SRI-CHAKRA

Rediscovering The Rules Of Its Construction From First Principles

Sudarshan Raj Tiwari

[Ritual specifications of the composition of nine intersecting triangles central to the diagram Sri-chakra require that the triangles be laid out such as to make twenty-four triple intersections. The deceptively simple geometry demands impossibly huge number of computational steps when modern mathematics is applied to solve it. Geometrically accurate traditional drawing of Sri-chakra is not available. Instructions noted in ancient commentaries are also only approximate and do not give accurate results - instructions appear even cryptic and coded. In recent times, renewed interest in the diagram as an object of meditation has led to fresh research on it seeking accurate constructs based on comparative analysis of sacred geometry of East and West. Such researches have often assumed the diagram to be either as just something occult or as an object of religious and magical geometry representing an abstract macrocosm. The functional and physical objective of constructing diagram, which would allow one to judge whether it is correct as well as accurate, has not been considered as yet and this has meant that a true reconstruction of the diagram has remained elusive. This paper evaluates the available traditional instructions for the drawing of the diagram and presents a method and measure for reconstruction of drawing the Sri-chakra based on analysis of classical tantra literature. The method proposed offers the highest level of accuracy as understood, told and intended by ancient seers of the philosophy of Sri-yantra . The current article examines Sri-chakra as an instrument of unified astronomical and astrological measure of universe and shows that it is a mathematical diagram of geocentric space and time as understood in Hindu thoughts. The geometry of the diagram incorporates an annual correction equivalent to 5.25875 days at the time of winter solstice (daxinayan ) and reconciles the circle representing the universe spatially measured as having an angle of 3600 and time wise as one year of 365.25875 days or as many degrees.]

Sri-yantra1 is the most exalted and potent diagram mentioned in Tantra-shastra and represents Goddess Sri or Tripurasundari, the Goddess of Universe. As the house of Sri, the diagram is also universe itself; for this reason the term saranakona was used in Saundaryalahari, an eighth century composition on Sri-yantra. As the primordial Shakti, Sri is mirror of consciousness for the radiant S iva and so Sri-yantra also provides refuge 2 to the Self of Siva says Kamakalavilasa , a Tantra devoted to Sri-yantra. Just as the onlooker sees itself in the reflected image on a mirror and without a mirror the objectonlooker would have remained unaware of itself, Sri-yantra reflects a similar tripartite actualization of Siva as a conscious Self is awakened through the Shakti. Thus, in the center of Sri-chakra3 is a composition of nine interpenetrating triangles; four Siva triangles (with apices up) and five Shakti triangles (with apices down). According to Saundaryalahari the house results when the triangles-composition is bounded by four outer circuits - eight-petal lotus, sixteen-petal lotus, three rings and three lines: rt'le{Z>Ls07}M lzjo'jltleM k~rlelk k|lefleM zDef]gj { le/lk d"nk|sl[ tleM . rt'ZrTjfl/+z;'bnsnf>lqjno lq/]vfleM ;fw+{ tj z/0fsf]0ffM kl/0ftfM ..
(- Saundaryalahari.xi - from Laxmidharas commentary)4

Sri-yantra displays all three cosmic activities of creation, preservation and dissolution together. The triangles represent this triadic nature and the name Tripurasundari also literally tells of the pattern of three-ness in nature and Her essence.

Several triads are invoked in Sri-yantra much like the three groups of letter-sounds made while reciting its sound image, Pancha-dasaksari Mantra (fifteen-lettered-sounds). These triads are the processes of phenomenal existence srshti-sthiti-samhara (creation, preservation and dissolution), the dimensions of existence conveyed by agni-surya-soma (Fire, Sun and Moon) and iccha-jnana-kriya (volition, cognition and action), the qualities of evolution sattvarajas-tamas (pure, radiant, dark), the body states jagrat-svapna-sushupti (wakefulness, dream and deep sleep), the aspects of knowing jnatr-jnanajneya (the knower, the knowledge and the known) and the dimensions of self atma-antaratmaparamatma (the individual self, the inner self and the supreme self). In Sri-yantra, the triads are worshipped as one and undistinguished into components.
a

Figure 1: Sri-yantra

That the yantra of Tripurasundari is in the form of brahmanda, the universe, is reiterated in Bhairavayamala Tantra (cf. rs|+ lqk'/;'Gbof{ a|df08fsf/dL?jl/). As it was traditional to model Sri-yantra as hemisphere with spherical triangles, Sri-chakra appears as a two-dimensional projection of the universe. Bhasker-raya (Bhavanopanisat , ca. 1730 AD) states that Sri-yantra evidences itself in the forms of time, world and heavens (e.g. sfnkf] b]Zfk peok) and in the renewal of tithi and within it resides the essence of Sri-yantra, not outside (e.g. O{bZ [ f:o r lgTo+ kl/jt{dfg:o sfnkltlyrfm:ofGt/]j >Lrfm+ lti7lt, g alxM . ). Thus, the brahmanda that Sri Yantra mirrors is understood as a three-fold image of time, world and heavens. Thus, of the triadic properties noted above, that of agni-suryasoma (Constellations, Sun and Moon), the physical elements in the sky that make up and define Time appear to have determined its geometric composition.

