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Sri Chakra Navavarana Puja by MANBLUNDER

1. Entry into the place of Navavarana pūjā.

One should take bath before performing navāvaraṇa pūjā.

Before entry into the place of pūjā, first one’s Śrī Vidyā Guru should be mentally worshiped.

There are two ways of worshiping Guru. Simple way is to mentally contemplate Svaguru

(one’s own Guru), Paramaguru and Parameṣṭhiguru and after reciting śrī gurubhyo namaḥ (श्री

गुरुभ्यो नमः). Depending upon the available time, one can recite the entire Guru Pāduka mantra

which is as follows. While reciting Guru mantras, one should use mṛgī mudra, which is

shown here. Mṛgī means doe (female deer).

I). Parameṣṭhiguru:

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः हसंः शिवः सोह ंहंसः ह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः हंसः शिवः सोह ं

हसंः सवात्मारामपञ्चर शवलीनतेजसे श्रीपरमेशि गुरव ेनमः aaaa श्रीपादकुां प जयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ hkhphreṁ

hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ

svātmārāmapañcara vilīnatejase śrīparameṣṭhi gurave namaḥ aaaa śrīpādukāṁ pūjayāmi

namaḥ ||

Ii). Paramaguru

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः सोह ंहसंः शिवः ह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः सोह ंहंसः शिवः

सवच्छप्रकाि शवमिशहतेवे श्री परमगुरवे नमः bbbb श्रीपादकुां प जयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ sohaṁ haṁsaḥ śivaḥ hkhphreṁ hasakṣamalavarayūṁ hsauḥ

sahakṣamalavarayīṁ śauḥ sohaṁ haṁsaḥ śivaḥ svacchaprakāśa vimarśahetave śrī

paramagurave namaḥ bbbb śrīpādukāṁ pūjayāmi namaḥ ||

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Iii). Śrīguru

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः हसंः शिवः सोह ंह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः हसंः शिवः सोह ं

सवरूप शनरूपण हतेवे श्रीगुरवे नमः cccc श्रीपादकुां प जयाशम तपशयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ hkhphreṁ hasakṣamalavarayūṁ hsauḥ

sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ svarūpa nirūpaṇa hetave śrīgurave namaḥ

cccc śrīpādukāṁ pūjayāmi (tarpayāmi) namaḥ ||

aaaa should be replaced with one’s Parameṣṭhiguru’s nāma.

bbbb should be replaced with one’s Paramaguru’s nāma.

ccc should be replaced with one’s Śrīguru’s nāma.

There are variations in the order. First, Śrīguru, then Paramaguru and finally Parameṣṭhiguru

is worshiped.

2. Entry into pūjā maṇḍapa.

This is also known as mantrapraveśaḥ (mantra entry).

Generally, a pūjā maṇḍapa will have four sides, as per the image give here. Soon after entry

into the maṇḍapa, following worship is to be made. Entry point is marked as 1, left side of the

sādhaka (the one who is going to perform navāvaraṇa pūjā) is marked as 2, his opposite side

is marked as 3 and his right side is marked as 4. His left side, opposite side and right side are

to be worshiped with the following mantras. One has take flowers in both the hands and offer

these flowers at the end of each mantra at the respective places.

In most of the mantras in navāvaraṇa pūjā, om aiṁ hrīṁ śrīṁ is prefixed to the mantra. As we

knowॐ is praṇava and aiṁ hrīṁ śrīṁ (ऐ ंह्रीं श्रीं) is known as tritārī.

Please note that first right side, then left side and finally opposite side are to be worshiped.

They are known as dvāradevatā.

3. ॐ ऐ ंह्रीं श्रीं भ्रकाल्यै नमः om aiṁ hrīṁ śrīṁ bhdrakālyai namaḥ (on the right side)

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2. ॐ ऐ ंह्रीं श्रीं भैरवाय नमः om aiṁ hrīṁ śrīṁ bhairavāya namaḥ (on the left side)

1. ॐ ऐ ंह्रीं श्रीं लम्बोदराय नमः om aiṁ hrīṁ śrīṁ lambodarāya namaḥ (on the opposite side)

Optional: At the end of this pūjā, dipārādhana and naivedya can be performed.

3. Tatvācamanam तत्वाचमनम ्

Ācamana is a procedure where water is taken in the right palm, which is sipped after reciting

mantras. This is also known as mahāvyādhi praśamanī nāma trayī vidyā (महाव्याशि प्रिमनी नाम त्रयी

शवध्या). This means by swallowing this water with mantras, it cures all types of illness, both

physical and mental. While taking water in the palm, little finger and thumb should not be

folded and other fingers should be slightly folded inwards. There are other variations also on

this. But what is practiced in Śrī Vidyā is different. Instead of three, there are four mantras in

Śrī Vidyā. These mantras talk about cleaning of individual soul, annihilating ego, actions for

the benefit of the self and finally all other mala-s or impurities. Spanda Kārikā (I.9) explains

natural impurity or mala thus, “The afflicted mental state of an empirical individual is

disabled by his own impurity causing attachment to actions. When this disappears, then the

highest state of the Self appears.

Spanda Kārikā (I.9) explains natural impurity or mala thus, “The afflicted mental state of an

empirical individual is disabled by his own impurity causing attachment to actions. When this

disappears, then the highest state of the Self appears.

The first three mantras are for removing three inherent impurities in a person and they are

ānava mala, māyīya mala, and kārma mala. The last mantra is recited for removing all other

types of impurities not mentioned here. Hence there are fount mantras for tatvācamanam.

These are the four mantras. Before recitation of these mantras, a spoonful of water should be

taken from pañcapātra (an exclusive vessel to perform only ācamana. This vessel, water and

spoon should not be used for any other purpose. After finishing ācamana, right palm should

be washed with a few drops of water from pañcapātra. Sādhaka should always have a clean

white towel by his /her to dry his hands.

1. आत्मतत्त्व ंिोियाशम सवाहा ātmatatvaṁ śodhayāmi svāhā

2. शवद्यातत्त्व ंिोियाशम सवाहा vidyātattvaṁ śodhayāmi svāhā

3. शिवतत्त्व ंिोियाशम सवाहा śivatattvaṁ śodhayāmi svāhā

4. सवशतत्त्व ंिोियाशम सवाहा sarvatattvaṁ śodhayāmi svāhā

(śodhayāmi means purification; pushing aside impurities )

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Once this is done, right palm should be washed and dried, as explained above.

There are variations in tatvācamanam. Each of the three kūṭā-s of Śrī saubhāgya pañcadaśī is

used for 1 to 3 and the entire Śrī saubhāgya pañcadaśī is used for 4.

4. Gaṇapati dhyānam गणपशत ध्यानम:्

िकु्लांबरिरं शवषणु ंिशसवणं चतुभुशजम।् प्रसन्नवदनं ध्यायेत् सवशशवग्नोप िान्तये॥

śuklāṁbaradharaṁ viṣṇuṁ śasivarṇaṁ caturbhujam | prasannavadanaṁ dhyāyet

sarvavignopa śāntaye ||

(Meaning: Eternally present, wearing white garments, shining like the moon, having four

hands, whose face is full of Bliss, I worship you to remove all the obstacles (while

performing this pūjā.)

While reciting this mantra, one should close all the fingers in both the palms (knuckles) and

cuff the sides of the forehead. This increases the blood flow to the brain. There are certain

nāḍi-s on both sides of the forehead and while slightly cuffing these places with fists.

5. Prāṇāyāmaḥ प्राणायामः

Fold index and middle fingers of the right palm. Use the little finger and the ring finger to

close the left nostrils and the thumb to close the right nostril. Inhale through the left nostril,

hold for a few seconds and exhale through the right nostril. This is one round of prāṇāyāma.

Thus one should perform three rounds of the following Brahmagāyatrī mantra.

ॐ भ ः। ॐ भवुः। ॐ सवुः। ॐ महः। ॐ जनः। ॐ तपः। ॐ सत्यम्॥

ॐ तत् सशवतुवशरेण्यं भगो देवसय िीमशह । शियो यो नः प्रचोदयात्॥

ॐ ओमापो-ज्योती-रसोऽमतंृ-ब्रह्म भ भुशवससवुरोम॥्

om bhūḥ| om bhuvaḥ| om suvaḥ| om mahaḥ| om janaḥ| om tapaḥ| om satyam ||

om tat saviturvareṇyaṁ bhargo devasya dhīmahi | dhiyo yo naḥ pracodayāt ||

omāpo-jyotī-raso'mṛtaṁ-brahma bhūrbhuvassuvarom ||

(Meaning: All the seven worlds are ॐ. We meditate on Brahman in the form of Light, who

makes us to perform different actions. ॐ is water, light and essence. Essence of food that is

given by the Earth,prāṇa, which is important for our existence, the vastness of the sky and

three vyāhṛti-s bhūḥ, bhuvaḥ and suvaḥ which represent mind, intellect and ego are also ॐ.)

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6. Saṁkalpaḥ संकल्पः

िभुे िोभ्न े महूुते आद्यब्रह्मणः द्वीतीय-पराि ेश्वेतेवराहकल्पे वैवसवतमन्वन्तरे अष्टाशवंिशततमे कशलयगेु प्रथमेपादे जम्ब त्द्वीपे** लशलतानाम वरे्ष,

लशलतानाम खण्डे, अशसमन ्वतशमाने व्यवहाररके लशलतानाम संवत्सरे, लशलतानाम अयेन,े लशलतानाम ऋत , लशलतानाम मासे,लशलतानाम पके्ष,

लशलतानाम शतथ , लशलतानाम वासरयकु्तायां, लशलतानाम नक्षत्रयकु्तायाम,् िभुयोग िभुकरण सकलशविेर्षण शवशिष्टायां असयां लशलतानाम

िभुशतथ ममोपात्त समसत दरुरतक्षयद्वार श्री परमेश्वरप्रीत्यथं असमाकं के्षमसथैयश वीयशशवजय आयरुारोग्य ऐश्वयश अशबवदृध््यथं समसत मङ्गल अवाप्तत्यथं

सम्सत दरुरतोपिान्त्यथं श्री लशलता महाशत्रपरुसनु्दरी पराभट्टाररका दिशन भािन शसदध््यते स्री चक्र नवावरण प जां

śubhe śobhne muhūrte ādyabrahmaṇaḥ dvītīya-parārdhe śvetevarāhakalpe

vaivasvatamanvantare aṣṭāviṁśatitame kaliyuge prathamepāde jambūtdvīpe** lalitānāma

varṣe, lalitānāma khaṇḍe, asmin vartamāne vyavahārike lalitānāma saṁvatsare, lalitānāma

ayene, lalitānāma ṛtau, lalitānāma māse, lalitānāma pakṣe, lalitānāma tithau, lalitānāma

vāsarayuktāyāṁ, lalitānāma nakṣatrayuktāyām, śubhayoga śubhakaraṇa sakalaviśeṣaṇa

viśiṣṭāyāṁ asyāṁ lalitānāma śubhatithau mamopātta samasta duritakṣayadvāra śrī

parameśvaraprītyarthaṁ asmākaṁ kṣemasthairya vīryavijaya āyurārogya aiśvarya

abivṛddhyarthaṁ samasta maṅgala avāptyarthaṁ samsta duritopaśāntyarthaṁ śrī lalitā

mahātripurasundarī parābhaṭṭārikā darśana bhāśana siddhyarte srī cakra navāvaraṇa pūjāṁ

kariṣye ||

** This will change according to nation. For year, etc, uniformly lalitānāma is used so that

there will not any confusion

7. Āsanapūjā आसनप जा (Purification of seat)

Convenience of sitting is important in navāvaraṇa pūjā, as one has to remain in the same

sitting posture for a minimum period of three hours. Sage Patañjali says, “sthiraṁ sukhaṁ

āsanam” which means that one’s seating should be firm, without frequently altering position

of seating while performing pūjā and at the same time, seating should be the most convenient

to the person who performs the pūjā.

First take some water in right palm and sprinkle on the seat by reciing “sauḥ” (स ः). Though

we know this bīja as parābīja, here it also refers to the unison of Śiva and Śakti (sāmarasya).

The seat is purified with sauḥ with an intention that one should realize the meaning of

mahāvākya (ahaṁ Brahāsmi or I am That). The ultimate aim of any pūjā is to realize the Self.

At this point, the worshiper should not sit on this seat until the following procedure is

completed.

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Mantra for consecrating the āsana or seat

असय श्री आसनमहामन्त्रसय। पशृथव्या मेरुपिृ ऋशर्ष। सतुलं छन्दः। क मो देवता। आसन ेशवशनयोगः॥

asya śrī āsanamahāmantrasya | pṛthivyā merupṛṣṭha ṛiṣi | sutalaṁ chandaḥ | kūrmo devatā |

āsane viniyogaḥ ||

(nyāsa-s for ṛiṣi, chanda-s, and viniyoga as per japa)

The following prayer should be addressed to the seat

पशृवव त्वय ितृा लोका देशव त्वं शवषणनुा ितृा।

त्वं च िारय मां देशव पशवतं्र चासनं कुरु॥

pṛthvi tvaya dhṛtā lokā devi tvaṁ viṣṇunā dhṛtā |

tvaṁ ca dhāraya māṁ devi pavitraṁ cāsanaṁ kuru ||

Taking some flowers, arcanā is to be performed for the seat on the four corners and in the

middle as explained in the picture below.

1.योगासनाय नमः। yogāsanāya namaḥ|

2. वीरासनाय नमः। vīrāsanāya namaḥ|

3. िारासनाय नमः। śārāsanāya namaḥ|

4. सम्योगासनाय नमः। samyogāasanāya namaḥ|

5. ॐ ऐ ंह्रीं श्रीं ॐ ह्रीं आिारिशक्त कमलासनाय नमः om aiṁ hrīṁ śrīṁ om hrīṁ ādhāraśakti kamalāsanāya

namaḥ

Meaning And Purpose:

1. This mantra worships the purest form of the mind that is required to unite individual

consciousness (individual soul) with Supreme Consciousness (Brahman)

2. This mantra pleads for destruction of ego.

3. This mantra worships the mind that is purged of all dyads and triads.

4. This mantra worships the mind that is merged with Her.

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5. This mantra worships Her subtlest form Kuṇḍalinī and the six psychic chakras. Next to ॐ,

there are three bīja-s and they are known as vimarśa praṇava-s. ॐ is prakāśa praṇava which

refers toŚiva and vimarśa praṇava-s refer to Śiva’s svātantrya śakti in the form of icachā,

jñāna and kriya śakti-s. There is another ॐ followed by hrīṁ, which is known as māyā bīja.

This ॐ again refers toŚiva and hrīṁ refers to pañcabhūta-s, the sun, the moon and mind. This

mantra is recited to relieve the mind from material afflictions and stay tuned with Her during

navāvaraṇa pūjā.

The purpose of these mantras are to free the sādhaka’s mind from afflictions and to focus his

or her mind only on Her so that the triad, the worshiper, the worshiped (Parāśakti) and the

method of worship (navāvaraṇa pūjā) become one with Parāśakti. Contemplating this is

important.

Now, the following mantra is to be recited with flowers in hand and at the end of the mantra,

the flowers are to be offered to Mother Earth.

ॐ ऐ ंह्रीं श्रीं रक्त द्वादि िशक्तयकु्ताय द्वीपनाथाय नमः॥

om aiṁ hrīṁ śrīṁ rakta dvādaśa śaktiyuktāya dvīpanāthāya namaḥ ||

Meaning And Purpose:

Body of the worshiper is an island and the ruler of the island (body) is the Self. Dvādaśa śakti

refers to the twelve kalā-s of the sun (Names of these twelve kalā-s will be available during

consecrating viśeṣārghya).

Typically this can be explained through another verse which also conveys the same meaning.

However, this mantra is not part of navāvaraṇa pūjā. There is nothing wrong in reciting this

verse before commencing navāvaraṇa pūjā.

देहो देवालयः प्रोक्तो जीवो देवः सनातनः

deho devālayaḥ prokto jīvo devaḥ sanātanaḥ

This means that the body is the temple and the self within is eternal Brahman (Individual soul

covered by māyā is known as jīvan and when spiritual knowledge is attained, the veil of

māyā is removed and Brahman is revealed).

8. Ghaṇṭāpūjā घण्टाप जा

Worshiping the bell, that is used during pūjā. Calling this as bell seems to be inappropriate,

but this is the only English word for ghaṇṭa. Following is the mantra.

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ॐ जयध्वशन मन्त्रमातः सवाहा॥

आगमाथं तु देवानां गमनाथं तु रक्षसाम।्

घण्टारवं कर म्याद देवताह्वान कारणम॥्

om jayadhvani mantramātaḥ svāhā ||

āgamārthaṁ tu devānāṁ gamanārthaṁ tu rakṣasām |

ghaṇṭāravaṁ karaumyādau devatāhvāna kāraṇam ||

After reciting this verse, offer some flowers to the bell and then ring the bell. Ringing the bell

is important.

Meaning And Purpose:

In ancient times, bells were rung to invite gods and annihilate demons. Demons refer to

modifications of the mind (distraction towards the material world. By annihilating demons

mean destruction of desires, attachments, ego, pomp and vanity, etc. Gods refer different

types of devotional and spiritual attainments. The ultimate attainment is Parāśakti and when

She pervades our hearts (referring to universal love and compassion), the sound of Self is

heard within and this is known as anāhata dvani ghaṇṭā. According to Upaniṣad-s, there is no

difference between ॐ and Brahman.

9. Deha rakṣā दहे रक्षा

i) By reciting this mantra, run both the palms from head to toe of the body. First, do this from

head to toe and after this, cross forearms and run the palms from shoulders to finger tips (just

like japa nyāsa - kavacāya hūṁ). This is to be done three times by reciting the mantra three

times. Following is the mantra.

श्री महाशत्रपरुसनु्दरर आत्मानं रक्ष रक्ष॥

śrī mahātripurasundari ātmānaṁ rakṣa rakṣa ||

Meaning And Purpose:

Parāśakti presidess over three types of human bodies – gross (physical), subtle (mind) and

causal (prāṇa). Within the causal body is the Self. The above mantra is known as protective

mantra and by reciting this mantra our bodies remain protected by Her throughout

navāvaraṇa pūjā and even thereafter. When our consciousness goes past these types of

bodies, we realize Her within. By reciting this mantra, all dualities are destroyed and we

become one with Her. This prayer seeks Her Grace to protect our bodies. Rakṣa means

protection.

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ii) Following mantras are to be recited by touching the body parts indicated against the

mantras.

गुं गुरुभ्यो नमः। guṁ gurubhyo namaḥ | - right forearm (using left hand)

गं गणपतय ेनमः। gaṁ gaṇapataye namaḥ | - left forearm (using right hand)

दुं दगुाशयै नमः। duṁ durgāyai namaḥ | - right thigh

व ंवटुकाय नमः। vaṁ vaṭukāya namaḥ | - left thigh

यां योशगनीभ्यो नमः। yāṁ yoginībhyo namaḥ | - feet (it is advisable to mentally touch the feet. If feet

are touched by hands, then hands should be washed and dried).

कं्ष के्षत्रपालाय नमः। kṣaṁ kṣetrapālāya namaḥ | - navel

पं परमात्मने नमः। paṁ paramātmane namaḥ | - heart (the place where biological heart is situated. In

some other contexts, heart also means heart chakra, hence this explanation.)

The above mantras are also for protective covering.

All of them are posited in Śrīnagara. Guru is in Gurumaṇḍala. Gaṇapati is the chief of gaṇa-s

who are posited in fort number nineteen. Gaṇapati literally means ruler of gaṇa-s and gaṇa-s

are attendants on Śiva. He is also the remover all obstacles and is described as the son of Śiva

and Pārvatī. Vaṭuka-s are young spiritual seekers who always meditate on Her in the place

between fort ten and eleven of Śrīnagara. Durgā (referred in Devīmāhātmya as Caṇḍi) is

considered as one of the terrible forms of Parāśakti. Yoginī-s are the attendants on Durgā

(like gaṇa-s for Śiva). Yoginī-s also refer to the presiding deities of nine āvaraṇa-s of Śri

Cakra. The presiding deities of psychic centres are also known as yoginī-s. This is explained

in Lalitā Sahasranāma 475 to 534. But theyoginī-s who are mentioned here are ones who rule

over the nine āvaraṇa-s of Śri Cakra. Each of these yoginī-s play important role in aligning

the performer of the pūjā with Cicchakti (pure consciousness and pure knowledge - Lalitā

Sahasranāma 416). Kṣetrapāla are protective deities, also known as tutelary deities. There are

different kṣetrapāla-s, who protect different places. It is believed that each city, town or

village is protected by kṣetrapāla-s. What is referred here is the kṣetrapāla who protects the

place where navāvaraṇa pūjā is held. Every human body is also calledkṣetra. Pāla means

guard. Finally, Paramātma is worshiped and His protection is also sought. Paramātma means

Brahman and contextually, it refers to Śiva.

iii) Worshiping Tiraskariṇi शतरसकररशण

Tiraskariṇ means veil of māyā. This prayer is made to Her to remove māyā, so that Prakāśa

form of Śiva can be realized. In order to realize Śiva, who alone is capable of offering

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liberation, we need Her Grace first. When She showers Her Grace on a true aspirant, She

removes the veil of māyā, known as tiraskariṇ, cast by Her. She alone casts the spell of māyā

and She alone can remove this veil. Hence, She is also known as Mahāmāyā. This prayer is to

be mentally made to Her. This is the mantra.

ॐ ऐ ंह्रीं श्रीं ॐ नमो भगवशत शतरसकररशण महामाये महाशनरे सकलपिजुन मनश्चक्षुः श्रोत्र शतरसकरणं कुरु कुरु सवाहा॥

om aiṁ hrīṁ śrīṁ om namo bhagavati tiraskariṇi mahāmāye mahānidre sakalapaśujana

manaścakṣuḥ śrotra tiraskaraṇaṁ kuru kuru svāhā ||

iv) The following mantra is to be recited

ॐ ऐ ंह्रीं श्रीं हसशन्त हशसतालापे मातङ्शग पररचाररके मम भयशवघ्नापदां नािं कुरु कुरु ठः ठः ठः हू ंफट् सवाहा॥

om aiṁ hrīṁ śrīṁ hasanti hasitālāpe mātaṅgi paricārike mama bhayavighnāpadāṁ nāśaṁ

kuru kuru ṭhaḥ ṭhaḥ ṭhaḥ hūṁ phaṭ svāhā ||

This mantra is recited to eliminate any obstacles, misfortunes, calamities, etc either during

performing pūjā or during recitation of mantras, etc. Mantras should not be pronounced

wrongly.

v) Digbandhaḥ शदग्बन्िः

ॐ ऐ ंह्रीं श्रीं ॐ नमो भगवशत ज्वालामाशलशन देवदेशव सवशभतु संहारकाररके जातेवेदशस ज्वलशन्त ज्वल ज्वल प्रज्वल प्रज्वल ह्रां ह्रीं ह्र ं र र र र र र र

हू ंफट् सवाहा॥

भ भ शवससवुरों इशत शदग्बन्िः॥

om aiṁ hrīṁ śrīṁ om namo bhagavati jvālāmālini devadevi sarvabhuta saṁhārakārike

jātevedasi jvalanti jvala jvala prajvala prajvala hrāṁ hrīṁ hrūṁ ra ra ra ra ra ra ra hūṁ phaṭ

svāhā ||

bhūrbhūvassuvaroṁ iti digbandhaḥ ||

This mantra is used to arrest possible obstacles from cardinals. While reciting this mantra we

have to visualize that agni (fire) is around us, protecting from all sides.

10. Anujñā अनजु्ञा

i) Anujñā means permission. Before proceeding with navāvaraṇa pūjā, we have to take

permissions from nine Yoginī-s, who preside over the nine āvaraṇa-s of Śri Cakra. Without

their permissions, āvaraṇa-s cannot be entered. By taking flowers in both the palms and after

reciting the following mantra, flowers are to be placed on Śri Cakra with great reverence.

When flowers are placed on Śri Cakra, extreme care should be taken. We have to visualize

Lalitāmbikā in the middle of Śri Cakra. When we offer flowers we have to ensure that

offering flowers should not hurt Her body. Flowers should never be thrown from a distance.

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Similarly, both the palms should be used (except otherwise specified) to offer flowers and

flowers should be offered through the fingers. Flowers that have no fragrance should not be

used.

ॐ ऐ ंह्रीं श्रीं समसत प्रकट गुप्त गुप्ततर संप्रदाय कुलोतीणश शनगभश रहसयाशतरहसय परापराशत रहसय योशगनी देवताभ्यो नमः॥

om aiṁ hrīṁ śrīṁ samasta prakaṭa gupta guptatara saṁpradāuaya kulotīrṇa nigarbha

rahasyātirahasya parāparāti rahasya yoginī devatābhyo namaḥ ||

At the end of this mantra, place the flowers on Śri Cakra, as explained above.

Yoginī-s represent Citśakti with upādhi. Śiva has five types of energies and they are Cit śakti

(the energy of consciousness), ānanda śakti (the energy of Bliss), icchā śakti (the energy of

will), jñāna śakti (energy of knowledge) and kriyā śakti (energy of action). Upādhi means

discrimination, substitution. When pure Cit śakti is realized, it is Self-realization. But, when

pure Cit śakti is veiled by upādhi-s, it leads to discrimination and illusion, which is also

known as māyā. In order to remove these discriminations, we pray to these nine Yoginī-s

with a request that they should help us in removing upādhi-s, as we progress towards the

central triangle and the bindu (Śakti and Śiva). This mantra is addressed to these nine Yoginī-

s for this purpose.

ii) Purification of body

By reciting this mantra, touch thumbs to little fingers then both the palms, forearms, elbows,

knees and the entire body.

औ ंऐ ंह्रीं श्रीं ऐ ंह्रः अस्त्राय फट्॥

auṁ aiṁ hrīṁ śrīṁ aiṁ hraḥ astrāya phaṭ ||

The bīja aiṁ (ऐ)ं is known vācbīja and represents four Vedas. The bīja aiṁ comprises of a + e

+ a (अ ए अ) and anusvāra (a dot on the top causing nasal sound). Thus a, e, a and the dot

represents the four Vedas. Since Vedas speak about Brahman, the bīja aiṁ refers to Brahman.

There is anotherbīja next to aiṁ, which is hraḥ (ह्रः). In order to attain Brahman, all dualities

need to be destroyed. Examples of dualities are happiness and sorrow; rich and poor, etc. This

is also known as astra bīja (astra means missile or weapon). This astra bīja destroys

impediments to realization such as dyads, etc. By reciting this mantra, all impurities in both

mind and body are destroyed and at this point, mind is purified and ready to commence

navāvaraṇa pūjā.

iii) Permission from Dakṣiṇāmūrtī

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To obtain permission from Dakṣiṇāmūrtī, following mantra is to be recited. There are two

different verses, one for Dakṣiṇāmūrtī and another for Bhairava (this Bhairava is different

from Bhairava, which refers to Śiva.)

a) औ ंऐ ंशहं्र श्रीं श्रीगुरो दशक्षणामतेु भक्तानगु्रहकारक।

अनजु्ञां देशह भगवन ्श्रीचक्रयजनाय मे॥

b) अशतक्र र महाकाय कल्पान्तदहनोपम।

भैरवाय नमसतुभ्यं अनुज्ञां दातुमहशशस॥

a) aiṁ hriṁ śrīṁ śrīguro dakṣiṇāmurte bhaktānugrahakāraka |

anujñāṁ dehi bhagavan śrīcakrayajanāya me ||

b) atikrūra mahākāya kalpāntadahanopama |

bhairavāya namastubhyaṁ anujñāṁ dātumarhasi ||

Meaning And Purpose:

a) O! Dakṣiṇāmūrtī paramaguru, O! Compassionate to all the devotees! Please give me

permission to perform this Śri Cakra yajña. (It is important to note that it is not referred as Śri

Cakra navāvaraṇa pūjā, but referred as Śri Cakra yajña. This means that Cakra navāvaraṇa

pūjā is compared to greatyajña-s like aśvamedha, etc.)

b) Appearing like fire during annihilation, having fearsome appearance, obeisance to You.

Please give me permission to perform Śri Cakra yajña.

In Dakṣiṇāmūrtī, dakṣiṇa refers to creation, sustenance and annihilation carried out by

Saguṇa Brahman (Brahman with attributes) and amūrti refers to Nirguṇa Brahman (Brahman

without attributes). This explains Dakṣiṇāmūrtī.

11.1. Śri Cakra prāṇapratiṣṭhā श्री चक्र प्राणप्रशतिा

(consecrating Śri Cakra)

Śri Cakra is to be consecrated before performing navāvaraṇa pūjā. There are two types of

consecration, one is laghu (easy, quick) prāṇapratiṣṭhā and another is regular prāṇapratiṣṭhā.

If regular prāṇapratiṣṭhā has been performed, this part can be left out while performing

navāvaraṇa pūjā. Both these types of prāṇapratiṣṭhā-s are discussed here. However, the

detailed version can still be expanded.

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A) Types Of Śri Chakra:

There are two types of Śri Cakra. One is bhūprastāraḥ (भ प्रसतारः) and another is meruprastāraḥ

(मेरुप्रसतारः). Bhūprastāra refers to normal flat Śri Cakra, whose surface is flat. Whether it is Śri

Cakra or Meru, it should always be in square shape. Meruprastāra, which is vertical in nature,

is divided into three types. The first three āvaraṇa-s - sṛṣṭi karma (creation); The next three

āvaraṇa-s are sthiti krama (sustenance) and the last three āvaraṇa-s are saṁhāra (dissolution)

krama-s. The height of the first three āvaraṇa-s (bhūpurā and eight petal lotus and 16 petal

lotus) is more than the other two is one type. The height of fourth, fifth and sixth āvaraṇa-s is

more than first three and last threeāvaraṇa-s is the second type. All āvaraṇa-s having the

equal height is the third type.

First type and the last type are shown in this image.

B) Laghu Prāṇapratiṣṭhā:

Place Śri Cakra or Meru in the place where the entire pūjā is going to be performed.

Afterprāṇapratiṣṭhā, the position of Śri Cakra or Meru should not be changed. There are three

verses and by touching Śri Cakra or Meru with right hand the following mantras are to be

repeated.

i) ॐ ऐ ंह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं िं रं्ष सं ह ंॐ हसंः सोह ंसोह ंहसंः शिवः शश्रचक्रसय प्राणा इह प्राणाः॥

om aiṁ hrīṁ śrīṁ om āṁ hrīṁ kroṁ yaṁ raṁ laṁ vaṁ śaṁ ṣaṁ saṁ haṁ om haṁsaḥ

sohaṁ sohaṁ haṁsaḥ śivaḥ śricakrasya prāṇā iha prāṇāḥ ||

ii) ॐ ऐ ंह्रीं श्रीं ॐ आं ह्रीं क्रों श्रीचक्रसय जीव इह शसथतः। सवेन्रयाशण वाकमनश्चक्षुः श्रोत्र शजह्वाघ्राणा इहवैागत्य अशसमन ्चके्र मखुं शचरं शतिन्तु

सवाहा॥

om aiṁ hrīṁ śrīṁ om āṁ hrīṁ kroṁ śrīcakrasya jīva iha sthitaḥ | sarvendrayāṇi

vākamanaścakṣuḥ śrotra jihvāghrāṇā ihaivāgatya asmin cakre mukhaṁ ciraṁ tiṣṭhantu svāhā

iii) ॐ ऐ ंह्रीं श्रीं ॐ असुनीते पनुरसमास ुचक्षुः पनुः प्राणशमह नो िेशह भोगम।् ज्योक्पश्येमे स यशमचु्रन्त मनुमते मळृया नः सवशसत॥

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om aiṁ hrīṁ śrīṁ om asunīte punarasmāsu cakṣuḥ punaḥ prāṇamiha no dhehi bhogam |

jyokpaśyeme sūryamuccranta manumate mṛuḻayā naḥ svasti ||

Meaning And Purpose:

Prāṇapratiṣṭhā means infusing vital energy (prāṇa) into the yantra. As we know, Brahman is

formless and for the purpose of worshiping, we visualize a form and invoke the concerned

form in a yantra. The infusion of energy is done using the prāṇa of the worshipper. Since She

is invoked with the prāṇa of the worshiper, the duality between Her and the worshiper is lost

and She alone prevails during the entire worship. This is the infant stage of realization of

mahāvākya “ahaṁ brahmāsmi” or “I am That”. She is invoked in Śri Cakra using both

bāhyakaraṇa (external sense organs – organs of perception and action totalling to ten) and

antaḥkaraṇa (mind, intellect and ego; sometimes consciousness is also added). Bṛhadāraṇyaka

Upaniṣad (IV.iv.18) says Brahman is “prāṇsya prāṇaḥ”, which means that Brahman is prāṇa

of prāṇa (or chief of prāṇa), which clearly proves that prāṇa is nothing but Brahman and

hence She is being invoked with our prāṇa.

This is with further reference to the first verse. We already know about om and aiṁ hrīṁ

śrīṁ. After the second om (first om is for tritātri and the second om is for the mantra of this

verse. Tritātri should always be prefixed with om. The second om refers to Brahman; āṁ (आं)

refers to the deity invoked, who represents Citśakti (energy of Consciousness, which refers to

Śiva). āṁ (आं) is the power of Brahman. In terms of Trika philosophy, power of Brahman is

known as Śakti. This is the bīja of this mantra. hrīṁ is māyā bīja and forms the śakti of this

mantra. kroṁ, which is also known as krodha bīja is kīlaka of this mantra. om haṁsaḥ sohaṁ

sohaṁ haṁsaḥ śivaḥ refers to auspicious form ofŚiva in the form of praṇava (ॐ). yaṁ, raṁ,

laṁ, vaṁ and haṁ refer to five principle elements (pañcabhūta) from which organs of action

and organs of perception develop. The three other bīja-s śaṁ, ṣaṁ and saṁ represent mind,

intellect and ego. Pañcabhūta and antaḥkaraṇa make eight and they are together know as

puryaṣṭaka.

As soon as these mantra are recited, the performer of worship, the object of worship

(Lalitāmbikā) and the process of worship (navāvaraṇa pūjā) become one. This contemplation

is absolutely essential while going forward. First, by touching the Śri Cakra or the Meru as

the case may be, the mantra should be recited. After reciting of these three verses, the

practitioner should visualize the union mentioned above by silently contemplating for a few

15

minutes. If contemplation is not perfect, it would be ideal to wait for this to happen and then

go forward.

11.2. Detailed version of prāṇapratiṣṭhā.

Once Śri Cakra or Meru is consecrated with this version, lagu version is not necessary and

after completing anujñā (serial number 10 in the previous version), one can proceed to

Śrīnagarapūjā (which will be serial number 12 in the next part).

