing Bindu constantly exists in perfect equilibrium.

From these three Bindus, three lines emerge, and from their intersections, a triangle (Trikoṇa) is formed. This triangle is understood as the Cosmic Womb (Yoni) and the Mother Principle (Mātṛmaṇḍala) that gives birth to universal creation.

The Triadic Foundation of Creation

The Vedāntic philosophy states: “Yoneḥ Śarīram”—the body originates from the womb. The entire structure of creation is formed from the interaction of Bindu (dot) and Yoni (womb).

Upon deeper contemplation of creation’s origin, it becomes evident that:

1. One aspect of existence is indivisible (Niraṁśa), beyond all vibration and eternally still.
2. The other aspect is divisible (Saṁśa), manifesting as movement and activity.

The indivisible aspect (Niraṁśa Sattā) is beyond vibration, eternally peaceful, and represents Śiva (pure consciousness). Within this indivisible reality, Śiva and Śakti exist as one, without distinction.

This indivisible field remains forever beyond the grasp of the mind and intellect. However, within the divisible aspect (Saṁśa Sattā), there are two expressions:

1. Śiva as the consciousness aspect (Jñāna)—called Ambikā (the motherly aspect of Śakti).
2. Śakti as the dynamic aspect (Kriyā)—called Śāntā (the tranquil aspect of Śakti).

From these two currents (Ambikā and Śāntā), the formation of the triangular Yoni (Womb) occurs, which is the fundamental principle behind the structure of the universe.

This mystical triangular structure at the core of the Śrīcakra remains one of the most profound mysteries in Tantra and Yoga.

Conclusion: The Temple of Śrī Mātā as the Supreme Reality

The Śrīcakra is both the cosmic diagram and the divine abode of Śrī Mātā. It represents:

• The interplay of Agni and Soma (fire and nectar)
• The harmony of Śiva and Śakti
• The balance of stillness and movement
• The eternal cosmic cycles of creation and dissolution

Through deep meditative contemplation (Dhyāna Yoga) upon this great mystery, the seeker realizes the unity of self, universe, and the Divine Mother.

This temple of Śrī Mātā is not merely a structure in the external world—it is the cosmic blueprint of all existence.

There have been various discussions in both ancient and modern global literature regarding universal prosperity (Viśvamṛddhi). Thinkers from different traditions have expressed their perspectives, each based on a specific worldview and established truths. In this article, I will briefly discuss certain aspects of the cosmic principle (Sṛṣṭi Tattva) from the Śākta tradition within the Indian philosophical framework.

The universal existence and the individual body are fundamentally the same essence. Tantric scholars assert that what yogis refer to as the manifestation of the Bindu (the primordial dot) is merely a variation in terminology. In other words, the emergence of the Śrīcakra, the creation of the universe, and the manifestation of the soul through the body are essentially the same phenomenon.

Śakti: The Undivided Existence

According to Śākta philosophy, the unchanging essence (Akhaṇḍa Sattā) at the root of the universe is both the material cause (Upādāna) and the instrumental cause (Nimitta) of the cosmos. It neither increases nor decreases; it is eternal, beginningless, self-luminous, and of the nature of consciousness and bliss (Cidānanda Svarūpa). This state is known as the non-dual union of Śiva and Śakti (Śiva-Śakti Advaitāvasthā).

In His Śiva aspect, this essence remains detached, inactive, and an absolute witness, while in its Śakti aspect, it becomes the manifesting principle of the universe. Although Śiva and Śakti are inherently united, Śiva is neutral and unchanging, whereas Śakti is in constant expansion and contraction.

Śiva and Śakti: The Interplay of Cosmic Forces

The ancient yogis attempted to explain the supreme principle through the perceptible realities of the universe. They argued that what we call Śiva in ordinary discourse is actually an aspect of Śakti, because even Śiva cannot be conceived of without Śakti. Without Śakti, Śiva cannot be described in any way. This is emphasized in Tantric texts:

“Śaktyā vinā para Śive nāma dhāma na vidyate”
(Without Śakti, even the Supreme Śiva has neither name nor abode.)

At the root of the universe, there exists a play of two opposing aspects of Śakti. In one state, they remain harmonized and non-dual, while in another, they engage in dynamic interaction. These two aspects are known as Agni (Fire) and Soma (Moon or Nectar).

• Agni (Fire) is associated with dissolution, destruction, and time (Kāla).
• Soma (Nectar) is associated with bliss, immortality, and expansion.
• Agni disintegrates the undivided entity into distinct forms, whereas Soma unifies the fragmented into a singular whole.
• Agni is the principle of destruction, while Soma is the principle of nourishment and joy.

When Agni and Soma remain in equilibrium, no creation or destruction occurs, leading to the eternal state (Nitya Avasthā), symbolized as Ravi (the Sun) or Surya. From this perspective, the science of the Sun (Sūrya Vijñāna) is rooted in the idea that the eternal force of creation and destruction is present within the Sun.

