The Ten Maha Vidyas

The Ten Maha Vidyas

In the Tantric vision, the Universe has a vibratory structure much like a pyramid. Different worlds are placed on different levels or strata. Each stratum has a definite rate of vibration and expressesa definite level of consciousness. At the top of this gigantic pyramid like structure there are certain Cardinal Focuses of Energy (Vidya-s) symbolically called "Cosmic Powers" or "Goddesses", which have a paramount role in creating, maintaining and re-absorbing the Cosmos.The disciplines that have an inner communion with these Cosmic Powers are known as Maha Vidya Yoga or Shri Vidya Yoga. These are the supreme fundamental ways (paths) of profound knowledge and wisdom. The Tantric tradition is characterized by the central place given to Everlasting Female Archetypes, to the Supreme Goddess, the Mother of the Universe, i.e. the essential femaleness as a creative and dynamic Power which complements the stillness of the Consciousness.In this vision, each female is a Shakti. She embodies and manifests the secret fundamental subtle forces which animate and control the Cosmos. The Tantric adepts see the whole Cosmos, with its visible and invisible worlds, as a Supreme Mother Goddess ( Parashakti ), which holds ultimate and omnipotent power over cosmic manifestation and over all creatures. On a human scale, all women are part of the Cosmic Goddess. The Ultimate Consciousness (Shiva) is grasped through Shakti.It can be said that the Ten Great Feminine Cosmic Powers (Dasha Maha Vidya-s) are the ten fundamental aspects of the Supreme Cosmic Mother's personality. Nevertheless, each Goddess has a specific cosmic function in the universal harmony. The traditional sequence of the ten Goddesses is:KALI - The Power of Time and The Night of Eternity TARA - The Power of Void and The Night of Anger TRIPURA SUNDARI - The Power of Absolute Splendor BHUVANESHWARI - The Power of Space and The Night of Perfect Realization TRIPURA BHAIRAVI - The Power of Death and The Night of Destiny CHINNMASTA - The Power of Sacrifice and The Night of Courage DHUMAWATI - The Power of Deprivation and The Night of Frustration BAGALAMUKHI - The Power of Instantaneously Stopping MATANGI - The Power of Domination and The Night of Illusion KAMALATMIKA - The Power of Perfect Happiness and The Night of Paradise The cluster of the ten Maha Vidya-s reflects the dynamic unity of existence, in which all aspects of life - the darkest, the purest, the most forceful and the inert - are combined to form a whole, a vision of unity in diversity. DEFINITION OF "WORSHIP"The esoteric Tantric Tradition states that:'The highest form of worship ( Param Puja ) is not offering flowers, fruits, etc., to any image, but it is the grasp of the true nature of [the Deity as being the Self]. It does not need any definite place or time: it is to be performed wherever and whenever possible' We use the term "worship" with this meaning. This way, worship leads to spiritual knowledge, which implies the unification of subject and object by relation of identity ( samyama ). In fact Maha Vidya Yoga consists of ten different ways (paths) of understanding ourselves and the Universe through identification with ten fundamental energies-consciousnesses of the Cosmos. Therefore our purpose is self-knowledge through specific ways which are related to our affinity i.e., which best fit our personality. Tantra reveals that the Supreme Being can be reached through any of these Cosmic Focuses of Power.

TANTRA TANTRA & AAGAM

TANTRA :TANTRA & AAGAM

The Sanskrit word TANTRA literally means "warp (on a loom)", or "extension". It comes from the verbal roots TAN - "to stretch, expound", and TRA - "to save", which gives further hints upon the other meanings of the word TANTRA.

This name is applied both for a certain category of texts of Oriental spirituality, and for the doctrine and teachings which they contain. However, the Tantric texts, the TANTRA-s - of which there are several hundred: proper TANTRA-s, SHIVA AGAMA -s, VISHNU SAMHITA -s, SHAKTA NIGAMA-s, etc. - are written in a kind of "code language", so that without an oral explanation from a competent GURU a lot of passages are bound to remain unclear. Furthermore, there are still many un-translated and secret Tantric texts under the dust of forgotten or private libraries. All these, plus the extremely varied and complex nature ofTantra means that it is almost impossible to formulate a single definition. That is why, it is important to sketch some of the main features of the Tantric system in a detailed manner .