This procedure is done after fixing an auspicious time and date. Day’s nakṣatra, candra and

tāra bala are taken into account while consecrating any yantra. One’s Guru who performs this

consecration decides and fixes the most auspicious time and date. Some are of the opinion

that all rituals prescribed for idol consecrations should be followed for consecrating Śri Cakra

or Meru like jalādhivāsaḥ, dhānyadhivāsaḥ, śayaṇādhivāsaḥ and a host of other fire oblations,

nyāsa-s, pūjā-s, etc. One’s Guru is the deciding authority on these matters. But, in general,

the consecration procedure spreads over three days. But this procedure is very elaborate and

may not be necessary if Śri Cakra or Meru is moved from place to place. These detailed

procedures are applicable only when Śri Cakra or Meru is permanently fixed in a particular

place without making any change in position.

What is prescribed here is detailed procedure where Śri Cakra or Meru are moved from their

places for various reasons such as abhiṣeka, etc.

A) Saṁkalapa:

A simple saṁkalapa like this will do.

ममोपत्त समसतदरुरतक्षयद्वारा श्री परमेश्वरप्रीत्यथे श्रीचक्र प्रशतिापनं कररषये॥

mamopatta samastaduriatakṣayadvārā śrī parameśvaraprītyarthe śrīcakra pratiṣṭhāpanaṁ

kariṣye ||

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B) Establishing Maṇḍala For Abhiṣeka

Draw a diagram like this and in the middle of the maṇḍala (diagram), place the vessel filled

with pañcagavya. Pañcagavya is the combination of cow’w milk, curd, butter or ghee, urine

and dung. When the last two are not available they can be replaced with turmeric powder and

sacred ashes (vibhūti). The vessel should be filled up with pañcagavya and should be placed

on the inner dot of the maṇḍala. It would be ideal to use either copper or silver vessel for this

purpose. By touching this vessel with right hand (this is known as abhimantraṇa), recite

“hauṁ” (हौं) 108 times. Now, take Śri Cakra or Meru with right hand (if Meru is heavy, both

the hands can be used) and immerse into the vessel containing consecrated pañcagavya by

reciting ॐ (ॐ can be recited as long as dipping is done). Dipping can be done two or three

times and one has to ensure that every part of the yantra is fully immersed into pañcagavya.

After immersing, take the yantra and keep it on another vessel. Normally, this vessel will be

abhiṣeka pātra (bathing vessel!), where the yantra is placed.

After placing the yantra on abhiṣeka pātra, abhiṣeka (religious bathing) is done with

pañcāmṛta. There are different versions with regard to the contents of pañcāmṛta. Fruits with

honey and sugar can be used. But the laid down combination for making pañcāmṛta is the

combination of the following five – cow’s milk, curd, butter, honey and sugar. Often, curd

and butter are replaced with any available fruits such as dates, etc. As soon as pañcāmṛta

abhiṣeka is over, incense should be offered. After this, abhiṣeka with other offerings should

be done. At the end of every abhiṣeka, either incense or lamp should be offered. The contents

of abhiṣeka-s made should be collected collectively and with this one more abhiṣeka should

be done. While performing all these abhiṣeka-s, only mūla mantra should be recited (either

Ṣoḍaśī or Pañcadaśī).

C) Establishing Kalaśa And Invoking Varuṇa

Take water in a separate vessel (with narrow neck). Draw a triangle and around this a square;

place the kalaśa on the top of this with ripped coconut on the top. If mango leaves are

available, they can be placed below the coconut. Add condiments to the water and make the

water fragrant. Bundle twelve kuśa grass together and place the thick end of the grass inside

the water and outer ends should be tied together. Now take some flowers and invoke Varuṇa

in the kalaśa with the following mantra.

इमं मे वरुण ष्रिुी हवमध्या च मडृय। त्वामवसयरुा चके॥

तत्वा याशम ब्रह्मणा वन्दमानसतदािासते यजमानो हशवशभशः।

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अहडेमानो वरुणेह बोध्युरु िकंुस मा न आयःु प्रमोर्षीः॥

अशसमन ्कुम्भ ेवरुणं आवाहयाशम॥

imaṁ me varuṇa śrudhī havamadhyā ca mṛuḍaya | tvāmavasyurā cake ||

tatvā yāmi brahmaṇā vandamānstadāśāste yajamāno havirbhiḥ |

aheḍamāno varuṇeha bodhyuru śakuṁsa mā na āyuḥ pramoṣīḥ ||

asmin kumbhe varuṇaṁ āvāhayāmi ||

वरुणाय नमः॥ आसनं समपशयाशम। पाद्यं समपशयाशम। अघ्यशम ् समपशयाशम। आचमनीयम् सम्र्ससपयाशम। सनानम् समपशयाशम। सनानानन्तरं आचमनीयं

समपशयाशम। वसं्त्र समपशयाशम। नानाशवद पररमल पत्र पषुपानी समपशयाशम॥

varuṇāya namaḥ || āsanaṁ samarpayāmi (offering seat to Varuṇa) | pādyaṁ samarpayāmi

(washing his feet) | arghyam samarpayāmi ( washing his hands)| ācamanīyam samrspayāmi

offering him water to drink)| snānam samarpayāmi (offering him mantra bath)|

snānānantaraṁ ācamanīyaṁ samarpayāmi | vastraṁ samarpayāmi (offering him new clothes)

| nānāvida parimala patra puṣpānī samarpayāmi (offering him all types of fragrant flowers

and herbs) ||

Meaning: I invoke you to make this day happy and implore you for your helpful blessings.

Mentally contemplate Varuṇa in the kalaśa and after reciting the above mantra, offer flowers

to the kalaśa as a mark of respect to Varuṇa.

Offer jaggery as naivedhya to Varuṇa. Offer dhūpa and dīpa.

D) Invoking Śiva And Śakti In The Kalaśa

Now we have to invoke Lalitāmbikā in the kalaśa.

अशसमन ् कलि मध्ये अशकलाण्डकोशट ब्रह्माण्ड नायशक श्री राजराजेश्वरी लशलता महाशत्रपरुसनु्दरी पराभट्टररका महादेव्याः महाकामेश्वर समेत

आवाहयामी॥

asmin kalaśa madhye akilāṇḍakoṭi brahmāṇḍa nāyaki śrī rājarājeśvarī lalitā

mahātripurasundarī parābhaṭṭarikā mahādevyāḥ mahākāmeśvara sameta āvāhayāmī ||

आसनं समपशयाशम। पाद्यं समपशयाशम। अघ्यशम ्समपशयाशम। आचमनीयम् सम्र्ससपयाशम। सनानम ् समपशयाशम। सनानानन्तरं आचमनीयं समपशयाशम। वसं्त्र

समपशयाशम। नानाशवद पररमल पत्र पषुपानी समपशयाशम॥

āsanaṁ samarpayāmi (offering seat to Mahākāmeśvara and Kāmeśvarī) | pādyaṁ

samarpayāmi (washing their feet) | arghyam samarpayāmi ( washing their hands)|

ācamanīyam samrspayāmi offering them water to drink)| snānam samarpayāmi (offering

them mantra bath)| snānānantaraṁ ācamanīyaṁ samarpayāmi | vastraṁ samarpayāmi

(offering them new clothes) | nānāvida parimala patra puṣpānī samarpayāmi (offering him

all types of fragrant flowers and herbs) ||

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(It would be ideal to invoke Śiva and Śakti together; but in general Kāmeśvarī alone is

invoked. But we have to remember that Mahākāmeśvara exists in the central bindu of Śri

Cakra.)

Now recite mūlamantra 108 times by touching the kalaśa with a bunch of kuśa grass. Thicker

end of kuśa grass should be held in right hand and thinner end should be touching the kalaśa.

After this offer dhūpa and dīpa to the kalaśa, where Mahākāmeśvara and Kāmeśvarī manifest.

Now invoke aṣṭadikbālaka-s around the yantra. Take some flowers and offer them to the eight

cardinal gods. Start from East in clockwise manner and finish at Northeast.

इन्राय नमः। अग्नये नमः। यमाय नमः। शनरतृये नमः। वरुणाय नमः। वायवे नमः। सोमाय नमः। ईिानय नमः॥

indrāya namaḥ | agnaye namaḥ | yamāya namaḥ | nirṛtaye namaḥ | varuṇāya namaḥ | vāyave

namaḥ | somāya namaḥ | īśānaya namaḥ ||

Now remove coconut and mango leaves from the top of the kalaśa and perform abhiṣeka to

the yantra with kalaśa water, by reciting only the mūlamantra. Now remove the yantra and

wipe clean with a clean cloth and place on a pīṭha (an elevated wooden seat or a stone seat). It

is important to keep the innermost triangle of the yantra, facing the sādhaka.

Take the same kuśa grass and hold in the same manner as explained above and touch the

yantra with the tip of the kuśa grass bundle and recite 108 times, yantra gāyatrī mantra.

ॐ ऐ ंह्रीं श्रीं ॐ यन्त्रराजाय शवद्मह ेमहायन्त्राय िीमशह। तन्नो यन्त्रः प्रचोदयात्॥

om aiṁ hrīṁ śrīṁ om yantrarājāya vidmahe mahāyantrāya dhīmahi | tanno yantraḥ

pracodayāt ||

E) Performing Nyāsa-S

Now, do bhūtaśuddhiḥ and mātrukānyāsaḥ.

(These two will be available after Śrīnagarapūjā dīpapūja in the next part).

F) Main Part Of Prāṇapratiṣṭhā (To Be Done Like A Japa

Mantra)

prāṇapratiṣṭhā mantra: During this process, touch the yantra with right hand, unless otherwise

specified.

I) Ṛṣyādi Nyāsaḥ ऋषयाशद न्यासः

असय श्री प्राणप्रशतिा महामन्त्रसय। ब्रह्मशवषणमुहशे्वर ऋर्षयः। ऋग्यजसुसामाथवाशशण छन्दांशस। सकलजगत्सशृष्टशसथशतसंहारकाररणी प्राणिशक्तः परा देवता॥

आं बीजम।् ह्रीं िशक्तः। क्रों कीलकम॥्

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asya śrī prāṇapratiṣṭhā mahāmantrasya | brahmaviṣṇumaheśvara ṛṣayaḥ | ṛgyajussāmātharvāṇi

chandāṁsi | sakalajagatsṛṣṭisthitisaṁhārakāriṇī prāṇaśaktiḥ parā devatā ||

āṁ bījam | hrīṁ śaktiḥ | kroṁ kīlakam ||

Ii) Karanyāsaḥ करन्यासः

āṁ aṁguṣṭhābhyāṁ namaḥ | आं अंगुिाभ्यां नमः

(use both the index fingers and run them on both the thumbs)

hrīṁ tarjanībhyāṁ namaḥ | ह्रीं तजशनीभ्यां नमः।

(use both the thumbs and run them on both the index fingers)

kroṁ madhyamābhyāṁ namaḥ | क्रों मध्यमाभ्यां नमः।

(both the thumbs on the middle fingers)

āṁ anāmikābhyāṁ namaḥ | आं अनाशमकाभ्यां नमः।

(both the thumbs on the ring fingers)

hrīṁ kaniṣṭhikābhyāṁ namaḥ | ह्रीं कशनशिकाभ्यां नमः।

(both the thumbs on the little fingers)

kroṁ karatalakarapṛṣṭābhyāṁ namaḥ || क्रों करतलकरपषृ्टाभ्यां नमः॥

(open both the palms; run the opened palms of the right hand on the front and back sides of

the left palm and repeat the same for the other palm)

Iii) Hrdayādi Nyāsaḥ ह््रदयाशद न्यासः

आं ह््रदयाय नमः। āṁ hrdayāya namaḥ| (open index, middle and ring fingers of the right hand and

place them on the heart chakra)

ह्रीं - शिरसे सवाहा। hrīṁ - śirase svāhā| (open middle and ring fingers of the right hand and touch the

top of the forehead)

क्रों - शिखाय ैवर्षट्। kroṁ - śikhāyai vaṣaṭ| (open the right thumb and touch the back of the head.

This is the point where tuft is kept)

आं - कवचाय ह ।ं āṁ - kavacāya huṁ| (cross both the hands and run the fully opened palms from

shoulders to finger tips)

ह्रीं - नेत्रत्रयाय व र्षट्। hrīṁ - netratrayāya vauṣaṭ| (open the index, middle and ring fingers of the right

hand; touch both the eyes using index and ring fingers and touch the point between the two

eyebrows (ājñā cakra) with the middle finger.

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क्रों - अस्त्राय फट्॥ kroṁ - astrāya phaṭ||

भ भुशवससवुरोशमशत शदग्बन्िः॥ bhūrbhuvassuvaromiti digbandhaḥ||

Iv) Dhyānam ध्यानम ्

रक्तांभोशिसथ पोतोल्लसदरुण सरोजाशिरूढा कराबजैः

पािां कोदण्ड शमक्ष द्भव मळगुण मप्तयंकुिं पञ्चबाणान।्

शबभ्राणासकृ्कपालं शत्रनयनलशसता पीनवक्षोरुहाढया

देवी बालाकश वणाश भवतु सखुकरी प्राणिशक्तः परा नः॥

raktāṁbhodhistha potollasadaruṇa sarojādhirūḍhā karābjaiḥ

pāśāṁ kodaṇḍa mikṣūdbhava maḻaguṇa mapyaṁkuśaṁ pañcabāṇān |

bibhrāṇāsṛkkapālaṁ trinayanalasitā pīnavakṣoruhāḍhayā

devī bālārkavarṇā bhavatu sukhakarī prāṇaśaktiḥ parā naḥ ||

(Meaning: She is in a corner of a red lake, sitting on a boat and having a red lotus as her seat.

She has noose, hook, sugarcane bow, flower arrows, skull. She has three eyes. She shines like

the rising sun. Let this Prāṇaśakti known as Parāśakti give us happiness.)

V) Pañcapūjā पञ्चप जा (Follow As Per Karanyāsa)

लं - पशृथव्याशत्मकाय ैगन्िं समपशयाशम।

ह ं- आकािाशत्मकाय ैपषुपैः प जयाशम।

यं - वाय्वाशत्मकायै ि पमाघ्रापयाशम।

रं - अग्न्याशत्मकाय ैदीपं दिशयाशम।

व ंअमतृाशत्मकायै अमतंृ महानैवेद्यं शनवेदयाशम।

सं - सवाशशत्मकाय ैसवोपचार प जाम ्समपशयाशम॥

laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|

haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|

yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|

raṁ - agnyātmikāyai dīpaṁ darśayāmi |

vaṁ amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |

saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||

Vi) Main Mantra

ॐ ऐ ंह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं िं रं्ष सं हौं ह ंसः श्रीचक्रसय प्राणा इह प्राणाः।

ॐ ऐ ंह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं िं रं्ष सं हौं ह ंसः श्रीचक्रसय जीव इह शसथतः।

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ॐ ऐ ंह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं िं रं्ष सं हौं ह ंसः श्रीचक्रसय सवेन्रयाणी।

ॐ ऐ ंह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं व ं िं रं्ष सं हौं ह ंसः श्रीचक्रसय वाङ् मनसचक्षुः श्रोत्र शजह्वाघ्राण वाक् पाशण पाद पायपुसथा्याशन प्राणा

पानव्यातोदानसमानाश्चागसय मखु ंशचरम ्शतिन्तु सवाहा॥

om aiṁ hrīṁ śrīṁ om āṁ hrīṁ kroṁ yaṁ raṁ laṁ vaṁ śaṁ ṣaṁ saṁ hauṁ haṁ saḥ

śrīcakrasya prāṇā iha prāṇāḥ |

(Meaning: Let the prāṇa of Śri Cakra be prāṇa here (meaning that prāṇa originates from Śri

Cakra and pervades the world).

om aiṁ hrīṁ śrīṁ om āṁ hrīṁ kroṁ yaṁ raṁ laṁ vaṁ śaṁ ṣaṁ saṁ hauṁ haṁ saḥ

śrīcakrasya jīva iha sthitaḥ |

(Meaning: Let the jīva (existence) of Śri Cakra be the existence of the world)

om aiṁ hrīṁ śrīṁ om āṁ hrīṁ kroṁ yaṁ raṁ laṁ vaṁ śaṁ ṣaṁ saṁ hauṁ haṁ saḥ

śrīcakrasya sarveindrayāṇī |

(Meaning: Let indriya-s of Śri Cakra pervade the world)

om aiṁ hrīṁ śrīṁ om āṁ hrīṁ kroṁ yaṁ raṁ laṁ vaṁ śaṁ ṣaṁ saṁ hauṁ haṁ saḥ

śrīcakrasya vāṅ manascakṣuḥ śrotra jihvāghrāṇa vāk pāṇi pāda pāyupasthākhyāni prāṇā

pānavyātodānasamānāścāgasya mukhaṁ ciram tiṣṭhantu svāhā ||

(Meaning: Let speech, mind, five organs of perception, five organs of action and five prāṇa-s

exist eternally in the world svāhā (hail))

असनुीते पनुरसमास ुचक्षुःपनुः प्राणशमह नो िेशह भोगम।्

ज्योक् पश्येम स यश मचुरन्त मनुमते मळृया नः सवशसत॥

asunīte punarasmāsu cakṣuḥpunaḥ prāṇamiha no dhehi bhogam |

jyok paśyema sūrya mucaranta manumate mṛḻayā naḥ svasti ||

पञ्चदि संसकाराथं पञ्चदिवारं प्रणवजपं कृत्वा॥

pañcadaśa saṁskārārthaṁ pañcadaśavāraṁ praṇavajapaṁ kṛtvā ||

Now repeat ॐ fifteen times. This is for 15 saṁskāra-s (saṁskāra means purification of a

person at different time periods. For example, garbhādhāna, puṁsavana, sīmantonnayana,

jātakarman, nāmakarman, niṣkramaṇa, annaprāśana, etc. Instead of doing these elaborate

rituals, fifteen praṇava-s are recited.

आवशहता भव। सथाशपता भव। सशन्नशहता भव। सशन्नरुद्धा भव। अवाकुशण्ठता भव। सपु्रीता भव। समुन्ना भव। समुखुा भव। वरदा भव। प्रसीद प्रसीद ।

देशव सवशजगन्नशयके प्रीशतभावेन शष्र चके्रऽशसमन ्सशन्नशिं कुरु॥

āvahitā bhava | sthāpitā bhava | sannihitā bhava | sanniruddhā bhava | avākuṇṭhitā bhava |

suprītā bhava | sumannā bhava | sumukhā bhava | varadā bhava | prasīda prasīda | devi

sarvajagannayike prītibhāvena ṣri cakre'smin sannidhiṁ kuru ||

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(There are āvāhanādi mudrā-s that can be used while doing the above invocation.)

(Meaning: Please give us Your darśan, take Your seat permanently in this Śri Cakra. Shower

Your Grace on us. Be felicitous and auspicious, graciously smile and fulfil our desires. Be

compassionate to us, O the ruler of the universe. With compassion, please be seated in this

Śri Cakra. – This mental contemplation is very important after finishing the above mantras.

Take some time in contemplating Her in Śri Cakra.

After this, using kuśa bundle, touch the Śri Cakra, as described earlier and recite again 108

times of mūlamantra. If homa is possible offer 108 oblations with mūlamantra. At the end of

every oblation, a drop of ghee should be placed on the consecrated Śri Cakra. This should be

done after reciting svāhā. Alternatively, such drops can be collected in a separate vessel and

abhiṣeka can be made to Śri Cakra after concluding homa.

When all these rituals are completed move the yantra a little towards north and this is known

as yathāsthāna (proper or right place where daily pūjā would be held).

At the end of this procedure, if one’s Guru is nearby, he has to go in person and pay his

respects to his Guru. Prāṇapratiṣṭhā procedure can be done either individually with Guru’s

permission or in the presence of Guru under his direct supervision. It is advisable that this

procedure should be done by the person who is going to do the worship.

12. Śrīnagara pūjā श्रीनगर प जा

Śrīnagara is situated outside Śri Cakra. Śrīnagara has twenty five high raised huge forts. In

between any two forts, there are many gods, sages and saints protecting Śri Cakra and

simultaneously worshiping Lalitāmbikā. Only after crossing Śrīnagara, one can enter Śri

Cakra. Entry into Śri Cakra is restricted only to those who are in the process of realizing the

Self, for which sādhana alone helps. There are forty four arcana-s (arcana means praising;

this is done by offering flowers at the end of saying namaḥ). ॐ and tritātri (aiṁ hrīṁ śrīṁ)

are to be prefixed and namaḥ at the end. For example, the first nāma should be recited like

this à om aiṁ hrīṁ śrīṁ amṛtāmbhonidhaye namaḥ.

1. अमतृाम्भोशनिये amṛtāmbhonidhaye (Citśakti – the energy of Consciousness)

2. रत्नद्वीपाय ratnadvīpāya (manifestation)

3. नानावकृ्ष महोद्यानाय nānāvṛkṣa mahodyānāya (liṅgaśarīra – individual soul, where karmic imprints

are embedded).

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4. कल्पवकृ्ष वाशटकायै kalpavṛkṣa vāṭikāyai (saṃkalpa – notion formed in the mind, desire, etc)*

5. सन्तान वाशटकायै santāna vāṭikāyai* (thought processes)

6. हररचन्दन वाशटकायै haricandana vāṭikāyai* (ego)

7. मन्दार वाशटकायै mandāra vāṭikāyai* (intellect)

8. पाररजात वाशटकायै pārijāta vāṭikāya* (citta – mind of the empirical individual)

9. कदम्ब वाशटकायै kadamba vāṭikāyai* (mind)

(*4 – 9 represent antaḥkaraṇa – mind, intellect, consciousness and ego; and thought

processes. Apart from these, they also form modifications of pañcabhūta such as tanmatra-s

such as sound, touch etc and five organs of perception or jñānendriya-s.)

10. पषुपराग रत्नप्राकाराय puṣparāga ratnaprākārāya (flesh)

11. पद्मराग रत्नप्राकाराय padmarāga ratnaprākārāya (ojas – energy, vitality)

12. गोमेिक रत्नप्राकाराय gomedhaka ratnaprākārāya (virility)

13. वज्र रत्नप्राकाराय vajra ratnaprākārāya (bone)

14. वैड यश रत्नप्राकाराय vaiḍūrya ratnaprākārāya (skin)

15. न्रनील रत्नप्राकाराय indranīla ratnaprākārāya (hair)

16. मकु्ता रत्नप्राकाराय muktā ratnaprākārāya (procreative fluids)

17. मकरत रत्नप्राकाराय makarata ratnaprākārāya (bone marrow)

18. शवरुम रत्नप्राकाराय vidruma ratnaprākārāya (blood)

19. माशणक्य मण्डपाय māṇikya maṇḍapāya (heart)

20. सहस्रसतम्भ मण्डपाय sahasrastambha maṇḍapāya (sahasrāra)

21. अमतृ वाशपकाय ैamṛta vāpikāyai (dvādaśānta - twelve inches above sahasrāra)

22. आनन्द वाशपकाय ैānanda vāpikāyai (central point in lalāṭa or forehead; different form ājñācakra)

23. शवमिश वाशपकायै vimarśa vāpikāyai (ājñācakra)

24. बालातपोद्गाराय bālātapodgārāya (opening of an eye referring to the sun)

25. चशन्रकोद्गाराय candrikodgārāya (opening of another eye referring to the moon)

(24 and 25 refer to joy and happiness arising out of material world)

26. महािङ्ृगारपररघायै mahāśṛṅgāraparighāyai (the orifice in the upper palate; this is the point where

organs of action, organs of perception and antaḥkaraṇa meet. Further, this is also the point

where the three major nāḍi-s, iḍa, piṅgala and suṣumna; this is related to khecarimudra)

27. महापद्माटव्यै mahāpadmāṭavyai (heart and /or sahasrāra)

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28. शचन्तामशण मय गहृराजाय cintāmaṇi maya gṛharājāya (purified antaḥkaraṇa; only purified

antaḥkaraṇa can lead to liberation; purification of antaḥkaraṇa is more important than

purification external organs).

29. प वाशम्नाय मय प वशद्वाराय pūrvāmnāya maya pūrvadvārāya (Rig Veda)

30. दशक्षणाम्नाय मय दशक्षणद्वाराय dakṣiṇāmnāy amaya dakṣiṇadvārāya (Yajur Veda)

31. पशश्चमाम्नाय मय पशश्चमद्वाराय paścimāmnāya maya paścimadvārāya (Sāma Veda)

32. उत्तराम्नाय मय उत्तरद्वाराय uttarāmnāya maya uttaradvārāya (Atharva Veda)

33. रत्नप्रदीपवलयाय ratnapradīpavalayāya (expansion of knowledge)

34. मशणमय महाशसंहासनाय maṇimaya mahāsiṁhāsanāya (benefits of mantras)

35. ब्रह्ममयैकमञ्चपादाय brahmamayaikamañcapādāya (creation – mūlādhāra chakra)

36. शवषणमुयैकमञ्चपादाय viṣṇumayaikamañcapādāya (sustenance - svādhiṣṭhāna)

37. रुरमयैकमञ्चपादाय rudramayaikamañcapādāya (dissolution - maṇipūraka)

38. ईश्वरमयैकमञ्चपादाय īśvaramayaikamañcapādāya (tirodhāna or disappearance or concealment -

anāhata)

39. सदाशिवमयैकमञ्चफलकाय sadāśivamayaikamañcaphalakāya (anugraha – recreation – viśuddhi)

40. हम्सत शलका तल्पाय hamsatūlikā talpāya (mahāpralaya – total annihilation at the end of a yuga –

deep sleep state – ājñācakra)

41. हम्सत शलका महोपिानाय hamsatūlikā mahopadhānāya (avidya or spiritual ignorance)

42. क समु्भासतरणाय kausumbhāstaraṇāya (sum total of ego of all the beings)

43. महाशवतानकाय mahāvitānakāya (avyakta, the state of prakṛti in its un-manifested form)

44. महामायायवशनकायै mahāmāyāyavanikāyai (mahāmāyā)

The above forty four refer to various aspects of both subtle and gross bodies and with this

forty four, an entire body is formed. Each of these forty four nāma-s together create, sustain,

dissolve, annihilate and recreate the universe. This is applicable to both macrocosm and

microcosm. When we go past Śrīnagara, it means that our mind is purified, ego is annihilated,

sensory organs are not used beyond the basic needs, the highest level of spiritual knowledge

is attained and thus, our body, mind and soul are unified and become ready for liberation.)

English meaning for certain Sanskrit words: nidhi – storehouse; vāṭi - enclosed ground; dvīpa

– island; prākāra – enclosure; maṇḍapa – a sort of decorated hall or temple; dvāra – entrance;

valaya – round enclosure; vāpika – natural pond;

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13. Dīpa pūjā दीप प जा

base for lamps

It is preferable to light four lamps, two before Her consecrated idol form (one on each side)

and two before consecrated Śri Cakra (one on either side of the maṇḍala). These lamps

should not be placed on the ground. There should be bases for these lamps. In the bases, an

inverted triangle should be drawn and the tips of the triangles should be facing the worshiper

(as shown in the image). To idol’s right, ghee should be used and to idol’s left, sesame oil

should be used for the lamps.. The same principle should be followed for Śri Cakra. Lamps

are to be placed in such a way, that they are not disturbed during pūjā. After reciting the

following verse, flowers are to be offered at the bottom of the lamps. Flowers should not be

kept on the top of the lamps.

ॐ ऐ ंह्रीं श्रीं दीपदेशव महादेशव िभुं भवतु मे सदा।

यावत्प जा समाशप्तः सयातावत् प्रज्वल सशुसथरा॥

om aiṁ hrīṁ śrīṁ dīpadevi mahādevi śubhaṁ bhavatu me sadā |

yāvatpūjā samāptiḥ syātāvat prajvala susthirā ||

Meaning: O! Devi in the form of knowledge and intellect! Please bless me with auspicious

mindset of non-dualism. Till I complete this yajñā (navāvaraṇa pūjā), please protect me that I

am not engulfed with avidayā (spiritual ignorance or duality).”

14. Bhūtaśuddhiḥ भ तिशुद्धः

Bhūta refers to our body and śuddhi refers to purification. By doing the following procedure,

we first remove avidya (nescience) and consequently māyā. When these two are removed,

ego is annihilated and “I” becomes “That”. In order to purify our body (gross, subtle and

causal) this procedure is done. An example is quoted to explain this further. In a paddy grain,

rice is covered by husk. When rice is covered by husk it is called paddy and when the husk is

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removed, it is rice. Thus there is no change in the nature of the rice. Paddy is compared to

individual soul and rice is compared to the Self. Husk is māyā. Unless the husk called māyā

is removed, the Self (rice) cannot be seen. This is possible only if all the three bodies – gross,

subtle and causal - are destroyed. When these bodies are destroyed (not in literal sense), what

we see is the Self. It is also said that that the individual self (covered by māyā) is situated at

mūlādhāra and on attaining knowledge goes up through suṣumna to merge with Śiva at

brahmarandhra (an orifice at sahasrāra). However, this theory is somewhat in contravention

to the concept of kuṇḍalinī, which is worshiped as Parāśakti Herself. Lalitā Sahasranāma 110

says that Her subtlest form is Kuṇḍalinī.

Purpose Of Bhūtaśuddhi And Mantras:

i) First, by inhaling through the left nostril, one should visualize that he is drawing jīvaśiva

(life energy) from mūlādhāra and take it to sahasrāra through suṣumna. Now, one has to

contemplate that jīvaśiva merges with Paramaśiva (the Self or Brahman) at sahasrāra and

exhale through the right nostril. Now, we have to inhale through the right nostril (the nostril

through which last exhalation was done as in i above). While inhaling यं (yaṁ) is to be

mentally recited sixteen times. यं (yaṁ) is vāyu bīja. It is to be contemplated that by air, the

mortal body with unfulfilled desires be dried up with air using vāyu bīja. Having dried, this

purified body is to be burnt with agni bīja रं (raṁ). After having burnt the body, using amṛta

(nectar) bīja वं (vaṁ), spirituous liquor (refer Lalitā Sahasranāma 106) known as sudhā

(ambrosia) is drawn from sahasrāra and the burnt body (destruction of afflictions of the mind

or destruction of three types of bodies as discussed above) be washed away with ambrosia

and by using pṛthvī (earth) bīja लं (laṁ), divine body is created. Finally, this purified divine

body is taken back to mūlādhāra. The body that is being taken back to the base chakra is a

purified body without any mental afflictions. This is done by reciting bīja-s haṁsaḥ sohaṁ.

The breathing patterns along with the respective recitations are given here.

i) ॐ ऐ ंह्रीं श्रीं म लिङ्ृगाटकात् सरु्षमु्नापथेन जीवशिव ंपरमशिवपदे योजयाशम सवाहा॥

om aiṁ hrīṁ śrīṁ mūlaśṛṅgāṭakāt suṣumnāpathena jīvaśivaṁ paramaśivapade yojayāmi

svāhā ||

(Inhale through left nostril and while doing so visualize that jīvātman in mūlādhāra is being

taken to brahmarandhra at sahasrāra to merge with Paramātman through suṣumna. Then

exhale through the right nostril.

ii) ॐ ऐ ंह्रीं श्रीं यं* संकोच िरीरं िोर्षय िोर्षय सवाहा॥

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om aiṁ hrīṁ śrīṁ yaṁ* saṁkoca śarīraṁ śoṣaya śoṣaya svāhā ||

*bīja yaṁ (यं) is to be repeated 16 times.

śoṣaya – drying; saṁkoca – withering.

(Inhale through the right nostril and exhale through the left nostril. During this, mantra in ii is

to be recited mentally.

iii) ॐ ऐ ंह्रीं श्रीं रं* संकोि िरीरं दह दह पच पच सवाहा॥

om aiṁ hrīṁ śrīṁ raṁ* saṁkośa śarīraṁ daha daha paca paca svāhā ||

daha – to burn; paca – baked (referring to ashes).

*bīja (रं) raṁ is to be recited 16 times.

(Inhale through left nostril and exhale through right nostril)

iv) ॐ ऐ ंह्रीं श्रीं वं* परमशिवामतंृ वर्षशय वर्षशय सवाहा॥

om aiṁ hrīṁ śrīṁ vaṁ* paramaśivāmṛtaṁ varṣaya varṣaya svāhā ||

(varṣa – showering)

* bīja (वं) vaṁ is to be recited 16 times.

(Inhale through right nostril and exhale through left nostril)

v) ॐ ऐ ंह्रीं श्रीं लं* िांभव िरीरं उत्पादय उत्पादय सवाहा॥

om aiṁ hrīṁ śrīṁ laṁ* śāṁbhava śarīraṁ utpādaya utpādaya svāhā ||

(utpāda – coming forth, birth)

*bīja (लं) laṁ is to be recited 16 times.

vi) ॐ ऐ ंह्रीं श्रीं हसंः सोह ंअवतर अवतर शिवपादात् जीव सरु्षमु्ना पथेन प्रशवि म लिृंगाटकं उल्लसोल्लस ज्वल ज्वल प्रज्वल प्रज्वल हसंः सोह ं

सवाहा॥

om aiṁ hrīṁ śrīṁ haṁsaḥ sohaṁ avatara avatara śivapādāt jīva suṣumnā pathena praviśa

mūlaśṛṁgāṭakaṁ ullasollasa jvala jvala prajvala prajvala haṁsaḥ sohaṁ svāhā ||

(inhale through left nostril and exhale through right nostril)

(haṁsa though refers to swan, it has subtler meaning relating to energy of breath. haṁsa

consists of two parts “ha” + “sa”, where ha means exhalation and sa means inhalation. haṁsa

therefore means vitality which is the most essential component of existence. It is also said

that haṁsa is said to beŚiva, whose seat is said to be the sky (infinity). The Self is also called

haṁsa. “ha” + “sa” can also be explained as emanation and re-absorption activities of Śiva.

haṁsa is the spontaneous sound that penetrates into suṣumna nāḍi causing Bliss and ultimate

liberation.)

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15. Ātma prāṇapratiṣṭhā आत्म प्राणप्रशतिा

Avidya or spiritual ignorance is impurity causing duality. Such impurities have already been

removed through bhūtaśuddhi. In such a purified body and soul, Brahman and His Power are

being established. This is the concept of ātma prāṇapratiṣṭhā.

Procedure:

Keep the right palm on the heart and recite the following mantra three times.

ॐ ऐ ंह्रीं श्रीं आं सोह ं॥

om aiṁ hrīṁ śrīṁ āṁ sohaṁ ॥

After this, one has to do prāṇāyama three, ten or sixteen times with the initiated mūlamantra,

either Pañcadaśī or Ṣoḍaśī. (ideal ratio of prāṇāyama inhalation – holding – exhalation is

1:4:2). Prāṇāyama is done here to concentrate on Her during the entire period of navāvaraṇa

pūjā. Prāṇāyama always helps in purification of the mind.

16. Vignotsāraṇam शवग्नोत्सारणम ्

This is a prayer to remove all obstacles. The obstacles are afflictions of the material world

such as desires, attachments, illusions, etc. All these obstacles are being removed with Śiva’s

command. The following mantra is to be recited.