Figure 2: Hindu Image of the World jambudvipa and the Heavens (as illustrated in Rawson)

It is most likely that observation of the phenomena of renewal of time and seasons provided the philosophism for the triadic process of phenomenal existence, creation,

preservation and dissolution in the first place. The primary dimension of time is the circular angle that synthesizes the tripartite causative components of Moon, Sun and Fire (cf. the edict of Rudrayamala trikhandam matrikachakram soma- suryanalatmakam). It has been said in classical texts that Marichi, the aboriginal speck of light, has a body of 360 rays, the same as the number of days in a standard year (savan versa). According to Vairabayamala, the rays of Fire, Sun and Moon5 are respectively 108, 116 and 136 and add up to 360: Astottarasatam vanheh shodashottarakam raveh Sattrimshduttarasatam chandrasya cha vinirnayah Sri-yantra, as it revealed the pattern of renewal of tithi, time according to moon, as well as time as per other luminous bodies, may also have found utility as an instrument for measuring lunar-solar time in Ganitajyotish, the computational astrology. As apparent motion of Sun and Moon relative to luminous bodies outside the solar system charted in a dial with the observer on Earth at its center formed the rules governing time, it would be possible to mathematically revisit at least one way of specifying Sri-yantra and reveal a method and measure of geometric construction of Sri-chakra. And we could also verify the relevance and accuracy of rules on the basis of data from modern astronomy. Sri-chakra is symmetrical about its vertical axis and derives its geometrical significance through the particular arrangement of the nine triangles, four with apices pointing up and the other five with apices pointed down making twenty-four triple intersections (Fig 1). From the point of view of geometric construction, it is the specification of these tripleintersections or marmasthana that provide a test of accuracy of any diagram and truth of the method of construction. These intersection points get special attention in worship for they are said to show the presence of harmony (samarasya) in the union of Siva and Shakti. The faithful worship 28 such points ( asmin chakre astabimsati marmasthanani..) including the four Siva circuits on the outside. Only drawings, paintings and etchings of Sriyantra used as religious artifacts for invocation of spiritual power and meditation have survived. As miniatures of a complex diagram, they appeared visually correct enough to serve their religious purpose but the limited sharpness of lines used does not give them a high level of geometric accuracy. Instructions for drawing of Sri-chakra outlined in traditional texts also do not result in any better accuracy as the measures given are rounded off to integer values.

i a d g c f h b e Centre

Fig. 3: Shristi-krama Drawing Sri Chakra Inside-out.

Drawing Instructions from Tradition Laxmidharas commentary on Saundaryalahari reveals that there were two cults of invocation and each had its way of drawing - one followed the path of shristi-krama6 or order of creation-evolution and approached construction inside-out and another approached construction outside-in following the path of samhara-krama7 or order of

dissolution. However, he cites just theoretical steps and does not give measures or proportion for either method; both instructions may require many test trials even to arrive at a close approximation. Shristi-krama method starts by drawing ? abc with apex pointing down (Fig. 3) and fixing the position of the centre ( bindu) inside it. ?def is then drawn with apex down so that its base is located a little above the centre point. The circuit of astara, the eight cornered diagram in the centre is completed by drawing ? ghi with its base drawn through the apex of ? abc and its own apex pointing up. Since the method uses expansion of diagram outwards using the triple intersections as basis and so has perfect reproduction of marma - a less than perfect guess of proportions will have the vertices of the outermost triangles failing to fall on the circumference of the enclosing circle prompting comments that construction of Sri-chakra starting from centre is not viable and is simply a redherring, or a deliberate attempt to mislead (Fonseca, 1984). It can be seen from Fig. 3 that the specification of the three innermost triangles also concurrently establishes the four outer triangles and fixes the apices and bases for all triangles. Thus, if a construction of Sri-chakra is possible outside-in, then, by the same logic it would be possible to draw an as accurate a diagram inside-out also. The other method mentioned in Laxmidharas commentary approaches construction outside in and it instructs to start by drawing nine chords or lines (e.g. j[Qd]gj]vflnlvTjf etc.) to form the base of each triangle but again gives no clue as to how the required chords may be fixed. However, a later commentator Kaivalyasrama, has provided the detailed measures and instructions for construction of Shakti circuits and these are transliterated in Saundaryalahari, ed. Sastri and Ayyangar, 1977. Most of the analyses of construction of Sri-yantra in the West have been based on this transliteration. Samhara-krama method or the order of dissolution: The outside-in method starts with drawing the reference circle and dividing its vertical diameter into 48 parts. The nine chords that make up the base of the triangles are located to pass through 6th , 12th , 17th , 20th , 23rd, 27th , 30th , 36th and 42nd segments from the top. The actual base of the triangles are drawn by rubbing off from each end of the first, second, fourth, fifth, sixth, eighth and nine chords a measure of 3,5,16,18,16,4 and 3 units respectively8 . The apices and bases are joined in correspondence to form the interpenetrating triangles as desired e.g. ends of third chord to bottom end of diameter, seventh chord ends to top end of diameter, ends of second line to apex on ninth line, etc. Kaivalyasramas instructions for drawing the circuits of circles and squares on the outside carry no measurements. Dabral (1991) cites the following measures for the construction of outer circuits as elaboration of Samhara-krama method and provides ground for fresh analytical departures:
Draw a vertical line (Brahmasutra ) and divide it into 72 parts. On both the east (top) and west (bottom) ends leave a margin of 1unit each and again 12 units and draw a circle in the center such that its radius is 22 and the diameter 45 units. On the outside of this circle and on either side, draw the eight-petal lotus and its karnika within 4 unit divisions, sixteen-petal lotus and its karnika within 5 unit divisions and in the remaining four units on either side make a circle and square (bhupura )..