CHARACTERISTICS OF TANTRISM

1. TANTRA YOGA offers an alternative and practical individual road to salvation, called a SADHANA, beside the Vedic one which is often deemed to be antiquated. It is important to note that the true Tantric SADHANA is accessible for people of any caste, social status, age, for women as well as men, householders and ascetics.

2. The TANTRA-s are presented as the best form of teaching for people living in KALI YUGA "the dark age", people of the present day. KALI YUGA is often connected with the "iron age" of the Greek mythology and with the "age of the wolf", of the Northern Edda, deemed to have exactly the same meaning. Therefore, nowadays, when spirituality is declining and man is desperately trying to reintegrate himself into a spiritual reality, it is stated that TANTRA is the last and best way to reach salvation.

3. TANTRA has a rigorous metaphysical basis, of a very non-dualist nature. However, according to Tantra an intellectual knowledge is not enough, there also exists a need for direct, personal experience, which becomes possible only through the agency of SHAKTI, power and intense energy. The concept of SHAKTI, the feminine energy is the specific shade of the entire Tantric system.

TANTRA YOG

4. TANTRA recognizes, and expounds mundane aims besides spiritual emancipation, as a lawful goal for practitioners. Its aim is to transform the adept into kind of super-man, who not only has liberated himself of the Universe, reaching Enlightment, but also - alike the Supreme Lord Himself - is able to rule over it and control its secret forces. This means that Tantric methods are applicable for various sorts of practical accomplishments, including astrology, medicine, parapsychology, alchemy and magic. A number of written sources are pre-occupied with describing these supernatural abilities (SIDDHI -s), and the ways to attain them. However, there will always remain a connecting thread between magical and spiritual.

5. The eminent place given to energy involves a thorough reevaluation of the body. This is not meant with the sense of object of idolatry, like in the contemporary world, but as necessary instrument, the unavoidable premises of the spiritual realization. This is due to the frequently used analogy between the macro cosmos and the micro cosmos, which is the human body: "What is here is everywhere, what is not here is nowhere". A consequence of this fact is the appearance of the HATHA YOGA system in Tantric schools; a system which has neither "health" or "well-being" as its goal as is commonly believed.

6. TANTRA teaches the practice of a special variety of YOGA, designed to transform the animal instincts and functions by creating an upward movement in the body, along energy-channels called NADI-s, and through centres of force CHAKRA-s. The process is most commonly expressed as "rising KUNDALINI ". YOGA is the elaboration of a subtle physiology, in which the micro cosmos of the body is homologized with the macro cosmos and the world of The Gods.

7. TANTRA emphasizes the metaphysical and operative importance of the feminine principle. For TANTRIKA-s, the Female Goddess SHAKTI represents universal power, which is the energy of bondage, and Liberation, who veils and reveals, blinds and illuminates, the world is her toy, and her mirror. Here we encounter a genuine reevaluation of the woman, thus being the only spiritual path that acknowledges a total equality between the two sexes, at all levels. The importance of female manifestation extends to all levels of experience, from daily life to metaphysics.

8. Important also are speculations upon the mysterious nature of speech, and its constituents; the existence of a phonic creation is assumed in parallel to material phenomena. These revelations are connected with the sounds from the Sanskrit alphabet.

9. Generally short, unintelligible formulas, called MANTRA-s and BIJA-s have been developed and frequently used which correlate to various supernatural powers and levels of consciousness by means of definite Yogic procedures which explore cosmic symbolism. MANTRA, according to TANTRA, is one of the most efficient instruments for reaching higher levels of consciousness and therefore the overwhelming majority of Tantric texts deal to some extent with this topic and its secrets.

10. TANTRA uses other concrete tools such as geometrical designs called YANTRA-s, symbolical representations (MANDALA-s) and gestures (MUDRA-s), for practically accomplishing or expressing metaphysical principles. Supernatural worlds are approached by specific methods of meditation (DHYANA), visualization, worship, etc.

11. Tantric teachings are structured on several levels, depending on whom they address; the traditional texts assert the existence of three different types of human beings: 1) the "divine" human (DIVYA), who in our age practically no longer exists. 2) The "heroic" human (VIRA), who though rare is best suited for initiation in Tantra. 3) The "animal" or "herd of the Gods" (PASHU) who thrives in our dark age. Tantric texts say that only the VIRA-s, heroes liberated from fear, hate, and absurd shame are qualified to receive in full Tantric revelations, while others must first receive an adequate SADHANA , which will gradually bring them to heroic condition.