अपसपशन्त ुते भ ता ये भ ता भशुव संशसथताः।

ये भ ता शवघ्नकताशरसते गच्छन्तु शिवाज्ञया॥

apasarpantu te bhūtā ye bhūtā bhuvi saṁsthitāḥ |

ye bhūtā vighnakartāraste gacchantu śivājñayā ||

17. Nyāsaḥ न्यासः

This is discussed under two parts. The first part deals with principle and purpose of nyāsa-s

and the second part deals with practical nyāsa-s. Explanatory notes and applications are

restricted to only select nyāsa-s. All types of nyāsa-s are give here only for the purpose of

knowing the types of nyāsa-s.

17.1) Principle Behind Nyāsa-S:

Nyāsa is explained as mental appropriation or assignment of various parts of the body to

protective deities(tutelary deities) and exceptionally for the principal deity. There are also

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meanings such as placing, fixing, putting away, taking off, etc. Irrespective of these

meanings, nyāsa is an act of the mind expressed physically by touching various parts of the

body. This is mainly done to make the worshiper feel that his body is not different from Her.

At the end of nyāsa procedures, sādhaka’s duality is completely dissolved and he becomes

one with Her. At this stage the ego of the sādhaka is completely annihilated paving to realize

Her within. When ego is dissolved, the sādhaka realizes that he is not the performer of

navāvaraṇa pūjā. This is the stage where the navāvaraṇa pūjā, the one who performs

navāvaraṇa pūjā and Lalitāmbikā become one. Lalitāmbikā is Citśakti, the power of

Consciousness (of Śiva), that brings about the world process (creation, sustenance, etc).

What is the power of Citśakti in the mind? When the mind affirms that we are Citśakti, it is

important that the mind is fully aware of three forms of Parāśakti viz. gross, subtle and

subtlest. She has many gross forms and known by different names such as Kālī, Ṣoḍaśī and

other forms, more fully explained in Daśamahāvidyā and other Scriptures. In fact, all that

exists in the universe is Her form. Subtle forms refers to Her mantra form such as Ṣoḍaśī

mantra, Pañcadaśī mantra and all other mantras. In fact, all the mantras originate from

Her. Lalitā Sahasranāma 204 says, “Sarvamantra svarūpiṇī”. Mantras are made up of

different alphabets of Sanskrit and all these alphabets originate from Her, says Lalitā

Sahasranāma 577, mātṛkā-varṇa-rūpinī. Most importantly, Her subtler form is said to be

kāmakalā, which is explained in Lalitā Sahasranāma 322, kāmakalā-rūpā. Her subtlest form is

Kuṇḍalinī.

By performing nyāsa-s in the body, our body is considered as Her mantra form. This is the

purpose of nyāsa. Therefore, it is very important that mental concentration is important while

performing nyāsa-s, otherwise, the very purpose of nyāsa-s would be defeated.

Following twenty nine nyāsa-s are prescribed in Śrī Vidyā.

01. Bahirmātṛkānyāsaḥ बहिर्मातकृमन्यमसः

02. Antarmātṛkānyāsaḥ अन्तर्मातकृमन्यमसः

Mātṛkā literally means mother. Mātṛkā also means the power of letters. Combination of

various letters gives rise to a word and formation of words is known as Mālinī, the deity of

alphabets (Śrītantrālokaḥ). In other words, Mātṛkā is the mother alphabets and Mālinī is the

mother of words. Mālinī (Lalitā Sahasranāma 455) is explained as the power of letters which

holds the entire universe within itself. Śiva says to Pārvatī, “All the sins are destroyed by

performing mātṛkānyāsa-s” (Mantrayoga Saṁhitā). By performing mātṛkānyāsa-s one

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identifies his body with the subtle form ofParāśakti. This contemplation is more important in

performing all the nyāsa-s.

Bahirmātṛkānyāsa means or bāhyamātṛkānyāsa means touching various external parts of the

body with finger tips by reciting an alphabet. Thus all the fifty alphabets are placed at

different parts of the body. Antarmātṛkānyāsa means contemplating the same fifty alphabets

in the six psychic chakras, from mūlādhāra to ājñā and at sahasrāra. Every alphabet is

preceded by praṇava, tritāri and Bālā and this is formed like this:

om - aiṁ hrīṁ śrīṁ - aiṁ klīṁ sauḥ ॐ - ऐ ंह्रीं श्रीं - ऐ ंक्लीं स ः

After this an alphabet is recited with bindu (a dot on the top of the alphabet) and suffixed

with namaḥ haṁsaḥ (नमः हसंः) at the end. Let us take the example of alphabet a (अ) and nyāsa

is done like this.

om - aiṁ hrīṁ śrīṁ - aiṁ klīṁ sauḥ - aṁ - namaḥ haṁsaḥ

ॐ - ऐ ंह्रीं श्रीं - ऐ ंक्लीं स ः – अं – नमः हंसः

Practical nyāsa will be dealt with subsequently.

03. Karaśuddhinyāsaḥ करशहुिन्यमसः

Karaśuddhi literally means cleansing of hands. But, contextually karaśuddhinyāsa is one of

these several nyāsa-s.

This nyāsa is done by prefixing om - aiṁ hrīṁ śrīṁ to aṁ or āṁ or sauḥ (अं आं स ः) and

suffixing with namaḥ (नमः). For example om - aiṁ hrīṁ śrīṁ aṁ namaḥ. The three bīja-s aṁ,

āṁ, sauḥ (अं आं स ः) are derived from the first āvaraṇa, trilokyamohanacakra. Each cakreśavarī

(the one who presides over that āvaraṇa) has got different bīja-s and these bīja-s are used as

prefixes to various nyāsa-s.

The purpose of karaśuddhinyāsa is to eliminate the influences of antaḥkaraṇa, organs of

perception and organs of action on the mind, so that the mind is purified and becomes one

with Śiva tattva. Hands and fingers are cleansed symbolically to purify the mind as explained

above. Again the contemplation is more important here, as is always the case with all types of

nyāsa-s.

There are twelve karaśuddhinyāsa-s.

04. Ātmarakṣānyāsaḥ आत्र्रक्षमन्यमसः

This nyāsa is done in the heart chakra, known as anāhata chakra. In this nyāsa, the three bīja-s

of second āvaraṇa aiṁ, klīṁ, sauḥ (ऐ ंक्लीं स ः) are prefixed to śrī mahātripurasundari ātmānaṁ

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rakṣa rakṣa. This nyāsa is done for two purposes. One, to pray to Her to remove māyā, which

acts as an impediment to the realization of the Self. Two, in order to remove māyā, Her Grace

is sought. When Her Grace descends, karmic imprints are removed. Therefore, this nyāsa

seeks protection for the individual soul, which is the very cause of our existence. Within this

individual soul remains the Self, but veiled by māyā.

05. Caturāsananyāsaḥ चतरुमसनन्यमसः

Caturāsana means four types of subtle seating. They are ātmāsana, cakrāsana,

sarvamantrāsana and sādhyasiddhāsana (आत्मासन, चक्रासन, सवशमन्त्रासन and साध्यशसद्धासन). Out of the nine

āvaraṇa-s, the bīja-s of the first two āvaraṇa-s are used in karaśuddhinyāsa (3 above) and

ātmarakṣānyāsa (4 above). In caturāsananyāsa the bīja-s of third, fourth, fifth and sixth

āvaraṇa-s are used. These fournyāsa-s refer to unification of pramātā (subject), prameya

(object) and pramāṇa (means, anumāna, inference). These three are symbolically represented

by ātmāsana, cakrāsana and sarvamantrāsana. When the subject, object and the means are

perfectly in unison, it leads to the ultimate stage of union of Śiva and Śakti. This is known as

Prakāśa-Vimarśa sāmarasya, where Prakāśa is Śiva, Vimarśa is Śakti and sāmarasya means

union of Śiva and Śakti. Lalitā Sahasranāma 792 is sāmarasya-parāyaṇā explains this. This

concept is also explained in Bhāvanopaniṣad 8, which says, “jñātṛ jñāna jñeyānāṁ

abhedabhāvanaṁ śrīcakrapūjanam.” This means that realising that there is no difference

between the knower, the known and the process of knowing (knowledge) is true worship of

Śri Cakra.

06. Ālāṣaḍaṅanyāsaḥ बमलमषडङन्यमसः

Here, nyāsa is done with Bālā mantra aiṁ klīṁ sauḥ (ऐ ंक्लीं स ः). Generally, in Śrī Vidyā cult, in

the beginning one is initiated with Bālā mantra and a sādhaka with consistent and dedicated

practice moves up in stages to Pañcadaśī and Ṣoḍaśī to become one with Her. This nyāsa is

performed to comprehend that there is no differentiation in Her various forms. She alone

manifests in different forms.

07. Vaśinyādinyāsaḥ वहशन्यमहिन्यमसः

This is also known as vāgdevatā nyāsaḥ (वाग्देवता न्यासः), the composers of Lalitā Sahasranāma.

Identifying ourselves with these vāgdevei-s is the purpose of this nyāsa. All the fifty

alphabets are used in this nyāsa and nyāsa is done on the psychic centres.

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08. Mūlavidyāvarṇanyāsaḥ र्लूहवद्यमवर्ान्यमसः

Mūlavidyāvarṇanyāsa is different from mūlavidyānyāsa, which is discussed under additional

nyāsa-s. The main difference between the two is this - mūlavidyāvarṇanyāsa uses fifteen

alphabets used inPañcadaśī as bījākṣara-s. Varṇa means sound, vowel, syllable. For example

the first alphabet of Pañcadaśī mantra is ka (क). In mūlavidyāvarṇanyāsa, a bindu is added by

making ka (क) as kaṁ (कं). In mūlavidyānyāsa, pañcadaśī mantra is used for nyāsa.

Mūlavidyānyāsa nyāsa is done like karanyāsa and hrdayādi nyāsa using each kūṭā of

Pañcadaśī mantra.

Both these nyāsa-s are done to reaffirm that there is no difference between Her, Her mantra

and the sādhaka. This is subtly conveyed in Varivasyā Rahasya (verse 114) which says,

“Body of Parāśakti is composed of Vāg, Kāma and Śakti kūṭa-s of Pañcadaśī mantra which

are placed from Her crown to neck, neck to hip and hip to feet. The same concept is also

explained in Lalitā Sahasranāma 85, 86 and 87 (Śrīmadvāgbhava-kūṭaika-svarūpa-mukha-

paṅkajā, kaṇṭhādhaḥ kaṭiparyantha-madhyakūṭa-svarūpiṇī and Śakti-kūṭaikatāpanna-

kaṭyadhobhāga-dhārinī).

09. Śrīṣoḍaśākṣarīnyāsaḥ श्रीषोडशमक्षरीन्यमसः

This nyāsa is done with Ṣoḍaśī mantra with certain mudras like saubhāgyadaṇḍinī,

ripujihvāgrahā, trikhaṇḍā and yoni. The purpose of this nyāsa is to control worldly life

endued with desires, attachment, etc and to attain liberation by becoming one with Her.

10. Saṁmohananyāsaḥ संर्ोिनन्यमसः

Contemplating the entire universe as red is the purpose of this nyāsa. Bhāvanopaniṣad 19

says, “lauhityametasya sarvasya vimarśaḥ”. This means that pure Consciousness is

Kāmeśvara. Individual self, which is in the state of eternal Bliss is Lalitāmbikā. The redness

is contemplating the union of Śiva, Śakti and jīvan (individual soul). When the universe is

contemplated as red, the sādhaka attains Her qualities of compassions. She is described as red

in dhyāna verses of Lalitā Sahasranāma.

11. Saṁhāranyāsaḥ संहारन्यासः

12. Sṛṣṭinyāsaḥ सशृष्टन्यासः

13. Sthinyāsaḥ शसथन्यासः

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Saṁhāranyāsa, sṛṣṭinyāsa and sthinyāsa refers to dissolution, creation and sustenance.

saṁhāranyāsa is done to annihilate avidyā (nescience or spiritual ignorance). Sṛṣṭinyāsa is

done to contemplate that sādhaka is born afresh with vidyā or spiritual knowledge, where all

dyads and triads are not in existence. Sthinyāsa is done to establish the union of sādhaka with

Her. This is the state of jīvanmukta. This is the essence of mahāvākya-s such as “I am

Brahman”, “I am That” or “ahaṁ brahmāsmi”.

14. Laghuṣoḍhānyāsaḥ लघषुोढमन्यमसः

Laghu means easy, quick, etc. Laghuṣoḍhānyāsa consists of six types of nyāsa-s and they are

follows.

i). gaṇeśanyāsaḥ गणेिन्यासः

ii). grahanyāsaḥ ग्रहन्यासः

iii). nakṣatranyāsaḥ नक्षत्रन्यासः

iv). yoginīnyāsaḥ योशगनीन्यासः

v). rāśinyāsaḥ राशिन्यासः

vi). pīṭhanyāsaḥ पीठन्यासः

These six types of nyāsa-s are done to reaffirm that there is no differentiation between Her

and thesādhaka. This means that Gaṇeśa (also known as Gaṇapati), the god of knowledge

who removes all obstacles and is the son of Śiva and Pārvatī. He is worshiped to remove all

obstacles at the commencement of navāvaraṇa pūjā. By doing this nyāsa, it is established that

Lalitāmbikā is not different from Gaṇeśa. Similarly, navagraha-s (nine planets) and twenty

seven stars are one with Her. Nine planets, twenty seven stars and nine rāśi-s (zodiac; also

called bhāva or houses) constitute a birth chart. When She is worshiped with true devotion

and love, even if the planets are placed adversely in one’s birth chart, they will not cause any

impediments in sādhaka’s life.

Yoginīnyāsa is about sixty four yogini-s, who preside over various parts of the body. Yoginī

here means the deities who preside over various aspects of existence. There are several

references to sixty four yogini-s. However, for the purpose of this nyāsa, seven yogini-s

presiding over seven psychic centres and their deputies amounting to forty nine are taken into

account. Each psychic centre has certain number of lotus petals and each petal is embedded

with a Sanskrit alphabet. Thus we have fifty alphabets placed in the fifty petals of six psychic

centres and at sahasrāra each alphabet is placed in twenty petals giving rise to one thousand

petals. This is explained in detail inLalitā Sahasranāma 475 to 534. Please refer to the

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interpretation of these nāma-s for details. Thus, not only the psychic centres are identified

with Lalitāmbikā, but also the entire alphabets of Sanskrit. These alphabets form words and

their meaning, which establishes Her presence in every aspect of the universe. This is the

purpose of yoginīnyāsa.

Pīṭhanyāsa refers to fifty one Śaktipiṭha-s. When Śiva was not invited by Dakṣa to participate

in a yajñā organised by demon Dakṣa, father of Satī, an incarnation of Śaktī, immolated

Herself. Śiva carrying Her corpse was milling around. Viṣṇu cut the corpse into fifty one

pieces that fell in fifty one different places. These places are known as fifty one Śaktipiṭha-s.

Each of these Śaktipiṭha-s is represented by an alphabet and thus we have fifty one alphabets.

The number of alphabets is different from fifty alphabets referred in yoginīnyāsa as alphabet

ळ (ḻa) is addition here.

15. Śrīcakranyāsaḥ श्रीचक्रन्यमसः

In śrīcakranyāsa, Gaṇapati, Kṣetrapāla, Yogini-s (who preside over eight āvaraṇa-s),

aṣṭadikbālaka-s (cardinal guards), baṭuka (young guards), Brahmā and Ananta are placed in

various parts of the body. This nyāsa also confirms that every aspect of the universe is

pervaded by Her.

i). trailokyamohanacakranyāsaḥ त्रैलोक्यमोहनचक्रन्यासः

ii). sarvaśāparipūrakacakranyāsaḥ सवशिापररप रकचक्रन्यासः

iii). sarvasaṅkṣobhaṇacakranyāsaḥ सवशसङ्क्षोभणचक्रन्यासः

iv). sarvasaubhāgyadāyakacakranyāsaḥ सवशस भाग्यदायकचक्रन्यासः

v). sarvārthasādhakacakranyāsaḥ सवाशथशसािकचक्रन्यासः

vi). sarvarakṣākaracakranyāsaḥ सवशरक्षाकरचक्रन्यासः

vii). sarvarogaharacakranyāsaḥ सवशरोगहरचक्रन्यासः

viii a). āyudhanyāsaḥ आयुिन्यासः

viii b). sarvasiddhipradacakranyāsaḥ सवशशसशद्धप्रदचक्रन्यासः

ix). sarvānandamayacakranyāsaḥ सवाशनन्दमयचक्रन्यासः

These nine nyāsa-s represent nine āvaraṇa-s of Śri Cakra. Each śakti of every āvaraṇa is

placed on different parts of the body. Nyāsa for ninth āvaraṇa is done only with mūlamantra.

Additional nyāsa-s.

1. mūlavidyānyāsa: this is discussed along with mūlavidyāvarṇanyāsa (08).

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2. kāmeśvaryātinyāsa is done contemplating the four piṭha-s (शपठ) viz. kāmagiripiṭha,

pūrṇagiripīṭha, jālandharapīṭha and oḍyāṇapīṭha, which are connected to four āmnāya-s

(pantheons). Each pantheon has one śakti and all the pantheons put together, we have four

śakti-s. Āmnāya-s are worshiped at the end of navāvaraṇa pūjā.

These are the broad interpretations of nyāsa-s and their significance. Which of these nyāsa-s

are to be followed is decided by one’s Guru and his lineage. It is important to contemplate

Her while performing nyāsa-s, as otherwise the very purpose of nyāsa-s would be lost.

17.2) Mantras Only For The Following Nyāsa-S Will Be

Discussed In The Next Part.

01. bahirmātṛkānyāsaḥ बशहमाशतकृान्यासः

02. antarmātṛkānyāsaḥ अन्तमाशतकृान्यासः

03. karaśuddhinyāsaḥ करिशुद्धन्यासः

04. ātmarakṣānyāsaḥ आत्मरक्षान्यासः

05. bālāṣaḍaṅanyāsaḥ बालार्षडङन्यासः

06. caturāsananyāsaḥ चतुरासनन्यासः

07. vaśinyādinyāsaḥ वशिन्याशदन्यासः

08. mūlavidyāvarṇanyāsaḥ म लशवद्यावणशन्यासः

Mantra-s for rest of the nyāsa-s will be discussed at the end of this series.

18. Nyāsa mantras and procedures:

18.1) Mātṛkānyāsaḥ मातकृान्यासः

This is done like a japa. Following is the general procedure and this is to be done first.

I) Ṛṣyādi Nyāsaḥ ऋष्यमहि न्यमसः

असय श्रीमातकृान्यासमहामन्त्रसय

ब्रह्मा ऋशर्षः। गायत्री छन्दः। श्रीमातकृा सरसवती देवता।

हल्भ्यो बीजेभ्यो नमः। सवरेभ्यः िशक्तभ्यो नमः। शबन्दभु्यो कीलकेभ्यो नमः।

मम श्री शवद्याऽङ्गत्वेन न्यासे शवशनयोगः

asya śrīmātṛkānyāsamahāmantrasya

brahmā ṛṣiḥ | gāyatrī chandaḥ | śrīmātṛkā sarasvatī devatā |

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(ṛṣiḥ - open the right palm and touch the top of the forehead; chandaḥ - right palm on the

mouth; but lips should not be touched; devatā - right palm on the heart chakra)

Halbhyo bījebhyo namaḥ1 | svarebhyaḥ śaktibhyo namaḥ2 | bindubhyo kīlakebhyo namaḥ3 |

(1.bījaṁ - touch right shoulder with right hand; 2. śaktiḥ - touch left shoulder with right hand;

3. kīlakam – on the navel*. Only tip of the fingers to be used.)

This subtly conveys the origin or alphabets, words and their meanings.

*It is said that any part below the navel is touched, hands should be washed with water from

pañcapātra (a vessel with water kept for the purpose of purification). But for the purpose of

nyāsa-s, hands can be washed after completing all the nyāsa-s. This is based on precepts of

śāstra-s, which consider that all body parts below the navel are impure.

mama śrī vidyā'ṅgatvena nyāse viniyogaḥ

(open both the palms and run them over all parts of the body; from head to feet; alternatively

viniyoga mudra can be used.

Ii) Karanyāsaḥ करन्यमसः

Note: Throughout nyāsa procedures, if number 7 is used, it means om aiṁ hrīṁ śrīṁ aiṁ

klīṁ sauḥ (ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः). Numeric 7 consists of praṇava (ॐ), tritāri (aiṁ, hrīṁ, śrīṁ) and

Bālā (aiṁ, klīṁ, sauḥ). If numeric is used, it means only praṇava and tritāri (om aiṁ hrīṁ

śrīṁ).

ii.1) 7 अं कं खं गं घं ङं आं अङ्गुिाभ्याम ्नमः।

7 aṁ kaṁ khaṁ gaṁ ghaṁ ṅaṁ āṁ aṅguṣṭhābhyām namaḥ|

(use both the index fingers and run them on both the thumbs)

ii.2) 7 इ ंचं छं जं झं ञं ई ंतजशनीभ्यां नमः।

7 iṁ caṁ chaṁ jaṁ jhaṁ ñaṁ īṁ tarjanībhyāṁ namaḥ |

(use both the thumbs and run them on both the index fingers)

ii.3) 7 उं टं ठं डं ढं णं ऊं मध्यमाभ्यां नमः।

7 uṁ ṭaṁ ṭhaṁ ḍaṁ ḍhaṁ ṇaṁ ūṁ madhyamābhyāṁ namaḥ|

(both the thumbs on the middle fingers)

ii.4) 7 ऐ ंतं थं दं िं नं ऐ ंअनाशमकाभ्यां नमः।

7 aiṁ taṁ thaṁ daṁ dhaṁ naṁ aiṁ anāmikābhyāṁ namaḥ|

(both the thumbs on the ring fingers)

ii.5) 7 औ ंपं फं बं भं मं औ ंकशनिीकाभ्यां नमः।

7 auṁ paṁ phaṁ baṁ bhaṁ maṁ auṁ kaniṣṭhīkābhyāṁ namaḥ|

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(both the thumbs on the little fingers)

ii.6) 7 अं यं रं लं बं िं रं्ष सं ह ंळं कं्ष अः करतलकरपिृाभ्यां नमः।

7 aṁ yaṁ raṁ laṁ baṁ śaṁ ṣaṁ saṁ haṁ ḻaṁ kṣaṁ aḥ karatalakarapṛṣṭhābhyāṁ namaḥ|

(open both the palms; run the opened palms of the right hand on the front and back sides of

the left palm and repeat the same for the other palm)

Iii) Hrdayādi Nyāsaḥ ह््रियमहि न्यमसः

iii.1) 7 अं कं खं गं घं ङं आं ह््रदयाय नमः

7 aṁ kaṁ khaṁ gaṁ ghaṁ ṅaṁ āṁ hrdayāya namaḥ|

(open index, middle and ring fingers of the right hand and place them on the heart chakra)

iii.2) 7 इ ंचं छं जं झं ञं ई ंशिरसे सवाहा।

7 iṁ caṁ chaṁ jaṁ jhaṁ ñaṁ īṁ śirase svāhā|

iii.3) 7 उं टं ठं डं ढं णं ऊं शिखायै वर्षट्।

7 uṁ ṭaṁ ṭhaṁ ḍaṁ ḍhaṁ ṇaṁ śikhāyai vaṣaṭ|

(open the right thumb and touch the back of the head. This is the point where tuft is kept)

iii.4) 7 ऐ ंतं थं दं िं नं ऐ ंकवचाय ह ।ं

7 aiṁ taṁ thaṁ daṁ dhaṁ naṁ aiṁ kavacāya huṁ|

(cross both the hands and run the fully opened palms from shoulders to finger tips)

iii.5) 7 औ ंपं फं बं भं मं औ ंनेत्रत्रयाय व र्षट्।

7 auṁ paṁ phaṁ baṁ bhaṁ maṁ auṁ netratrayāya vauṣaṭ|

(open the index, middle and ring fingers of the right hand; touch both the eyes using index

and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle

finger.)

iii.6) 7 अं यं रं लं बं िं रं्ष सं ह ंळं कं्ष अः अस्त्राय फट्॥

7 aṁ yaṁ raṁ laṁ baṁ śaṁ ṣaṁ saṁ haṁ ḻaṁ kṣaṁ aḥ astrāya phaṭ||

(by using right hand thumb and middle fingers make rattle clockwise around the head)

भ भुशवससवुरोशमशत शदग्बन्िः॥ bhūrbhuvassuvaromiti digbandhaḥ||

Iv) Dhyānam ध्यमनर् ्

पञ्चाद्वणश भेदैः शवशहतवदनदोः पादयक्ु कुशक्षवक्षो

देिां भासवत्कपदाशकशलत िशिकला शमन्दकुुन्दावदाताम।्

अक्षस्रक्कुम्भ शचन्ताशलशखतवरकरां श्रीक्षणा मबजसंसथा

मच्छाकल्पा मतुच्छ सतन जघनभरां भारतीं तां नमाशम॥

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pañcādvarṇa bhedaiḥ vihitavadanadoḥ pādayuk kukṣivakṣo

deśāṁ bhāsvatkapardākalita śaśikalā mindukundāvadātām |

akṣasrakkumbha cintālikhitavarakarāṁ śrīkṣaṇā mabjasaṁsthā

macchākalpā matuccha stana jaghanabharāṁ bhāratīṁ tāṁ namāmi ||

Meaning: The verse describes Bhāratī Devi (known as Sarasvatī, the goddess presiding over

speech. Lalitāmbikā is addressed as mātṛkā-varṇa-rūpiṇī in Lalitā Sahasranāma 577). Fifty

alphabets (Sanskrit) are Her face, arms, legs, abdomen and bosoms. She has moon with kalā-s

on Her head. She is white complexioned like jasmine flower. She holds in her hands, an

akṣamālā (rosary of 51 beads; ळ (ḻa) is added to fifty alphabets; Lalitā Sahasranāma 489 is

akṣamālādi-dharā), a pitcher containing nectar (amṛta kalaśa; amṛta also refers to

immortality), a book and varada mudra (conferring boons). She has three eyes. Her entire

form is flawless (nirmala). She is seated on a lotus. I bow to this Devi.

(It is said that Śiva in the form dhyāna (meditation) and Śakti is in the form of japa. Only this

union (union of meditation and mantra japa) leads to realization. There is no other way to

attain realization. The entire form of Lalitāmbikā is Śrī Vidyā mantra-s. When nyāsa is done,

it means that our body transforms as Her temple. Abiding in this thought perpetually leads to

Her realization.)

V). Pañcapūjā पञ्चपजूम (Follow As Per Karanyāsa)

laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|

haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|

yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|

raṁ - agnyātmikāyai dhīpaṁ darśayāmi |

vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |

saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||

लं - पशृथव्याशत्मकायै गन्िं समपशयाशम।

ह ं- आकािाशत्मकाय ैपषुपैः प जयाशम।

यं - वाय्वाशत्मकायै ि पमाघ्रापयाशम।

रं - अग्न्याशत्मकाय ैिीपं दिशयाशम।

व ं- अमतृाशत्मकायै अमतंृ महानैवेद्यं शनवेदयाशम।

सं - सवाशशत्मकाय ैसवोपचार प जाम ्समपशयाशम॥

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18.2) Bahirmātṛkānyāsaḥ बशहमाशतकृान्यासः (Nyāsa On The External

Body Parts)

7 is to be prefixed to each akṣara and namaḥ haṁsaḥ (नमः हसंः)

Example: om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ aṁ namaḥ haṁsaḥ ।

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः अं नमः हंसः ।

While touching the body parts, join right hand thumb and ring finger and the body parts

should be touched with these fingers joined as explained in this image.

1 अं aṁ Head

2 आ ं āṁ Mouth

3 इ ं iṁ Right eye

4 ई ं īṁ Left eye

5 उं uṁ Right ear

6 ऊं ūṁ Left ear

7 रंु ruṁ Right nostril

8 रंू rūṁ Left nostril

9 लुं luṁ Right cheeks

10 ल ं lūṁ Left cheeks

11 एं eṁ Upper lips

12 ऐ ं aiṁ Lower lips

13 ओ ं oṁ Upper teeth

14 औ ं auṁ Lower teeth

15 अं aṁ Tip of the tongue

16 अः aḥ neck

17 कं kaṁ Right shoulder

18 खं khaṁ Right elbow

19 गं gaṁ Right wrist

20 घं ghaṁ bottom of right fingers

21 ङं ṅaṁ Tip of right fingers

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22 च ं caṁ Left shoulder

23 छं chaṁ Left elbow

24 जं jaṁ Left wrist

25 झं jhaṁ bottom of left fingers

26 ञं ñaṁ Tip of right fingers

27 टं ṭaṁ Right thigh joint

28 ठं ṭhaṁ Right knee

29 डं ḍaṁ Right ankle

30 ढं ḍhaṁ Bottom of right toes

31 णं ṇaṁ Tip of toes

32 तं taṁ Left thigh joint

33 थं thaṁ Left knee

34 द ं daṁ Left ankle

35 िं dhaṁ Bottom of left toes

36 नं naṁ Tip of left toes

37 पं paṁ Right thorax

38 फं phaṁ Left thorax

39 बं baṁ Lower back

40 भं bhaṁ navel

41 मं maṁ abdomen

42 यं yaṁ heart

43 रं raṁ Right armpit

44 लं laṁ Nape of the neck

45 वं vaṁ Left armpit

46 िं śaṁ Run left hand fingers from heart to right

finger tips

47 रं्ष ṣaṁ Run right hand fingers from heart to left

finger tips

48 सं saṁ Run left hand fingers from heart to right toe

49 ह ं haṁ Run right hand fingers from heart to left toe

50 ळं ḻaṁ Run both hand fingers from hip to toes

51 कं्ष kṣaṁ Run both hand fingers from hip top of the

head

Notes:

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1 to 16 are vowels and from 17 to 51 are consonants. Each alphabet is with nāda-bindu (nāda-

bindu can be explained as the supreme energy that is divided into three – nāda, bindu and

bīja).

As already discussed, any portion below the navel is touched, hands should be washed as

detailed above; otherwise these nyāsa-s can be mentally contemplated.

18.3) Antarmātṛkānyāsaḥ अन्तमाशतकृान्यासः (Nyāsa On The Psychic

Centres)

Same procedure as per 18.2 above is to be adopted.

Example:

7 is to be prefixed to each akṣara and namaḥ haṁsaḥ (नमः हसंः)

Example: om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ aṁ namaḥ haṁsaḥ ।

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः अं नमः हंसः ।

1 अं aṁ

Throat area

Viśuddhi chakra

16 petals

2 आ ं āṁ

3 इ ं iṁ

4 ई ं īṁ

5 उं uṁ

6 ऊं ūṁ

7 रंु ruṁ

8 रंू rūṁ

9 लुं luṁ

10 ल ं lūṁ

11 एं eṁ

12 ऐ ं aiṁ

13 ओ ं oṁ

14 औ ं auṁ

15 अं aṁ

16 अः aḥ

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17 कं kaṁ

Heart

Anāhata chakra

12 petals

18 खं khaṁ

19 गं gaṁ

20 घं ghaṁ

21 ङं ṅaṁ

22 चं caṁ

23 छं chaṁ

24 जं jaṁ

25 झं jhaṁ

26 ञं ñaṁ

27 टं ṭaṁ

28 ठं ṭhaṁ

29 डं ḍaṁ

Navel

Maṇipūraka chakra

10 petals

30 ढं ḍhaṁ

31 णं ṇaṁ

32 तं taṁ

33 थं thaṁ

34 दं daṁ

35 िं dhaṁ

36 नं naṁ

37 पं paṁ

38 फं phaṁ

39 बं baṁ

Coccyx

Svādhiṣṭhāna chakra

6 petals

40 भं bhaṁ

41 मं maṁ

42 यं yaṁ

43 रं raṁ

43

44 लं laṁ

45 वं vaṁ Perineum

Mūlādhāra chakra

4 petals

46 िं śaṁ

47 रं्ष ṣaṁ

48 सं saṁ

49 ह ं haṁ Centre of eye brows

Ājñā chakra

2 petals 50 कं्ष kṣaṁ

For nyāsa in sahasrāra all the fifty akṣara-s mentioned above are to be done and with prefix

and suffix. Each akṣara should have prefix and suffix. Similar is the case for every chakra.

Notes:

1. Nyāsa-s on these chakras follow the pattern of Lalitā Sahasranāma, where viśuddhi chakra

(475), anāhata (485), maṇipūraka (495), svādhiṣṭhāna (504), mūlādhāra (514), ājñā (521)

and sahasrāra (528).

18.4) Karaśuddhinyāsaḥ करिशुद्धन्यासः (Nyāsa-S On Palm And

Fingers)

This nyāsa is of two types. First one is done on the palms and the second one is done on the

fingers. Some texts say that prefix for palms is 4 (om aiṁ hrīṁ śrīṁ) and for the fingers it is 7

(om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ); other texts say prefix is only 4. We are adopting only 4.

There is no suffix except namaḥ for this nyāsa. For nyāsa on the fingers, procedure for

karanyāsa is to be adopted. For nyāsa-s on the right palm, left hand is to be used. There are

only three bījākṣara-s are used aṁ āṁ sauḥ (अं आं स ः).

I. Palms

i) 4 (om aiṁ hrīṁ śrīṁ )aṁ namaḥ - 4 अं नमः – right palm

ii) 4 āṁ namaḥ - 4 आं नमः – back of the right palm

iii) 4 sauḥ namaḥ - 4 स ः नमः – both sides of the right palm

iv) 4 aṁ namaḥ - 4 अं नमः – left palm

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v) 4 āṁ namaḥ - 4 आं नमः – back of the left palm

vi) 4 sauḥ namaḥ - 4 स ः नमः – both sides of the left palm

Fingers

i) 4 aṁ namaḥ - 4 अं नमः – middle fingers of both hands

ii) 4 āṁ namaḥ - 4 आं नमः – ring fingers

iii) 4 sauḥ namaḥ - 4 स ः नमः – little fingers

iv) 4 aṁ namaḥ - 4 अं नमः – thumbs

v) 4 āṁ namaḥ - 4 आं नमः – index fingers

vi) 4 sauḥ namaḥ - 4 स ः नमः – both sides of palms

18.5). Ātmarakṣānyāsaḥ आत्मरक्षान्यासः

Join both palms in front of the heart chakra and meditate on Her by reciting this mantra.

While doing so, inner side of palms should be in contact with middle of the chest.