It should be noted that where Dabral mentions only one circle and one square as the third and fourth Siva circuits, Kaivalyasrama states that these circuits are a ring of three circles drawn close together (brittatraya) bounded by three squares on the outside (chaturasratraya), equally spaced and just clear of the inner circle. Specified between 35 and 36 divisions, drawing these circuits call for high refinement. It is notable that diameter (OA in Fig.4) of reference circle is specified as 45 in relation to the overall square of side 72 and requires use of a 3-4-5 right triangle ?OEF (with EF equal to 36 units and OF 27 units), the middle point C on the hypotenuse OE provides the reference circle with radius 22 units. The E square that circumscribes this circle will have a x diagonal equal to 22.5(2v2) or 63.64 units and a Xx circle circumscribing this square will have a H radius OG equal to (22.5v2) or 31.82, which C appears to be the exact measure of the round Cx number 32 (22.5+4.5+5=32) specified as radius B A F G for the 16-petal lotus circuit. It is likely that I O Shastri and Ayyenger garbled the instructions for the circuit of 8-petal lotus by mixing its measure of 45 units with its division into 48 parts and reduced the width of the circuit to 3 units, whereas the correct measure should have been 4.5 units as cited by Debral.
Fig.4: Measures from Tradition for Siva Chakra (With Modifications on Dabral)

Analysis of Kaivalyasramas Data and Recent Research Although the instructions are more than sufficient for drawing the five Shakti Chakras, plotting of triangles with the given bases and apices shows errors at all points purported to be triple intersections. It was seen from the discussions on Shristi-krama method that triple intersection specifications and a sequential plotting enables full plotting of the st diagram if the location of 1 , 3rd, 6th , 7th and 9th chords are known. Also information on th st location of 6 chord can be replaced by the rub-off measure for 1 chord. A plotting of the diagram taking just these data from Kaivalyasrama will still show that the error get cumulated in the pair of triple intersections in 6th chord. Error free diagrams can be constructed by adjusting value for any one data (and keeping the other four fixed) at a time9 . Evidently, all measurements given are rounded integer values of actual dimensions and not even a single data is exact. For this reason alone, the so-called alternative methods proposed by some researchers (Fonseca, 1984; Bolton and Macleod, 1977), who have sought to remove such errors through adjustment of only the base angles of ?ABC and ?FDE could not be totally error free. One way of reducing such errors would be to work with the large reference circle of radius 3438 units used by ancient mathematicians themselves as this gave a circumference in units equal in length to the total number of minutes in the circular angle (21600) and was correct to fourth place of decimal. Also, both the arc (chap) and the

perpendicular (jya) of angle 225/32 or 7.03125 minutes were computed at 7.03124 units each and justified the position that arc of angles (chap) smaller than 225 minutes ( kala) look straight! Kaivalyasramas own reference for positioning the seventh chord would have been 4328 (brihajjya for the radius of circle 3438 units) thus giving him a 144 times greater accuracy10 (cf. 30.2129 in place of 30 for the circle with radius of 24 units)! Unfortunately, brihajjya of other chords required for Sri Chakra are not available from traditional sources. Fonseca proposes a method of reproducing the Sri-chakra based on the use of v5 diagonals of a quartered square and suggests interpreting it both as a microcosm and a mnemonic device (Fonseca, 1984 p 3). However what he proposes is a diagram in which all the triangles except the ninth are symmetrical about the horizontal axis (N-S axis of the microcosm) whereas Kaivalyasramas original specifications require all triangles to be asymmetrical. Stripped of its asymmetry, Fonsecas diagram ceases being a Sri-chakra and becomes at best a mnemonic device for the geometry itself. Similar but limited congruency has also been assumed by Bolton and Macleod11 from aesthetic consideration leading to the same loss of meaning. Thus all the published studies of constructive geometry of Sri-chakra in recent history12 have failed to reflect on it as a macrocosm. Clearly, according to the instructions of Kaivalyasrama, the two large triangles that have vertices in the circumference of the circle are non-congruent. The extent of noncongruence physically measures what is F philosophised as the energy of creation, the residual power of the diagram. The five triangles of creative nature, called Sivayuvati, through their varying sizes and as penetrated C by the four Siva triangles, reveal this energy, B For 7/24 of Radius, angle B or C = 53.3324 degrees shakti. This assumption, which is contrary to For 6/24 of Radius, angle Dor E = 52.2387 degrees philosophy and meaning enshrined in Sri D E Yantra itself and its triangles, has led to diagrams that could not be right even as they may look like it.
A

