Trikhanda suggests the three parts of Srividya mantra, signifying the principles of the Sun, the Moon and the Fire. The mudra also is an invitation for the rays of light of the all pervading principle of vimarsa-sakti (avarana-sakti) of the celestial mother (cidrupi) that manifests as brahma-visnu-rudra-isvara- sadasiva performing five celestial duties of srishti-sthiti-samhara-tirodhana-anugraha.

Sarva-anandamaya enclosure, the central point of Sri Cakra (Kendra bindu) is to be perceived as the smallest circle with immeasurable diameter, the essential property of a circle is in terms of forming 360 degrees at the centre, thus making this enclosure as the perfect symbolic abode for the supreme- Empress (srimaharajni) in SriCakra.

Hasraim-hrisklim-hasrouh is the bija triad of this mudra that pervades the sarva-anandamaya enclosure of Sri Cakra a compressed circle (bindu) connoting the nirguna para Brahman principle.

This mudra is presented by joining and holding both the hands as in sarva yoni mudra, but the little fingers (kanishtika) are to pointing downward and the thumbs(angusth) pointing upward as  shown in the above photographs.

Akanda mandalakaram visvam vyaya vyavasthitam

           Trailokya manditam yena mandalam tat sadasivam

                                                                                       --- tantraraja.

This is the invocation prayer for the mudra connoting the non-dual concept of the presented universe and the perceiving self. Mandala is the geometric expression which enables the seeker to reorganize his individual constitution (pindanda) to cosmic evolution (brahmanda).

Visva is a compacted potential extension of basic details in all directions from the centre and can be visualised as a mandala. This mandala makes an effective model of transformation, projection; concentration and integration Vis-a Vis the individual perceiving it, thus denying the subject –object duality (aham-idam). In such detail of contiguity, visva is construed as the objectification of Consciousness and jiva as the subjectification of the same Consciousness, which is sada-siva.

Acknowledgements: “SIDDHAVRAJAM”                                                   

 -by Dr. J. Anjaneya Sharma.Ph.D      

       (Atmanandanadha)