7 śrī mahātripurasundari ātmānaṁ rakṣa rakṣa ||

7 श्री महाशत्रपरुसनु्दरर आत्मानं रक्ष रक्ष॥

18.6) Bālāṣaḍaṅanyāsaḥ बालार्षडङन्यासः

Nyāsa is done with Bālā mantra which is as follows.

i) 4 ऐ-ं ह््रदयाय नमः। 4 aiṁ - hrdayāya namaḥ| (open index, middle and ring fingers of the right

hand and place them on the heart chakra)

ii) 4 क्लीं - शिरसे सवाहा। 4 klīṁ - śirase svāhā| (open middle and ring fingers of the right hand and

touch the top of the forehead)

iii) 4 स ः - शिखाय ैवर्षट्। 4 sauḥ - śikhāyai vaṣaṭ| (open the right thumb and touch the back of the

head. This is the point where tuft is kept)

iv) 4 ऐ ं- कवचाय ह ।ं 4 aiṁ - kavacāya huṁ| (cross both the hands and run the fully opened palms

from shoulders to finger tips)

v) 4 क्लीं - नेत्रत्रयाय व र्षट्।4 klīṁ - netratrayāya vauṣaṭ| (open the index, middle and ring fingers of

the right hand; touch both the eyes using index and ring fingers and touch the point between

the two eyebrows (ājñā cakra) with the middle finger.

vi) 4 स ः - अस्त्राय फट्॥ 4 sauḥ - astrāya phaṭ||

18.7) Caturāsananyāsaḥ चतरुासनन्यासः

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i) 4 ह्रीं क्लीं स ः देव्यात्मासनाय नमः। 4 hrīṁ klīṁ sauḥ devyātmāsanāya namaḥ |

(touching feet with both hands with nyāsa mudra)

ii) 4 हैं ह्ख्फक्लीं ह्ख्फस ः श्रीचक्रासनाय नमः। 4 haiṁ hklīṁ hsauḥ śrīcakrāsanāya namaḥ |

(knees)

iii) 4 ह्ख्फसैं ह्ख्फसक्रीं ह्ख्फसस ः सवशमन्त्रासनाय नमः।4 hsaiṁ hsklrīṁ hssauḥ sarvamantrāsanāya namaḥ

(upper thighs)

iv) 4 ह्रीं क्लीं बलें साध्यशसद्धासनाय नमः। 4 hrīṁ klīṁ bleṁ sādhyasiddhāsanāya namaḥ |

(on the perineum / mūlādhāra – this nyāsa can be mentally contemplated)

18.8). Vaśinyādinyāsaḥ वशिन्याशदन्यासः

This nyāsa follows the pattern of seventh āvaraṇa

Please refer nyāsa 18.2 above, where there are fifty one akṣara-s. These 51 akṣara-s are used

in this nyāsa as detailed below. For example 1 – 16 means akṣara-s अं to अः (aṁ to aḥ). These

are eight Vāgdevi-s who composed Lalitā Sahasranāma.

i) 4 (om aiṁ hrīṁ śrīṁ ) 1 – 16 बल ंवशिशन वाग्देवतायै नमः।4 1- 16 blūṁ vaśini vāgdevatāyai namaḥ |

(head – sahasrāra)

ii) 4 17 – 21 क्ल्ह्रीं कामेश्वरी वाग्देवतायै नमः। 4 17 – 21

klhrīṁ kāmeśvarī vāgdevatāyai namaḥ |

(forehead – manas chakra, which is just above ājñācakra)

iii) 4 22 – 26 न्व्लीं मोशदनी वाग्देवतायै नमः। 4 22 – 26 nvlīṁ modinī vāgdevatāyai namaḥ |

(centre of eye brows – ājñācakra)

iv) 4 27 – 31 य्ल ंशवमला वाग्देवतायै नमः। 4 27 – 31ylūṁ vimalā vāgdevatāyai namaḥ |

(neck - viśuddhi chakra)

v) 4 32 – 36 ज्रीं अरुणा वाग्देवतायै नमः। 4 32 – 36 jmrīṁ aruṇā vāgdevatāyai namaḥ |

(heart – anāhata chakra)

vi) 4 37 – 41 ह्ख्फसल्व्य ं जशयनी वाग्देवतायै नमः। 4 37 – 41 hslvyūṁ jayinī vāgdevatāyai namaḥ

(navel - maṇipūraka)

vii) 4 42 -45 झ्म्म्र्सय ंसवेश्वरी वाग्देवतायै नमः। 4 42 -45 jhmryūṁ sarveśvarī vāgdevatāyai namaḥ |

(genital - sex chakra/svādhiṣṭhāna chakra)

viii) 4 46 – 51 क्ष्म्रीं क शलनी वाग्देवतायै नमः। 4 46 – 51 kṣmrīṁ kaulinī vāgdevatāyai namaḥ |

(perineum – mūlādhāra chakra)

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18.9) Mūlavidyāvarṇanyāsaḥ म लशवद्यावणशन्यासः

This nyāsa is based on pañcadaśī mantra. Mūlamantra of Lalitāmbikā is always pañcadaśī

mantra (Lalitā Sahasranāma 88 is mūlamantrātmikā), the reason for which is explained in

Lalitā Sahasranāma 322, kāmakalārūpā. Alphabets of pañcadaśī mantra do not have bindu,

whereas in this nyāsa each letter is used with bindu. Certain versions place each akṣara Bālā

mantra after 4 and before the akṣara-s. For example om aiṁ hrīṁ śrīṁ aiṁ kaṁnamaḥ.

ॐ ऐ ंह्रीं श्रीं om aiṁ hrīṁ śrīṁ (4) is to be prefixed to all the akṣara-s and namaḥ at the end.

Example: om aiṁ hrīṁ śrīṁ haṁ namaḥ ॐ ऐ ंह्रीं श्रीं हं नमः

i) First kūṭa:

kaṁ कं – head; eṁ एं – mūlādhāra (can be mentally contemplated) ; īṁ ई ं– heart (biological

heart); लंlaṁ - right eye; ह्रीं hrīṁ - left eye.

ii) Second kūṭa:

ह ंhaṁ - centre of eyebrows; सं saṁ - right ear; कं kaṁ - left ear; ह ंhaṁ - mouth; लं laṁ - right

shoulder; ह्रीं hrīṁ - left shoulder.

iii) Third kūṭa:

सं saṁ - derriere (can be contemplated mentally); कं kaṁ - right knee; laṁ लं – left knee; ह्रीं

hrīṁ - navel.

After completing nyāsa-s, mūlamantra japa should be done. If one is initiated into Ṣoḍaśī,

only Ṣoḍaśī should be recited mentally.

This completes the first section of nyāsa-s. After completing, both the hands should be

washed with the water kept in a vessel (pañcapātra) meant for this purpose, as during nyāsa-s

parts below the navel are touched. Rest of the nyāsa-s will be discussed at the end of this

series. After completing nyāsa-s, it would be ideal not to change the sitting posture or get up

from the seat. If one has to get up for compelling reasons, twenty four counts of mūlamantra

japa should be done. Further, while performing navāvaraṇa pūjā, it is better to have two

persons for help. Navāvaraṇa pūjā is equivalent to performing a yajñā and therefore, one has

to follow the laid down procedures to the maximum possible extent

19.1) Pātra sādanaṁ पात्र सादनं – Requirements.

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Pātra means vessels and sādana means arranging. Though there are several vessels used for

navāvaraṇa pūjā, three vessels viz. vardhanī kalaśa, sāmanya arghya and viśeṣa arghya are

considered as important. Out of the three, viśeṣārghya pātra is extremely important.

For performing navāvaraṇa pūjā the following materials are required.

1. Wooden plank or mat for seating. This is called āsana.

2. Ācamana pātra with uttaraṇi (spoon like). This vessel should be filled with water from 5

below.Ācamana procedure is explained in part 1 of this series under 2, tatvācamanam.

2. A few containers/bowls for keeping flowers. It would be ideal to procure different kinds of

flowers, at least nine types. Similarly, containers for keeping different kinds of fruits,

required for naivedya to be offered at the end of each āvaraṇa. If possible, it would be ideal to

use nine kinds of fragrant flowers and nine types of fruits meant for each āvaraṇa. Whenever

possible, different cooked items can also be prepared for naivedya.

3. Navāvaraṇa pūjā cannot be done individually, as it requires lot of preparations before and

during the pūjā. Once the performer is seated, he or she should not get up from the āsana.

Someone has to help the performer by arranging naivedya at the end of each āvaraṇa. If

naivedya can be prepared in the form of cooked items, more persons are required to prepare

these dishes. These dishes are to be prepared with pure mind and body. Unnecessary talks

must be avoided and instead, Lalitā Sahasranāma, Saundaryalaharī, Śrīdevī Māhātmya and

other hymns and verses should be recited in Her praise. These recitations will bring immense

positive energy in the place. All preparations for naivedya should be done with pure and

devoted mind.

4. At the end of each āvaraṇa, dhūpa, dīpa, naivedya and nīrājana should be offered.

Necessary materials for performing dhūpa, dīpa and nīrājana are to be kept ready. Naivedya

has been discussed in 3 above. Dīpa and nīrājana can be done with wicks dipped in ghee.

There should be two dhūpa-s; one should be continuously burning and another one should be

used for offering dhūpa at end of each āvaraṇa. Similarly, lamps on two sides of the maṇḍala

should be burning continuously and both ghee and sesame oil should be filled in the lamp

frequently, so that the lamps burn continuously.

5. A bigger vessel containing pure potable water is to be kept. Only from this, water for

vardhanī kalaśa, sāmanya arghya and viśeṣa arghya is to be taken. Iron and plastic containers

are to be totally avoided. It would be ideal to purify this water by reciting Gātatrī mantra

twenty four times.

6. A medium sized vessel to prepare viśeṣa arghya. This vessel is known as kāraṇa kalaśa.

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7. Vessels for vardhanī kalaśa, sāmanya arghya and viśeṣa arghya. For vardhanī kalaśa, a

uttaraṇi (this is like a small spoon, but with more depth to hold water and is always placed

inside pañcapātra). For sāmanya arghya, a conch with a base (ideally in the form of a tortoise)

is required. For viśeṣa arghya another pañcapātra, preferably in silver or copper is required. A

tweezer is also required and this tweezer should be either made of silver or copper. This is

meant to perform tarpaṇa. Instead of a tweezer, a thin silver rod is used with spikes on one

side and a very small uttaraṇi like structure which can hold one or two drops of viśeṣa arghya

can also be used.

pañcapātra

8. Three or more very small silver or copper cups for Guru pātra, ātma pātra, and few extra

cups to distribute to other upāsaka-s. It is also advised that a separate pātra can be kept for the

spouse of the worshipper and this generally known as patni pātra, provided, spouse is also

initiated into either Pañcadaśī or Ṣoḍaśī. (Spouse means either husband or wife – pati or

patnī)

9. Sandal paste and kumkum for decorating these vessels, lamps, etc. Whole rice grains

mixed with turmeric powder and a little water and this is known as akṣata or yellow rice

which symbolizes auspiciousness. Akṣata is also required during pūjā.

10. Powdered condiments like cardamom, cloves, saffron, edible camphor, etc. Though they

can be mixed with water straight away, it is better to get them powdered so that they can mix

well with water.

11. A few pieces of peeled ginger.

12. Ingredients to prepare viśeṣa arghya. There are different opinions on preparation of viśeṣa

arghya and almost every lineage has their own methods of preparing viśeṣa arghya. We go

with the simplest method, for which following ingredients are required. Milk (not boiled),

small quantity of tender coconut water, honey, saffron, edible camphor, very small quantity

of powdered sugar, finely powdered cardamom, clove, maze and jātīpattrī (arillus of the nut

or maca). All the condiments are to be nicely powdered and mixed with milk, tender coconut

water and honey. Consistency of this mixture should be thicker than milk.

13. A copper plate to for bali. This is also known bali pātra.

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14. An ārati plate with water by adding kumkum till the water turns red.

It is also advisable to keep pure water in a separate container to wash hands as and when

needed. Dry towels may be required to dry hands. If mantras are not memorised, provision

should be made to keep the printed copies in a comfortable position.

19.2) Arrangements:

Entry into pūjā maṇḍapa is explained in part I under serial number 2. Inside this pūjā

maṇḍapa, the following arrangements are made.

Everything is to be arranged as indicted in the diagram below.

1. Lalitāmbikā’s idol.

2. Śri Cakra/ Meru

3. Two lamps on either side. Lamps to the left of sādhaka should be lit with ghee (clarified

butter) and lamps to the right of sādhaka should be lit with sesame oil. Totally there will be

four lamps. All the four lamps should be placed on bases as shown in part I of this series. One

small additional lamp can be kept separately to light dhūpa, dīpa and nīrājana. There is no

need of a base for this lamp.

4. This is the āsana. Sitting posture is very important. One should take the most comfortable

sitting posture. As far as possible, sādhaka should not change his sitting posture too

frequently. Ardhapadmāsana is the best sitting posture for performing navāvaraṇa pūjā.

5. Viśeṣa arghya pātra should be consecrated here on the prescribed base.

6. Sāmanya arghya (conch) should be established here on the prescribed base.

7. Vardhanī kalaśa should be established here.

8. Ācamana pātra can be kept here (this vessel can be moved from this place).

9. Flower bowl can be kept here.

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10. Other pūjā accessories such as bell, dhūpa, dīpa, nīrājana etc can be kept here.

11. Naivedya when needed can be kept here.

If idols of Ganeśa, Sun, Viṣṇu and Śiva are available, they can be kept in the places marked

A, B, C and D in the diagram. This will be useful while performing caturāyatana pūjā later.

All other materials can be kept in places that are most convenient to sādhaka. Someone who

is conversant with mantras can read out the mantras and sādhaka can perform the pūjā. Śri

Cakra should be placed in front of the idol. Navāvaraṇa pūjā can be done even without an

idol. But Śri Cakra or Meru is must. Viśeṣa arghya pātra and Sāmanya arghya should not be

moved after consecrating them. This is one of the very important aspects of navāvaraṇa pūjā.

19.3) Meaning and purpose (broader perspective):

Consecration of pātra-s, viśeṣa arghya pātra, sāmanya arghya, vardhanī kalaśa, Guru pātra

and ātma pātra is importnat. Patnī pātra need not be consecrated and should not be mixed

with ātma pātra, if wife/husband is not initiated into Pañcadaśī or Ṣoḍaśī. Mantras and

procedures will be discussed in the next part of this series.

Water is given so much importance not only in navāvaraṇa pūjā, but in every ritual including

great yajña-s. It is said that when bad thoughts percolate into mind, one should continue to

touch water and recite mūlamantra. In general water is compared to knowledge in various

Scriptures. This can be observed from the relevant mantras discussed later. Vardhanīya

means to be made prosperous or happy. Mantras for consecrating kalaśa refer to Brahmā,

Viṣṇu and Rudra. When trimūrti-s are referred while consecrating water in kalaśa, it

underlines the importance of water. Thus, water not only signifies purity, but also purifies

other objects kept for navāvaraṇa yajña. This water is said to contain seven continents, four

Vedas, sacred rivers, etc.

The three arghya vessels convey deeper insight into Consciousness beginning from ordinary

knowledge to supreme knowledge. Vardhanī kalaśa refers to inferior knowledge known as

aparajñāna, where mind goes with shapes, forms and names associated with empirical world.

Sāmanya arghya is higher state of knowledge than empirical knowledge, where dualities are

dissolved, but the thought of “I am Śiva” (ahaṁ + śivaṁ = śivoham or I am Śiva) has not yet

emerged. In this state, sādhaka associated with Vimarśa or dynamic aspect of Śiva. Viśeṣa

arghya refers to Supreme knowledge, the stage of realising the Self, the state of saccidānanda

(sat-cit-ānanda). In this stage the veil of māyā that was present in sāmanya arghya is removed

and Prakāśa form of Śiva is realized. Literally speaking sāmanya means ordinary and viśeṣa

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means special. Both ordinary and special refer to the type of knowledge the sādhaka acquires

while performing navāvaraṇa pūjā. Navāvaraṇa pūjā is not just a ritual, but it is the

foundation for spiritual path. Viśeṣa arghya is the material depiction of union of Śiva and

Śakti (Parameśvara, where Śakti is inherent). If this discussion can be taken forward, it also

means that the central bindu of Śri Cakra means Śiva and the innermost triangle of Śri Cakra

refers to Śakti. Union between of Śiva and Śakti takes place only in the innermost triangle of

Śri Cakra, which leads to creation, sustenance, dissolution, concealment and re-creation, the

five principal acts of Brahman. Hence, navāvaraṇa pūjā is not only considered as secret, but

also sacred.

Each of these pātra-s are placed on a base, also known as maṇḍala (a circular base) or

ādhāra(substratum). Every pātra will have three components – the base, the vessel and the

water in the vessel and they represent agni (fire), sun and moon on the grosser side and

suṣumna, piṅgala and iḍa on the subtler side respectively. Pañcadaśī mantra, kāmakalā (Lalitā

Sahasranāma 322) and Śri Cakra are also compared to moon, sun and fire. Bhāvanopaniṣad

elaborately discusses on these subtleties and these subtleties are dealt with in the series “Śri

Cakra and human body). In Śākta worship, every aspect of creation can be divided into three,

known as triads. When a sādhaka pursues spiritual path, he pursues puruṣārtha, which means

human pursuit. She is the giver of puruṣārtha-s says Lalitā Sahasranāma 291, Puruṣārtha-

pradā. Puruṣārtha is the fourfold values of human life. They are dharma (righteousness or

virtues), artha (wish or purpose), kāma (desires and pleasures) and mokṣa (the liberation). It

is clear that the ancient scriptures do not prohibit these great human values. What they say is

not to get attached to them. On many occasions this concept is misquoted. The first entry

into pūjā maṇḍapa (part 1.2) is known as path to liberation and one is liberated at the end of

navāvaraṇa pūjā, provided sādhaka performs this pūjā with absolute devotion. When he

enters into the path of liberation, he undergoes various modifications and these changes are

symbolically explained and expressed through these sāmanya arghya and viśeṣa arghya.

The same concept can be explained subtly through psychic chakras. Sādhaka’s physical body

represents the bases of arghya pātra-s and is to be contemplated at mūlādhāra chakra, which

also represents first of the four puruṣārtha-s viz. dharma. Because of his accumulated dharma

account over his past births, he has attained human form. He continues to exist in this form

because of the fire of kuṇḍalinī burning at his mūlādhāra chakra. While mūlādhāra chakra is

the base of the human body, his mind is the vessels and the water or amṛta within in the pātra-

s is his worldly experience. Thus it indicates that one needs to have pure body, pure mind and

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pure thought processes while performing navāvaraṇa pūjā. When a sādhaka purifies his mind,

the other components of antaḥkaraṇa (intellect, consciousness and ego) are also purified by

the moon and this purifications process begins at viśuddhi chakra and is completed at ājñā

chakra. When antaḥkaraṇa is purified, his devotion for Her turns into love and during this

stage his consciousness begins to enter into cosmic consciousness by piercing sahasrāra and

during this stage, nectar (amṛta) is secreted from sahasrāra and drips into the throat chakra.

This is explained in Lalitā Sahasranāma 106 Sudhāsārabhi-varṣiṇī. This is considered as the

most secretive part of viśeṣa arghya in navāvaraṇa pūjā.

The five vessels or pātra-s - sāmanya arghya, viśeṣa arghya, guru pātra, ātma pātra and bali

pātra represent five M-s or pañcamakāra-s and these five are madya (intoxicating drink),

māṁsa (meat), matsya (fish), mudrā (finger gestures) and maithuna (copulation). Each of

these tattva-s is represented by pañcabhūta-s or five principal elements viz. fire, water, earth,

air and ākāśa.

This is the broader perspective of pātra-s and specifics will be discussed at the time

discussing relevant mantras.

19.4) Procedure for establishing vardhanī kalaśa:

(All procedures and mantras are abridged. If this procedure is adopted, it would

approximately take about three hours to complete navāvaraṇa pūjā. There are several

expanded versions with procedures and mantras in detail and for performing such pūjā-s, it

could take about eight to twelve hours. Which version one has to adopt is decided by one’s

Guru.)

To the left of sādhaka (marked as 6 in the previous part) is vardhanī kalaśa. Position of these

vessels can be marginally adjusted to suit the convenience of sādhaka; however their places

should not be interchanged.

A yantra is to be drawn as shown in the image below. It consists of a bindu, three triangles

and a square. Ideally this yantra should be drawn with diluted paste comprising of sandal,

kumkum and turmeric paste. This is the base or maṇḍala on which vardhanī kalaśa will be

placed. Those who frequently perform navāvaraṇa pūjā get them engraved on metallic plates

or wooden plates. Flowers/ akṣata should be offered to each of the triangles by reciting this

mantra six times.

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4 अं अशग्न मण्डलाय नमः॥ 4 aṁ agni maṇḍalāya namaḥ ||

Place sandal paste and kumkum on the four upper sides of the vardhanī kalaśa and fill it with

water taken from 19.1.5 (part 7) mixed with condiments on the maṇḍala above, by reciting

the following mantra twelve times. When vardhanī kalaśa is placed on the maṇḍala, it should

be filled with water and should have uttaraṇi within. (Refer any one of the below two images)

4 उं स यशमण्डलाय नमः॥ 4 uṁ sūryamaṇḍalāya namaḥ ||

After placing the vessel on the maṇḍala offer flowers to the vessel (not to be placed inside the

vessel). Now by closing the kalaśa with right palm recite the following mantra sixteen times.

4 मं सोममण्डलाय नमः॥ maṁ somamaṇḍalāya namaḥ || (This is known as abhimantraṇa or

consecrating).

Without taking the right palm, recite the following mantra.

कलिसय मखु ेशवषणुः कण्ठे रुरः समाशश्रतः।

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म ले तत्र शसथतो ब्रह्मा मध्ये मातगृणाः समतृाः॥

कुक्ष तु सागराः सवे सप्तद्वीपा वसनु्िरा।

ऋग्वेदोऽथ यजवुेदः सामवेदोऽप्तयथवशणः॥

अङ्गैश्च सशहताः सवे कलिांबुसमाशश्रताः।

आयङ्तु देवी-प जाथं दरुरतक्षय-कारकाः॥

गङ्गे च यमनेु चैव गोदावरर सरसवशत।

नमशदे शसन्ि ुकावेरर जलेशसमन ्सशन्नशिं कुरु॥

kalaśasya mukhe viṣṇuḥ kaṇṭhe rudraḥ samāśritaḥ |

mūle tatra sthito brahmā madhye mātṛgaṇāḥ smṛtāḥ ||

kukṣau tu sāgarāḥ sarve saptadvīpā vasundharā |

ṛgvedo'tha yajurvedaḥ sāmavedo'pyatharvaṇaḥ ||

aṅgaiśca sahitāḥ sarve kalaśāṁbusamāśritāḥ |

āyaṅtu devī-pūjārthaṁ duritakṣaya-kārakāḥ ||

gaṅge ca yamune caiva godāvari sarasvati |

narmade sindhu kāveri jalesmin sannidhiṁ kuru ||

(Meaning: Mouth of this vessel is Viṣṇu, its neck is Rudra and its base is Brahmā. In the

centre all the akṣara-s reside. All the oceans are within, along with the seven continents. Four

Vedas together with all their branches dwell within this water. Holy rivers Gaṅga, Yamunā,

Godāvarī, Sarasvatī, Narmadā, Sindhu and Kāveri are present in these waters.)

Continue to hold the kalaśa with right palm and recite mūlamantra (initiated mantra either

Pañcadaśī or Ṣoḍaśī) eight times. Now show dhenu mudra over the kalaśa. Take some water

with uttaraṇi and sprinkle (prokṣaṇa) all over the pūjā items and over the self. This is known

as śuddhisaṁskāraḥ (िशुद्धसंसकारः) or purification rites.

(Dhenu mudra: Join the fingers of both palms, connect little fingers with ring fingers and

connect index fingers with middle fingers. Join the thumbs and make these intertwined

fingers to face down. Please refer image below.)

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19.5) Procedure for establishing sāmānya arghya:

Similar maṇḍala is to be established again for sāmānya arghya. Establishing sāmānya arghya

requires a conch and a base as shown in the picture below, apart from the maṇḍala. On the

maṇḍala, base for the conch is placed (which is usually turtle shaped) and on this base, the

conch is to be placed. This is called sāmānya arghya and this is marked as 7 in the previous

part.

Establishing maṇḍala for sāmānya arghya is different from establishing vardhanī kalaśa,

though the drawing remains the same. Let us assume that the sādhaka is sitting facing east.

Then the maṇḍala is to be worshiped as per this chart. There are three types of mantras. One

is performed on the square marked in blue numeric, another is performed in the inner triangle

(marked in red numeric 1 to 6) and the third one is worshiped in the inner triangle which is

marked in roman numeric. The entire pūjā is done with Bālā mantra, as described in

Bālāṣaḍaṅanyāsaḥ, with some additional mantras.

19.5.A) Worshiping Outer Square

(marked 1 to 5 on the outer sides and 6 in the bindu):

1. 4 ऐ ंहृदयाय नमः। हृदयिशक्त श्रीपादकुां प जयाशम नमः॥

4 aiṁ hṛdayāya namaḥ | hṛdayaśakti śrīpādukāṁ pūjayāmi namaḥ ||

2. 4 क्लीं शिरसे सवाहा। शिरःिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ śirase svāhā | śiraḥśakti śrīpādukāṁ pūjayāmi namaḥ ||

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3. 4 स ः शिकायै वर्षट्। शिकािशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ śikāyai vaṣaṭ | śikāśakti śrīpādukāṁ pūjayāmi namaḥ ||

4. 4 ऐ ंकवचाय हू।ं कवचिशक्त श्रीपादकुां प जयाशम नमः॥

4 aiṁ kavacāya hūṁ | kavacaśakti śrīpādukāṁ pūjayāmi namaḥ ||

5. 4 क्लीं नेत्रत्रयाय व र्षट्। नेत्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ netratrayāya vauṣaṭ | netraśakti śrīpādukāṁ pūjayāmi namaḥ ||

6. 4 स ः अस्त्राय फट्। अस्त्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ astrāya phaṭ | astraśakti śrīpādukāṁ pūjayāmi namaḥ ||

There are three * marks which represent south, west and north sides. In these three places,

without reciting any mantra place akṣata at these cardinal points. (I am not able to get

explanation as to why these three cardinal points are worshiped in silence. I believe that this

subtly represents the innermost triangle of Śri Cakra, hence worshiped without any mantra. If

someone knows about this, please write about this in comment section.)

19.5.B) Worshiping Six Inner Triangles:

(marked as 1 to 6 in red)

In 19.5.a, Bālā mantra was used. In this section, Saubhāgya Pañcadaśī is used.

1. 4 ऐ ंक ए ई ल ह्रीं हृदयाय नमः। हृदयिशक्त श्रीपादकुां प जयाशम नमः॥

4 aiṁ ka e ī la hrīṁ hṛdayāya namaḥ | hṛdayaśakti śrīpādukāṁ pūjayāmi namaḥ ||

2. 4 क्लीं ह स क ह ल ह्रीं शिरसे सवाहा। शिरःिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ śirase svāhā | śiraḥśakti śrīpādukāṁ pūjayāmi namaḥ ||

3. 4 स ः स क ल ह्रीं शिकाय ैवर्षट्। शिकािशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ sa ka la hrīṁ śikāyai vaṣaṭ | śikāśakti śrīpādukāṁ pūjayāmi namaḥ ||

4. 4 ऐ ंक ए ई ल ह्रीं कवचाय हू।ं कवचिशक्त श्रीपादकुां प जयाशम नमः॥

4 aiṁ ka e ī la hrīṁ kavacāya hūṁ | kavacaśakti śrīpādukāṁ pūjayāmi namaḥ ||

5. 4 क्लीं ह स क ह ल ह्रीं नेत्रत्रयाय व र्षट्। नेत्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ netratrayāya vauṣaṭ | netraśakti śrīpādukāṁ pūjayāmi namaḥ ||

6. 4 स ः स क ल ह्रीं अस्त्राय फट्। अस्त्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ sa ka la hrīṁ astrāya phaṭ | astraśakti śrīpādukāṁ pūjayāmi namaḥ ||

19.5.C) Worshiping Inner Most Triangle And The Bindu

Within:

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(marked as I to IV in red):

I. 4 ऐ ंक ए ई ल ह्रीं नमः। 4 aiṁ ka e ī la hrīṁ namaḥ |

II. 4 क्लीं ह स क ह ल ह्रीं नमः।4 klīṁ ha sa ka ha la hrīṁ namaḥ |

III. 4 स ः स क ल ह्रीं नमः। 4 sauḥ sa ka la hrīṁ namaḥ |

IV. 4 ऐ ंक ए ई ल ह्रीं । क्लीं ह स क ह ल ह्रीं । स ः स क ल ह्रीं नमः।।

4 aiṁ ka e ī la hrīṁ । klīṁ ha sa ka ha la hrīṁ । sauḥ sa ka la hrīṁ ।।

(IV is to be repeated eight times with arcana on the bindu.)

19.5.D) Placement Of Conch And It’s Based On The

Maṇḍala.

Now take the tortoise shaped base and sprinkle it with water taken from vardhanī kalaśa by

reciting the following mantra.

4 astrāya phaṭ | 4 अस्त्राय फट् |

Now the base is in the right hand of the sādhaka. After reciting the following mantra, place

this base on the maṇḍala meant for sāmānya arghya.

4 अं अशग्नमण्डलाय िमशप्रथ दि कलात्मने श्री महाशत्रपसुुशन्दयाशः सामान्य अघ्यश पात्रातािाराय नमः।

4 aṁ agnimaṇḍalāya dharmapratha daśa kalātmane śrī mahātripursundaryāḥ sāmānya arghya

pātrātādhārāya namaḥ |

Worshiping sāmānya arghya consists of three parts. First, the base consisting of a square,

three triangles and a bindu; second, the conch with its turtle shaped base; and three the water

within the conch. These three are considered as agni, sūrya and candra maṇḍala-s. This has

been already dealt with in part 7 of this series. The base has already been worshiped through

19.5.a, b and c above. Now the turtle shaped base for the conch and the conch itself are to be

worshiped. Each of these maṇḍala-s have different kalā-s and each of these kalā-s are

individually worshiped. Details of individual kalā-s are given while establishing viśeṣa

arghya. Further, in order to shorten the duration, mantras for worshiping individual kalā-s are

not given here. A sādhaka can include worshiping of kalā-s here as, if he or she has enough

time.

After placing tortoise shaped base on the maṇḍala, the base along with maṇḍala is to be

worshiped as below.

4 अशग्नं द तं वणृीमह ेहोतारं शवश्ववेदसं। असययज्ञसय सकु्रतुम।् रां रीं रंू रैं रौं रः॥ रमलवरय ं अशग्नमण्डलाय नमः॥

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4 agniṁ dūtaṁ vṛṇīīmahe hotāraṁ viśvavedasaṁ | asyayajñasya sukratum | rāṁ rīṁ rūṁ raiṁ

rauṁ raḥ || ramalavarayūṁ agnimaṇḍalāya namaḥ ||

Now place flowers on both the maṇḍala, and the tortoise shaped base of the conch.

Now sprinkle (prokṣaṇa) on the conch by taking water from the vardhanī kalaśa by reciting

the following mantra.

4 astrāya phaṭ | 4 अस्त्राय फट् |

Now, take the conch and place it on the tortoise shaped base by reciting the following mantra.

4 उं स यश मण्डलाय अथशप्रद ्द्वादिकलात्मने श्री महाशत्रपसुुशन्दयाशः सामान्य अघ्यश पात्राय नमः॥

4 uṁ sūrya maṇḍalāya arthaprad dvādaśakalātmane śrī mahātripursundaryāḥ sāmānya arghya

pātrāya namaḥ ||

After placing the conch on the tortoise shaped base, apply sandal paste and kumkum on the

conch.

After decorating the conch as above, recite the following mantra and place flowers on the

conch (flowers should be placed outside the conch).

4 आसत्येन रजसा वतशमानो शनवेियन्न्मतंृ मत्यं च शहरण्ययेन सवैता रथेनादेवो याशत भवुना शवपश्यन॥् हां हीं हू ंहैं हौं हः। हमलवरय ं स यशमण्डलाय

नमः॥

4 āsatyena rajasā vartamāno niveśayannmṛtaṁ martyaṁ ca hiraṇyayena svaitā rathenādevo

yāti bhuvanā vipaśyan || hāṁ hīṁ hūṁ haiṁ hauṁ haḥ | hamalavarayūṁ sūryamaṇḍalāya

namaḥ ||

Now, by using uttaraṇi take water from vardhanī kalaśa and by reciting the following mantra

fill the conch with water. Uttaraṇi should be held with the right hand thumb and ring finger.

4 मं सोम मण्डलाय कामप्रि र्षोडि कलात्मने श्री महाशत्रपुसुशन्दयाशः सामानग्यश अमतृाय नमः।

4 maṁ soma maṇḍalāya kāmapradha ṣoḍaśa kalātmane śrī mahātripursundaryāḥ sāmānargya

amṛtāya namaḥ |

Now using thumb and ring fingers add a few drops of milk-honey mix into the conch and

recite the following mantra and offer flowers to the conch at the end of recitation.

4 आप्तयायसव समेद ुते शवश्वतः सोमवशृषणयम।् भवावाजसय संगते॥ सां सीं स ं सैं सौं सः समलवय ंसोममण्डलाय नमः॥

4 āpyāyasva samedu te viśvataḥ somavṛṣṇiyam | bhavāvājasya saṁgate || sāṁ sīṁ sūṁ saiṁ

sauṁ saḥ samalavaryūṁ somamaṇḍalāya namaḥ ||

Take a few drops of water from the conch (conch can be lifted by the left hand to pour water

into the right palm). By using the same mantras of 19.5.b (1 to 6) sprinkle this water on īśāna,

agni, nirṛti, vāyu, centre and eastern cardinals.

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By using avakuṇṭhana mudra (अवकुण्ठन मरु) over the conch, recite the following digbandhana

mantra. In avakuṇṭhana mudra, by closing all the fingers of the right hand except the index

finger and with this extended index finger rotate clockwise over the conch and similarly using

the left index finger rotate anticlockwise over the conch. By doing so with both index fingers

is avakuṇṭhana mudra, which is shown here.

avakuṇṭhana mudra

भ भुशवससवुरोशमशत शदग्बन्िः॥ bhūrbhuvassuvaromiti digbandhaḥ||

Now by using añjali, dhenu and yoni mudras worship the conch.

By touching the conch with right fingers, recite mūlamantra seven times. Now take more

water from the conch into the right palm and sprinkle all over the pūjā articles. Add a few

drops of water from the conch into vardhanī kalaśa. Place the conch in its position. From this

point onwards, sāmanya arghya (conch) should not be moved till the end of navāvaraṇa pūjā

20. Consecrating viśeṣa arghya:

This is the most significant part of navāvaraṇa pūjā.

There are three components in viśeṣa arghya; maṇḍala, the vessel or pātra and arghya. These

three represent agni, sūrya and soma maṇḍala-s. 20.1 means, worshiping viśeṣa arghya

maṇḍala, 20.2 means worshiping viśeṣa arghya pātra and 20.3 means worshiping viśeṣa

arghya. There are number of mantras and procedures in this part of navāvaraṇa pūjā.