Figure 5: The Non-congruence of Triangles

Also, as the reference circle circumscribes these two triangles and their bases are also chords of the circle maryadabritta, they are more determinate than others and analysis of geometry of Sri yantra has focused on the base angles of these triangles (?ABC and ?FDE in fig.6). For the rises specified by Kaivalyasrama for ?ABC and ?FDE, the base angles of the isosceles triangles compute as 53.33240 (B/C) and 52.23870 (D/E) respectively. Simple approximation trials will show that measure of their base angle should lie between 510 and 540 if all the nine triangles are to be contained within the reference circle. As these values are very close to some well known angles13 in Western mathematical aesthetics, western studies have tended to seek correspondence of measures of these angles with others in such figures as Pythagorean triangle, Golden Rectangle, Pyramid, etc and missed the idea of Sri Yantra itself!

Bolton and Macleod (1977) proposes a angle of measure 510 50 equal to the base dihedral angle of the Great Pyramid of Cheops. Fonseca (1986) proposes another measure of 530 0748.37 (the larger of the base acute angle of a 3-4-5 right-triangle) as it can also be constructed using compass and straight edge only. However, if we take hint from ancient geodesy that kranti of Sun and rise of the angle of 150 are same (footnote 7), the base angle of ?FDE would be 520 30 (= 45+70 30). Incidentally, this angle also can be drawn using compass and straight edge (by fixing the chord through a straight line drawn at an angle of 150 at the center of the circle). The other angle is different from this and slightly larger. This latter angle must also have meaning within Hindu classical construct of universe, time and seasonality. Hindu Measure of Time in Space The measure of Time was based on periodicity of relative play of the luminous bodies of Sun, Moon and Naxyatra, the constellations as it appeared to an observer on earth. The circular dial on which time was measured was calibrated in two sliding scales, one primarily for the apparent path of Sun called rasi and the other primarily for the apparent path of Moon called naxyatra. The calibration itself took Observer on Earth at the center and the constellations outside the solar system (the so-called navagraha) as radial references. Subdivisions in the measure of solar time were made by dividing the circle of its apparent path into twelve rasi (house of the zodiac) of thirty degrees each. Each amsa makes a standard savan day and 30 days make the standard savan month. The span of solar year (saur versa) on earth was computed at 365.25875 savan days14 and the apparent period spent by the sun in its passage through a house was taken as a solar month (saur mas). The principle of division of a year into twelve months was replicated in times according to moon and constellations also. With its phases the moon provided convenient measure of a lunar month - the period from one new moon to the next. Twelve such months made the lunar year and it totaled 354+ savan days. The houses of 27 constellations were equally spaced angularly from its neighboring ones and made up the full circle with 108 rays in total. The span of time taken for the passage of moon in the circle of its apparent path through a total of nine rays (in a sequence of space of three consecutive constellations) made up a Naxyatra month. The factoring in of naxyatra truly made time triadic as it embodied all the three movements, movement of moon around the earth, the movement of earth around its axis and the movement of earth around sun. The tilt of the axis of rotation of earth with the plane of its revolution around sun made time according to sun complicated making lengths of days and nights vary with their own rhythm and the sun appeared to annually trace a path like that of figure eight15 as it toured between the northern (with point of daxinayana where the annual southward movement begins and the days start becoming longer in the northern hemisphere or winter solstice) and southern (with the uttarayana point) skies around the equator. The recognition of this aspect of time is made in the specification and construction of Sriyantra as damaru16 , which is formed when individual sets of Siva and Shakti triangles intersect and form a similar figure. The elliptical path of revolution itself brought about a seasonal variation and a different rhythm of renewal within the year according to sun. This dimension of time (ritu) was stated, among others, by the ratio 15:14, as the Hindu mathematician sought to approximate the ratio of the periods between the winter solstice and summer