• When Soma dominates, creation occurs.
• When Agni dominates, destruction follows.

The Supreme State (Advaita) is the perfect balance of Agni and Soma, which is symbolized in Tantric texts as Kāma (desire) and Ravi (the sun).

Bindu: The Origin of Creation

The origin of all existence is the Bindu (the cosmic point), which divides into three primary states:

1. Amba (Mother) – The illuminating aspect (Jñāna Śakti, the Power of Knowledge)
2. Śāntā (Tranquil) – The reflective aspect (Icchā Śakti, the Power of Will)
3. Raudrī (Fierce) – The dynamic aspect (Kriyā Śakti, the Power of Action)

These three aspects together form the Mūla Trikoṇa (the primordial triangle), which is the root of the Śrīcakra.

The Śrīcakra is the cosmic blueprint, reflecting the entire structure of existence from its subtlest spiritual form to its grossest physical manifestation. This triangular formation later gives rise to multiple layers of manifestation, represented in the Sacred Geometry of the Śrīcakra.

The Evolution of the Śrīcakra

The Śrīcakra consists of multiple concentric layers, each symbolizing different aspects of cosmic manifestation:

1. Mahābindu – The Supreme Bliss (Sarvānandamaya Cakra)
2. Triangular Formation (Trikoṇa) – The Source of All Accomplishments (Sarvasiddhiprada Cakra)
3. Eight-Petaled Structure (Aṣṭakoṇa) – The Protector of All (Sarvarakṣākara Cakra)
4. Inner and Outer Decagonal Formations (Daśakoṇa) – The Bestower of All Wealth and The Remover of All Diseases (Sarvārthasādhaka and Sarvarogahara Cakras)
5. Fourteen-Petaled Layer (Caturdaśāra) – The Bestower of All Auspiciousness (Sarvasaubhāgyasādhaka Cakra)
6. Eight-Petaled Lotus (Aṣṭadala Kamala) – The Condenser of All Desires (Sarvasaṅkṣepaka Cakra)
7. Sixteen-Petaled Lotus (Ṣoḍaśadala Kamala) – The Fulfiller of All Wishes (Sarvāśāparipūraka Cakra)
8. Three Concentric Circles (Trivṛtta) – The Deluder of the Three Worlds (Trailokyamohana Cakra)

The outermost layer, known as Bhūpura, represents the boundary of existence, beyond which the manifested universe dissolves into non-duality.

Śrīcakra as the Supreme Reality

The Śrīcakra is a reflection of the Supreme Power (Mahāśakti) and the entire cosmic order. The human body and the vast universe are merely transformations of this fundamental reality.

According to the Bhāvanopaniṣad, during internal worship (Āntara Yāga) or deep meditation (Ātma-Dhyāna), the practitioner should envision their own body as the Śrīcakra. This unique perspective allows the sādhaka to experience the non-duality between the body, the universe, and the Supreme Reality.

Time and Space in the Śrīcakra

The manifestation of external reality is dependent on space (Deśa) and time (Kāla). The phases of the moon represent the fifteen divine energies (Nityā Devis), who regulate the cosmic flow of time. In the Tāntric system, these energies are associated with specific lunar phases and must be meditated upon as inseparable from the Supreme Goddess Lalitā-Tripurasundarī.

The Śrīcakra is eternally present within the cosmic cycle of time and space, and its presence is never separate from reality. In this sense, the Śrīcakra is not an external entity, but an inner reality embedded in the fundamental structure of existence.

Conclusion

The Śrīcakra represents the ultimate unity of Śiva and Śakti, creation and dissolution, motion and stillness. It is both the foundation and the ultimate goal of all existence. The interplay of Agni and Soma, Śakti and Śiva, light and reflection continuously governs the cycle of creation, preservation, and dissolution. Those who comprehend this mystery through deep spiritual practice gain insight into the essence of the cosmos itself.

The method of Sādhana (spiritual practice) is known only through the Guru (spiritual teacher). Describing the method of any sādhana in scriptures only leads to misuse and malpractice, because a sādhaka (practitioner) cannot correctly understand the process merely by reading about it in texts. It is only through a Guru that one can truly comprehend it.

This is the reason why I have not described the methods of sādhana in my texts.

In the Bhagavad Gītā, Bhagavān Śrī Kṛṣṇa has stated:

“Apāne guhati prāṇaṃ prāṇāpāna-samānayoḥ”

(One should merge Apāna Vāyu into Prāṇa Vāyu, and Prāṇa Vāyu into Apāna Vāyu).

Can anyone truly understand this process without the guidance of a Guru?

— Mahāmahopādhyāya Paṇḍita Gopīnātha Kavirāja