First we need to prepare viśeṣa arghya in kāraṇa kalaśa, as referred in part 2 of this series

under 19.1.6. For this purpose, we should have medium silver vessel or copper vessel,

marginally bigger than the size of pañcapātra. Ingredients required to prepare viśeṣa arghya is

given 19.2.12 in part 7 of this series. The ingredients are milk (not boiled), small quantity of

tender coconut water, honey, saffron, edible camphor, very small quantity of powdered sugar,

finely powdered cardamom, clove, maze and jātīpattrī (arillus of the nut or maca). All the

condiments are to be nicely powdered and mixed with milk, tender coconut water and honey.

Consistency of this mixture should be thicker than milk. Peel ginger and keep some pieces

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ready. A few pieces are required to place inside the viśeṣa arghya. A slightly bigger piece is

required to hold it in tweezers for doing tarpaṇa. A silver rod or a wooden plank with a sharp

edge of about 4” height can also be used instead of tweezers. Tweezers or rod should either

be in silver, copper or wood only (anything in gold is always permissible). Whatever the

instrument used, it should be in a position to hold ginger piece tightly. It would be ideal to

have tweezers or rod in the size of uttaraṇi of pañcapātra.

Mix all the ingredients in kāraṇa kalaśa and stir without any sediment. Later this is to be

transferred to viśeṣa arghya pātra. While preparing viśeṣa arghya water should be taken only

from the vessel discussed in 19.5. This applies not only to viśeṣa arghya, but also for

vardhanī kalaśa and sāmanya arghya.

Now draw maṇḍala as discussed in vardhanī kalaśa, which will be like this.

The diagram in the left is the one that is to be prepared as maṇḍala to keep viśeṣa arghya

pātra and its base. The diagram on the right will explain how this maṇḍala is to be

worshiped. After drawing this maṇḍala apply sandal and kumkum on the maṇḍala. Now,

arcana is to be done with flowers and akṣata as detailed below.

20.1.A) Worshiping Outer Square

(marked 1 to 5 on the outer sides and 6 in the bindu):

1. 4 ऐ ंक ए ई ल ह्रीं हृदयाय नमः। हृदयिशक्त श्रीपादकुां प जयाशम नमः॥

4 aiṁ ka e ī la hrīṁ hṛdayāya namaḥ | hṛdayaśakti śrīpādukāṁ pūjayāmi namaḥ ||

2. 4 क्लीं ह स क ह ल ह्रीं शिरसे सवाहा। शिरःिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ śirase svāhā | śiraḥśakti śrīpādukāṁ pūjayāmi namaḥ ||

3. 4 स ः स क ल ह्रीं शिकाय ैवर्षट्। शिकािशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ sa ka la hrīṁ śikāyai vaṣaṭ | śikāśakti śrīpādukāṁ pūjayāmi namaḥ ||

4. 4 ऐ ंक ए ई ल ह्रीं कवचाय हू।ं कवचिशक्त श्रीपादकुां प जयाशम नमः॥

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4 aiṁ ka e ī la hrīṁ kavacāya hūṁ | kavacaśakti śrīpādukāṁ pūjayāmi namaḥ ||

5. 4 क्लीं ह स क ह ल ह्रीं नेत्रत्रयाय व र्षट्। नेत्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ netratrayāya vauṣaṭ | netraśakti śrīpādukāṁ pūjayāmi namaḥ ||

6. 4 स ः स क ल ह्रीं अस्त्राय फट्। अस्त्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ sa ka la hrīṁ astrāya phaṭ | astraśakti śrīpādukāṁ pūjayāmi namaḥ ||

20.1.B) Worshiping Six Inner Triangles:

(marked as 1 to 6 in red) (Mantras are similar to 20.1.a above)

1. 4 ऐ ंक ए ई ल ह्रीं हृदयाय नमः। हृदयिशक्त श्रीपादकुां प जयाशम नमः॥

4 aiṁ ka e ī la hrīṁ hṛdayāya namaḥ | hṛdayaśakti śrīpādukāṁ pūjayāmi namaḥ ||

2. 4 क्लीं ह स क ह ल ह्रीं शिरसे सवाहा। शिरःिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ śirase svāhā | śiraḥśakti śrīpādukāṁ pūjayāmi namaḥ ||

3. 4 स ः स क ल ह्रीं शिकाय ैवर्षट्। शिकािशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ sa ka la hrīṁ śikāyai vaṣaṭ | śikāśakti śrīpādukāṁ pūjayāmi namaḥ ||

4. 4 ऐ ंक ए ई ल ह्रीं कवचाय हू।ं कवचिशक्त श्रीपादकुां प जयाशम नमः॥

4 aiṁ ka e ī la hrīṁ kavacāya hūṁ | kavacaśakti śrīpādukāṁ pūjayāmi namaḥ ||

5. 4 क्लीं ह स क ह ल ह्रीं नेत्रत्रयाय व र्षट्। नेत्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ netratrayāya vauṣaṭ | netraśakti śrīpādukāṁ pūjayāmi namaḥ ||

6. 4 स ः स क ल ह्रीं अस्त्राय फट्। अस्त्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 sauḥ sa ka la hrīṁ astrāya phaṭ | astraśakti śrīpādukāṁ pūjayāmi namaḥ ||

20.1.C) Worshiping Inner Most Triangle And The Bindu

Within:

(marked as I to IV in red):

I. 4 ऐ ंक ए ई ल ह्रीं नमः। 4 aiṁ ka e ī la hrīṁ namaḥ |

II. 4 क्लीं ह स क ह ल ह्रीं नमः।4 klīṁ ha sa ka ha la hrīṁ namaḥ |

III. 4 स ः स क ल ह्रीं नमः। 4 sauḥ sa ka la hrīṁ namaḥ |

IV. 4 ऐ ंक ए ई ल ह्रीं । क्लीं ह स क ह ल ह्रीं । स ः स क ल ह्रीं नमः।।

4 aiṁ ka e ī la hrīṁ । klīṁ ha sa ka ha la hrīṁ । sauḥ sa ka la hrīṁ ।।

(IV is to be repeated eight times with arcana on the bindu.)

Take water from sāmānya arghya and sprinkle on the maṇḍala. As the conch cannot be

moved from its base, it should not be lifted. Water can be taken from the conch using small

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uttaraṇi. Alternatively some water from sāmānya arghya can be poured into the after

digbandha as referred at the end of the previous part. This is the better option, as generally it

is not possible to take water from the conch with uttaraṇi, as the mouth of the conch will be

very narrow.

4 ऐ ंह्रःअस्त्राय फट्।

4 aiṁ hraḥ astrāya phaṭ |

Now show avakuṇṭhana mudra on the maṇḍala. This completes the consecration of maṇḍala.

20.2) Now take the empty viśeṣa arghya pātra’s base or ādhāra with right hand and place it on

the maṇḍala, by reciting this mantra.

4 ऐ ंक ए ई ल ह्रीं अं अशग्नमण्डलाय िमशप्रथ दि कलात्मन ेश्री महाशत्रपुसुशन्दयाशः शविेि अघ्यश पात्रातािाराय नमः।

4 aiṁ ka e ī la hrīṁ aṁ agnimaṇḍalāya dharmapratha daśa kalātmane śrī

mahātripursundaryāḥ viśeṣa arghya pātrātādhārāya namaḥ |

Offer flowers and akṣata to the ādhāra by reciting the following mantra.

4 अशग्नं द तं वणृीमह ेहोतारं शवश्वफेदसं। असययज्ञसय सकु्रतुम।् रां रीं रंू रैं रौं रः॥ रमलवरय ं अशग्नमण्डलाय नमः॥

4 agniṁ dūtaṁ vṛṇīīmahe hotāraṁ viśvafedasaṁ | asyayajñasya sukratum | rāṁ rīṁ rūṁ raiṁ

rauṁ raḥ || ramalavarayūṁ agnimaṇḍalāya namaḥ ||

This base or ādhāra is to be mentally divided into ten parts and each part is to be worshiped

with flowers and akṣata. These ten parts refer to ten kalā-s of agni.

i) 4 यं ि राशचशरे्ष नमः 4 yaṁ dhūmrārciṣe namaḥ

ii) 4 रं उषमायै नमः 4 raṁ uṣmāyai namaḥ

iii) 4 लं ज्वशलन्यै नमः 4 laṁ jvalinyai namaḥ

iv) 4 व ंज्वाशलन्यै नमः 4 vaṁ jvālinyai namaḥ

v) 4 िं शवसफुशलङ्शगन्यै नमः 4 śaṁ visphuliṅginyai namaḥ

vi) 4 रं्ष सशुश्रयै नमः 4 ṣaṁ suśriyai namaḥ

vii) 4 सं सरुूपायै नमः 4 saṁ surūpāyai namaḥ

viii) 4 ह ंकशपलायै नमः 4 haṁ kapilāyai namaḥ

ix) 4 ळं हव्यवाहाय ैनमः ḻaṁ havyavāhāyai namaḥ

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x) 4 कं्ष कव्यवाहायै नमः kṣaṁ kavyavāhāyai namaḥ

At this point both maṇḍala and ādhāra are consecrated. Now, we have to place the viśeṣa

arghya pātra on ādhāra. Place viśeṣa arghya pātra in front and sprinkle it with sāmānya

arghya water (remember that sāmānya arghya should not be moved from its place). Now,

recite the following mantra and show avakuṇṭhana mudra on the pātra.

4 ऐ ंह्रःअस्त्राय फट्।

4 aiṁ hraḥ astrāya phaṭ |

20.3) Decorate viśeṣa arghya pātra with sandal paste and kumkum and place viśeṣa arghya

pātra on the ādhāra by reciting the following mantra.

4 क्लीं ह स क ह ल ह्रीं उं स यश मण्डलाय अथशप्रद द्वादिकलात्मन ेश्री महाशत्रपुसुशन्दयाशः शविेर्ष अघ्यश पात्राय नमः॥

4 uṁ klīṁ ha sa ka ha la hrīṁ sūrya maṇḍalāya arthaprada dvādaśakalātmane śrī

mahātripursundaryāḥ viśeṣa arghya pātrāya namaḥ ||

At this point, viśeṣa arghya pātra without amṛta is on ādhāra and ādhāra is on maṇḍala. Now

viśeṣa arghya pātra is to be filled with amṛta. Before this, viśeṣa arghya pātra is to be

consecrated with the following mantras. Ādhāra viśeṣa arghya pātra is agni maṇḍala, viśeṣa

arghya pātra is sūrya maṇḍala and amṛta that is going to be filled up is candra maṇḍala.

Now, after reciting the following mantra, place flowers outside the pātra is a scattered manner

or spread out manner.

4 ह्रीं ऐ ंमहालक्ष्म्मीश्वरर परमसवाशमशन ऊध्वशि न्यप्रवाशहशन सोमस याशशग्न भशक्षशण परमाकाि भासरेु आगच्छ आगच्छ शवि शवि पातं्र प्रशतगहृ्ण हू ंफत्

सवाहा॥

4 hrīṁ aiṁ mahālakṣmīśvari paramasvāmini ūrdhvaśūnyapravāhini somasūryāgni bhakṣiṇi

paramākāśa bhāsure āgaccha āgaccha viśa viśa pātraṁ pratigṛhṇa hūṁ phat svāhā ||

Now sūrya maṇḍala is to be contemplated inside the viśeṣa arghya pātra. As a first step, sūrya

maṇḍala is worshiped. Viśeṣa arghya pātra is sūrya maṇḍala. Following mantra is to be

recited

4 आसत्येन रजसा वतशमानो शनवेियन्न्मतंृ मत्यं च शहरण्ययेन सवैता रथेनादेवो याशत भवुना शवपश्यन॥् हां हीं हू ंहैं हौं हः। हमलवरय ं स यशमण्डलाय

नमः॥

4 āsatyena rajasā vartamāno niveśayannmṛtaṁ martyaṁ ca hiraṇyayena svaitā rathenādevo

yāti bhuvanā vipaśyan || hāṁ hīṁ hūṁ haiṁ hauṁ haḥ | hamalavarayūṁ sūryamaṇḍalāya

namaḥ ||

Sūrya maṇḍala has twelve kalā-s. These twelve kalā-s are to be worshiped now. While doing

this arcana, only akṣata is to be used as arcana is done within the viśeṣa arghya pātra.

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i) 4 कं भ ंतशपन्य ैनमः 4 kaṁ bhaṁ tapinyai namaḥ

ii) 4 ख ंबं ताशपन्य ैनमः 4 khaṁ baṁ tāpinyai namaḥ

iii) 4 गं फं ि रायै नमः 4 gaṁ phaṁ dhūmrāyai namaḥ

iv) 4 घ ंपं मरीच्यै नमः 4 ghaṁ paṁ marīcyai namaḥ

v) 4 ङं नं ज्वाशलन्यै नमः 4 ṅaṁ naṁ jvālinyai namaḥ

vi) 4 च ंिं रुच्यै नमः 4 caṁ dhaṁ rucyai namaḥ

vii) 4 छं दं सरु्षमु्नक्यै नमः 4 chaṁ daṁ suṣumnakyai namaḥ

viii) 4 जं थं भोगदायै नमः 4 jaṁ thaṁ bhogadāyai namaḥ

ix) 4 झ ंतं शविवाय ैनमः 4 jhaṁ taṁ viśavāyai namaḥ

x) 4 ञ ंणं बोशिन्य ैनमः 4 ñaṁ ṇaṁ bodhinyai namaḥ

xi) 4 टं ढं िाररन्यै नमः 4 ṭaṁ ḍhaṁ dhārinyai namaḥ

xii) 4 ठं डं क्षमाय ैनमः 4 ṭhaṁ ḍaṁ kṣamāyai namaḥ

Repeat mūlamantra three times now.

20.4) Suddhi Saṁskāraḥ सशुद्ध संसकारः

At this point maṇḍala, ādhāra and viśeṣa arghya pātra are consecrated. Now this pātra is to be

filled viśeṣa arghya, which is already prepared in kāraṇa kalaśa. This is an extensive

procedure.

Suddhi saṁskāraḥ सशुद्ध संसकारः (this is not followed in some traditions)

Draw a maṇḍala as shown here.

By reciting the following mantra, place on the maṇḍala a small plate.

4 ॐ ह्रीं ह्रौं नमः शिवाय 4 om hrīṁ hrauṁ namaḥ śivāya

Keep on this plate the darvi (a small wooden ladle or wooden tweezers or the one shown

below), a ginger piece (only through which amṛta will be filled in viśeṣa arghya pātra from

kāraṇa kalaśa)

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They are placed here for the purpose of purification. Now by touching this place with right

hand, recite the following mantra eight times.

4 ॐ क्लीं पि ुह ंफट् 4 om klīṁ paśu huṁ phaṭ

Now recite the following mantras which form pañcāṅga nyāsa of mahānyāsaḥ. Place akṣata

and flowers to the place on which ginger piece and wooden ladle (or tweezers) are kept.

i) 4 सद्योजातं प्रपद्याशम सद्योजाताय वै नमो नमः।

भवे भवे नाशत भवे भवसय मां भवोद्भवाय नमः॥

4 sadyojātaṁ prapadyāmi sadyojātāya vai namo namaḥ |

bhave bhave nāti bhave bhavasya māṁ bhavodbhavāya namaḥ ||

ii) 4 वामदेवाय नमो जेिाय नमः श्रेिाय नमो रुराय नमः कालाय नमः कलशवकरणाय नमो बलशवकरणाय नमो बलाय नमो बलप्रमथनाय नमः

सवशभतुदमनाय नमो मनोन्मनाय नमः॥

4 vāmadevāya namo jeṣṭhāya namaḥ śreṣṭhāya namo rudrāya namaḥ kālāya namaḥ

kalavikaraṇāya namo balavikaraṇāya namo balāya namo balapramathanāya namaḥ

sarvabhutadamanāya namo manonmanāya namaḥ ||

iii) 4 अघोरेभ्योऽथ घोरेभ्यो घोरघोरतरेभ्यः। सवेभ्यः सवशिवेभ्यो नमसते असतु रुरेरूपेभ्यः॥

4 aghorebhyo'tha ghorebhyo ghoraghoratarebhyaḥ | sarvebhyaḥ sarvaśarvebhyo namaste astu

rudrerūpebhyaḥ ||

iv) 4 तत्परुुर्षाय शवद्मह ेमहादेवाय िीमशह तन्नो रुर प्रचोदयात्॥

4 tatpuruṣāya vidmahe mahādevāya dhīmahi tanno rudra pracodayāt ||

v) 4 ईिानः सवशशवद्याना-मीश्वरः सवशभ तानां ब्रह्माशिपशतब्रशह्मणोऽशिपशतब्रशह्मा शिवो म असतु सदाशिवोम॥्

4 īśānaḥ sarvavidyānā-mīśvaraḥ sarvabhūtānāṁ brahmādhipatirbrahmaṇo'dhipatirbrahmā

śivo ma astu sadāśivom ||

20.5) Recite the following mantra before pouring nectar into viśeṣa arghya pātra.

4 स ः स क ल ह्रीं मं सोम मण्डलाय कामप्रि र्षोडि कलात्मन ेश्री महाशत्रपसुुशन्दयाशः शविेर्ष अग्यश अमतृाय नमः।

4 sauḥ sa ka la hrīṁ maṁ soma maṇḍalāya kāmapradha ṣoḍaśa kalātmane śrī

mahātripursundaryāḥ viśeṣa argya amṛtāya namaḥ |

Now take a piece of peeled ginger and hold in the left hand with tattva mudra (joining thumb

and ring finger of the left hand is tattva mudra). Now take kāraṇa kalaśa in the right hand and

pour amṛta (viśeṣa arghya) slowly through into the viśeṣa arghya pātra. While doing so, we

have to recite mentally all the alphabets of Sanskrit first in the regular manner and next in

reverse manner. That is first we have to begin with अ and finish at क्ष and then begin at क्ष and

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finish at अ (akārati kṣakārāntam). Bindu is to be placed at the top of each akṣara. For example

a (अ) should be aṁ ( अं), ka (क) should be kaṁ (कं), etc.

Fifty one alphabets of Sanskrit are as follows:

अ आ इ ई उ ऊ ऋ ॠ ऌ ॡ ए ऐ ओ औ अं अः (16)

a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ

क ख ग घ ङ (5) च छ ज झ ञ (5)

ka kha ga gha ṅa ca cha ja jha ña

ट ठ ड ढ ण (5) त थ द ि न (5)

ṭa ṭha ḍa ḍha ṇa ta tha da dha na

प फ ब भ म (5)

pa pha ba bha ma

य र ल व ि र्ष स ह ळ क्ष (10)

ya ra la va śa ṣa sa ha ḻa kṣa

Now the viśeṣa arghya is filled in the viśeṣa arghya pātra. Now the amṛta in the viśeṣa arghya

pātra is to be consecrated. Amṛta in the viśeṣa arghya pātra is soma maṇḍala.

Following mantra is to be recited and offer akṣata into the pātra at the end of the mantra. Rest

of the mantras in this part is for Sudhā Devi (सिुा देशव), who presides over amṛta.

4 आप्तयायसव समेद ुते शवश्वतः सोमवशृषणयम।् भवावाजसय संगते॥ सां सीं स ं सैं सौं सः समलवय ंसोममण्डलाय नमः॥

4 āpyāyasva samedu te viśvataḥ somavṛṣṇiyam | bhavāvājasya saṁgate || sāṁ sīṁ sūṁ saiṁ

sauṁ saḥ samalavaryūṁ somamaṇḍalāya namaḥ ||

Now take pure honey in a small cup and have a small and pointed wooden spoon or silver

spoon. There are special instrument specially made for performing navāvaraṇa pūjā like the

one shown here. A drop of honey is to be transferred to viśeṣa arghya pātra by reciting the

following mantras. This worship is to amṛta inside the viśeṣa arghya pātra.

A B

Mantras here are the names of sixteen kalā-s (ṣoḍaśa kalā) candra maṇḍala. Amṛta inside the

viśeṣa arghya pātra is to be mentally divided into sixteen parts. In each of these mantras after

4 (om aiṁ hrīṁ śrīṁ), all the sixteen vowels of Sanskrit are prefixed. These arcana-s are to be

done with honey, using side A, which can hold only a drop of honey. The other side B is

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meant for performing tarpaṇa. A ginger piece can be inserted here. The above piece can be

used instead of tweezers. It is important that arcana-s to be done in anticlockwise

manner.

i) 4 अं अमतृायै नमः 4 aṁ amṛtāyai namaḥ

ii) 4 आं मनदाय ैनमः 4 āṁ manadāyai namaḥ

iii) 4 इ ंप र्षायै नमः 4 iṁ pūṣāyai namaḥ

iv) 4 ई ंतुष््टयै नमः 4 īṁ tuṣṭyai namaḥ

v) 4 उं पष्ु्टयै नमः 4 uṁ puṣṭyai namaḥ

vi) 4 ऊं रत्यै नमः 4 ūṁ ratyai namaḥ

vii) 4 ऋं ितृ्यै नमः 4 ṛṁ dhṛtyai namaḥ

viii) 4 ॠं िशिन्य ैनमः 4 ṝṁ śaśinyai namaḥ

ix) 4 लु ंचशन्रकायै नमः 4 luṁ candrikāyai namaḥ

x) 4 ॡं कान्त्यै नमः 4 ḹṁ kāntyai namaḥ

xi) 4 एं ज्योत्सनायै नमः 4 eṁ jyotsnāyai namaḥ

xii) 4 ऐ ंशश्रय ैनमः 4 aiṁ śriyai namaḥ

xiii) 4 ओ ंप्रीत्यै नमः 4 oṁ prītyai namaḥ

xiv) 4 औ ंअङ्गदायै नमः 4 auṁ aṅgadāyai namaḥ

xv) 4 अं प णाशयै नमः 4 aṁ pūrṇāyai namaḥ

xvi) 4 अः प णाशमतृायै नमः 4 aḥ pūrṇāmṛtāyai namaḥ

After adding honey thus to the amṛta inside viśeṣa arghya pātra, the following mṛtyuṃjaya

mantra is to be repeated eight times.

ॐ जुंसः सवाहा ॥ om juṁsaḥ svāhā ||

Now, repeat mūlamantra eight times.

(viśeṣa arghya to be continued)

(continued from previous part; part 9)

Now contemplate an inverted triangle with a bindu within, on the amṛta inside the viśeṣa

arghya pātra as shown below.

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Now we have to write 51 alphabets with bindu (like aṁ āṁ) on the three corners of the

triangle as detailed below. Alphabets can be written using dharvi as described in the previous

part.

1 – 2: अ आ इ ई उ ऊ ऋ ॠ ऌ ॡ ए ऐ ओ औ अं अः (16)

a ā i ī u ū ṛ ṝ ḷ ḹ e ai o au aṁ aḥ

2 – 3: क ख ग घ ङ च छ ज झ ञ ट ठ ड ढ ण त (16)

ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ḍha ṇa ta

3 -1: थ द ध न प फ ब भ म य र ल व ि र्ष स (16)

tha da dha na pa pha ba bha ma ya ra la va śa ṣa sa

4 – ह ंhaṁ; 5 – ळं ḻaṁ; 6 – कं्ष kṣaṁ (51 alphabets end here); 7 – ई ंīṁ (kāmakalā); 8 – हं haṁ; 9 –

सः saḥ. (7, 8, 9 are not counted for arriving 51 alphabets).

Similarly we have to write pañcadaśī mantra as described below:

At bindu marked as 7

4 ऐ क ए ई ल ह्रीं । ह स क ह ल ह्रीं । स क ल ह्रीं नमः।।

4 ka e ī la hrīṁ । ha sa ka ha la hrīṁ । sa ka la hrīṁ namaḥ ।।

Between 1 and 2

4 4 ऐ क ए ई ल ह्रीं नमः। 4 ka e ī la hrīṁ namaḥ ।

Between 2 and 3

4 ह स क ह ल ह्रीं नमः। 4 ha sa ka ha la hrīṁ namaḥ ।

Between 3 and 1

स क ल ह्रीं नमः। sa ka la hrīṁ namaḥ।

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Now draw a circle around this triangle and then draw hexagon (ṣaṭkoṇa) as shown below.

The inner triangle has already been worshiped. Starting from the lower outer triangle, in

anticlockwise manner, we have to worship with Pañcadaśī mantra. If one finds writing

difficult, he/she can contemplate writing.

1. 4 क ए ई ल ह्रीं हृदयाय नमः। हृदयिशक्त श्रीपादकुां प जयाशम नमः॥

4 ka e ī la hrīṁ hṛdayāya namaḥ | hṛdayaśakti śrīpādukāṁ pūjayāmi namaḥ ||

2. 4 ह स क ह ल ह्रीं शिरसे सवाहा। शिरःिशक्त श्रीपादकुां प जयाशम नमः॥

4 ha sa ka ha la hrīṁ śirase svāhā | śiraḥśakti śrīpādukāṁ pūjayāmi namaḥ ||

3. 4 स क ल ह्रीं शिकाय ैवर्षट्। शिकािशक्त श्रीपादकुां प जयाशम नमः॥

4 sa ka la hrīṁ śikāyai vaṣaṭ | śikāśakti śrīpādukāṁ pūjayāmi namaḥ ||

4. 4 क ए ई ल ह्रीं कवचाय हू।ं कवचिशक्त श्रीपादकुां प जयाशम नमः॥

4 ka e ī la hrīṁ kavacāya hūṁ | kavacaśakti śrīpādukāṁ pūjayāmi namaḥ ||

5. 4 ह स क ह ल ह्रीं नेत्रत्रयाय व र्षट्। नेत्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ netratrayāya vauṣaṭ | netraśakti śrīpādukāṁ pūjayāmi namaḥ ||

6. 4 स क ल ह्रीं अस्त्राय फट्। अस्त्रिशक्त श्रीपादकुां प जयाशम नमः॥

4 sa ka la hrīṁ astrāya phaṭ | astraśakti śrīpādukāṁ pūjayāmi namaḥ ||

Now we have to invoke Sudhā Devi in our seven psychic centres – from mūlādhāra to just

below sahasrāra. mūlaṁ refers to the initiated mantra such as pañcadaśī, saubhāgya-

pañcadaśī or Ṣoḍaśī.

i) 4 म लं पशृथवी तत्त्वम ्आवाहयाशम नमः (contemplation on mūlādhāra chakra)

4 mūlaṁ pṛthivī tattvam āvāhayāmi namaḥ

ii) 4 म लं आपः तत्त्वम ्आवाहयाशम नमः (contemplation on svādhiṣṭhāna chakra)

4 mūlaṁ āpaḥ tattvam āvāhayāmi namaḥ

iii) 4 म लं तेज तत्त्वम ्आवाहयाशम नमः (contemplation on maṇipūraka chakra)

4 mūlaṁ teja tattvam āvāhayāmi namaḥ

iv) 4 म लं वाय ुतत्त्वम ्आवाहयाशम नमः (contemplation on anāhata chakra)

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4 mūlaṁ vāyu tattvam āvāhayāmi namaḥ

v) 4 म लं आकाि तत्त्वम ्आवाहयाशम नमः (contemplation on viśuddhi chakra)

4 mūlaṁ ākāśa tattvam āvāhayāmi namaḥ

vi) 4 म लं मनस ्तत्त्वम ्आवाहयाशम नमः (contemplation on ājñā chakra)

mūlaṁ manas tattvam āvāhayāmi namaḥ

vii) 4 म लं उन्मन तत्त्वम ्आवाहयाशम नमः (contemplation on manas (mind) chakra. This is just above ājñā

chakra.)

4 mūlaṁ unmana tattvam āvāhayāmi namaḥ

Unmana means the Power of Paramaśiva which is ready to manifest. Literally it means

transcending mind. ājñā chakra refers to mind and unmana refers to transcending mind.

The following is to be recited in praise of Sudhā Devi

4 म लं तां शचन्मयीं आनन्दलक्षणां अमतृकलि-शपशित हसतद्वयां प्रसन्नां देवीं प जयाशम नमः सवाहा॥

4 mūlaṁ tāṁ cinmayīṁ ānandalakṣaṇāṁ amṛtakalaśa-piśita hastadvayāṁ prasannāṁ devīṁ

pūjayāmi namaḥ svāhā ||

After reciting the above verse, take amṛta from viśeṣa arghya pātra in an uttaraṇi. Now raise

the uttaraṇi above the head by saying the following mantra.

Each of the following mantras has a purpose and these mantras are classified under different

gender.

4 वर्षट् 4 vaṣaṭ (male; used for invocation, peace and prosperity)

By reciting the following mantra, pour back the amṛta into viśeṣa arghya pātra.

4 सवाहा 4 svāhā (female; destruction of sins and produces auspicious results)

Now, show avakuṇṭhana mudra viśeṣa arghya pātra by saying the following mantra.

4 ह ं4 huṁ (female; infatuation)

Now, show dhenu mudra viśeṣa arghya pātra by saying the following mantra.

4 व र्षट् 4 vauṣaṭ (gender not known; invitation)

Now, show astra mudra viśeṣa arghya pātra by saying the following mantra.

4 फट् 4 phaṭ (male; destroying evil forces)

(astra mudra is clapping the left palm with index and middle fingers of the right palm. While

doing so, there should be enough sound.)

Now offer flowers to viśeṣa arghya pātra by reciting the following.

4 नमः 4 namaḥ (eunuch; attraction)

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Now, by reciting mūlamantra look at the viśeṣa arghya pātra, through gālinī mudra (open up

the left palm and hold the right palm with palm facing down. Now connect the left ring finger

with the right middle finger and left middle finger with right ring finger. Connect left thumb

with right little finger and vice versa. This is gālinī mudra.)

By reciting 4 ऐ ं4 aiṁ worship Sudhā Devi in viśeṣa arghya pātra with yoni mudra.

Now recite mūlamantra seven times.

At this point, we have two options. In the first option, Sudhā Devi can be consecrated in

detailed manner and the mantra for this consecration is as per consecration of Śri Cakra

earlier. In the second option, by skipping the consecration procedure only invocation

procedure can be done, which is as follows. It would be ideal to use yellow coloured flowers

here.

4 सिुादेवीं आवाहयाशम नमः 4 sudhādevīṁ āvāhayāmi namaḥ

4 सिुादेव्यै नमः आसनम ्कल्पयाशम नमः। 4 sudhādevyai namaḥ āsanam kalpayāmi namaḥ |

4 सिुादेव्यै नमः बाद्यं कल्पयाशम नमः। 4 sudhādevyai namaḥ bādyaṁ kalpayāmi namaḥ |

4 सिुादेव्यै नमः अघ्यं कल्पयाशम नमः। 4 sudhādevyai namaḥ arghyaṁ kalpayāmi namaḥ |

4 सिुादेव्यै नमः सनानं कल्पयाशम नमः। 4 sudhādevyai namaḥ snānaṁ kalpayāmi namaḥ |

4 सिुादेव्यै नमः आचमनीयं कल्पयाशम नमः।4 sudhādevyai namaḥ ācamanīyaṁ kalpayāmi namaḥ |

4 सिुादेव्यै नमः वसं्त्र कल्पयाशम नमः।4 sudhādevyai namaḥ vastraṁ kalpayāmi namaḥ |

4 सिुादेव्यै नमः ि पं, दीपं, नैवेद्य, नीरजनम ्समपशयाशम।

4 sudhādevyai namaḥ dhūpaṁ, dīpaṁ, naivedya and nīrajanam samarpayāmi |

(All the above are to be done separately).

Now worship Sudhā Devi with yoni mudra.

Now take a few drops of amṛta from viśeṣa arghya pātra and sprinkle on all the pūjā articles.

Wash and dry the hands. Recite 16 times mūlamantra.

Brief note about Sudhā Devi:

The nectar in the viśeṣa arghya pātra is known as Sudhā Devi. She presides over amṛta in

viśeṣa arghya or she is in the form of amṛta. She is revealed through pañcadaśī mantra. Her

physical form is described with two hands. In one hand she holds a pot of nectar

(amṛtakalaśa) and in another hand she holds a fish. Amṛta or nectar refers to mokṣa

(liberation) and fish refers to the material world. Both lead to happiness, but physical and

material pleasures are short lived. Only mokṣa gives perpetual Bliss. Difference is in the

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usage of Bliss and pleasure. Bliss is due to Divine Grace and material happiness due to

afflicted mind. Every tarpaṇa made with viśeṣa arghya in various āvaraṇa-s leads us gradually

towards Lalitāmbikā who is majestically seated in the innermost triangle. She is prakāśa-

vimarśa-sāmarasyātmaka parabrhma svarūpiṇiī (this verse comes up in ninth āvaraṇa). In

inner triangle and bindu the equipoise stage of Śiva and Śakti prevails, where, the union of

the individual self with the Supreme Self takes place. While advancing from the first āvaraṇa

towards the ninth, our mind has to undergo complete transformation from egoism to total

surrender. By doing tarpaṇa , we sacrifice our individuality by controlling our senses and

antaḥkaraṇa to finally become one with Her who takes us to Śiva for liberation. Hence in

navāvaraṇa pūjā, there is always a correlation between the material world and the inner self.

There will be no benefit if navāvaraṇa pūjā is done without staying focussed on Her. Pomp

and vanity have no place in navāvaraṇa pūjā. In general navāvaraṇa pūjā should always be

done privately as far as possible to gain maximum benefits.

We must remember that viśeṣa arghya pātra should not be moved. So, whatever we do,

should be done without moving viśeṣa arghya pātra from its place. The same rule applies to

sāmānya arghya as well.

Now, viśeṣa arghya will be further purified/sanctified (abhimantraṇa) with the following

kalā-s. Literally abhimantṛ refers to our existence with ego. Even after all these rituals and

procedures, ego still prevails. The purpose of performing tarpaṇa with viśeṣa arghya is to

surrender our individuality (organs of perception, organs of action and antaḥkaraṇa) and

become one with Her. Abhimantraṇa with these kalā-s are done to completely purify our

mind, intellect, consciousness and ego (antaḥkaraṇa). At the end of this procedure the veil of

māyā should have been removed, leading to realization of the Self. Therefore, while

performing navāvaraṇa pūjā, concentration of mind is the foremost factor and procedures

take only a back seat.

Guru pātra and ātma pātra are established at this point according to krama-s. As we are now

further sanctifying viśeṣa arghya, it would be appropriate to establish them later after

completing worship of Sudhā Devi. Since she is already invoked and present in viśeṣa

arghya, She should not be made to wait.

Following are the 94 kalā-s.

Agni maṇḍala – 10; Sūrya maṇḍala – 12; Soma maṇḍala – 16; Brahmā maṇḍala – 10;

Viṣṇu maṇḍala – 10; Rudra maṇḍala – 10; Iśvara maṇḍala – 4; Sadāśiva maṇḍala – 16;

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Thus there will be 94 kalā-s with which abhimantraṇa is done. Instead of 94 kalā-s, 99 kalā-s

are also mentioned. Five additional kalā-s are devi kalā, śiva-śakti-śivaśakti kalā, amṛta kalā

and icchā-jñāna-kriyā śakti kalā. But for the purpose of this discussion, these kalā-s are taken

as separate verses and not as kalā-s and these will be dealt with in the next part. Similarly,

pañca brahma mantra-s are given at the end of the respective maṇḍala-s. Certain versions

club pañca brahma mantra-s at the end of all kalā-s. Brahmā, Viṣṇu, Rudra, Īśvarā and

Sadāśiva are pañca brahma-s. Lalitā Sahasranāma 250 says that She is “pañca-brahma-

svarūpiṇī”. This also goes to prove that there is no difference between the essence of Lalitā

Sahasranāma and navāvaraṇa pūjā.