solstice and the other way around (respectively about 189 and 176 days or a ratio of 107.38). The differences in the annual cycle of renewal as well as extent of real years of time according to Sun (the year with 365+ days) and Moon (the year with 354+ days) was reconciled further with the idea of yuga of five years duration, thereby identifying another point of renewal. The cyclical period of yuga of 5 saura versa was equal to 61 savan months, also 62 chandra months and 67 naxyatra months; in angular terms, a whole number of savan months also means that it was a quantity that could be constructed (since 61x300 =18300 or 5x3600 +300 ) using basic geometry of a circle. General properties of circle simply enable construction of a hexagon and angle of a house of Sun sign or rasi of 30 degrees can be constructed by halving. But the house of a constellation or Naxyatra equals an angle of 13? degrees or 800 kala (minutes), which can be constructed only by trisection of a 400 angle. When even mathematics of today does not have a general method of trisecting an angle by compass and straight edge construction, for Hindu astrology to make assumptions that require such computations commonly is daring unless some simple method17 of trisecting angles were already known. If it was possible to somehow draw the angle 800 kala, then subsequent halving and quartering will enable one to draw the total 108 phases or rays assigned for Naxyatra. Simple extrapolations would then be sufficient to draw 116 and 136 rays assigned for Sun and Moon. Also Hindu mathematics of time extensively uses 1/9, 1/12, 1/30 and 1/3 divisions of 300 (called navamsa, dwadasamsa, trimsamsa and drescana of a rasi). Of course, 1/9th division (navamsa) of rasi also measures the Naxyatra and its phases (30/9 = 90/27 = 360/108). The new moon was the key reference point of time in the cycle of days, months and years on earth; on this day the moon was said to enter the sun and the union of Sun and Moon on the new moon day was the cause of creation (ritu) itself. A renewal of time of celestial order was said to occur at eclipse. The lesser cycles of days, months, years and yuga (5solar years) run their course within the great year adhisambatsara, a period of 25920 solar-years and said to be made up of 33 eclipses. The great importance of eclipse in the concept of time and universe led to the conceptualization of the points of intersection between orbit of Moon around Sun and orbit of Earth around Sun, the spatial and temporal junctures required for occurrence of any or all eclipses, as heavenly bodies (of unseen and evil influences) Rahu and Ketu and were given place among the nine graha (with Sun, Moon, Mars, Mercury, Jupiter, Venus and Saturn) making the universe. It was actually the periodicity of certain eclipses that was used by the Hindu mathematician to establish the span of adhisambatsara (92 x82 x5). By intent or coincidence, this span also measured the precession of the direction of tilt of Earths axis. A higher order of renewal of celestial time or a gain of a full year of another kind had been measured. This celestial period was also divided into six celestial seasons, each spanning 4320 years and one thousand such seasons (cf. sahasradalapadma) made a mahayuga 4320000 years! Also one thousand mahayuga made a kalpa, a day of Brahma - possibly an allusion to the least common multiple of all periodicities of navagraha, the nine bodies of Hindu Sky.

Modern astronomy has established that axial tilt of Earth varies between 21.50 and 24.50 with a periodicity of 41000 years and direction of tilt gradually undergoes precession, moving in a slow circle over a period of about 25,800 years causing a precession of equinoxes and change of position of Earth in its orbit at which seasons occur. Ayana in Ganitjyotish computes the same durations at 43200 and 25920 years respectively and actual measurements of time was based on observations of eclipses, which was affected by changing axial tilt as that also caused changes in tilt of orbital plane of Moon (on average 50 09) vis-a-vis the ecliptic. Sri Yantra as a Universal Dial of Time would have shown the measure and m echanism of renewal of time in all its cycles of versa, yuga, mahayuga and kalpa. The dial could have been used as a graphic tool for prediction of eclipses. The ratio of distance from Earth to the diameter of both Sun and Moon was taken at 108 for prediction of eclipses and this magical ratio would indeed give almost unfailing prediction as the diameter of the shadow of Earth at the position of Moon is 10 23 whereas apparent mean diameters of Sun and Moon are respectively 322 and 3137 (or ratios of 107.32 and 108.73 as per measures presently established). Parallel between the human body and Sri chakra is also drawn through the perceived ordering of breath. The sum total of all the breaths is said to be the mother-goddess herself (cf. devi lalita sarvatmana svasasamastirupena). The texts name the period of time we take to breath 360 times as nadika and sixty nadika make a day with a total of 21600 breaths - this system exhibits interesting parallel in measure of angles as a full circle angle is 21600 kala also. The following shows correspondence of distribution of breaths, nadi-chakra with the bodily chakras:
600 at Muladhara 6000 each at Manipura, Svadhisthana and Anahata 1000 at Visuddha, Agnya and Sahasra taking 5/3 nadika taking 50/3 nadika each taking 25/9 nadika each

