We are now about to enter the third āvaraṇa, known as tṛtīyāvaraṇam (तृतीयावरणम्), which is also known as sarva saṁkṣobhaṇa cakra (सर्व संक्षोभण चक्र). Saṃkṣobhaṇa means commotion and sarva saṁkṣobhaṇa means all types of commotions. All types of mental commotions originate from this āvaraṇa. This āvaraṇa has eight petal lotus, known as aṣṭadala padma (अष्टदल पद्म). This āvaraṇa is presided over by Tripurasundarī Cakreśvarī (presiding deity of the first āvaraṇa is Tripurā Cakreśvarī, presiding deity of second āvaraṇa is Tripureśī Cakreśvarī and the presiding deity of this āvaraṇa is Tripurasundarī Cakreśvarī. We have to note the minute difference in their names.) Mahimā Siddhi is the siddhi Devi; Sarvākarṣiṇī is the mudra śakti and Guptatarayoginī is the Yoginī. At the end of worshipping these eight devi-s, above śakti-s are worshipped and after worshipping them, Lalitā Mahātripurasundarī Parā Bhṭṭārikā is also worshipped in each of the āvaraṇa-s. Each āvaraṇa has one specific mudra with which Parāśakti is worshipped and apart from the specific mudra (in this āvaraṇa Sarvākarṣiṇī is the mudra), She is also worshipped with yoni mudra at the end of each āvaraṇa. Before, going into the details, let us worship these eight devi-s. Abodes of these devi-s are marked 1 to 8 in the eight petal lotus. 

The peculiarity of these devi-s is that their names begin with anaṅga. Anaṅga means bodiless. Worshipping āvaraṇa devi-s begin from western side as against the eastern side of the second āvaraṇa. Āvaraṇa devi-s are marked in blue ink in eight petal lotus. They are worshipped clock wise, west, north, east, south, north west, north east, south east and south west.

1. anaṅga kusumā devī अनङ्गकुसुमादेवी; 2. anaṅga mekhalā devī अनङ्गमेखलादेवी; 3. anaṅga madanā devī अनङ्गमदनादेवी; 4. anaṅga madanāturā devī अनङ्गमदनातुरादेवी; 5. anaṅga rekhā devī अनङ्गरेखादेवी; 6. anaṅga veginī devī अनङ्गवेगिनीदेवी; 7. anaṅga aṅguśā devī अनङ्गअङ्गुशादेवी; 8. anaṅga mālinī devī अनङ्गमालिनीदेवी

All these devi-s represent Manmatha (Cupid) in some way or other. Manmatha is also bodiless. These devi-s form flowers, girdle, intoxication, addiction, silhouette, urge, goad and garland of Manmatha. Apart from representing and acting on behalf of Manmatha, they also cause certain subtle modification in the mind of a human being and these modifications are explained as psychophysical in nature. Psychophysical is explained as quantitative relations between physical stimuli and their psychological effects. It is a sort of body-mind combination.

There are different interpretations as to how they represent psychophysical properties. According to one version they represent prakṛti (primordial nature), mahat (mahat means great; according to Sāṁkhya philosophy, mahat arises from the union of puruṣa and prakṛti; the Self within can be realized only due to mahat principle and this depends upon mind), ego (non-essential ego), pañcatanmātra-s (sound, touch, sight, taste and smell), five principle elements of the universe (ākāśa, air, fire, water and earth), ten organs of action and perception (karmendriya-s and jñānendriya-s), antaḥkaraṇa (mind, intellect, consciousness and ego) and puruṣa (individual soul, which is being currently discussed in Brahma Sūtra interpretations in this site). Another interpretation is that these eight devi-s represent expression, apprehension, movement, elimination, lust, rejections, attention and detachment.

When we move towards Śri Cakra, we shed those qualities represented by different devi-s in different āvaraṇa-s and when go near the innermost triangle, we are completely purified, as we are about to become one with Śiva and Śakti. When we move away from Śri Cakra, we attain these qualities and attributes one by one, so that when we are born, our inner Self is completely covered by māyā. The former journey is towards liberation and the latter journey is towards creation.