Kalā-s/ maṇḍala-s have subtle conveyances. Agni, sūraya and soma maṇḍala-s refer to

suṣumna, iḍa and nāḍi-s. Similarly Brahmā (actually it is known as brahma Kalā; there is

difference between Brahma and Brahmā; Brahman refers to Brahman and Brahmā refers to

god incharge of creation; in order to differentiate this, Brahmā is used. Here it refers to god of

creation), Viṣṇu, Rudra, Īśvara and Sadāśiva also refer five psychic chakras mūlādhāra,

svādhiṣṭhāna, maṇipūraka, anāhata and viśuddhi, In ājñā chakra, one’s Guru is present who

helps the sādhaka to get liberated at sahasrāra. This part of navāvaraṇa pūjā establishes

unified the sādhaka, his Guru and Lalitāmbikā. Each part of a maṇḍala is known as kalā and

several kalā-s form one maṇḍala. Each of these kalā-s has their own significance and play a

vital part in the actions connected to that particular maṇḍala. Brahmā, Viṣṇu, Rudra, Īśvarā

and Sadāśiva represent, pañcakṛtya-s (Lalitā Sahasranāma 274 - pañcakṛtya parāyaṇā),

creation, sustenance, destruction, concealment and re-creation (Refer Lalitā Sahasranāma 264

to 274).

For the purpose of abhimantraṇa use right hand indeed, middle and ring fingers to touch the

viśeṣa arghya pātra. While doing so, it is important to remember that the viśeṣa arghya pātra

should not be moved. The best option would be to hold the wooden/silver darvi/tweezers

using right hand thumb, middle and ring fingers, the other end of the darvi is immersed into

the amṛta. At any point of time during this procedure, there should be a contact between

darvi, viśeṣa arghya pātra, amṛta within viśeṣa arghya pātra and our hand.

1. Agni Maṇḍala – 10

i) 4 यं ि राशचशरे्ष नमः 4 yaṁ dhūmrārciṣe namaḥ

ii) 4 रं उषमायै नमः 4 raṁ uṣmāyai namaḥ

iii) 4 लं ज्वशलन्यै नमः 4 laṁ jvalinyai namaḥ

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iv) 4 व ंज्वाशलन्यै नमः 4 vaṁ jvālinyai namaḥ

v) 4 िं शवसफुशलङ्शगन्यै नमः 4 śaṁ visphuliṅginyai namaḥ

vi) 4 रं्ष सशुश्रयै नमः 4 ṣaṁ suśriyai namaḥ

vii) 4 सं सरुूपायै नमः 4 saṁ surūpāyai namaḥ

viii) 4 ह ंकशपलायै नमः 4 haṁ kapilāyai namaḥ

ix) 4 ळं हव्यवाहाय ैनमः ḻaṁ havyavāhāyai namaḥ

x) 4 कं्ष कव्यवाहायै नमः kṣaṁ kavyavāhāyai namaḥ

Recite mūlamantra three times.

2. Sūrya Maṇḍala – 12

i) 4 कं भ ंतशपन्य ैनमः 4 kaṁ bhaṁ tapinyai namaḥ

ii) 4 ख ंबं ताशपन्य ैनमः 4 khaṁ baṁ tāpinyai namaḥ

iii) 4 गं फं ि रायै नमः 4 gaṁ phaṁ dhūmrāyai namaḥ

iv) 4 घ ंपं मरीच्यै नमः 4 ghaṁ paṁ marīcyai namaḥ

v) 4 ङं नं ज्वाशलन्यै नमः 4 ṅaṁ naṁ jvālinyai namaḥ

vi) 4 च ंिं रुच्यै नमः 4 caṁ dhaṁ rucyai namaḥ

vii) 4 छं दं सरु्षमु्नक्यै नमः 4 chaṁ daṁ suṣumnakyai namaḥ

viii) 4 जं थं भोगदायै नमः 4 jaṁ thaṁ bhogadāyai namaḥ

ix) 4 झ ंतं शविवाय ैनमः 4 jhaṁ taṁ viśavāyai namaḥ

x) 4 ञ ंणं बोशिन्य ैनमः 4 ñaṁ ṇaṁ bodhinyai namaḥ

xi) 4 टं ढं िाररन्यै नमः 4 ṭaṁ ḍhaṁ dhārinyai namaḥ

xii) 4 ठं डं क्षमाय ैनमः 4 ṭhaṁ ḍaṁ kṣamāyai namaḥ

Recite mūlamantra three times

3. Soma Maṇḍala – 16

i) 4 अं अमतृायै नमः 4 aṁ amṛtāyai namaḥ

ii) 4 आं मनदाय ैनमः 4 āṁ manadāyai namaḥ

iii) 4 इ ंप र्षायै नमः 4 iṁ pūṣāyai namaḥ

iv) 4 ई ंतुष््टयै नमः 4 īṁ tuṣṭyai namaḥ

v) 4 उं पष्ु्टयै नमः 4 uṁ puṣṭyai namaḥ

vi) 4 ऊं रत्यै नमः 4 ūṁ ratyai namaḥ

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vii) 4 ऋं ितृ्यै नमः 4 ṛṁ dhṛtyai namaḥ

viii) 4 ॠं िशिन्य ैनमः 4 ṝṁ śaśinyai namaḥ

ix) 4 लु ंचशन्रकायै नमः 4 luṁ candrikāyai namaḥ

x) 4 ॡं कान्त्यै नमः 4 ḹṁ kāntyai namaḥ

xi) 4 एं ज्योत्सनायै नमः 4 eṁ jyotsnāyai namaḥ

xii) 4 ऐ ंशश्रय ैनमः 4 aiṁ śriyai namaḥ

xiii) 4 ओ ंप्रीत्यै नमः 4 oṁ prītyai namaḥ

xiv) 4 औ ंअङ्गदायै नमः 4 auṁ aṅgadāyai namaḥ

xv) 4 अं प णाशयै नमः 4 aṁ pūrṇāyai namaḥ

xvi) 4 अः प णाशमतृायै नमः 4 aḥ pūrṇāmṛtāyai namaḥ

Recite mūlamantra three times.

4. Brahmā Maṇḍala – 10

i) 4 कं सष्ृ्टयै नमः 4 kaṁ sṛṣṭyai namaḥ

ii) 4 ख ंऋदध््यै नमः 4 khaṁ ṛddhyai namaḥ

iii) 4 गं समतृ्यै नमः 4 gaṁ smṛtyai namaḥ

iv) 4 घ ंमेिाय ैनमः 4 ghaṁ medhāyai namaḥ

v) 4 ङं कान्त्यै नमः 4 ṅaṁ kāntyai namaḥ

vi) 4 च ंलक्ष्म्म्यै नमः 4 caṁ lakṣmyai namaḥ

vii) 4 छं द्यतु्यै नमः 4 chaṁ dyutyai namaḥ

viii) 4 जं शसथरायै नमः 4 jaṁ sthirāyai namaḥ

ix) 4 झ ंशसथत्यै नमः 4 jhaṁ sthityai namaḥ

x) 4 ञ ंशसदध््यै नमः 4 ñaṁ siddhyai namaḥ

4 हसँः सुशचर्षद्वसुः अन्तररक्ष सद्धोता वेशदर्षद ्अशतशथदुशरोणसत्। नरृ्षद्वर सदृसदव््योम सद ्अबजागोजा ऋतजा अशरजा ऋतं बहृत्॥ नमः।

4 hagumsaḥ suciṣadvasuḥ antarikṣa saddhotā vediṣad atithirduroṇasat | nṛṣadvara

sadṛsadvyoma sad abjāgojā ṛtajā adrijā ṛtaṁ bṛhat || namaḥ |

Recite mūlamantra three times.

5. Viṣṇu Maṇḍala – 10

i) 4 टं जराय ैनमः 4 ṭaṁ jarāyai namaḥ

ii) 4 ठं पाशलन्य ैनमः 4 ṭhaṁ pālinyai namaḥ

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iii) 4 डं िान्त्यै नमः 4 ḍaṁ śāntyai namaḥ

iv) 4 ढं ईश्वयै नमः 4 ḍhaṁ īśvaryai namaḥ

v) 4 णं रत्यै नमः 4 ṇaṁ ratyai namaḥ

vi) 4 तं काशमकाय ैनमः 4 taṁ kāmikāyai namaḥ

vii) 4 थं वरदायै नमः 4 thaṁ varadāyai namaḥ

viii) 4 दं ह्लाशदन्यै नमः 4 daṁ hlādinyai namaḥ

ix) 4 िं प्रीत्यै नमः 4 dhaṁ prītyai namaḥ

x) 4 नं दीघाशयै नमः 4 naṁ dīrghāyai namaḥ

4 प्रतद ्शवषणसुतवते वीयाशय मगृो न भीमः कुचरो शगररिाः। यसयोरुर्ष ुशत्रर्ष ुशवक्रम्णेर्ष ुअशिशक्षयशन्त भवुनाशन शवश्वा॥ नमः॥

4 pratad viṣṇustavate vīryāya mṛgo na bhīmaḥ kucaro giriṣṭhāḥ | yasyoruṣu triṣu vikramṇeṣu

adhikṣiyanti bhuvanāni viśvā || namaḥ ||

Recite mūlamantra three times.

6. Rudra Maṇḍala – 10

i) 4 पं तीक्ष्म्णाय ैनमः 4 paṁ tīkṣṇāyai namaḥ

ii) 4 फं र राय ैनमः 4 phaṁ raudrāyai namaḥ

iii) 4 बं भायय ैनमः 4 baṁ bhāyayai namaḥ

iv) 4 भ ंशनराय ैनमः 4 bhaṁ nidrāyai namaḥ

v) 4 मं तन्रायै नमः 4 maṁ tandrāyai namaḥ

vi) 4 यं क्षुिायै नमः 4 yaṁ kṣudhāyai namaḥ

vii) 4 रं क्रोशिन्यै नमः 4 raṁ krodhinyai namaḥ

viii) 4 लं शक्रयायै नमः 4 laṁ kriyāyai namaḥ

ix) 4 व ंउद्गायै नमः 4 vaṁ udgāryai namaḥ

x) 4 िं मतृ्यवे नमः 4 śaṁ mṛtyave namaḥ

4 त्रयम्बकं यजामह ेसगुशन्िं पुशष्टविशनम।् उवाशरुकशमव बन्िनान ्मदृ्योमुशक्षीय मामतृात्॥ नमः॥

4 trayambakaṁ yajāmahe sugandhiṁ puṣṭivardhanam | urvārukamiva bandhanān

mṛdyormukṣīya māmṛtāt || namaḥ ||

Recite mūlamantra three times.

7. Iśvara Maṇḍala – 4

4 रं्ष पीताय ैनमः4 ṣaṁ pītāyai namaḥ

4 सं श्वेतायै नमः 4 saṁ śvetāyai namaḥ

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4 ह ंअरुणाय ैनमः 4 haṁ aruṇāyai namaḥ

4 कं्ष अशसताय ैनमः 4 kṣaṁ asitāyai namaḥ

4 तशद्वषणोःपरमं पदं सिा पिशन्त स रयः। शदवीव चक्षुराततम।् तशद्वप्रासो शवपन्यवो जागवृासँ सशमन्िते। शवषणोयशत्परमं पदम्॥ नमः॥

4 tadviṣṇoḥ paramaṁ padaṁ sadhā paśanti sūrayaḥ | divīva cakṣurātatam | tadviprāso

vipanyavo jāgṛvāsagum samindhate |

viṣṇoryatparamaṁ padam || namaḥ ||

Recite mūlamantra three times.

8. Sadāśiva Maṇḍala – 16

i) 4 अं शनवतृ्यै नमः 4 aṁ nivṛtyai namaḥ

ii) 4 आं प्रशतिाय ैनमः 4 āṁ pratiṣṭhāyai namaḥ

iii) 4 इ ंशवद्याय ैनमः 4 iṁ vidyāyai namaḥ

iv)4 ई ंिान्त्यै नमः 4 īṁ śāntyai namaḥ

v) 4 उं इशन्िकायै नमः 4 uṁ indhikāyai namaḥ

vi) 4 ऊं दीशपकाय ैनमः 4 ūṁ dīpikāyai namaḥ

vii) 4 ऋं रेशचकायै नमः 4 ṛṁ recikāyai namaḥ

viii) 4 ॠं मोशचकाय ैनमः 4 ṝṁ mocikāyai namaḥ

ix) 4 ऌं पराय ैनमः 4 ḷṁ parāyai namaḥ

x) 4 ॡं स क्ष्म्मायै नमः 4 ḹṁ sūkṣmāyai namaḥ

xi) 4 एं स क्ष्म्मामतृायै नमः 4 eṁ sūkṣmāmṛtāyai namaḥ

xii) 4 ऐ ंज्ञानाय ैनमः 4 aiṁ jñānāyai namaḥ

xiii) 4 ओ ंज्ञनामतृायै नमः 4 oṁ jñanāmṛtāyai namaḥ

xiv) 4 औ ंआप्तयाशयन्य ैनमः 4 auṁ āpyāyinyai namaḥ

xv) 4 अं व्याशपन्य ैनमः 4 aṁ vyāpinyai namaḥ

xvi) 4 अः व्योमरुपायै नमः 4 aḥ vyomarupāyai namaḥ

4 शवषणयुोशनं कल्पयतु त्वष्टा रूपाशण शवितु। अशसञ्चतु प्रजापशतिाशत गभं दिात ु ते॥ गभ ंिेशह शसनीवाशल गभं िेशह सरसवशत। गभ ं ते अशश्वन

देवावाित्तां पषुकरस्रजा॥ नमः॥

4 viṣṇuryoniṁ kalpayatu tvaṣṭā rūpāṇi viśatu | asiñcatu prajāpatirdhāta garbhaṁ dadhātu te ||

garbhaṁ dhehi sinīvāli garbhaṁ dhehi sarasvati | garbhaṁ te aśvinau devāvādhattāṁ

puṣkarasrajā || namaḥ ||

Recite mūlamantra three times.

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(viśeṣa arghya to be continued)

Continued from the previous part 10 - consecration of viśeṣa arghya)

Now recite the following mantras, while continuing to touch the viśeṣa arghya pātra

(abhimantraṇa) with right hand index, middle and ring fingers. These mantras form part of

abhimantraṇa.

Now recite mūlamantra three times by suffixing namaḥ.

i) 4 अखण्डैक रसानन्दकरे परशसिात्मशन। सवच्छन्द सपरुणामत्र शनिेशह कुलनाशयके॥ नमः॥

4 akhaṇḍaīka rasānandakare parasidhātmani | svacchanda spuraṇāmatra nidhehi kulanāyike ||

namaḥ ||

ii) 4 अकुलसथामतृाकारे िुद्धज्ञानकरे परे। अमतृत्वं शनिेह्यशसमन ्वसतुशन शक्लन्नरूशपशण॥ नमः॥

4 akulasthāmṛtākāre śuddhajñānakare pare | amṛtatvaṁ nidhehyasmin vastuni klinnarūpiṇi ||

namaḥ ||

iii) 4 तर शपण्यैकरसयत्व ंकृत्वा हे्यतत्सवरूशपशण। भ त्वा परामतृाकारा मशय शचत्सफुरननं कुरु॥ नमः॥

tadrūpiṇyaikarasyatvaṁ kṛtvā hyetatsvarūpiṇi | bhūtvā parāmṛtākārā mayi citsphurananaṁ

kuru || namaḥ ||

iv) 4 ऐ ंबल ं झ्रौं जुं सः अमतेृ अमतृोद्भवे अमतेृश्वरर अमवृशर्षशशण अमतंृ स्रावय स्रावय सवाहा॥ नमः॥

4 aiṁ blūṁ jhrauṁ juṁ saḥ amṛte amṛtodbhave amṛteśvari amṛavarṣiṇi amṛtaṁ srāvaya

srāvaya svāhā || namaḥ ||

v) 4 ऐ ंवद वद वाग्वाशदशन ऐ।ं क्लीं शक्लन्ने क्लेशदशन क्लेदय महाक्षोमं कुरु कुरु क्लीं। स ः मोकं्ष कुरु कुरु। ह्ख्फसौं। सहों॥

4 aiṁ vada vada vāgvādini aiṁ | klīṁ klinne kledini kledaya mahākṣomaṁ kuru kuru klīṁ |

sauḥ mokṣaṁ kuru kuru | hsauṁ | s-houṁ ||

(This mantra consists of five parts; three of these are represented by Bālā mantra, fourth one

by prasādaparā mantra and the fifth one by parāprasāda mantra).

(Meaning: O! Queen of kula-s! Bestower unlimited and unconstrained Bliss!

Incommensurable form of nectar (amṛtavarṣini)! In this amṛta (in viśeṣa arghya pātra), please

endow citśakti (purest form of consciousness and knowledge). You are shining forth in

akulasahasrāra (beyond sahasrāra; Lalitā Sahasranāma 96 – akulā) in the form of nectar.

Please bestow this amṛta with supreme (viśeṣa) and pure knowledge.)

With this consecration of viśeṣa arghya is concluded. Once this procedure is done, sādhaka

has to bring in two or three small cups. When it is two cups, they refer to Guru pātra and ātma

pātra. When three pātra-s are placed, third one is known as patnī pātra, meant for the wife of

the sādhaka, provided she is also initiated either into Pañcadaśī or Ṣoḍaśī by the same Guru.

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These pātra-s should be preferably in silver. These pātra-s should be kept to the right side of

viśeṣa arghya pātra. Next to viśeṣa arghya pātra is Guru pātra, next to this is ātma pātra. If

there is going to be patnī pātra, this should be kept next to ātma pātra. These three pātra-s

should be purified by sprinkling water from vardhanī kalaśa.

Now using an uttaraṇi, transfer one uttaraṇi of viśeṣa arghya to Guru pātra after reciting each

of the following mantas. Thus there will be three transfers from viśeṣa arghya pātra to Guru

pātra.

i). Parameṣṭhiguru:

ॐ ऐ ं ह्रीं श्रीं ऐ ं क्लीं स ः हसंः शिवः सोह ं हंसः ह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः हसंः शिवः सोह ं हसंः सवात्मारामपञ्चर

शवलीनतेजस ेश्रीपरमेशि गुरव ेनमः aaaa श्रीपादकुां प जयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ hkhphreṁ

hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ

svātmārāmapañcara vilīnatejase śrīparameṣṭhi gurave namaḥ aaaa śrīpādukāṁ pūjayāmi

namaḥ ||

Transfer one uttaraṇi of viśeṣa arghya to Guru pātra.

ii). Paramaguru

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः सोह ंहसंः शिवः ह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः सोह ंहंसः शिवः सवच्छप्रकाि शवमिशहतेवे श्री परमगुरवे

नमः bbbb श्रीपादकुां प जयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ sohaṁ haṁsaḥ śivaḥ hkhphreṁ hasakṣamalavarayūṁ hsauḥ

sahakṣamalavarayīṁ śauḥ sohaṁ haṁsaḥ śivaḥ svacchaprakāśa vimarśahetave śrī

paramagurave namaḥ bbbb śrīpādukāṁ pūjayāmi namaḥ ||

Transfer another uttaraṇi of viśeṣa arghya to Guru pātra.

iii). Śrīguru

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः हंसः शिवः सोह ंह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः हंसः शिवः सोहं सवरूप शनरूपण हतेवे श्रीगुरव े नमः

cccc श्रीपादकुां प जयाशम तपशयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ hkhphreṁ hasakṣamalavarayūṁ hsauḥ

sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ svarūpa nirūpaṇa hetave śrīgurave namaḥ

cccc śrīpādukāṁ pūjayāmi (tarpayāmi) namaḥ ||

Transfer another uttaraṇi of viśeṣa arghya to Guru pātra.

aaaa should be replaced with one’s Parameṣṭhiguru’s nāma.

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bbbb should be replaced with one’s Paramaguru’s nāma.

ccc should be replaced with one’s Śrīguru’s nāma.

There are variations in the order. First, Śrīguru, then Paramaguru and finally Parameṣṭhiguru

is worshiped.

At The End Of Guru Maṇḍala

सदाशिवसमारम्भां िंकराचायशमध्यमां।

असमदाचायशपयशन्तं वन्दे गुरु परंपरां॥

sadāśivasamārambhāṁ śaṁkarācāryamadhyamāṁ |

asmadācāryaparyantaṁ vande guru paraṁparāṁ ||

(Beginning from Lord Sadāśiva, through Śaṁkarācārya and up to my Guru, I pay my

obeisance to all the Gurus)

If Śrīguru is present in person, offer the Guru pātra to him with viśeṣa arghya. He will

consume the viśeṣa arghya and will leave a small portion in the Guru pātra itself. This is

known as Guru prasāda (Guru ucchiṣṭa – left over by Guru, which is considered as Guru

prasāda). After taking back Guru pātra from Guru, sādhaka should transfer Guru prasāda to

his ātma pātra and patnī pātra (if present). If Śrīguru is not present personally, his pādukā

should be meditated upon at sahasrāra, by keeping the Guru pātra at sahasrāra. After reciting

Guru pādukā mantra, transfer this viśeṣa arghya to ātma pātra and patnī pātra (if present). If

Guru is not present personally during this yajña, only small quantity of viśeṣa arghya should

be transferred to Guru pātra, otherwise, there will be no place to add viśeṣa arghya to ātma

pātra. Now wash Guru pātra and keep this in its place (next to viśeṣa arghya) or this can be

washed kept safely by moving this from the pūjā maṇḍala.

Now add more viśeṣa arghya to ātma pātra. Take this ātma pātra in right hand and hold the

bottom of the pātra (a small cup) using thumb, middle and ring fingers. Similarly add more

viśeṣa arghya to patnī pātra (wherever applicable). Both sādhaka and his or her spouse should

recite the following mantras by holding the respective pātra-s as explained above.

Now contemplate that the viśeṣa arghya held in ātma pātra is the oblation that is being offered

to the fire of kuṇḍalinī burning at mūlādhāra chakra. *This procedure is typically to surrender

every aspect of our individuality such as mind, intellect, consciousness, ego, good acts, evil

acts, good thoughts, evil thoughts, righteous (dharma) acts and acts of demerits (adharma).

We also offer as oblations our prāṇa, all the five types of bodies (gross, subtle and causal

comprising five types of kośa-s), three normal stages of consciousness, active state, dream

state and deep sleep state, all the actions done in the past and present, all bad thought

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processes contemplated in the past and present are offered in the form viśeṣa arghya in ātma

pātra to fire of kuṇḍalinī. (This also means that having offered as oblations all the past and

present evil thoughts and actions, one should not accrue any further thoughts and actions

from now on. This oblation means cleansing of physical body as well as antaḥkaraṇa.)

Now we have to recite the following mantras.

i) Recite mūlamantra three times.

ii) Recite the following mantras.

4 पणु्यं जहुोशम सवाहा। 4 puṇyaṁ juhomi svāhā |

4 पापं जहुोशम सवाहा। 4 pāpaṁ juhomi svāhā |

4 कृत्यं जहुोशम सवाहा। 4 kṛtyaṁ juhomi svāhā |

4 अकृत्यं जहुोशम सवाहा। 4 akṛtyaṁ juhomi svāhā |

4 संकल्पं जहुोशम सवाहा। 4 saṁkalpaṁ juhomi svāhā |

4 शवकल्पं जहुोशम सवाहा। 4 vikalpaṁ juhomi svāhā |

4 िमं जहुोशम सवाहा। 4 dharmaṁ juhomi svāhā |

4 अिमं जहुोशम सवाहा। 4 adharmaṁ juhomi svāhā |

Recite mūlamantra three times.

4 अिमं जहुोशम व र्षट्।4 adharmaṁ juhomi vauṣaṭ|

iii) Recite the following mantra. While reciting this mantra, contemplate on what has been

explained previously, indicated by *.

4 इतः प व ंप्राण-बुशद्ध-देह-िमाशशिकारतः जाग्रत्-सवप्तन-सुर्षपु्तत्यवसथास ुमनस वाचा कमशण हसताभ्यां पदभ््यां उररेण शिश्ना यत्समतंृ यदकंु्त यत्कृतं

तत्सवं ब्रह्मापशणं भवतु सवाहा॥

4 itaḥ pūrvaṁ prāṇa-buddhi-deha-dharmādhikārataḥ jāgrat-svapna-suṣuptyavasthāsu manasa

vācā karmaṇa hastābhyāṁ padbhyāṁ udrareṇa śiśnā yatsmṛtaṁ yaduktaṁ yatkṛtaṁ tatsarvaṁ

brahmārpaṇaṁ bhavatu svāhā ||

(Now it is assumed that all those referred by * have been offered into the perpetual fire of

Kuṇḍalinī. This is considered as pūrṇāhutī (प णाशह ती) mantra, which signifies end of all

oblations.)

iv) Recite mūlamantra three times.

v) Now, recite the following mantra.

4 आरं ज्वलशत ज्योशतरहमशसम ज्योशतज्वशलशत ब्रह्माहमशसम। योऽहमशसम ब्रह्माहमशसम। अहमशसम ब्रह्माहमशसम। अहमेवाह ंमां जहुोशम सवाहा॥

4 ārdraṁ jvalati jyotirahamasmi jyotirjvalati brahmāhamasmi | yo'hamasmi brahmāhamasmi |

ahamasmi brahmāhamasmi | ahamevāhaṁ māṁ juhomi svāhā ||

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(This is verse is from Mahānārāyaṇa Upaniṣad (67). That Supreme Light which projected

Itself as the universe like a soaked seed with sprouts (or that Supreme Light which shines as

the substratum of liquid element) – I am That (Supreme Light). I am That Supreme Light of

Brahman which shines as the inmost essence of all that exists. In reality I am the same

infinite Brahman even when I am experiencing myself as finite self (individual soul) owing to

ignorance (māyā). Now by the onset of knowledge, I am really that Brahman, which is my

eternal nature. Therefore, I realize his identity by making myself the “Finite Self” as an

oblation into the fire of the infinite Brahman which I am always. May this oblation be well

made.)

Viśeṣa arghya in ātma pātra refers to individual soul (self). The fire of kuṇḍalinī, which burns

perpetually at mūlādhāra, into which viśeṣa arghya (consuming viśeṣa arghya is known as

oblations) is offered is the Supreme Self (Brahman). This mantra re-associates the individual

self with the Supreme Self (Brahman or the Self). The veil of māyā is removed by acquiring

knowledge. Knowledge is acquired while performing navāvaraṇa pūjā. Therefore, it is

extremely important to perform navāvaraṇa pūjā with a clean and focused mind and with

great reverence for Her. Anger and ego should not have any place while performing

navāvaraṇa pūjā. One cannot perform navāvaraṇa pūjayajñā without Her Grace. Unless the

sādhaka literally becomes Her, the complete benefit of navāvaraṇa pūjayajñā can never be

attained.

Now, consume viśeṣa arghya, wash the cup and keep this in its original place. Patnī pātra

need not be kept again in the same place. This can be washed and taken away. This is

required again towards the end of navāvaraṇa pūjā.

Now add a few drops of viśeṣa arghya into kāraṇa kalaśa (in whihch viśeṣa arghya was

prepared and the balance kept in this kalaśa). Similarly, add a few drops of viśeṣa arghya to

sāmānya arghya (conch). It is to be remembered that viśeṣa arghya and sāmānya arghya

should not be shaken or moved from their respective places.

It is to be remembered that one should not get from his/her seat once nyāsa-s are done. Under

exceptional circumstances, the sādhaka can leave his/her seat now, as later there is no

provision at all to leave the seat. One can leave the seat after seeking approval from his/her

Guru. If Guru is not personally present and if one has to leave his/her seat, then mūlamantra

with all nyāsa-s should be performed 108 times. After performing mūlamantra japa, recite

pādukā and then continue navāvaraṇa pūjā. After taking seat again, one has to again do

tatvācamanam (described in part 1).

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This completes consecration procedure of viśeṣa arghya

21. Antaryāgaḥ अन्तयाशगः

Antara means internal and yāga means oblations, offerings or sacrifice. In other words, this

part deals with internal worship. From the point of view of Advaita philosophy, Nirguṇa

Brahman resides within as the Self. While performing external pūjā, the Self within is to be

brought out using āvāhanī mudra-s and consecrated in Śri Cakra and once the entire pūjā is

over, the installed Self in Śri Cakra is to be brought back within. This is symbolically done by

taking a flower from Śri Cakra and placing it on anāhata chakra (placing on ājñā chakra is

still better). The difference between bāhya pūjā and antara pūjā is that in the case of external

worship, it is time bound and in the case of internal worship, it is perpetual. Without proper

internal worship, She cannot be consecrated in Śri Cakra. This is the basic principle in any

external worship. Bhāvanopaniṣad establishes the connection between Śri Chakra and

human body and this has already been discussed in the series “Śri Cakra and human body”.

This concept is also explained in Saundaryalaharī verse 9 “mahīṁ mūlādhāre” which says,

“You remain in solitude with Your consort Śiva in the thousand petal lotus known as

sahasrāra (crown chakra), by piercing the earth element at mūlādhāra chakra, water element

at maṇipūra chakra, the element of fire in svādhiṣṭhāna chakra, the element of air in the

anāhata chakra and the element of ākāśa in viśuddhi chakra, which is placed above these four

chakras; the tattva of mind in ājñācakra thus transcending the entire path of kula.” In general,

akula refers to Śiva and kula refers to Śakti. Śiva resides in sahasrāra and Śakti under normal

circumstances resides in mūlādhāra. When She ascends in the form of Kuṇḍalinī (Her subtlest

form) through suṣumna, She illuminates suṣumna and this illumination is infinite times

powerful than the sun. Though She illumines like the sun, She is as cool as the moon.

Kula And Akula:

Kula is the state of Śiva-Śakti union (Lalitā Sahasranāma 999), where Śakti is inherent in

Śiva. This can also be explained as the state of Paramaśiva (the highest state, the Absolute).

Akula is the pure state of Śiva. When akula refers to Śiva, obviously it refers to His place at

sahasrāra. But there is another interpretation for akula, which is the expression of Śakti

through 36 taatva-s which means manifestation. Jaideva Singh in his Śiva Sūtras says, “There

is double entendre (ambiguity with one interpretation that is indelicate) in the word akula. It

is impossible to bring this out in translation.” Abhinavagupta in his Tantrāloka (III.67) says,

“She is Parāśakti (the highest power of divine) expands the kula of Akula as Kaulikī, with

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whom Parameśvara rests always.” She is Kaulikī śakti whose course consists of identity,

distinction and identity-distinction. In spite of all Her activities, She is known as amūlā (not

akula), which means that Her origin eternally remains unknown. Ultimately when She

ascends from akula sahasrāra (below mūlādhāra chakra) in the form of effulgent Kuṇḍalinī

and unites with Śiva at sahasrāra, manifestation of the universe begins. This can be realized

only if one attains absolute perfection in kuṇḍalinī meditation. Akula also means beyond

sahasrāra, the crown chakra. This way, it can be explained that Śakti as kula resides in

mūlādhāra in the form of Kuṇḍalinī and Śiva is beyond sahasrāra or akula sahasrāra. This is

also confirmed by “akulendugālitāmṛadhārārūpiṇī” which means that they are in the form of

nectar that flows like a stream from akula sahasrāra. However, in antaryāga, akula sahasrāra

refers to the place below mūlādhāra. This means that She has to be contemplated from the

base of the human body till the top of the head.

Now we have to meditate on Lalitāmbikā along with bīja-s of each āvaraṇa, name of each

āvaraṇa, the name of śakti (devi) in the first petal (it is like using etc), number of petals in

each āvaraṇa, name of the yogini presiding over the respective āvaraṇa, presiding cakreśvarī

of each āvaraṇa. After mentally worshiping all of them we have to mentally offer dhūpa,

dipārādhana, naivedya and nīrājana. Number of petals of an āvaraṇa and number of petals of

a chakra have no relevance.

1. Akulasahasrāra:

(below mūlādhāra and this is called akula-sahasrāra because this too has one thousand petals

like sahasrāra)

4 अं आं स ः। चतुरश्रत्रयात्मक तै्रलोक्यमोहन ्चक्राशििात्र्यै अशणमाद्यष्टशवंिशत िशक्त सशहत प्रकटयोशगनीरूपायै शत्रपरुादेव्यै नमः॥

4 aṁ āṁ sauḥ | caturaśratrayātmaka trailokyamohan cakrādhiṣṭhātryai aṇimādyaṣṭaviṁśati

śakti sahita prakaṭayoginīrūpāyai tripurādevyai namaḥ ||

Notes: aṁ āṁ sauḥ are the bīja-s of first āvaraṇa devi; caturaśratrayātmaka – three squares of

the first āvaraṇa; trailokyamohan cakra is the name of the first āvaraṇa; aṇimādyaṣṭaviṁśati –

twenty eight śakti-s of first āvaraṇa, the first among them is Aṇimā. Prakaṭayoginī is the

name of the yoginī, who presides over the first āvaraṇa. Tipurādevi is the cakreśvarī

(presiding devi) of the first āvaraṇa.

2. Viṣuva Chakra

(this is between akulasahasrāra and mūlādhāra):

4 ऐ ंक्लीं स ः। र्षोडिदलपद्मात्मक सवाशिापररप रक चक्राशििात्र्य ैकामाकशिशण्याशद र्षोडििशक्तसशहत गुप्तयोशगनीरूपायै शत्रपरेुिीदेव्यै नमः॥

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4 aiṁ klīṁ sauḥ | ṣoḍaśadalapadmātmaka sarvāśāparipūraka cakrādhiṣṭhātryai

kāmākarśiṇyādi ṣoḍaśaśaktisahita guptayoginīrūpāyai tripureśīdevyai namaḥ ||

Notes: aiṁ klīṁ sauḥ are the bīja-s of second āvaraṇa devi; ṣoḍaśadalapadma – sixteen petal

lotus; sarvāśāparipūraka is the name of the second āvaraṇa; kāmākarśiṇyādi ṣoḍaśaśaktisahita

– sixteen śakti-s of second āvaraṇa beginning from Kāmākarśiṇi; Guptayoginī is the name of

the yoginī, who presides over the second āvaraṇa. Tripureśīdevi is the cakreśvarī (presiding

devi) of the second āvaraṇa.