It is also interesting to note that all are divisible by 200, the angular measure equal to one phase of Naxyatra. The resulting dividends of number of breaths assigned to nadi-chakra are 3, 30, 30, 30, 5, 5 and 5; in the rasi-chakra, as a parallel, these numbers translate into a series which is obtained by consecutive trisection of an angle of 4500 (135 phases) into 1500 , 500 , 16.660 i.e. (27+3), (30, 30), (15, 15), (5, 5), 5 of the phases of Naxyatra (cf. 5400+600, 6000, 6000, 3000, 3000, 1000, 1000, 1000 minutes each). It is as though what is time for the universe is akin to breath for the human body. We may therefore look for these angles as critical to the construction of Sri Yantra. The tenth mudra-shakti or attribute of Goddess Tripurasundari is known as Trikhandini, the power of trisection. This may be symbolizing the mathematical processes as dividing the circular angle into 3, 9 and 27 d ivisions (i.e. drawing the angles of measures 0 0 0 0 18 120 , 40 (which is 90 minus 50 ) and 800 in the construction of Sri Yantra. The division of angles into trikhanda of a rasi and the charan of the Naxyatra required to diagram Hindu time may hint how Sri Yantra may be drawn.

From Angles to Chords and Back for accuracy: It becomes clear from the foregoing discussions that the universe was understood as a space-time-continuum populated by heavenly objects (such as Sun, Moon, Earth, planets and stars) perennially moving, each with its own particular rule of periodicity. The movements and periodicities in Nature manifested itself as passage and renewal of time (quantified as days and nights, months, seasons, years and eons etc.) for the living. Instructions available for drawing Sri Chakra from classical sources are approximate and use chords and perpendiculars (kojya and jya) to simplify angles. For such purpose, charts with different levels of accuracy and showing difference of perpendiculars (jyaantar) at 150 intervals19 were made available by experts for astrologers so they could exactly map the space with angular location of the celestial objects at any particular time. Thus, when Bhasker (Siddhantasiromani 1150 AD) was giving the perpendicular (jya) 1397 in the circle of radius 3438, it was a specification of angle 240 (asvankavisveatra jinam shajiba), the measure of tilt of earths axis. Ancient Hindu mathematicians had established that the ratio of circumference of a circle to its diameter was a c onstant (p ) but irrational number and this made mathematics based on the measurement of arc only approximate. The approximation required assuming a small portion of the circular segment of circumference as straight - the accuracy of measures increasing as smaller arc segments are considered. That a very high level of accuracy was sought after is clear from Ganitapad written by Aryabhatt I in 499 AD (e.g. For a circle of diameter 20000, the circumference is approximately 62832) or the statement of Shakalya, a scholar of Vedic times (1/96th part of a circumference looks straight). It can be observed that Shakalyas prescription gives an accuracy level stated in terms of smallest angle 225 kala an angle that can be constructed by halving and quartering. Ganitajyotish, however, still needed ways to draw exactly a phase of a Naxyatra (or an angle equal to 200 kala). Sri Yantra seems to mark the time of institution of a new level of tolerance in celestial computations set by taking arc of 100 angle as straight (1/216th part of circumference) replacing the Vedic standard. This new standard also accommodates in the diagram the actual length of saur versa as spanning 365.25875 savan days. It is for such reasons that the basic triangles in Sri Yantra are constructed using radial lines at angles 100 minutes apart, magically it also relates very well to Solar (rasi) and Lunar (naxyatra) mansions:
150 or 900 minutes (1/2 of rasi), 500 /3 or 1000 minutes (5/9 of rasi and 5/4 of naxyatra )

Three times these angles would be 450 and 500 (which also measures 400 ) and they enable construction of the angular difference between the plane of the orbit of the moon and the ecliptic (measured in modern days as 50 09) critical in predicting eclipses! Since there can be no doubt that angular specifications are more true as angles themselves and if the angles so specified could be drawn, then there should be no error in the diagram at all as this will nullify any error that could creep in with other approximate parameters. Therefore, the method proposed here specifies angles to draw the chords which make the base for the nine triangles all the angles proposed are also critical in

