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A drawn walk through the nine āvaraṇas in the order of dissolution — each ring with its cakra name, its class of yoginīs, its presiding śaktis and its siddhis.
Nine enclosures walked outward-in, in the order of dissolution — from the earth citadel toward the point that has no extension.
3 ramparts · 4 gates
Cakra: Trailokya-mohana — “that which enchants the three worlds”
Yoginīs: Prakaṭa — the manifest yoginīs
Devīs: Ten siddhi devīs (aṇimā, laghimā, mahimā…), eight mātṛkās (Brāhmī to Mahālakṣmī), ten mudrā śaktis — twenty-eight attendants on the outer wall.
The outer square wall with four doors. The ordinary world — and the only place a journey can start.
Three nested ramparts with four cardinal gates. Its name means “enter of the three worlds”: the world holds attention effortlessly. The twenty-eight powers stationed here are the capacities of embodied life — the siddhis, the letters, the gestures.
The square is the world — pṛthvī, the earth tattva, the outermost coagulation of the descent. Its four gates face the four directions: every approach begins in the ordinary.
16 petals
Cakra: Sarvāśā-paripūraka — “fulfiller of every hope”
Yoginīs: Gupta — the hidden yoginīs
Devīs: Sixteen ākarṣiṇī (attractor) śaktis: the pulls of desire, intellect, ego, sound, touch, form, taste, scent, mind, courage, memory, name, seed, self, immortality, body.
Sixteen petals, sixteen pulls. Everything that attracts a human being, arranged in a ring.
Each petal carries an ākarṣiṇī — an “attractor” — from kāmākarṣiṇī (the pull of desire) to śarīrākarṣiṇī (the pull of the body). Fulfilment of hope is this circuit’s name because hope is its material.
Sixteen is the moon's full count of kalās. This ring is attraction itself — everything that draws a life outward, named one petal at a time.
8 petals
Cakra: Sarva-saṅkṣobhaṇa — “agitator of all”
Yoginīs: Guptatara — more hidden still
Devīs: Eight Anaṅga (“bodiless”) devīs — the energies of the god of desire without his body: speech, grasping, walking, excretion, pleasure, abandonment, attention, detachment.
Eight petals: the stir before the act. Where attraction becomes motion.
The eight Anaṅga goddesses preside over the action-faculties — the classical karmendriyas plus the subtler acts of attending, letting go, and delighting. “Agitator of all”: this is the circuit where stillness first ripples.
Where the pull becomes a stir. The eight petals are the body's action-roots — the five karmendriyas and the mind's three moves — beginning to turn.
14 triangles
Cakra: Sarva-saubhāgya-dāyaka — “giver of all fortune”
Yoginīs: Sampradāya — the lineage yoginīs
Devīs: Fourteen śaktis, classically read as the fourteen nāḍīs — the great channels of the subtle body — or the fourteen worlds.
Fourteen interlocked triangles — the first ring where the forces cross each other and hold.
The fourteen powers here are matched to the fourteen principal nāḍīs (alambuṣā, kuhū, viśvodarā… iḍā, piṅgalā, suṣumṇā among them) — the channel-web of the subtle body. Fortune, in this circuit’s name, is a well-strung web.
The first triangle band: the forces now interlock. In the body-reading these are the fourteen channels; the web the person is woven on.
10 triangles
Cakra: Sarvārtha-sādhaka — “accomplisher of every aim”
Yoginīs: Kulottīrṇa — beyond the family
Devīs: Ten śaktis, read as the ten vital breaths (prāṇa, apāna, samāna, udāna, vyāna and the five upa-prāṇas) — or the ten fires.
Ten triangles for the ten vital airs — the engine room of a living person.
The five prāṇas and five upa-vāyus each get a triangle: the accomplishing circuit, because nothing is accomplished except through breath and heat. The yoga module's vāyu map is this ring, worn from inside.
The engine ring: the breaths and fires that get everything in a life actually done.
10 triangles
Cakra: Sarva-rakṣā-kara — “all-protecting”
Yoginīs: Nigarbha — the innermost-womb yoginīs
Devīs: Ten śaktis of the fires themselves — the kalās of agni that digest, transform, and defend.
Ten inner triangles — the fires that digest the world, and so protect from it.
Where the outer ten are the airs that move, the inner ten are the fires that transform. Protection, in this circuit’s name, is metabolic: what is fully digested — food, experience, impression — leaves no residue to fester.
The protective ring: transformation as defence. What the fires cannot digest cannot harm.
8 triangles
Cakra: Sarva-roga-hara — “remover of all disease”
Yoginīs: Ati-rahasya — most secret
Devīs: The eight Vāgdevīs — Vaśinī, Kāmeśvarī, Modinī, Vimalā, Aruṇā, Jayinī, Sarveśvarī, Kaulinī — goddesses of the word, who by tradition composed the Lalitā-sahasranāma.
Eight triangles around the centre: the eight goddesses of speech itself.
The Vāgdevatās govern the levels of the word — from audible speech down through paśyantī to the silent seed. “Remover of all disease”: in the Śākta reading, disorder is mis-speech, and the cure is the word restored to its source.
Speech at its root. Disease, in this circuit’s name, is dissonance — and the word set right removes it.
1 triangle · 3 corners
Cakra: Sarva-siddhi-prada — “giver of every attainment”
Yoginīs: Parāpara-rahasya
Devīs: Kāmeśvarī, Vajreśvarī, Bhagamālinī at the three corners — the śaktis of Rudra, Viṣṇu, Brahmā; the fifteen nityās along the three sides.
One downward triangle at the centre. Will, knowledge, action — still together, holding the point.
Its three corners seat the three cosmic functions as goddesses; its three sides carry the fifteen eternities (nityās) — one for each night of the waxing moon. The sixteenth, ṣoḍaśī, is the goddess in the point above.
The first triad: will, knowing, doing — icchā, jñāna, kriyā — before they scatter into a world. The fifteen nityās on its sides are the fifteen tithis: the triangle wears the lunar month.
1 point
Cakra: Sarvānanda-maya — “made of all bliss”
Yoginīs: Parā-atirahasya
Devīs: Lalitā Mahātripurasundarī herself — Śiva and Śakti undivided; the kāmakalā.
The point at the centre. Everything else on this page is a way of approaching it.
Bindu is Śiva–Śakti before any separation — prakāśa and vimarśa, the light and its own self-regard, as one dot. The eight circuits are its unfolding; worship walks them back inward.
The point every circuit was an approach to. The same point the site’s Bindu page sits on: the still centre the whole map turns around.
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