3. Mūlādhāra Chakra:

4 ह्रीं क्लीं स ः। अष्टदलपद्मात्मक सवशसंक्षोभण चक्राशििात्र्य ैअनङ्गकुसमुाद्यष्टिशक्त सशहत गुप्ततरयोशगनी रूपाय ैशत्रपरुसनु्दरी देव्यै नमः॥

4 hrīṁ klīṁ sauḥ | aṣṭadalapadmātmaka sarvasaṁkṣobhaṇa cakrādhiṣṭhātryai

anaṅgakusumādyaṣṭaśakti sahita guptatarayoginī rūpāyai tripurasundarī devyai namaḥ ||

Notes: hrīṁ klīṁ sauḥ are the bīja-s of third āvaraṇa devi; aṣṭadalapadma – eight petal lotus;

Sarvasaṁkṣobhaṇa is the name of the third āvaraṇa. anaṅgakusumādyaṣṭaśakti sahita - eight

śakti-s of third āvaraṇa beginning from Anaṅgakusumā; Guptatarayoginī is the name of the

yoginī, who presides over the third āvaraṇa. Tripurasundarī is the cakreśvarī (presiding devi)

of the third āvaraṇa.

4. Svādhiṣṭhāna Chakra:

4 हैं ह्ख्फक्लीं ह्ख्फस ः। चतुदशिारात्मक सवशस भाग्यदायक चक्राशििात्र्य ैसवशसंक्षोशभण्याशद चददुशश्िशक्तसशहत संप्रदाययोशगनीरूपयै शत्रपरुवाशसशनदेव्यै नमः॥

4 haiṁ hklīṁ hsauḥ | caturdaśārātmaka sarvasaubhāgyadāyaka cakrādhiṣṭhātryai

sarvasaṁkṣobhiṇyādi cadurdaśśaktisahita saṁpradāyayoginīrūpayai tripuravāsinidevyai

namaḥ ||

Notes: haiṁ hklīṁ hsauḥ are the bīja-s of fourth āvaraṇa devi; caturdaśārātmaka – fourteen

petal lotus; Sarvasaubhāgyadāyaka is the name of the fourth āvaraṇa; sarvasaṁkṣobhiṇyādi

cadurdaśśaktisahita- fourteen śakti-s of fourth āvaraṇa beginning from Sarvasaṁkṣobhiṇi;

Saṁpradāyayoginī is the name of the yoginī, who presides over the fourth āvaraṇa.

Tripuravāsini is the cakreśvarī (presiding devi) of the fourth āvaraṇa.

5. Maṇipūraka Chakra:

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः। बशहदशिारात्मक सवाशथशसािक चक्राशििात्र्य ैसवशशसशद्धप्रदाशद दििशक्तसशहत संप्रदाययोशगनी रूपाय ैशत्रपरुाश्रीदेव्यै नमः॥

4 hsaiṁ hsklīṁ hssauḥ | bahirdaśārātmaka sarvārthasādhaka cakrādhiṣṭhātryai

sarvasiddhipradādi daśaśaktisahita saṁpradāyayoginī rūpāyai tripurāśrīdevyai namaḥ ||

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Notes: hsaiṁ hsklīṁ hssauḥ are the bīja-s of fifth āvaraṇa devi: bahirdaśārātmaka – outer ten

triagnles (there are two ten faced triangles, hence it is mentioned here as outer ten triagles);

Sarvārthasādhaka is the name of is the name of the fifth āvaraṇa; sarvasiddhipradādi

daśaśaktisahita – ten śakti-s of fifth āvaraṇa beginning from Sarvasiddhipradā;

Saṁpradāyayoginī is the name of the yoginī, who presides over the fifth āvaraṇa.

Tripurāśrīdevi is the cakreśvarī (presiding devi) of the fifth āvaraṇa.

6. Anāhata Chakra:

4 ह्रीं क्लीं बलें। अन्तदशिारात्मक सवशरक्षाकर चक्राशििात्र्य ैसवशज्ञाशददििशक्तसशहत शनगभशयोशगनीरूपायै शत्रपरुमाशलनीदेव्यै नमः॥

4 hrīṁ klīṁ bleṁ | antardaśārātmaka sarvarakṣākara cakrādhiṣṭhātryai

sarvajñādidaśaśaktisahita nigarbhayoginīrūpāyai tripuramālinīdevyai namaḥ ||

Notes: hrīṁ klīṁ bleṁ are the bīja-s of sixth āvaraṇa devi; antardaśārātmaka – inner ten

triangles; Sarvarakṣākara is the name of is the name of sixth āvaraṇa. sarvajñādi daśa śakti

sahita - ten śakti-s of sixth āvaraṇa beginning from Sarvajñā; Nigarbhayoginī is the name of

the yoginī, who presides over the sixth āvaraṇa. Tripuramālinīdevi is the cakreśvarī

(presiding devi) of sixth āvaraṇa.

7. Viśuddhi Chakra:

4 ह्रीं श्रीं स ः। अष्टारात्मक सवशरोगहर चक्राशििात्र्य ैवशिन्याद्यष्टिशक्तसशहत रहसययोशगनीरूपय ैशत्रपरुाशसद्धादेव्यै नमः॥

4 hrīṁ śrīṁ sauḥ | aṣṭārātmaka sarvarogahara cakrādhiṣṭhātryai

vaśinyādyaṣṭaśaktisahita rahasyayoginīrūpayai tripurāsiddhādevyai namaḥ ||

Notes: hrīṁ śrīṁ sauḥ are the bīja-s of seventh āvaraṇa devi; aṣṭārātmaka – eight triangles;

Sarvarogahara is the name of seventh āvaraṇa; vaśinyādyaṣṭa śakti sahita – Vaśinī vāgdevatā

and seven other vāgdevi-s of seventh āvaraṇa (composers of Lalitā Sahasranāma);

Rahasyayoginī is the name of the yoginī, who presides over the seventh āvaraṇa;

Tripurāsiddhādevi is the cakreśvarī (presiding devi) of seventh āvaraṇa.

8. Lambikā Chakra:

(lambin means the hanging soft palate in throat)

4 ह्ख्फस्रैं ह्ख्फसक्रीं ह्ख्फस्र ः। शत्रकोणात्मक सवशशसशद्धप्रद चक्राशििात्र्य ैआयुििशक्तसमेत कामेश्वयाशशद शत्रिशक्तसशहत अशतरहसययोशगनी रुपायै शत्रपरुाम्बादेव्यै

नमः॥

4 hsraiṁ hsklrīṁ hsrauḥ | trikoṇātmaka sarvasiddhiprada cakrādhiṣṭhātryai

āyudhaśaktisameta kāmeśvaryādi triśaktisahita atirahasyayoginī rupāyai tripurāmbādevyai

namaḥ ||

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Notes: hsraiṁ hsklrīṁ hsrauḥ are the bīja-s of eighth āvaraṇa devi. trikoṇātmaka – inner

triangle; sarvasiddhiprada is the name of eighth āvaraṇa; āyudhaśakti sameta kāmeśvaryādi

triśaktisahita – In eighth āvaraṇa, we worship the weaponries of Kāmeśvara and Kāmeśvarī.

After worshiping their weaponries, Kāmeśvarī, Vajreśvarī and Bagamālinī are worshiped in

the three corners of the innermost triangle; Atirahasyayoginī is the name of the yoginī, who

presides over the eighth āvaraṇa. Tripurāmbādevi is the cakreśvarī (presiding devi) of eighth

āvaraṇa.

9. Ājñācakra:

4 क ए ल ह्रीं। ह स क ह ल ह्रीं। स क ल ह्रीं॥ शबन्द्वात्मक सवाशनन्दमय चक्राशििात्र्य ैर्षडङ्गिशक्त सशहत परापराशतरहसययोशगनी महाशत्रपरुसनु्दरी

देव्यै नमः॥

4 ka e la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ || bindvātmaka sarvānandamaya

cakrādhiṣṭhātryai ṣaḍaṅgaśakti sahita parāparātirahasyayoginī mahātripurasundarī devyai

namaḥ ||

Notes: It is important to note that Pañcadaśī mantra is used as bīja-s for the ninth āvaraṇa.

Three sides of the inner most triangle are formed by each kūṭā of Pañcadaśī; bindvātmaka –

refers to the bindu (dot) within the triangle; Sarvānandamaya is the name of ninth āvaraṇa;

this is stage of Absolute Bliss, where Her Grace (śaktipāta) is showered on the contemplator;

ṣaḍaṅga śakti sahita- with six śakti-s; ṣaḍaṅga śakti can be explained in two ways. If we go

with Bālāṣaḍaṅga nyāsa, then these six śakti-s can be interpreted as hṛdaya, śira, śikhā,

kavaca, netra and astra śakti-s. We can also contemplate these śakti-s as Her six powers such

as omniscience, completeness, supreme levels of consciousness, freedom, everlasting power

and infinity. These are the six qualities of Śiva, who is Prakāśa (Self-illuminating). This is

explained in Lalitā Sahasranāma 386. Parāparātirahasyayoginī is the name of yoginī of the

ninth āvaraṇa. Mahātripurasundarī devis the presiding Deity of the ninth āvaraṇa. This

āvaraṇa is presided because Śiva is also there in the name of bindu (Lalitā Sahasranāma 905

is Baindavāsanā).

From ājñācakra to brahmarandra (an orifice at the top of the head in sahasrāra) there are ten

minor chakras. These chakras refer to nādabindu (which means the sound of ṁ, where bindu

is the dot causing the joining of lips to make ṁṁṁ sound; it is the combination of ‘ma’ (म)

and bindu or makāra bindu samyuktam. Now contemplation is to be made by visualizing a

straight line from ājñācakra to brahmarandra, dividing the entire portion into ten equidistant

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points. The first point starts at bindu, just above ājñācakra. In fact these ten dots have

different shapes.

i) 4 अं आं स ः नमः 4 aṁ āṁ sauḥ namaḥ at bindu.

ii) 4 ऐ ंक्लीं स ः नमः 4 aiṁ klīṁ sauḥ namaḥ at ardhacandra.

iii) 4 ह्रीं क्लीं स ः नमः 4 hrīṁ klīṁ sauḥ namaḥ at rodhini.

iv) 4 हैं ह्ख्फक्लीं ह्ख्फस ः नमः 4 haiṁ hklīṁ hsauḥ namaḥ at nāda.

v) 4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः नमः4 hsaiṁ hsklīṁ hssauḥ namaḥ at nādānta..

vi) 4 ह्रीं क्लीं बलें नमः hrīṁ klīṁ bleṁ namaḥ at śakti.

vii) 4 ह्रीं श्रीं स ः नमः 4 hrīṁ śrīṁ sauḥ namaḥ at vyāpikā.

viii) 4 ह्ख्फस्रैं ह्ख्फसक्रीं ह्ख्फस्र ः नमः 4 hsraiṁ hsklrīṁ hsrauḥ namaḥ samani.

ix) 4 क ए ल ह्रीं। ह स क ह ल ह्रीं। स क ल ह्रीं नमः 4 ka e la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ namaḥ

|| at unmani.

x) 4 र्षोडिी नमः 4 Ṣoḍaśī namaḥ at brahmarandra.

x is to be left out, if one is not initiated into Ṣoḍaśī.

Further Reading On Chakras:

Generally six chakras are known to us, as sahasrāra is not considered as a chakra. In addition

to the above 6 + 1, three more chakras are also commonly known above ājñācakra’ they are

lalanā (tongue), manas (mind) and soma (moon) chakras. These chakras are also called

ādhāra. Following is the list of twenty chakras that are mentioned in Advaitamārtaṇda, a

modern Sanskrit work by late Brahmānanda Svāmī.

1. Ādhāra; 2. Kuladīpa; 3. Yajñā; 4. svādhiṣṭhāna; 5. Raudra; 6. Karāla; 7. Gahvara; 8.

Viyāprada; 9. Trimukha; 10. Tripada; 11. Kāla-daṇḍaka; 12. Ukārā; 13. Kāladvāra; 14.

Karamgaka; 15. Dīpaka; 16. Ānanda-lalitā; 17. Maṇipūraka; 18. Nākula; 19. Kāla-bhedana

and 20. Mahotsāha.

At the end of antaryāga, we have mentally consecrated Parāśakti within and now, we have to

enthrone Her in Śri Cakra which is already purified and consecrated in the maṇḍala opposite

to us. Without fully visualising and establishing Her within, She cannot be invoked in Śri

Cakra. She has to be invoked in the inner triangle and bindu of Śri Cakra from within. The

sole purpose of antaryāga is only to visualize Her within.

In the next part, we have to invoke Her Śri Cakra and offer Her catuḥṣaṣṭyupacāra pūjā

(Lalitā Sahasranāma 235).

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22. 1) Invoking Her in Śri Cakra:

Technically, navāvaraṇa pūjā begins from here. In the previous part, antaryāga, She was

contemplated in different psychic chakras and taken to the top of sahasrāra. When we speak

about sahasrāra, it is obvious that we are referring to Śiva-Śakti union. How they are to be

invoked? They are to be contemplated as Kāmeśvara and Kāmeśvarī. In this form, She is

seated majestically and proudly on His left thigh. Kāmeśvara is Prakāśa and Kāmeśvarī is

Vimarśa. Kāmeśvara is in the bindu and Kāmeśvarī is the innermost triangle. This innermost

triangle and the bindu have manifested as Śivaliṅga, which is the cause of the universe.

Now, we have to take flowers using trikhaṇḍā mudra, move the kuṇḍalinī from mūlādhāra to

sahasrāra using our breath and consciousness. First inhale and by holding breath within,

move kuṇḍalinī to sahasrāra. Now exhale and at the time of exhalation, hold fingers of

trikhaṇḍā mudra with flowers below the nostrils and visualize Kāmeśvara and Kāmeśvarī in

the form of subtle prāṇa in the flowers and place the flowers in the middle of Śri Cakra. If

three different colour flowers are available, they can be kept in three joints of trikhaṇḍā

mudra. This means that we are transferring the visualized image of the Divine Couple

through our prāṇa (exhalation) to be consecrated in the middle of Śri Cakra. Without proper

contemplation within, as discussed in antaryāga (previous part), consecration in Śri Cakra

will be futile. The flowers are to be placed in Śri Cakra very carefully and very gently using

the following mantra. Under no circumstances, flowers should be thrown on Śri Cakra. They

are to placed with great reverence.

4 ह्रीं श्रीं स ः श्रीलशलतायाः अमतृचैतन्य म शतं कल्पयाशम नमः॥

4 hrīṁ śrīṁ sauḥ śrīlalitāyāḥ amṛtacaitanya mūrtiṁ kalpayāmi namaḥ ||

[amṛtacaitanya means imperishable knowledge or supreme knowledge. This means that They

are being invoked in the form of Supreme knowledge.]

22.2) Dhyāna verse:

इक्षुकोदण्डपषुपेर्ष ुपासाङ्कुि चतुभुशजाम।्

सवशदेवमयीं अंबां सवश स भाग्य सनु्दरीम॥्

सवशदीथशमयीं शदव्यां सवशकामप्रप ररणीम।्

सवशमन्त्रमयीं शनत्यां सवाशगम शविारदाम॥्

सवशके्षत्रमयीं देवीं सवशशवद्यामयीं शिवाम।्

सवशयागमयीं शवद्यां सवशदेव सवरूशपणीम॥्

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सवशिास्त्रमयीं शनत्यां सवाशगम नमसकृताम्।

सवाशम्नायमयीं देवीं सवाशयतन सेशवताम॥्

सवाशनन्दमयीं ज्ञानगह्वरां संशवदं पराम।्

एवं ध्यायेत ्परामंबां सशच्चदानन्द रूशपणीम॥्

ikṣukodaṇḍapuṣpeṣu pāsāṅkuśa caturbhujām |

sarvadevamayīṁ aṁbāṁ sarva saubhāgya sundarīm ||

sarvadīrthamayīṁ divyāṁ sarvakāmaprapūriṇīm |

sarvamantramayīṁ nityāṁ sarvāgama viśāradām ||

sarvakṣetramayīṁ devīṁ sarvavidyāmayīṁ śivām |

sarvayāgamayīṁ vidyāṁ sarvadeva svarūpiṇīm ||

sarvaśāstramayīṁ nityāṁ sarvāgama namaskṛtām |

sarvāmnāyamayīṁ devīṁ sarvāyatana sevitām ||

sarvānandamayīṁ jñānagahvarāṁ saṁvidaṁ parām |

evaṁ dhyāyet parāmaṁbāṁ saccidānanda rūpiṇīm ||

Meaning:

She is to be contemplated with a sugarcane bow, flower arrows, noose and goad in Her four

hands. She encompasses all gods and goddesses. She is an embodiment of all auspiciousness,

sacred rivers, fulfilling all desires, all types of mantras, sacred and traditional doctrines, holy

places (kṣetra technically means geometrical dimensions with astronomical and astrological

implications and holy places; kṣetra also means body), grammatical treatises in the form of

mantras that are communicated through initiations orally, all holy places and temples,

blissfulness and knowledge.

Further Reading On Dhyāna Verse:

The above verse says that She is the universe itself or She manifests as the universe. Parāśakti

is the Supreme Power of Śiva, known as Svātantrya Śakti or independent and absolute power

of Śiva, which He alone possesses. Śiva is in the form of illumination, hence He is known as

Prakāśa. Light without objects around is of no use. If we light a candle in a desert, there is no

use for this candle, as there are no objects around to reflect the light of the candle. If Śiva

alone is present, the manifestation of the universe will not be visible. Hence Parāśakti

manifests as the universe and is in total control of the universe and none of the activities of

the universe can happen without Her will, grace and knowledge. Hence, Lalitā

Sahasranāma (658) adores Her as Icchāśakti-jñānaśakti-kriyāśakti-svarūpiṇī (इच्छािशक्त-ज्ञानिशक्त-

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शक्रयािशक्त-सवरूशपणी), which is interpreted as follows: “She is in the form of three energies – the

energy of will, the energy of wisdom and the energy of action. These energies form a part of

trīśikā. Trīśikā (tri + iśikā) means analysis of three. Tri means three and iśikā means Īśvarī,

the power, abiding in divine consciousness. She is the controller of all triads in the process of

creation. For example, the three acts of the Brahman, creation, sustenance and dissolution.

Though She is said to be Īśvarī of creation, etc, She is not different from Śiva. The supreme

divine consciousness on the point of expansion according to Her inherent nature is Icchā

śakthi. The actual process of expansion is jñāna śakti and the process of diversity leading to

creation of the universe is kriyā śakti. The One who is the possessor of all three śakti-s or

energies is known as parā-śakti or the Supreme energy. Śrī Tantrālokaḥ (III.111) says “When

the power of action reflects upon soma (the essence of ecstasy), sūrya (the sun) and agni (the

fire) and we attain the indivisible Light that is our absolute bindu.” When kriyā Śaktī is

accomplished in the phases represented by icchā śaktī and jñāna śaktī, in the inner

manifestation, the Supreme Reality of Śiva is realized.”

Vimarśa is also non-dualistic in nature like Prakāśa. In other words, She is also non-dualistic

like Śiva. But there are two perspectives of Vimarśa, both being non-dualistic. Both are at the

metaphysical levels; first one (metaphysical to physical) is about Self-illuminating Śiva

uniting with Vimarśa to make the world process unfold. This is about the dynamics of power

of Śiva uniting with the recognition of power of light, Śakti. Therefore, without Śiva-Śakti

union, universe cannot manifest and worldly process cannot be initiated. The second one is

the reverse process, known as spiritual path or path to liberation (from physical to

metaphysical). Liberation can only be offered by Śiva, but She has to put Her stamp of

approval for liberation. This is explained in Lalitā Sahasranāma (727) Śiva-jñāna-pradāyinī,

which is explained thus: “She imparts the knowledge of Śiva, the Ultimate. Śiva jñāna

(knowledge) means the knowledge of the Brahman, which is also known as the Supreme

knowledge. To know Śiva, one should first know His Śaktī, who alone is capable of leading

a person to the Brahman or Śiva. Rāmāyaṇa says ‘wind can be realized through movements,

fire can be realised through heat and Śiva can be realized only through Śaktī.’ It can also be

said that Śiva is the source of knowledge for Her. It is said śaṁkaraṁ caitanyam which

means that Śiva is both jñāna and kriyā. He is the sovereign, pure free will, in knowledge

and action. Based upon this principle, Śiva Sūtra-s opens by saying caitanyamātmā.

Caitanyam means consciousness of the highest purity and knowledge. There is no difference

between Brahman and the highest form of consciousness. But how Śaktī alone is capable of

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unravelling Śiva? This is answered by Śiva Sūtra (I.6) again which says that by meditating

on Śaktī, the universe disappears as a separate entity thereby unveiling Self illuminating

Śiva. The process of such happening is described in Spanda Kārikā (I.8) (another treatise of

Kashmiri Saivism) which says ‘the empirical individual cannot ward off the urge of desires.

But entering the energetic circle of the Self (Śiva), he becomes equal to that Self.’ The seeker

of Śiva becomes Śiva himself. This is known as Śiva jñāna and She imparts this kind of

Supreme knowledge. It is also said that Śiva cannot be attained without first realising Śaktī.

She alone can lead one to Śiva. Śiva is inaccessible directly. Unless She chooses to impart the

required Supreme knowledge, none can realise Śiva. Hence, She is called Śiva-jñāna-

pradāyinī.”

What is the transformation that happens within after She imparts knowledge about Śiva?

:New experience unfolds when devotion transforms into love. This is full of love, full of

bliss, intensity of love rises here in kuṇḍalinī, which is the embodiment of love. Only in

kuṇḍalinī true love exists. It is Her touch within, which leads to tears of joy, will make us

stammer, which makes our voice break and ultimately blossoms out with laughter.” This

stage is known as inner absorption, known as antaḥ samāveśa (samāveśa means absorption).

When inner absorption is complete, which means ascension of kuṇḍalinī is complete,

universe is transcended and the meditator becomes one with the highest form of Śiva,

Paramaśiva, where She is inherent. Kulārṇava Tantra says, “A billion pūjā-s equal a stotra

(hymns in praise); a billion stotra-s equal a japa; a billion japa-s equal a dhyāna and a billion

dhyāna equal a laya (absorption).”

Only this understanding and contemplation leads to realization. Realisation happens only

when one surrenders to Her through mind, intellect, consciousness and ego (antaḥkaraṇa).

During navāvaraṇa pūjā, what is important is one’s ability to contemplate Her within and

bring Her out from within and make Her majestically seated on Śiva’s left lap in the middle

of Śri Cakra. Any extraneous thoughts during contemplation, are serious distractions for

antaḥ samāveśa. We should establish a strong connection between the Divine Couple and our

consciousness. Here, our consciousness means the dissolution of mind, intellect and ego into

consciousness where pure consciousness alone prevails. It is like offering as oblations our

mind, intellect and ego into the fire of consciousness.

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22.3) Āvāhana mantra-s:

Āvāhana means invitation or invocation. By using certain mantras and mudras, the Divine

Couple are invited from within to be seated in the midst of Śri Cakra along with Her retinue.

Following is the mantra.

4 ह्ख्फस्रैं ह्ख्फसक्रीम ्ह्ख्फस्र ः। महापद्मवनान्दसते कारणानन्द शवग्रह।े सवशभ तशहते मातः एहे्यशह परमेश्वरर॥ श्रीलशलतामहाशत्रपसुुशन्दरी पराभट्टाररका महाकामेिर

समेत आवाह्याशम॥

4 hsraiṁ hsklrīm hsrauḥ | mahāpadmavanāndaste kāraṇānanda vigrahe | sarvabhūtahite mātaḥ

ehyehi parameśvari || śrīlalitāmahātripursundarī parābhaṭṭārikā mahākāmeśara sameta

āvāhyāmi ||

Now place the flowers now being held in trikhaṇḍā in the centre of Śri Cakra. Now the

Divine Couple are seated in Śri Cakra. If they are contemplated well within and properly

invited to be seated in the midst of Śri Cakra, at the time of taking Their seat, subtle

resonances can be felt in the maṇḍala where Śri Cakra is kept.

In order to pay our respects first, we are now showing some mudras to them and these mudras

are known as āvāhana mudras. These mudras are used to stabilise our invocation. For each of

the following mantras, there are mudras. 4 is to be added before each of these mantras.

4 आवाशहता भव। 4 संसथाशपता भव। 4 सशन्नरुिाशपता भव। 4 सशन्नरुद्धा भव। 4 सम्मखुी भव। 4 अवकुशण्ठता भव। 4 सपु्रीता भव॥

4 āvāhitā bhava | 4 saṁsthāpitā bhava | 4 sannirudhāpitā bhava | 4 sanniruddhā bhava | 4

sammukhī bhava | 4 avakuṇṭhitā bhava | 4 suprītā bhava ||

Having thus established Them, now we have to do 64 types of upacāra-s to Them. Upacāra

can be explained as attendance with reverence. Sixty four types of upacāra-s is known as

chatuḥ-ṣaṣṭyupacāra. This is referred in Lalitā Sahasranāma (235) as “chatuḥ-

ṣaṣṭyupacārāḍhyā”. Sixty four upacāra-s is a long and time consuming procedure. If time is a

constraint, then these sixty four upacāra-s are curtailed to either five or sixteen. Five types of

upacāra-s are known as pañca- upacāra-s and sixteen types of upacāra-s are known as ṣoḍaśa-

upacāra-s.

22.4) Chatuḥ-ṣaṣṭyupacāra

Following is chatuḥ-ṣaṣṭyupacāra (64 upacāra-s). om aiṁ hrīṁ śrīṁ (ॐ ऐ ंह्रीं श्रीं) (4) are to be

prefixed to each upacāra. These upacāra-s are meant only for Lalitāmbikā. Śiva will continue

to remain seated in the bindu of Śri Cakra. It is to be remembered that Śiva is devoid of any

attributes and He is known as Nirguṇa Brahman and Lalitāmbikā is Saguṇa Brahman, who is

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the kinetic force of the universe. Śiva is Supreme and He alone shines by Himself; hence He

is known as Prakāśa. He is beyond all these rituals and hence He is known as niśkriyā, which

means inactive.

Example: The portion marked as ------ each of the upacāra-s mentioned below is to be filled.

om aiṁ hrīṁ śrīṁ śrī lalitāyai -------- kalpayāmi namaḥ |

ॐ ऐ ंह्रीं श्रीं श्रीलशलताय ै-------- कल्पयाशम नमः।

(kalpayāmi - an expressive style that uses events to describe some action; an extended

metaphor. Kalpita means inferred or assumed. Basically, these 64 upacāra-s are to be

contemplated. Kalpita also means arranged. Kalpayāmi is different from samarpayāmi;

samarpayāmi means offering in person, whereas kalpayāmi is conceptualisation or

visualization. It is stated that in the absence of any of the 64 offerings not available, a drop

from sāmānya arghya can be offered in Her left hand with flowers. It would be better to

contemplate those offerings that are not easily available. The very purpose of using

kalpayāmi indicates that most of these offerings can be offered to Her mentally.)

Please note: While reading this article, every upacāra is to be contemplated. Please spend

some time during each upacāra.

For example 1 is be recited like this.

1. ॐ ऐ ंह्रीं श्रीं श्री श्रीलशलताय ैपाद्यं कल्पयशम नमः।

om aiṁ hrīṁ śrīṁ śrī lalitāyai pādyaṁ kalpayami namaḥ |

(offering water for washing hands and feet; in 64 upacāra-s ācamana is also included here)

2. आभरणावरोपणं ābharaṇāvaropaṇaṁ (removing Her jewels)

3. सगुशन्ितैल अभ्यङ्गं sugandhitaila abhyaṅgaṁ (applying aroma oil on Her)

4. मञ्जनिालाप्रवेिनं mañjanaśālāpraveśanaṁ (entering into the place where She is going to be

bathed)

5. मञ्जनिाल मशणपीठोपवेिनं mañjanaśāla maṇipīṭhopaveśanaṁ (taking Her seat on gem studded

pedestal and gets ready for bath)

6. शदव्यासनानीयोद्वयतशनं divyāsanānīyodvayartanaṁ (applying fragrant powders)

7. उषणोदकसनानं uṣṇodakasnānaṁ (bathing with hot water)

(Mantramātṛkāpuṣpamālāstavaḥ (verse 4): After visualizing Her place, Her throne and

after having washer Her feet and offered Her water, the aspirant now gives Her a bath.)

8. कनककलिच्यतु सकल तीताशशभर्षकं kanakakalaśacyuta sakala tīrtābhiṣakaṁ (bathing Her with water

brought from various sacred rivers in gold pots)

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9. ि तवस्त्रपररमाजशनं dhautavastraparimārjanaṁ (predry with towels)

10. अरुणदकु लपररिानं aruṇadukūlaparidhānaṁ (adoring Her with crimson garment)

(Mantramātṛkāpuṣpamālāstavaḥ (verse 5) I have gathered bright precious stones from the

golden Mount Meru and fixed them on the red upper garment which is in the colour of

saffron.)

11. अरुणदकु लपररिानं aruṇadukūlaparidhānaṁ (adoring Her with crimson upper garment)

12. आलेपमण्टपप्रवेिनं ālepamaṇṭapapraveśanaṁ (entering into a room for application of perfumes)

(Mantramātṛkāpuṣpamālāstavaḥ (verse 7) “I have prepared sandal paste mixed with camphor

and saffron to apply on Your body. I have musk tialka to be placed on Your forehead. I have

gorocanā for Your mirror like cheeks. I have eyeliner for Your eyes and I have thick paste of

pure musk for your lotus like neck. I offer all this for Your delight.”)

13. आलेपमण्टप मशणपीठोपवेिनं ālepamaṇṭapa maṇipīṭhopaveśanaṁ (making Her to sit on a gem

studded pedestal)

14. चन्दनागरु कुङ्कुम मगृमत कप शर कसत री गोरोचनाशद शदव्यगन्िसवाशङ्शगणशवलेपनं

candanāgaru kuṅkuma mṛgamata karpūra kastūrī gorocanādi

divyagandhasarvāṅgiṇavilepanaṁ (application of paste made of sandal, saffron and other five

fragrant ingredients; these ingredients are freshly grinded and made in the form of paste)

(Lalitā Sahasranāma 434 Candana-drava-digdhāṅgī - Her body is smeared with sandal paste.)

15. केिभारसय कालागरुि पं keśabhārasya kālāgarudhūpaṁ (offering aromatic smoke to Her hair)

(Mantramātṛkāpuṣpamālāstavaḥ (verse 9) Your hair appearing like a chain of bees, bewitch

the mind of Śiva. Though Your body is the playground for fragrances, I mentally offer to

Your body and hair, the fumes of ten different types of incenses.)

16. मशल्लका मालती जाती चम्पक अिोक ितपत्र प ग गुहळी पनु्नाग कह्लार मु् य सवशतुशकुसमु मालाः

mallikā mālatī jātī campaka aśoka śatapatra pūga guhaḻī punnāga kahlāra mukhya

sarvartukusuma mālāḥ

Ten different flowers are mentioned here. Garlands are made out of these flowers and

adorned on Her. These flowers also adorn Her hair.

(Mantramātṛkāpuṣpamālāstavaḥ (verse 8): “There are several flowers mentioned here and

many of them cannot be properly translated into English. The flowers are white water lily,

blossomed blue lotus, jasmine, fragrant herbs, another flower of jasmine family, yellow

colored campaka flower, another flower of jasmine family that blossoms in the evening,

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flowers of coral tree, fragrant oleander, leaves of another herb, golden lotus and other

fragrant flowers.”)

(Lalitā Sahasranāma (13) Campakāśoka-punnāga-saugandhika-lasat-kacā. “Campaka, aśoka,

punnāga, saugandhika are the four types of fragrant flowers that adorn Her hair. But Her hair

does not get fragrance because of these flowers, whereas these flowers get their fragrance

from Her hair. Her hair is always sweet smelling.”)

17. भ र्षणमण्टप प्रवेिनं bhūṣaṇamaṇṭapa praveśanaṁ (She now enters into a hall where She is going

to be adorned with various types of ornaments.)

18. भ र्षणमण्टप मशणपीठोपवेिनं bhūṣaṇamaṇṭapa maṇipīṭhopaveśanaṁ (She is made to sit on a gem

studded pedestal where is She is adorned with all types of ornaments. These ornaments are

adorned on Her one after another as described in subsequent upacāra-s.)

(Mantramātṛkāpuṣpamālāstavaḥ (verse 6): Please accept necklaces, bracelets, bracelets with

tiny bells, anklets, ear studs, crown, head ornament, nose stud, finger rings, bangles and waist

band.)

19. नवमशणमकुटं navamaṇimakuṭaṁ (crown made of nine precious gems)

(Lalitā Sahasranāma (14) Kuruvinda-maṇiśreṇī-kanat-koṭīra-maṇḍitā: Kuruvinda is a rare

type of ruby, which is red in colour. This particular type of ruby is said to enhance love,

wealth and devotion for Viṣṇu (Viṣṇu is Her brother). These rubies adorn Her crown. When

She is meditated upon with this red crown, spirituality and prosperity will increase.

Saundarya Laharī (verse 42) says, “Why will not he, who extols your golden crown, closely

stud with the twelve Suns (twelve āditya-s - dvādasa āditya-s, each āditya representing one

solar month ) transformed into gems, form the idea that the digit of the (crescent) Moon,

variegated by enveloping lustre of the inlaid gems, is but the bow of Indra (rainbow)?” Śrī

Śaktī Mahimnaḥ (verse 42) also describes Her crown.)

20. चन्रश्कलं candraśkalaṁ (an ornament appearing like crescent moon)

21. सीमन्तशसन्द रं sīmantasindūraṁ (vermilion kept at the parting of hair at forehead).

22. शतलकरत्नं tilakaratnaṁ (mark on the forehead just above the meeting points of eyebrows.

(Lalitā Sahasranāma (16) Mukacandra-kalaṇkābha-mṛganābhi-viśeṣakā - She is wearing a

kastūri (kastūrikā a fragrant paste) tilaka (a mark on the forehead made with musk, sandal-

wood, etc) and Lalitā Sahasranāma (632) Sindūra-tilakāñcitā - She is adorned with vermillion

mark on Her forehead.)

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23. कालाञ्जनं kālāñjanaṁ (black collyrium applied to the eyelashes or the inner coat of the

eyelids)

24. वालीयगुलं vālīyugalaṁ (adorning ear studs)

(Lalitā Sahasranāma (864) Kanat-kanaka-tāṭaṅkā - She is wearing glittering ear studs made of

shining gold. Saundarya Laharī (verse 28) says that it is due to the power of Her tāṭaṅkā (ear

studs), Śiva becomes deathless, even after swallowing the terrible poison. It is also said that

sun and moon are Her ear studs.)

25. मशणकुण्डलयगुलं maṇikuṇḍalayugalaṁ (a pair of hanging ear studs made of precious stones

fixed to the pair of vālīyugalaṁ)

26. नासाभरणं nāsābharaṇaṁ (nose studs)

(Lalitā Sahasranāma (20) tārākānthi-tiraskāri-nāsabharaṇa-bhāsurā - She is wearing a nose

stud that outshines the stars. Her nose stud is made up of rubies and pearls. Tārā means

stars Tārā also means two goddesses Maṅgalā and Śuklā. Śuklā has later come to be known

as Śukrā. Possibly these Maṅgalā and Śukrā could mean the two planets Mars and Venus.

Each planet governs certain precious stones. Planet Mars rules ruby that is red in colour and

Venus rules diamond (Mani Mālā II.79). It can also be said that these two planets adorn Her

nose.)

