visarga & anusvāra

[Shuddhasattva]

Namaste Yajvan-ji,

This jumped out at me:

This is where my studies take me, more to the process known as saṃdhi as it employs ~ 43 sigla-s from 'sic' - sprinkles or drops + 'la' cuts.

There must be a connection here to the 43 angles of the Sri Yantra, please expound on this - it strikes me as very important. It also occurs to me to ask: are there also grammatical parallels with the 28 points at which 3 lines cross, or the 24 points at which 2 cross?

Namaste

[yajvan]

hariḥ oṁ
~~~~~~

namast�

Namaste Yajvan-ji,

This jumped out at me:

There must be a connection here to the 43 angles of the Sri Yantra, please expound on this - it strikes me as very important. It also occurs to me to ask: are there also grammatical parallels with the 28 points at which 3 lines cross, or the 24 points at which 2 cross?

Namaste

I cannot comment on this at present, as it would only be conjecture. Yet I can say that the total of creation is expressed within saṃskṛtam; each sound corresponds to a specific quality. And, śrī yantra as we are told is the shape of the cosmos. Hence the connection of all that is which is contained therein is associated with each phoneme of saṃskṛtam, and therefore represented within śrī yantra in some form.




praṇām

[Shuddhasattva]

Namaste

Prabhu, even your speculation will be taken as coming from siksha guru. At the very least it will give valuable guidance to my own inquiry.

Namaste

[yajvan]

hariḥ oṁ
~~~~~~

namasté

śrī yantra as we are told is the shape of the cosmos...

She is śrīmahārājñī , śrī yuktā mahārājñī - the controller and maintainer of created beings and of the universe. This is the 2nd name found in the lalitā-sahasranāma ( the 1,000 names of Mother Divine, of śrī). I will refer back to this in a moment, but need to first set the foundation.

śrī yantra is made up of 9 components. This 9 number is not random as you would expect. We note it is 5 + 4, or 4 + 5, and also 3². If we are dealing with 3's ( 3+3+3) we are also in the realm of tripurasundarī¹ , another form of śrī, of Mother Divine.

The 9 components:

• bindu ( some write vindu) - the very center of the yantra and its point.
• trikoṇa - or trines we find in the tri-angles of this yantra and the (1) central-centered triangle
• aṣṭāṅga - this is the additional (8) tri-angles outside the central trikoṇa just mentioned
• antardaśa - 10 inner triangles
• bahirḍaśa - 10 outer triangles
• caturḍaśa - a group of 14 triangles
  ________________________________
  1 + 8 + 10 + 10 + 14 = 43 tri-angles
• aṣṭādala - the ring of 8 pedals that surround/contain the inner tri-angles aforementioned
• ṣoḍaśa dala - 16 pedals the surround/contain all the geometric shapes aforementioned
• bhūpura - the outer square form with 4 ~doors~ or ~gates~ that encompasss all the forms aforementioned

Without complicating the subject some schools view the core 9 ( 1 + 8 ) triangles differently. Some see the very central-centered triangle (trikoṇa) pointing up and others see it pointing down; ( the yantra below shows the central-centered triangle facing down). Yet one must be aware that the triangles represent śiva + śakti.

Each number offered ( 1, 4, 8, 9, 10, 14, 16) are not random; each are full with meaning and application.

Let's take this 16, We have talked about this before¹ . Yet within the context of this post we have 2 ideas that rise to the top. Within śrīmahārājñī ( mentioned in the 1st paragraph above) there are 3 (trika) letters found in the mantra that accompanies śrī yantra i.e. śrīm + a + hā. We have ṣoḍaśa or the 16th sound + prakāśa (a) + vimarśa (ha).
This in itself is fullness, wholeness. We are alluding to the quality of the Supreme śrīm not only being of luminious consciousness (prakāśa) but also conscious of its own Self (vimarśa) . It is this Self-consciousness, this Self-referral that brings about the manifestation of the whole universe.
But there is more to this 16. This 16 is also the realm of śiva within the phonemes of saṃskṛtam; That is, all the vowels (svara-s) are from a to ḥ , So we write it as a+ha+ṁ or ahaṁ . This word ahaṁ is "I" universal Self, śiva.
For each phoneme (akṣara) a specific quality or śakti of śiva is described. Hence the envelope of śiva is contained within this ahaṁ which is referred to as ṣṛṣṭibīja. It is with these svara-s that any of the consonents ( owned by śakti or śrī ) can be sounded.
Hence śiva and śakti are inseparable and co-mingle within śrī yantra.

This is just a few ideas that scratch the surface. All the forms and components within śrī yantra are quite profound and rich in meaning. As you can see from above we are beginning to go deeper and wider which (IMHO) takes a solid foundation in tantra, symbols, the āgama-s, and the like. Perhaps a subject for the uttara folder.




praṇām

words

• tripurasundarī = tri-pura-sundarī :
  • tri- the three fold division we see throughout creation; The highest is sat-chit-ananda , as Truth (pure) Consciousness and Bliss. The Taittrīya Upaniṣad is all food (anna) is made of this triad – Tejas ( fire) , ap or jala (water or fluid) and prithvī (or earth) – She is found in all 3.
    She is found in the triad of the famous vyahrti’s of bhu, buvaha suvaḥ, the second of janaḥ, tapaḥ and satyam, and the connection between the two or mahaḥ given by rishi (ṛṣi) mahacamasya.
    We see this trika in waking ( jagrat), dream (swapna) and deep sleep (suṣupti). Yet we see tripurasuundarī transcending all ( turīyam) so She can encompass all or be the root of all. She is mentioned as 'certainly the 4th' ( turīyam svid).
    We have also talked of this trika on onter HDF Posts discussing Śiva's triśula¹...if interested you may want to take a look in rounding out the notion of 3's.
  • pura or puri for city – and call our body the city of the divine that has 9 gates. The nine is 3 squared ( again trika based) – or 9 entry points to the body. Yet pura is a field of action ( like our bodies) and the triads mentioned above are the fields of wake , dream, sleep, etc.
  • sundarī – a beautiful woman

What is key here tripurasundarī is apparent/immanent in all triad's - in all 3's. The 3 worlds, the 3 śakti's of icchā (will), jñāna (knowledge) and kriyā (actions), and the 3's mentioned above.
If she is part of all 3's she them must be part of the Seer, the method of seeing and that being seen or experienced - our own experince of viewing the world. This whole concept is a beautiful body of work offered by ādi Śaṅkara (the 1st Śaṅkarācārya, himself) called dṛg-dṛśya-viveka or the inquiry into the disticntion (viveka) of the Seer (dṛg) and the seen (dṛśya). Here we will find Tripurasundarī never mentioned once, yet inferred throughout the triad of discussion.

• 16 - see this post : http://www.hindudharmaforums.com/showpost.php?p=89084&postcount=39