Many people live in the domain of the pelvis: deglutition and defecation, excretion and procreation; in this there is no difference between animal and man; thus, he is called Animal-man. This is the Tamasic man living in the dark recess of the pelvis (Muladhara and Svadhisthana planes). He undergoes transformation into a Rajasic man with motion and passion, still retaining his Tamas (darkness, sloth and sluggishness). The Rajasic man lives in the abdomen around the navel (Manipura Chakra). His attitude and mental makeup are essentially his borborygmi, belching, flatulence, aches and pains: abundance of motion and passion, antisocial behavior. At the level of the heart (Anahata), he experiences a rise in Sattvic qualities with proportional fall in Tamas and Rajas. The man's cognitive center in the pelvis and abdomen rises to the heart level, when he looks around, wants to live in peace with others and develops love for self and others. His Sattva Guna rises with proportional fall in Tamas and Rajas and shows signs of Sattvic man; his cognitive apparatus is at the level of the throat, which helps him to communicate with others in speech and deed in a civilized manner. This is where most of the civilized world stops. Beyond and above this threshold are Ajna and Sahasrara Chakras, which are reachable only by yogis. As man ascends from Muladhara to Sahasrara Chakras, there is a progressive fall in the levels of Tamas and Rajas and rise in Sattva and in Sahasrara Chakra, he is pure Sattva (with infinitesimal Rajas and Tamas), which is a divine state. To be active and live in this phenomenal world man needs a tad of Rajas.
Vivekanada says: the Yogis claim that in an ordinary man the Sushumna is closed; its action is not evident while that of the other two is carrying power to different parts of the body.
Verse 11. The four Srī-Kantas and five Siva-Yuvatis distinct from (the central) Sambhu (Bindu), are the nine Mulaprakrtis; thus, this is your abode with forty-four angles, two lotuses, one with eight petals and the second with sixteen petals, three circles and three lines.
Srī-Kantas = refers to the husband, Siva. Siva-Yuvatis: Yuvati = young woman. Sambhu = Siva. See the diagram below for details. There are two cults: Samaya for Siva and the Kaulas for Sakti.
Sri Sri YantramThe Symbolism of the Yantra
Sri Yantra: credit: exoticindia.com
The central Bindu, the union of Siva and Sakti is Sādākhya Kalā from which emerge all the manifestations represented by the triangles which overlap to create forty-three angles at their periphery and the forty-fourth Kona is the central Bindu. The nine triangles are called Mulaprakrti, which according to Sankhya has 25 Tattvas, the centrifugal evolutional manifestations of Siva and Sakti. BG02.
Sri Chakra is the transcendent, immanent and phenomenal existence of TPS in all lives and matter. What is here is out there: it means that microcosm is a representation of the macrocosm. The Yantra represents both macro- and microcosms.
Below is the Saiva view as a basis for TPS taking the role of the Mother of the Universe, transcending Siva, Brahma and Vishnu. TPS takes on the role of Para- and Sagunabrahman.
Man is a microcosm of the macrocosm. Tattvas-36 chart shows the evolution of Pure Consciousness from Atattva to the last element Earth. Siva is Pure Consciousness; in the evolutionary model, there is a chasm between Siva and Sakti; Siva cannot be contaminated with matter so much so that Siva-Niskala-Niskriya-Amanaska has to act through Sakti for the creation of gods, man, beings, and matter. This chasm can be traversed back and forth only by the privileged Sakti. Siva-Niskala-Niskriya-Amanaska is a transcendental entity while Paramesvara or Paramesvari (TPS) is endowed with Maya, the origin of gods, man, beings, and matter. Saktas are of the opinion that TPS is the Mother Goddess of the universe. TPS = Tri-Pura-Sundari = three-City-Beauty.