10

depicting time and its renewal cycles. The diagram thus becomes the form of universe defined by time and seasonality as per ganitajyotish and a true icon of the object it is. Tiwaris Method of Drawing Sri-chakra: Therefore, the following measures (angles and lengths stated correct to fourth decimal place) and processes would lead to the construction of a correct Sri-chakra the icon of the universe in the form of time, whose renewal cycles convey the movement and the constantly changing yet defined spatial order also at the same time. First the reference circle and the outer circuits or Siva-chakras are drawn as follows:
1. Draw the brahmasutra and divide it into 72 parts by halving and trisecting as required. Draw a 3-4-5 right triangle with its vertex at the center point, perpendicular as 36 and base 27. Draw the reference circle of diameter 45 through halfway point on hypotenuse. Similarly draw the circle with diameter 54 units. Locate the of point intersection of horizontal through the top extremity of the diameter of the circle with radius 22.5 units (H) and the perpendicular on F of the circle of radius 27 units and draw a circle through it with center at O. The radius would measure 4.5v61 units 2. Trisect the line segment 36 of one unit length and draw three squares (chaturasra traya) of sides 36, 35? and 35? units. This makes the bhupura Siva-chakra (number 4). 3. Draw circle of radius 35 units. Trisect the space between the two circles of radii 35 and 4.5v61 (about 35.1461) and make two additional circles with the centers at O and the radii through the new trisected points. These will have radii of about 35.0974 and 35.0487 units. 4. Rub off the circle of radius 35.1461. Retain the three circles ( brittatraya) of radii 35, 35.0487, and 35.0974 as Siva-chakra (number 3). 5. Between the circles of radius 22.5 and 27 draw eight petals of a lotus symmetrically on cardinal and corner axes. This will be astadala padma Siva-chakra (number 2). 6. Between circles of radius 27 and (22.5v2) or 31.8198 draw sixteen petals of a lotus symmetrically on cardinal, corner and intermediate axes. This will be sodasadala padma Siva-chakra (number 1).

The four Siva-chakras are thus drawn correctly. The following steps for drawing the inner circuits or Shakti-chakras use the property of triple intersections and the construction is specified through angles instead of chords for exacting accuracy. The sequence of construction uses triple intersection property:
1. Draw radial lines at angles -150 and 500 /3 or 16? 0 and let them intersect the reference circle at E and C respectively. Draw horizontals through these points and make the triangles ABC and DEF with apices at opposite ends of brahmasutra, the vertical axis of reference circle.

Figure 6: Drawing the Set of Largest Triangles

The angular measures of vertices B and C give disposition of the naxyatra and so the upper half becomes a dial of night sky or movement of moon on the dial of constellations. Likewise the angular measures of vertices D and E give disposition of the rasi and so the lower half becomes a dial of day sky or movement of sun on the dial of the zodiac. This is the mathematical ahoratra, dial of day and night.

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2. Draw a radial line at an angle of 450 and locate its point of intersection on base DE of triangle DEF. Draw a line through this point and the centre (l) of base BC of triangle ABC. Let this intersect BA at G. Draw another line through the point and the intersection of lines BC and DF and let this intersect AF at q. 3. Draw a radial line at an angle of 500 and locate the point of intersection on the circumference Xx. Draw a chord through it and locate the point j on the brahmasutra, the line AF. 4. Draw and complete the two triangles with apices at l and j and bases as horizontals respectively through q and G both the triangles have apices pointing up. Figure 7: Drawing Triangles with 450 and 500 angles.

F j Xx

D n G p q A

Thus the four angular data give the four triangles. The sides of the fifth triangle have also been defined by the lines joining q and the outer triple intersection point on BC. Likewise, the chord forming the base of the sixth triangle is also given by apex j.
5. Draw radial lines at an angle of 40/30 or -13? 0 and (1200 +50/30 ) or 136? 0 . 6. Mark the intersection of the ray 136? 0 with the circumference as Yy. Join Yy with n, the centre point of chord DE. Identify the intersection of this line with the radial ray of angle 13? 0 and draw a horizontal through this point. This line forms the base of the ninth triangle with its apex pointing down and located at n. F 7. Identify the point of intersection between the base of the ninth triangle and the side of the triangle with apex j at l. Draw a line through this point and the inner triple Yy intersection point on chord BC and identify the point of k intersection, m, on brahmasutra . With this point as B C l apex and the line as its side, complete the sixth triangle with its base through j. 8. Draw a horizontal through the point of intersection of m sides of triangle DFE and the sides of the triangle with D E n apex at m. Complete the fifth triangle with apex at q. 9. With the horizontal through point m as base and p G apex at k, the intersection of the base of fifth triangle with the axis, draw the seventh triangle. q 10. The intersections of the sides of the seventh triangle A (with apex at k) and sides of the sixth triangle (with apex at m) give the base for the eighth triangle. Draw the eighth triangle with its apex at p. Figure 8: Complete Diagram with 13.330 and 136.660 angles

All the triangles that make the five Shakti-chakras and the four Siva-chakras are thus drawn. There will be no error at any triple intersection. The importance given to the four Siva-chakra merit further investigation. We can note that the diameters of the two the two circles making the two inner circuits display a relationship similar to the measures of Sarsen Circle and Aubrey Circle of Stonehenge and prove their meaning in reading movement of Sun (for Stonehenge see, Fonseca 1995)20 .