12. When discussing heroic beings, TANTRA is not so very concerned with theology, or common morals. It is not a trite anarchism that we are talking about, but the need for transcending some of the appearances of the illusonary world, for reaching the strongest awakening. Very often Tantric texts themselves over-emphasize this idea in order to banish narrow-minded aspirants. Therefore they use a symbolical language which seems crude but is loaded with deeper and hidden meanings; for example "to pet the breasts of your sister" actually means to arouse the SHAKTI in ANAHATA CHAKRA or, "to put the LINGAM (penis) in the maternal cavity" actually means to pierce the root-CHAKRA, also known as Muladhara and so on.

13. Most Tantric lines are SHIVA-ite, because of the exceptional aspects of SHIVA, which are known as: Benefactor, Terrible, Healer, Destroyer of evil, Supreme Androgen and so forth.

14. TANTRA emphasizes the absolute necessity of initiation from a qualified spiritual guide or teacher (GURU) whose directions for spiritual practice must be consistently followed. That is why Tantric texts use a special set of terminology, inaccessible to outsiders, and whose "key" is handed over orally, by the GURU.

15. In TANTRA there often appears ambivalence between divine and human existence, as complementary aspects of the same awesome, grandiose reality.

16. There is also a far-fetched categorization of reality, especially in the symbolism of the numbers and speech, which leads to the mysterious science of breath and to TATTVA-s. It has connections with the ancient alchemical processes of SIDDHA -s and the body culture of the HATHA YOGIN-s.

