> Sri Chakra drawn by Ramana Maharshi...
It has already been established that SBS was a 
Sri Vidya adherent and that he meditated on the 
bija mantra of Saraswati and worshipped the Sri 

It has also been established that the Sri Yantra 
came from Kashmere Tantrism, as described in 
Svetasvtara Upanisad. 

The Adi Shankaracharya installed a Sri Yantra at 
Karnataka, South India, contrary to statements 
made by EmptyBill. Go figure..

Asking the important questions:

So, where did the Adi get the Sri Yantra and the 
Saraswati bija mantra? From his guru, 

It is a fact that Gauda's teacher, Govinda 
Bhagavadpada, passed down to Shankara the Sound 
Arya Lahari. 

It is also a fact that Gauda compiled the 
Mandukhya Karika, the earliest extent systematic 
treatise on Advaita Vedanta. It is well known 
that Gaudapda adopted the doctrine that ultimate 
reality is pure consciousness (vijnapti-mitra) 
and "that the nature of the world is the 
four-cornered negation". 

These are all Buddhist doctrines from Kashmere 
and the  Swat Valley. Apparently Shankara visited 
the Sharada Peeth in Kashmir which is now in Azad 
Kashmir, Pakistan.

"When one steadily examines and clearly sees a 
rope, the fear that it is a serpent is destroyed."

by Adi Shankaracharya
translated by Mohini M Chatterji
v. 12

Mahayana Sutra Lankara by Asanga Maitreyanatha: 

"Pure consciousness is the only Reality. By its 
nature, it is Self-luminous." (XIII, 13). "Thus 
shaking off duality, he directly percieves the 
Absolute which is the unity underlying phenomena 
(dharmadatu)" (VI, 7 Sharma, p. 112-113).

"Kashmir has been one of the most important 
centres for the spread and development of 


"The Sri Chakra (called the Shri Yantra) is the 
symbol of Hindu tantra, which is based on the 
Hindu philosophy of Kashmir Shaivism. The Sri 
Yantra is the object of devotion in Sri Vidya."

Works cited:

Sri Yantra:

'The Philosophical Traditions of India'
by P.T. Raju
Motilal Banarsidass, 1992
p. 177-178 

'A Critical Survey of Indian Philosophy'
C. Sharma
Motilal Banarsidass, 1997
p. 239

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