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In Fig.4, a circle with O as its center and radius through the intersection (shown as point Xx) of the perpendicular on F and horizontal through H, the extremity of the diameter of the reference circle, has been drawn. The radius of this circle OI will measure 4.5v61 or about 35.15, a figure very close to 35 specified in Dabrals reference. In our specification above, for drawing the brittatraya of Siva-chakra, the space between units 35 and 35.15 was trisected further. It can be shown through measurements that the ray joining the intersection of circle of radius 35 units (the innermost circle of the brittatraya circuit) with the perpendicular on F (Fig. 4) makes an angle of 500 (49.99480 ) at the center. Similarly, if we draw a circle with H as center and radius passing through the intersection of the middle circle of brittatraya circuit (of radius 35.0487) with the horizontal through H, it will intersect the reference circle to subtend an angle of 16.66370 at center. Thus we can see that in the specification of brittatraya circuit of Siva-chakra is masked a fairly accurate compass and straight edge method of drawing angle 500 and its ? substantiating the ritual acceptance of these as marma by the tantra practitioner.
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For the philosophy of worship, see Rao, S. K. Ramachandra (1983), The Tantra of Sri Chakra, Sharada Prakashana, Bangalore. 2 For a translation of Kamakalavilasa and Tantra in general, see Rawson, Philip (1978), The Art of Tantra, Thames and Hudson, London. 3 Sri-chakra refers to just the diagram component of Sri-yantra . 4 Venkatanathacharya, V.N.S. (ed. 1969), Saundaryalahari of Sri Sankaracharya with the commentary of Laxmidhara, Mysore Oriental Research Institute, University of Mysore. 5 Like the total of rays of the triad of Fire, Sun and Moon, the rays attributed to six key bodily chakras also add up to 360. The detailed distribution of rays among the bodily chakras and their association with the contributing sources is stated in the 14th stanza of Saundaryalahari . The rays assigned are 56 at Muladhara and 52 at Manipura (the pair totaling 108 equal to fire), 62 at Svadhisthana and 54 at Anahata (the pair totaling 116 of the sun) and 72 at Visuddha and 64 at Agnya (which total 136 of the mo on). 6 In this cult, the residual energy of the diagram is female or Sivayuvati tattva . 7 Here, the residual energy of the diagram is male or Siva tattva . 8 In the third instruction Shastris transliteration provides the rub off portions for first and ninth chords as 3 each. Dabrals article (Dabral L.P., Sriyantraka Sworup, Kalyan (ed. H. Poddar), vol. 9, no. 1-2 (1991) pp. 592-613, Gorakhpur, Gita Press.) gives the measure as 5 units each. 9 An algorithm linking the error at the triple intersections on the 6th chord and programming for incremental adjustment of data of the selected chord (say by shifting the chord up or down at the rate of 1/100 of the unit at a time) to get area of triangle at the intersections as zero can be made. Also AutoCad could be used to check accuracies up to eighth place of decimal! 10 This is drawn from the use of term kranti for jya by Ganesh Daivagya as for the circle of radius 24, approximate height of jya is 6 and the angle inclination of Sun is 60 when its elevation is 150 . 11 Bolton and Macleod, The Geometry of the Sri-Yantra, Religion, 7 (1):66-85 (Spring 1977) 12 The only other significant study was made in 1984 by Dr. Alexei Kulaichev of Moscow State University, which attempted to construct an algorithm and use the then computers to solve the twenty-four triple intersections through the traditional mathematics of property of circle elaborated through algebraic and trigonometric equations and calculations using the data of chords, rises and partial cords as transliterated in Shastri and Iyenggar. Apparently, the capacity of the computers used by him could not provide the memory needed for the very large number of iterations it had to perform. For the first step of transformation (from four required ones) a computer must perform more than 1011 operations and each succeeding step requires, at least, 100 times more operations than the preceding one. Moreover, the operations require handling of numbers with as many as 4 thousand figures. These demands very far exceed the capacities of modern computers. Kulaichev suggested that such constructs may indicate 'existence of unknown cultural and historical alternatives to mathematical knowledge'!

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Fonseca has listed some of the western classic angles measuring close to these e.g. larger acute angle of the 3-4-5 Pythagorean triad = 530 0748.37, heptagon angle = 510 2542.86, base acute angle of Keplers triangle = 510 4938.25 14 Sumatitantra, a Lichchhavi document from Kathmandu, folio 14a-14b , states, vano guna 800 bhagnadi bhaga 292207 , which provides the measure of 292207/800 or 365.25875 savan days to a solar year. 15 Also visit http:// www.analemma.com 16 The time dimension of this figure seems to have led Hindu philosophers to propose damaru as the drum of Siva as the lord-master of pralaya, the dissolution. 17 For Archimedes method of trisecting an angle see, www. jimloy.com/geometry/trisect.htm. 18 In relation to the bounding lines of first quadrant, angle 400 as measured from one ray is also 500 when measured from the other bounding ray. 19 A 665 AD treatise, Khandakhadyaka of Brahmagupta gives such data for a circle of radius 150. 20 Fonseca R, Stonehenge: Aspects of Ad Quadratum Geometry, Journal of Architecture and Planning Research 12:4 (Winter, 1995) pp. 357-365.

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