TANTRA---the most neglected branches of Indian spiritual studies

TANTRA--------------------------------------------------------------------------------

Tantra has been one of the most neglected branches of Indian spiritual studies despite the considerable number of texts devoted to this practice, which dates back to the 5th-9th century AD.
Many people still consider tantra to be full of obscenities and unfit for people of good taste. It is also often accused of being a kind of black magic. However, in reality, tantra is one of the most important Indian traditions, representing the practical aspect of the Vedic tradition.
The religious attitude of the tantriks is fundamentally the same as that of the Vedic followers. It is believed that the tantra tradition is a part of the main Vedic tree. The more vigorous aspects of Vedic religion were continued and developed in the tantras. Generally tantriks worship either Goddess Shakti or Lord Shiva.
The Meaning of "Tantra"
The word "tantra" is derived from the combination of two words "tattva" and "mantra". "Tattva" means the science of cosmic principles, while "mantra" refers to the science of mystic sound and vibrations. Tantra therefore is the application of cosmic sciences with a view to attain spiritual ascendancy. In another sense, tantra also means the scripture by which the light of knowledge is spread: Tanyate vistaryate jnanam anemna iti tantram.
There are essentially two schools of Indian scriptures — "Agama" and "Nigama". Agamas are those which are revelations while Nigama are the traditions. Tantra is an Agama and hence it is called "srutishakhavisesah", which means it is a branch of the Vedas.
Tantric Scriptures
The main deities worshipped are Shiva and Shakti. In tantra there is a great significance of "bali" or animal sacrifices. The most vigorous aspects of Vedic traditions evolved as an esoteric system of knowledge in the Tantras. The Atharva Veda is considered to be one of the prime tantrik scriptures.
Types & Terminology
There are 18 "Agamas", which are also referred to as Shiva tantras, and they are ritualistic in character. There are three distinct tantrik traditions — Dakshina, Vama and Madhyama. They represent the three "shaktis" or powers of Shiva and are characterised by the three "gunas" or qualities - "sattva", "rajas" and "tamas". The Dakshina tradition, characterised by the "sattva" branch of tantra is essentially for good purpose. The Madhyama, characterised by "rajas" is of mixed nature, while the Vama, characterised by "tamas" is the most impure form of tantra.
Rustic Tantriks
In Indian villages, tantriks are still not quite hard to find. Many of them help the villagers solve their problems. Every person who has lived in the villages or has spent his childhood there, has a story to tell. What is so easily believed in the villages might appear illogical and unscientific to the rational urban mind, but these phenomena are realities of life.
Desire for Worldly Pleasures
Tantra is different from other traditions because it takes the whole person, and his/her worldly desires into account. Other spiritual traditions ordinarily teach that desire for material pleasures and spiritual aspirations are mutually exclusive, setting the stage for an endless internal struggle. Although most people are drawn into spiritual beliefs and practices, they have a natural urge to fulfill their desires. With no way to reconcile these two impulses, they fall prey to guilt and self-condemnation or become hypocritical. Tantra offers an alternative path.
The Tantrik Approach To Life
The tantrik approach to life avoids this pitfall. Tantra itself means "to weave, to expand, and to spread", and according to tantrik masters, the fabric of life can provide true and ever-lasting fulfillment only when all the threads are woven according to the pattern designated by nature. When we are born, life naturally forms itself around that pattern. But as we grow, our ignorance, desire, attachment, fear, and false images of others and ourselves tangle and tear the threads, disfiguring the fabric. Tantra "sadhana" or practice reweaves the fabric, and restores the original pattern. This path is systematic and comprehensive. The profound science and practices pertaining to hatha yoga, pranayama, mudras, rituals, kundalini yoga, nada yoga, mantra, mandala, visualization of dieties, alchemy, ayurveda, astrology, and hundreds of esoteric practices for generating worldly and spiritual prosperity blend perfectly in the tantrik disciplines.
Proper recitation of mantras helps invoke the natural forces to produce the desired effect. "Tantrasadhana" or tantrik meditation and worship helps one attain many supernatural powers. These powers may be used for good or for bad purposes.
Shiva & Shakti
Tantrik practices mainly aim at the illumination through the unification of polarities inherent in the world and one's self. These opposites are symbolically subsumed as "Shiva" and "Shakti" or consciousness and energy, personified as male and female forces of nature. Shiva, the Destroyer, represents universal consciousness diffused throughout the galaxies, while Shakti, the Divine Mother, is the power swinging in a celestial dance, between energy and matter, giving birth to all creation, both tangible and transcendent.
Awakening the Latent 'Shakti' in Us
Long ago, tantrik masters discovered that to be successful externally or internally we must first awaken our latent power, for only those who are strong and blessed with great stamina reach the final destination. The key to success is the Shakti — the power of the soul, the power of divine force within. Although every individual possesses an infinite and indomitable Shakti (power), most of it remains dormant. Within this Shakti, we can neither find spiritual illumination nor enjoy worldly life.
The Misuse of Tantrik Powers
Unfortunately, a large number of tantrik enthusiasts, in both the West and the East, mistakenly identify tantra as the yoga of sex, black magic, witchcraft, seduction, and an amalgam of techniques for influencing the minds of others.
This is due, at least in part, to the fact that tantra is both a spiritual path and a science. As a spiritual path, it emphasizes on the purification of mind and heart, cultivating a spiritually illuminating philosophy of life. As a science, it experiments with techniques whose efficacy depends on the precise application of "mantra" and "yantra", ritual use of specific materials, and the performance of tantrik mudras and accompanying mental exercises.
In the layman's language, such practices can be thought of as tantrik formulae. They will yield a result if properly applied, regardless of the character, spiritual understanding or intention of the practitioner. When this scientific aspect of tantra falls into the hands of charlatans, it is inevitably misused giving tantra a bad name. Fortunately, however, there are still tantrik masters, authentic scriptures to undercut such false and distorted notions and make it possible for us to gain a better understanding of this sublime path.

Ganesh ; The Indian God

GANESH The word Ganesha is made up of the words "gana" and "isha ", "gana" referring to all beings that have a name and a form, and "isha" means Lord, master. Ganesha is the name given to Shiva's second son, for becoming Lord of the entire creation. Ganesha or Ganapati is a highly popular god in India. Ganesha is invoked for the removal of obstacles, as well as in the beginning of all important actions: trips, building houses, writing books, getting paranormal powers and spiritual discrimination. He is the god of education, knowledge, literature and arts. All spiritual rituals in the Hindu tradition begin with an invocation to Ganesha. The tantric tradition considers that Ganesha protects and guides sexual relationships, giving them a spiritual orientation. He is considered the embodiment of tantric mysteries. SYMBOLIC REPRESENTATION Ganesha is god of small stature, with a large, round abdomen, four arms and an elephant head that only has one fang. In three of his hands he holds an axe, an ankush (a small axe), a noose, a sash and sometimes a shell. In some representations, he makes a gesture of bestowing his divine favors with the fourth hand, but most often he holds a cake known as ladhu. His eyes always shine like two diamonds. He rides a rat or is accompanied by one, which is an ex-demon whom he defeated and then accepted as a vehicle. This representation may not be so attractive for a rational mind. The animal head and the fat body usually attract children, but for adults he can seem somewhat ridiculous. Nonetheless, it is a mistake to be fooled by his appearance, because Ganesha is the protector of refined people, who are not fooled by exterior appearances. People who cannot see the divine in him and are distracted by his representation become prey of their discursive mind, the greatest obstacle on the spiritual path. Ganesha's acceptance as a spiritual force has calms and grants control over the mind. It also dismisses all doubt from one's mind as well. Therefore, Ganesha is considered as the most appropriate deity for the removal of obstacles. Faith in him generates great spiritual force, reversing the natural downward flow of energy and orienting it upwards, thus allowing the activation of our superior centers of energy. The divine Ganesha is pretty much unstoppable. Therefore, he brings courage and firmness to people who meditate on him, and invoke him in the beginning of all their actions. In Mangala Purana it is said, "Ganesha's human body represents tvam (you), his head is tat (Brahman) and together they represent the unity between the two." Thus, Ganesha's body is the representation of the highest reality Brahman, and together they signify unity between the two aspects. Thus, Ganesha's body is the visible representation of the highest reality, Brahman expressed through "tat tvam asi" (you are That - Brahman or God). Another explanation is that generally, Ganesha's head represents Atman, the Supreme Reality, and the body from the neck down symbolizes maya, the principle of a phenomenon based existence. The implication of Atman into the world is done through the mind and speech. LEGENDS ABOUT THE ELEPHANT HEAD There are of course several explanations about the elephant head. An elephant is strong, but almost always calm. It is one of the very few self-conscious animals that actually has funeral rituals. Despite its strength, it is vegetarian. The Purana-s offer several versions on Ganesha's birth and on the origin of his elephant head. Shiva Purana tells that Ganesha was created from a washing ointment (ubtan) which Parvati took from her body. It is said that one day when she was preparing to take a bath, she noticed that the guardian of her house was missing. So she took part of the soapy foam from her body and molded a child-like form. She then brought life to it. She made this child her guardian, and gave him instructions not to let anyone enter the palace. The guardian-child respected her wish and sat out front with a war scepter in his hand. Right about that time, Shiva decided to visit his beloved wife, Parvati, and came to the palace. Because the little guard did not let him enter, Shiva eventually got mad and threatened the boy. The little guard did not even flinch and after a long battle he was finally defeated, but only with the help of all the gods and demons combined. By this time Shiva was so angry that he beheaded the little guard using his trident. When the Divine Mother found out what happened, she became very upset and asked Shiva to bring him back to life. Shiva, realizing he got carried away, began searching for a sleeping child, to take his head and put it on the little guard's body. However, mothers were sleeping with their children in their arms that night and Shiva was not able to find what he was looking for. He finally saw an elephant baby that had just passed away and decided to use this opportunity. He took the elephant's head and placed it on the guardian child's body and thus, brought him back to life. Shiva named this child Ganapati and made him leader of all his troops. Furthermore, he decided that everyone should invoke him before any performing any important actions, so that obstacles could be removed and tragedies avoided. GANESHA HOLDS THE COSMIC EGG IN HIS STOMACH There is also a legend about Ganesha's prominent abdomen. It is said that the god of wealth, Kubera, once invited the divine couple Shiva and Shakti for dinner, to boast about his wealth. The divine couple declined the invitation, sending instead their divine son, and asking Kubera to feed Ganesha who was very hungry. Kubera laughed, saying "With my wealth I can feed an army of children such as this one!". Ganesha sat calmly at the table and started eating. First he ate all the food available, then the furniture, than the entire palace. Frightened, Kubera heard the little god saying: "You promised my parents you would feed me. Do so, or I will have to eat you as well." Kubera ran for his life, and asked Shiva for help. Shiva gave him some rice, and advised Kubera to give this rice with deep humility to Ganesha. Kubera came back. Meanwhile, Ganesha's stomach had become gigantic, but he was as joyful as ever. When Kubera offered him the rice with great humility, Ganesha's hunger was finally sated. Legend has it that Ganesha is represented this way because he also ate the Cosmic Egg. THE PATRON OF THE GANA-S (BEINGS) There is a very significant story revealing the way in which this god had become the patron of the Gana-s, and earned the name "Ganesha". During the ancient times, Shiva was the unique master of the gods, demi-gods, people, demons, phantoms, spirits, and all other beings in existence. But because he was always in the state of divine ecstasy (samadhi), the gods and the other beings found it very difficult to communicate with him. Any time they were in trouble, they needed to spend hours on end praying and singing songs so that Shiva would come down to their state of consciousness. Therefore, the gana-s felt they needed another leader, who would be easier to call upon and who would solve their problems as well as protect them when needed. They went to Brahma, but he could not help them with this problem, so they turned to Vishnu to persuade Shiva to appoint a new Ganapati (leader of the gana-s). Vishnu suggested that they should pick one of Shiva's sons Kartikaya or Lambodar (Ganesha) as a leader. In order to decide whom of the two deserved the title of Ganesha, the gods and demi-gods decided to organize a contest. At the established day, they all came to the contest presided by Vishnu and attended by Shiva and Shakti. Vishnu announced the test: the two should tour the universe, and the first to arrive back would be appointed Ganesha, the lord of all gana-s. After announcing the trial, Kartikeya flew into space right away, riding his fast peacock, in order to cross the universe as quickly as possible. During all this, Ganesha stood still on his rat, without moving an inch. Vishnu, noticing that Ganesha did not move, told him to hurry. Since Vishnu was insisting so much, Ganesha smiled, paid his homage at the feet of his mother and father, humbly saluted all those present, and then flew away on his rat. Amazed, they all saw that instead of going off into space, Ganesha flew around Shiva and Parvati, and then returned to the starting point, kneeled at his parent's feet and said: "I fulfilled my task. I toured the universe." All the gods and demi-gods said as one: "It's not true! How can you be so lazy?" Ganesha turned over to Vishnu and said: "I know that you understood the significance of my actions, but in order to make everyone understand I will say this: I fulfilled my task of touring the universe, because this phenomenal world of forms and names is only a manifestation of my Divine Mother and Father. They are the source of all there is. I went to the source, to the truth, to the essence of all existence and phenomena. I know that this world is an ocean of relative existence, that it is illusionary and that it makes no sense to pass by the ultimate reality in order to tour an illusion. My brother is still touring the universe. When he reaches the truth, he will know that all is one, and the rest is but an illusion, including me and you." This statement lit a spark of authentic understanding in his listeners, who were amazed and delighted by his wisdom. Applauding his refined judgment and his enlightening action, the gana-s had accepted the "fat" Ganesha as their lord. While Vishnu was placing the mark of victory (tilak) on Ganesha's forehead, Kartikeya returned from his journey. He was very upset and contested Ganesha's victory. Then the gods told Kartikeya about Ganesha's subtlety and wisdom and added: "you focused your attention on matter, which is illusion. You went around the phenomenal world, whose existence is relative, and therefore you were not able to perceive the truth directly. Ganesha showed us that the entire universe is but a manifestation of the ultimate truth. This is the source and the phenomenal universe is maya, the illusion." Kartikeya realized then that he also had been fooled by maya that his rush into the world of ever-changing phenomena had been in vain. He had chased a mirage. Kartikeya had behaved just as any other mortal who takes the world of names and forms as reality, and the title of Ganesha was offered to the one whose wisdom had passed beyond material existence. Also, Vishnu decided that from that moment on, all beings should invoke Ganesha's grace at the beginning of all their actions, so they would not have to deal with various obstacles in achieving their beneficial goals, and their path would be smooth and without hardships. GANESHA'S YANTRA The meditation and focus on Ganesha's yantra grants a state of inner balance. The background is intense green. This green is obtained from a mixture of warm yellow and cold blue, so green is seen as a color that brings balance. Focusing on this green color, we produce its complementary color, red. Red is the symbol of life, inspiration, revolution, freedom from rules and limitations. The eight-petal red lotus represents the eight aspects of Prakriti (the primordial nature): 1. Akasha 2. Air 3. Fire 4. Water 5. Earth 6. sattva 7. Rajas 8. Tamas The yellow star represents the balance between the masculine and feminine energy, and it was created through the superposition of a masculine triangle pointing upwards and a feminine one pointing downwards. The male triangle pointing upwards represents the vital masculine essence, the elixir of immortality. The color of this triangle is the same as Ganesha's skin. Bindu, the point placed in the middle of the central triangle represents Ganesha himself. Meditation on this bindu is the main purpose of yantric worship. Its color is golden, attractive and calming at the same time.