27. अिरयावकं adharayāvakaṁ (lipstick)

28. प्रदमभ र्षणं pradamabhūṣaṇaṁ (māṅgalya-sūtra)

(Lalitā Sahasranāma (30) Kāmeśa-baddha-māṅgalya-sūtra-śobhita-kandharā - Her neck is

adorned with the māṅgalya sūtra (married women wear this) tied by Kāmeśvara.)

29. कनकशचन्ताकं kanakacintākaṁ (gold necklace that is worn close to the neck; not of hanging

type)

30. पदकं padakaṁ (comparatively small pendant)

31. महापदकं mahāpadakaṁ (bigger pendant)

32. मकु्तावलीmuktāvalī (pearl necklace)

33. एकावशलं ekāvaliṁ (a necklace made of 27 pearls; probably referring to 27 stars)

34. छन्नवीरं channavīraṁ (crisscrossing of gold braids)

35. केयरुयगुल चतुष्टयं keyurayugala catuṣṭayaṁ (bangle like ornaments worn on Her four upper

arms)

(Lalitā Sahasranāma (31) Kanakāṅgada-keyūra-kamanīya-bhujanvitā - kanaka – golden;

aṅgada – bangles or bracelets; keyūra is a type of ornament worn in the upper arms. She is

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wearing these ornaments. Possibly, this could mean the following. Both these ornaments are

made out of gold and worn in the arms.)

36. वलयावशलं valayāvaliṁ (concatenation of bangles)

37. ऊशमशकावशलं ūrmikāvaliṁ (rings in every finger)

38. काञ्चीदाम kāñcīdāma (waist band)

(Lalitā Sahasranāma (36) stanabhāra-dalanmadhya-paṭṭabandha-valitrayā - The golden belt

that She wears supports Her waist as it bends under the heaviness of Her bosoms, resulting in

three folds in Her stomach area.)

39. कशटस तं्र kaṭisūtraṁ (gold girdle)

(Lalitā Sahasranāma (38) Ratna-kiṅkiṇikā-ramya-raśanā-dāma-bhūṣitā - She is adorned with

girdle studded with mini bells and gems. Devi’s Pañcadaśī mantra consists of three parts or

kūṭa-s. Vāgbhava kūṭa was discussed from nāma 13 to 29. Madhya kūṭa was discussed from

30 to 38 and Śaktī kūṭa will be discussed from 39 to 47. Devi’s face is vāgbhava kūṭa, from

face to hip is madhya kūṭa (also known as kāmarāja kūṭa) and Śaktī kūṭa is hip downwards.)

40. स भाग्याभरणं saubhāgyābharaṇaṁ (various gold shapes are fixed to gold girdle; what is

referred here is a gold leaf resembling peepul tree, which signifies auspiciousness.)

41. पादकटकं pādakaṭakaṁ (anklets)

(Lalitā Sahasranāma (46) siñjāna-maṇi-mañjīra-maṇḍita-srīpadāmbujā - She is wearing

anklets made out of precious gems that shine.)

42. रत्नन परंु ratnanūpuraṁ (ornaments for the toes, ankles and feet interconnecting them)

43. पादाङ्गुलीयकं pādāṅgulīayakaṁ (toe rings; generally they are worn on the second toe; but

they are also worn on all the toes webbed by a gold chains).

44. पािं pāśaṁ (noose or chord)

(Lalitā Sahasranāma (8) Rāgasvarūpa-pāśāḍhyā - Rāga means desire or a wish. Pāśa is a type

of rope used to pull an object. She pulls all the desires of Her devotees using this rope.

There are three śakti-s (śakti in this context means power) – iccā, jñāna and kriya. This nāma

talks about iccā śakti or the desire. She never allows Her devotees to sink with desires. This

arm is Her left upper arm and is represented and is represented by Aśvārūdā Devi.)

45. अङ्कुिं aṅkuśaṁ (an elephant hook)

(Lalitā Sahasranāma (9) Krodhākāraṅkuśojvalā - She holds an elephant hook in her right

upper arm. Krodha means hatred and akāra means knowledge. This nāma talks about subtle

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body. Knowledge is always subtle. She uses this elephant hook to destroy the hatred if

developed in Her devotees and gives them knowledge.)

46. पणु्रेक्षुचापां puṇḍrekṣucāpāṁ (puṇḍra – a type of red coloured sugar cane; ikṣu – also means

sugar cane) adorning Her left arm with sugar cane bow.

(Lalitā Sahasranāma (10) Manorūpekṣu-kodaṇḍā - Mind involves both saṃkalpa and

vikalpa. Saṃkalpa means resolve, process of thought. Vikalpa means difference of

perception. Both are opposite to each other. Mind is also subtle like knowledge. Mind is

reflected through the five sensory organs. It has both saṃkalpa and vikalpa quality as it acts

through the impressions received from sense organs that get fine tuned in the form of thought

and finally explodes in the form of actions. Ikṣu means sugar cane and kodaṇḍa means a

bow. She is holding in Her left upper arm a bow of sugar cane.)

47. पषुपबाणान ्puṣpabāṇān (adorning Her with five flowers as arrows in Her right lower arm.)

(Lalitā Sahasranāma (11) Pañcatanmātra-sāyakā - The five flower arrows represent five

subtle elements. These five flowers or arrows are described differently in various tantra

śāstra-s. These five flowers are lotus flower, raktakairava flower, kalhara flower, indivara

flower and flowers of mango tree. These five flowers represent excitement, madness,

confusion, stimulation and destruction.)

48. श्रीमन्माशणक्यपादकेु śrīmanmāṇikyapāduke (a pair of sandals made of ruby)

She is getting ready to return to Śri Cakra, where Kāmeśvara is waiting for Her.

49. सवसमान वेर्षशभ आवरण देवताशभः सह श्री चक्राशिरोहनं

svasamāna veṣabhi āvaraṇa devatābhiḥ saha śrī cakrādhirohanaṁ

(She is ascending Śri Cakra with Her attendants (āvaraṇa devi-s), who are equally well

dressed and ornamented. At this point all āvaraṇa devi-s take their respective positions; but

She stands beside Kāmeśvara.)

50. कामेश्वराङ्कपयशङ्क उपवेिनं kāmeśvarāṅkaparyaṅka upaveśanaṁ (She is sitting on the left lap of

Kāmeśvara)

(Lalitā Sahasranāma (52) Śiva-kāmeśvarāṅkasthā - She sits on the left thigh of Śiva. This is

the form of Saguṇa Brahman. Śiva is Prakāśa form and self illuminating and Śaktī is His

Vimarśa form. It is good to meditate upon this posture of Them. Why She is sitting on his

left thigh? Heart is on the left side and She is said to be Śiva’s heart (could also mean love).

51. अमतृासवचर्षकं amṛtāsavacaṣakaṁ (offering Them cup of honey)

52 and 53 are to be offered twice, one for Kāmeśvara and Kāmeśvarī.

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52. आचमनीयं ācamanīyaṁ (offering water to wash Their mouths).

53. कप शरवीशटकां karpūravīṭikāṁ (Karpūravītikā is a combination of fragrant ingredients, used to

chew along with the betel leaves. The ingredients used are – saffron, cardamom, clove,

camphor, kastūri, nutmeg and mace or myristica fragrans or jātipattrī (arillus of the nut also

known as myristica officinalis). The ingredients are finely powdered and mixed with

powdered sugar candy. This Karpūravītikā powder when used with betel leaves for chewing

gives immense fragrance and delicious taste). When She chews this, it provides fragrance to

the entire universe.)

(Lalitā Sahasranāma (559) Tāmbhūla-pūrita-mukhī - She is fond of chewing betel leaves with

karpūra vīṭikā (nāma 26). The betel leaves turn Her lips into red colour. This nāma says that

Her face shines with betel leaves in Her mouth. The fragrance of betel leaves with karpūra

vīṭikā emanates pleasing fragrance.)

54. आनन्दोल्लासशवलासहासं ānandollāsavilāsahāsaṁ (She smiles at us if we have done all the above

with devotion and love. When She smiles, we also smile at Her with tears rolling down. The

tears we shed now signals Her acceptance of our upacāra-s offered to Her.)

55. मङ्गलराशत्रकम ् maṅgalarātrikam (Showing nine lamps to Them. This is a sign of

auspiciousness. There is a separate procedure for this, which will be dealt with in the next

part. Only after performing this, further upacāra-s should be continued.)

56. छतं्र chatraṁ (offering them gold umbrella with gems and diamonds emebdeed. This is

done as a mark of paying our respects to Rājarājesvarā and Rājarājesvarī (Kāmeśvara and

Kāmeśvarī).

57. चामरं cāmaraṁ (this is a kind of fan made out of plumes of white horse; They are being

fanned with cāmara, a mark of respect.)

58. दपशणं darpaṇaṁ (showing mirror to them in order to make them look at the mirror and enjoy

the company of each other. It is also a sign of auspiciousness.)

59. तालवनृ्तं tālavṛntaṁ (fanning them hand fans made out of palm leaves.)

60. गन्िं gandhaṁ (offering them sandal paste)

61. पषुपं puṣpaṁ (offering Her flowers – flowers can be placed at Their lotus feet).

Following three should be done at the end of navāvaraṇa pūjā.

62. ि पं dhūpaṁ (offering incense; incense should be shown to them from a distance, so that it

does not affect their inhalation (they are to be contemplated with life).

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63. दीपं dīpaṁ (waving of lamps before Them. This is done out of reverence. There are several

types of dīpa-s, including ekahāratī dīpaṁ, alaṅkāra dīpaṁ, pañcahārati dīpaṁ, Gāyatrī

dīpaṁ, nandi dīpaṁ, pūrṇakumbha dīpaṁ and finally nīrājana.

64. नैवेद्य ंnaivedyaṁ (offering of food and other delicacies along with fruits. First, cooked food

is to be offered, followed by ācamanīyaṁ (to wash their hands, mouth and feet) followed by

offering of drinking water, followed by fruits and finally betel leaves with karpūravītikā.)

Now we have wait for Their ascent to proceed further.

22.4.55) मङ्गलरात्रिकम ्Maṅgalarātrikam

(This has already been referred in the previous part. Now, relevant mantras and procedures

are being discussed.)

A copper or silver plate and rice or wheat flour, milk, nine wicks, ghee and camphor are

required. Mix flour with milk and sugar and make dough. Using the dough prepare nine

triangle shaped lamps. They should be designed in such a way that there is some space

available to pour few drops of ghee in the middle. These lamps should be arranged like eight

petal lotus and the ninth lamp should be placed in the centre. Individual lamps should be

made like a damuru. There are other variations in this arrangement. Now, the wicks are to be

dipped in ghee and smeared with camphor at the tip of the wicks. In the space available in

each of these lamps for ghee, a few drops of ghee are to be poured and wicks are lit. It is to be

ensured that all the nine lamps burn simultaneously and with the same kind of flame. When

the lamps are lit, “ह्रीं hrīṁ” is to be recited. This should be recited while lighting all the nine

lamps.

Now, by touching (abhimantraṇa) the plate, recite the following mantra which is known as

navākṣarī ratneśvarī mantra (नवाक्षरी रत्नेश्वरी).

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4 śrīṁ hrīṁ glūṁ slūṁ mlūṁ plūṁ nlūṁ hrīṁ śrīṁ

4 श्रीं ह्रीं ग्ल ं सल ं म्ल ं प्तल ंन्ल ं ह्रीं श्रीं

After completing the recitation, show chakra mudra to the lamps.

Now recite mūlamantra by touching the plate (abhimantraṇa means abhi-mantraṇa-mantra;

making anything sacred by a special formula or consecrating). Now take the plate and rotate

clockwise nine times in front of (like dipārādhana) Kāmeśvarā and Kāmeśvarī (if idols are

available) and Śri Cakra by reciting two mantras. First mantra is the first verse of Durgā

Sūktaṁ.

i) जादेवेदसे सनुवाम सोममरातीयतो शनदहाशत वेदः। स नः पर्षशदशत शवश्वा नावेव शसन्िु ंतुररतात्यशग्नः॥

jādevedase sunavāma somamarātīyato nidahāti vedaḥ | sa naḥ parṣadati viśvā nāveva sindhuṁ

turitātyagniḥ ||

ii) समसत चक्र चके्रिीयतेु देशव नवाशत्मके।

आराशत्रकशमद ंदभु्यं गहृाण मम शसद्धये॥

samasta cakra cakreśīyute devi navātmike |

ārātrikamidaṁ dubhyaṁ gṛhāṇa mama siddhaye ||

After having done this, we have to place the lamp to our right.

23) चतरुायतन प जा Caturāyatana Pūjā

Āyatana means resting place or abode. Every place and every being is āyatana of Śiva. As we

know that there are five types of śakti-s – citśakti, ānandaśakti, icchāśakti, jñānaśakti and

kriyāśakti. The first three śakti-s along with the last two śakti-s are responsible for creation.

These five śakti-s are known as Śiva, Śakti, Sadāśiva, Īśvara and Śuddhavidyā respectively.

Technically, worshiping these five śakti-s is known as pañcāyatana pūjā. Therefore,

pañcāyatana pūjā means worshipping the five primary principles of creation, as mentioned

above. Śiva alone is Absolute and the rest have originated from Him. He alone pervades the

entire universe. He is Cit (Absolute Consciousness) and Śakti is full of Bliss (Ānandaśakti).

Both of them are known as Saccidānanda, who pervade the universe. In order to let us know

that the whole world is permeated by Saccidānanda and no object or being is different from

Saccidānanda, pañcāyatana pūjā is performed. There are three types of pañcāyatana pūjā –

Śiva, Śakti and Viṣṇu pañcāyatana pūjā-s. In any pañcāyatana pūjā, five Gods are worshiped

and they are Śiva, Śakti, Viṣṇu, Gaṇeśa and Sūrya. The presiding deity is placed in the

middle and other deities are worshiped clockwise beginning from North East (īśāna), South

East, South West and North West.

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In navāvaraṇa pūjā, which is performed to attain Her Grace and Compassion, instead of

pañcāyatana pūjā, caturāyatana pūjā is performed, as Kāmeśvarī is majestically seated in the

middle of Śri Cakra along with Mahā-Kāmeśvara. Theoretically, caturāyatana pūjā is Śakti

pañcāyatana pūjā. Kāmeśvarī is worshiped in the middle, Gaṇeśa in nirṛti (South West),

Sūrya in vāyu (North West), Viṣṇu in īśāna (North East) and Śiva in agni (South East).

Gaṇeśa is the chief of gaṇa-s, who protects the universe (14 worlds). He is an embodiment of

knowledge. He is not only the obstacle remover, but also causes obstacles. Hence, he is

worshiped first in order to remove any possible obstacles. (However, for a true devotee no

obstacles will be there in his spiritual path; however, he has to undergo the pains and

sufferings of life due to his or her individual karma and the group karma - group means

society as well as relationships). Sūrya (the sun) has the ability to create and he rules the

world along with his consort Savitā. Since he is the creator (creator contextually does not

refer to Brahman), Sūrya is worshiped. Viṣṇu is the sustainer of the universe and hence Viṣṇu

is worshiped. Śiva is worshiped as Rudra, who alone is capable of annihilating the universe,

hence He is worshiped. Śiva has multiple manifestations, from a subordinate staff to the chief

executive. Though He is known through different names such as Sadāśiva, Īśvara, Mahādeva,

Īśāna, Kāmeśvara, Bhairava, etc, all these forms are different manifestations of Śiva only.

Hence Śiva is worshiped. Parāśakti is worshiped in the centre, in the innermost triangle of Śri

Cakra. She is the embodiment of everything that prevails in the universe. She gets Her energy

from Śiva and She acts on behalf of Śiva. She gives spiritual knowledge and bliss. Without

Her Grace, liberation cannot be attained. She is Prakāśa Vimarśa Mahāmāyā Svarūpini. The

very purpose of navāvaraṇa pūjā is only to contemplate Her perpetually, setting aside

attachments to material world (normal living is not material attachment; if we do not live

normal materialistic life, Kṛṣṇa will be angry with us as we would be violating His teaching

on karma yoga!)

Pūjayāmi And Tarpayāmi:

This is the most significant aspect of navāvaraṇa pūjā. Hereafter, at the end of every mantra

pūjanaṁ and tarpaṇaṁ are to be done. Flowers are to be taken in the left hand. In the right

hand, tweezers is to be taken with a piece of ginger held between the tweezers. At the time of

saying pūjayāmi flowers from the left hand are to be placed. At the time of saying tarpayāmi,

the ginger piece is to be dipped into viśeṣa arghya using the tweezers and a drop of viśeṣa

arghya is to be offered in the same place where flowers are placed. This is further explained

in Gaṇeśa pūjā.

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23.1) Gaṇeśa pūjā.

I) Gaṇeśa Āvahana:

4 शसद्धलक्ष्म्मी समेत श्री महागणपशत ध्यायाशम। आवाहयाशम ॥

आसनं ।पाद्यं। अघ्यं।सनपयाशम।आचमनीयं।वसं्त्र।गन्िान ्िारयाशम। पषुपैः प जयाशम॥

4 siddhalakṣmī sameta śrī mahāgaṇapati dhyāyāmi | āvāhayāmi ॥

āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān dhārayāmi | puṣpaiḥ

pūjayāmi ||

Ii) Gaṇeśa Mūlamantra:

(to be recited three times)

4 ॐ श्रीं ह्रीं क्लीं ग्लौं गं गणपतये वरवरद सवशजनंमे विमानय सवाहा । शसद्धलक्ष्म्मी समेत श्री महागणपशत श्री पादकुां प जयाशम तपशयाशम नमः॥

4 om śrīṁ hrīṁ klīṁ glauṁ gaṁ gaṇapataye varavarada sarvajanaṁme vaśamānaya svāhā ।

siddhalakṣmī sameta śrī mahāgaṇapati śrī pādukāṁ pūjayāmi tarpayāmi namaḥ ||

Now take flowers in the left palm and place the flowers, where Gaṇeśa idol is kept (nirṛti -

South West) and simultaneously take amṛta using a tweezers made of either silver or copper.

This is meant to perform tarpaṇa. Instead of a tweezers, a thin silver rod with spikes on one

side and a very small uttaraṇi like structure which can hold one or two drops of viśeṣa arghya

can also be used. At the end of the tweezers peeled ginger should be placed firmly. The tip of

tweezers is dipped into viśeṣa arghya, a drop of amṛta is taken and immediately placed in the

place where flowers are placed. This procedure is known as pūjayāmi and tarpayāmi. In fact,

both pūjanaṁ and tarpaṇaṁ should be done simultaneously.

Note: śrī pādukāṁ pūjayāmi tarpayāmi namaḥ will hence forth be referred as spptn.

Iii) Arcana:

(only flowers to be offered)

ॐ समुखुाय नमः। एकदन्ताय नमः। कशप्तललाय नमः। गजकणशकाय नमः। लम्बोदराय नमः। शवकटाय नमः। शवग्नराजाय नमः। शवनायकाय नमः।

ि मकेतवे नमः। गणाध्यक्षाय नमः। फालचन्राय नमः गजाननाय नमः। वक्रतुण्डाय नमः। ि पशकणाशय नमः। हरेम्बाय नमः। सकन्दप वशजाय नमः॥

om sumukhāya namaḥ | ekadantāya namaḥ | kaplilāya namaḥ | gajakarṇakāya namaḥ |

lambodarāya namaḥ | vikaṭāya namaḥ | vignarājāya namaḥ | vināyakāya namaḥ dhūmaketave

namaḥ |

gaṇādhyakṣāya namaḥ | phālacandrāya namaḥ | gajānanāya namaḥ | vakratuṇḍāya namaḥ |

śūrpakarṇāya namaḥ | herambāya namaḥ | skandapūrvajāya namaḥ ||

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(Any verses and hymns in praise of Gaṇapati such as Śrī Gaṇeṣātharvaṣīrṣam can be chanted

at this point. Similarly verses, hymns and Veda mantras can be recited while doing pūjā-s to

Sūrya, Viṣṇu and Rudra).

Iv) Upacāra-S:

dhūpa , dipārādhana, naivedya and nīrājana.

V) Gaṇeśa Gāyatrī:

तत्परुुर्षाय शवद्मह ेवक्रतुण्डाय िीमशह।

तन्नो दशन्तः प्रचोदयात्॥

tatpuruṣāya vidmahe vakratuṇḍāya dhīmahi |

tanno dantiḥ pracodayāt ||

{From this point onwards, naivedya should be kept ready for every upacāra. There will be a

need of 14 sets comprising of 4 (caturāyatana pūjā) + 9 (for nine āvaraṇa –s) + 1 (after

completing pūjā for all the nine āvaraṇa –s; this is the main one) dhūpa , dipārādhana,

naivedya and nīrājana; necessary materials should have been kept ready).

23.2) Sūrya pūjā.

I) Sūrya Āvahana:

4 प्रकाि िशक्त सशहत मातशण्डभैरव ध्यायाशम। आवाहयाशम ॥

आसनं ।पाद्यं। अघ्यं।सनपयाशम।आचमनीयं।वसं्त्र।गन्िान ्िारयाशम। पषुपैः प जयाशम॥

4 prakāśa śakti sahita mārtaṇḍabhairava dhyāyāmi | āvāhayāmi ॥

āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān dhārayāmi | puṣpaiḥ

pūjayāmi ||

(Mārtaṇḍa is derived from mārtāṇḍa, which means bird sprung from a lifeless egg. Mārtaṇḍa,

which is used here refers to sun god. Mārtaṇḍa also signifies numeric twelve and therefore

could possibly refer twelve Āditya-s)

Ii) Sūrya Mūlamantra:

(following spptn to be done 12 times; there are texts which say only 3 times; ultimately

Guru’s words alone count)

4 ॐ घशृणः स यश आशदत्योम॥् प्रकाि िशक्त सशहत मातशण्डभैरव श्री पादकुां प जयाशम तपशयाशम नमः (spptn) ॥

4 om ghṛṇiḥ sūrya ādityom || prakāśa śakti sahita mārtaṇḍabhairava śrī pādukāṁ pūjayāmi

tarpayāmi namaḥ (spptn) ||

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(spptn - śrī pādukāṁ pūjayāmi tarpayāmi namaḥ; spptn - श्री पादकुां प जयाशम तपशयाशम नमः)

Iii) Arcana:

(only flowers to be offered)

(om is to be prefixed and namaḥ to be suffixed to each nāma)

ॐ शमत्राय नमः। रवये। स याशय। भानवे। खगाय। प षणे। शहरण्यगभाशय। नीलरुचये। आशदत्याय। सशवत्रे। अकाशय। ॐ भासक्राय नमः॥

om mitrāya namaḥ | ravaye | sūryāya | bhānave | khagāya | pūṣṇe | hiraṇyagarbhāya |

nīlarucaye | ādityāya | savitre | arkāya | om bhāskrāya namaḥ ||

Iv) Upacāra-S:

dhūpa , dipārādhana, naivedya and nīrājana.

V) Sūrya Gāyatrī:

ॐ भासकराय शवद्मह ेमहाद्युशतकराय िीमशह। तन्नो आशदत्यः प्रचोदयात्॥

om bhāskarāya vidmahe mahādyutikarāya dhīmahi | tanno ādityaḥ pracodayāt ||

23.3) Viṣṇu pūjā.

I) Viṣṇu Āvahana:

ॐ नमो नारयणाय। महालक्ष्म्मी समेत श्री महाशवषण ुआवाहयाशम।

आसनं ।पाद्यं। अघ्यं।सनपयाशम।आचमनीयं।वसं्त्र।गन्िान ्िारयाशम। पषुपैः प जयाशम॥

om namo nārayaṇāya | mahālakṣmī sameta śrī mahāviṣṇu āvāhayāmi |

āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān dhārayāmi | puṣpaiḥ

pūjayāmi ||

Ii) Viṣṇu Mūlamantra:

ॐ नमो नारयणाय। om namo nārayaṇāya |

(following spptn to be done three times)

श्री महालक्ष्म्मी समेत श्री महाशवषण ुspptn ॥

Śrī mahālakṣmī sameta śrī mahāviṣṇu spptn ॥

Iii) Arcana:

(only flowers to be offered)

Puruṣasūktam can be recited here.

िान्ताकारं भजुगियनं पद्मनाभं सरेुिं

शवश्वाकारं गगनसदृिं मेघवणं िभुाङ्गम।्

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लक्ष्म्मीकान्तं कमलनयनं योशगशभध्यानशगम्यं

वन्दे शवषणु ंभवभयहरं सवशलोकैकनाथम॥्

śāntākāraṁ bhujagaśayanaṁ padmanābhaṁ sureśaṁ

viśvākāraṁ gaganasadṛśaṁ meghavarṇaṁ śubhāṅgam |

lakṣmīkāntaṁ kamalanayanaṁ yogibhidhyārnagamyaṁ

vande viṣṇuṁ bhavabhayaharaṁ sarvalokaikanātham ||

ॐ केिवाय नमः। नारायणय। मािवाय। गोशवन्दाय। शवषणवे। मिसु दनाय। शत्रशवक्रमाय। वामनाय। श्रीिराय। हृशर्षकेिाय। पद्मनाभाय। ॐ दामोदराय

नमः॥

om keśavāya namaḥ | nārāyaṇaya | mādhavāya | govindāya | viṣṇave | madhusūdanāya |

trivikramāya | vāmanāya | śrīdharāya | hṛṣikeśāya | padmanābhāya | om dāmodarāya namaḥ ||

Iv) Upacāra-S:

dhūpa , dipārādhana, naivedya and nīrājana.

V) Viṣṇu Gāyatrī:

ॐ नारायणाय शवद्मह ेवासदुेवाय िीमशह। तन्नो शवषणःु प्रचोदयात्॥

om nārāyaṇāya vidmahe vāsudevāya dhīmahi | tanno viṣṇuḥ pracodayāt ||

23.4) Śiva pūjā:

I) Śiva Āvahana:

नमसते असत ुभगवन ्शवश्वेश्वराय महादेवाय त्र्यंबकाय शत्रपरुान्तकाय शत्रकाशग्न कालाय कालाशग्नरुराय नीलगण्ठाय मतृ्युंजयाय सवेश्वराय सदाशिवाय

श्रीमन्महादेवाय नमः॥

उमा समेत श्री महशे्वरं आवाहयाशम॥

आसनं ।पाद्यं। अघ्यं।सनपयाशम।आचमनीयं।वसं्त्र।गन्िान ्िारयाशम। पषुपैः प जयाशम॥

namaste astu bhagavan viśveśvarāya mahādevāya tryaṁbakāya tripurāntakāya trikāgni kālāya

kālāgnirudrāya nīlagaṇṭhāya mṛtyuṁjayāya sarveśvarāya sadāśivāya śrīmanmahādevāya

namaḥ ||

umā sameta śrī maheśvaraṁ āvāhayāmi ||

āsanaṁ | pādyaṁ | arghyaṁ | snapayāmi | ācamanīyaṁ | gandhān dhārayāmi | puṣpaiḥ

pūjayāmi ||

Ii) Śiva Mūlamantra:

ॐ नमशिवाय।

साङ्गाय सायिुाय सिशक्तपररवाराय सवाशलङ्गारभ शर्षताय उमामहशे्वर॥

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om namaśivāya spptn |

sāṅgāya sāyudhāya saśaktiparivārāya sarvālaṅgārabhūṣitāya umāmaheśvara spptn ||

Iii) Arcana:

(only flowers to be offered)

Śrī Rudraṁ can be recited here.

ॐ भवाय देवाय नमः। िवाशय। ईिानाय। पिपुतये। रुराय। उग्राय। भीमाय। ॐ महते देवाय नमः॥

om bhavāya devāya namaḥ | śarvāya | īśānāya | paśupataye | rudrāya | ugrāya | bhīmāya | om

mahate devāya namaḥ ||

Iv) Upacāra-S:

dhūpa , dipārādhana, naivedya and nīrājana.

V) Śiva Gāyatrī:

ॐ तत्परुुर्षाय शवद्मह े महादेवाय िीमशह। तन्नो रुरः प्रचोदयात्॥

om tatpuruṣāya vidmahe mahādevāya dhīmahi | tanno rudraḥ pracodayāt ||

24) लयाङ्ग प जा layāṅga pūjā

Some do not perform this pūjā. layāṅga comprises of laya and aṅga; laya means absorption

and aṅga means body, mind, etc. Therefore layāṅga means absorption into Brahman. The

very purpose of performing navāvaraṇa pūjā is to get absorbed into Brahman, setting aside

the body and mind. Only to accentuate this point, layāṅga pūjā is prescribed. This principle

can be interpreted from the point of view of Trika philosophy (triads). All the triads originate

from the innermost triangle and bindu of Śri Cakra. Bindu is both Prakāśa and Vimarśa (Śiva

and Śakti), the source of kāmakalā (īṁ ई)ं. The universe originates from Bindu and dissolves

into Bindu. Keeping this philosophy in mind, layāṅga pūjā is done. Bindu is worshiped three

times at this point. The first pūjanaṁ and tarpaṇaṁ is for the union of Kāmeśvarā and

Kāmeśvarī; the second one is for kāmakalā, the source of creation; the third one is identifying

ourselves with the universe. Self-realization does not end with the realization of the Self

within. Self-realization also means of identifying universe with the Self. The Self, the

individual self (the Self within, veiled by māyā; this is known as individual soul) and the

universe. Ultimately, individual soul and the universe get absorbed (laya) into the Self. This

is the purpose of layāṅga pūjā.

This is to be done three times on the Bindu.

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4 - mūlaṁ (mūlamantra) – अशखलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरी लशलतामहाशत्रपरुसनु्दरी पराभट्टररका महादेव्याः प्राकाि

शवमिश महामाया सवरूशपशन श्री पादकुां प जयाशम तपशयाशम नमः॥

4 – म लं (mūlamantra) - akhilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvarī

lalitāmahātripurasundarī parābhaṭṭarikā mahādevyāḥ prākāśa vimarśa mahāmāyā svarūpini śrī

pādukāṁ pūjayāmi tarpayāmi namaḥ ||

25) र्षडङ्गाचशनम ्ṣaḍaṅgārcanam:

Basically, this pūjā is also based on pañcāyatana, caturāyatana and layāṅga pūjā-s. Ṣaḍaṅga

means six parts. The following two nāma-s of Lalitā Sahasranāma speaks about ṣaḍaṅga

devata-s.

ṣaḍaṅaga-devādāyuktā र्षडङग-देवादायकु्ता (386): ṣaḍ (six) + aṅaga (parts) means six parts. For

every mantra there are six parts and each such part is under the control of a god/goddess

called aṅaga devatā-s of the presiding deity. These six parts are heart, head, tuft of hair,

arms, eyes and weapons. Before and after the recitation of a mantra, the deities of these parts

are worshipped in our bodies by touching the respective body parts with fingers. This is with

regard to the external worship. Śiva has six types of known qualities and they are

omniscience, completeness, supreme level of consciousness, freedom, everlasting power and

infinity. These six are the qualities of the Brahman without attributes or prakāśa form of the

Brahman. This nāma says that She is surrounded by these six aṅaga devatā-s. It is important

to remember that She is described both as Brahman without attributes or the prakāśa form

and as Brahman with attributes or the vimarśa form.

ṣāḍguṇya-paripūritā र्षाड्गुण्य-पररप ररता (387) She is endowed with six qualities that are considered

auspicious. They are prosperity, righteousness, fame, material wealth, wisdom and

dispassion. Dispassion because, She will not show any special favours to a select few,

transcending the law of karma. She does not encourage favouritism.

This is to be done at the bindu.

Note: Those who are initiated into Ṣoḍaśī should use Ṣoḍaśī mantra, which is to be divided

into six pāda-s. Those who are not initiated into Ṣoḍaśī should go with saubhāgya-pañcadaśī.

What is given here is saubhāgya-pañcadaśī.

i) 4 ऐ ंक ए ल ह्रीं हृदयाय नमः। हृदयिशक्त श्री पादकुां तपशयाशम नमः॥

4 aiṁ ka e la hrīṁ hṛdayāya namaḥ | hṛdayaśakti śrī pādukāṁ tarpayāmi namaḥ ||

ii) 4 क्लीं ह स क ह ल ह्रीं शिरसे सवाहा। शिरःिशक्त श्रीपादकुां प जयाशम तपशयाशम नमः॥

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4 klīṁ ha sa ka ha la hrīṁ śirase svāhā | śiraḥśakti śrīpādukāṁ pūjayāmi tarpayāmi namaḥ ||

iii) 4 स ः स क ल ह्रीं शिखायै वर्षट्। शिखािशक्त श्रीपादकुां प जयाशम तपशयाशम नमः॥

4 sauḥ sa ka la hrīṁ śikhāyai vaṣaṭ | śikhāśakti śrīpādukāṁ pūjayāmi tarpayāmi namaḥ ||

iv) 4 ऐ ंक ए ल ह्रीं कवचाय ह ।ं कवचिशक्त श्रीपादकुां प जयाशम तपशयाशम नमः॥

4 aiṁ ka e la hrīṁ kavacāya huṁ | kavacaśakti śrīpādukāṁ pūjayāmi tarpayāmi namaḥ ||

v) 4 क्लीं ह स क ह ल ह्रीं नेत्रत्रयाय व र्षट्। नेत्रिशक्त श्रीपादकुां प जयाशम तपशयाशम नमः॥

4 klīṁ ha sa ka ha la hrīṁ netratrayāya vauṣaṭ | netraśakti śrīpādukāṁ pūjayāmi tarpayāmi

namaḥ ||

vi) 4 स ः स क ल ह्रीं अस्त्राय फट्। अस्त्रिशक्त श्रीपादकुां प जयाशम तपशयाशम नमः॥

4 sauḥ sa ka la hrīṁ astrāya phaṭ | astraśakti śrīpādukāṁ pūjayāmi tarpayāmi namaḥ ||

26. शनत्यादवेी यजनम ्nityādevī yajanam:

Yajana means worship and this part deals with worshiping of fifteen nityādevī-s.

26.1) Preliminary Study Of Fifteen Nityādevī-S:

(This part of the article is already discussed in Journey to Śri Cakra – Part 17 and is

reproduced here for the purpose of convenience):

Tithi nityā devī-s represent fifteen digits of the moon and each digit is known as tithi or lunar

day. There are fifteen tithi-s or lunar days and each tithi is represented by a nityā devī and

hence they are known as tithi nityā devī-s. Technically speaking, there are only fourteen tithi-

s and the fifteenth tithi is either full moon (pūrṇimā) or new moon (amāvāsyā). Fifteenth

lunar day, either full moon (pūrṇimā) or new moon (amāvāsyā) is represented by

Mahākāmeśvarī Herself. Pañcadaśī has fifteen letters and each of these letters represent one

kalā (digit) of the moon. But, kalā also means sixteenth part (1/16). But we have only fifteen

letters in Pañcadaśī mantra. The sixteenth kalā is Ṣoḍaśī bīja śrīṁ (श्रीं), which is hidden and

always remains subtle. As there are only fifteen tithi nityā devī-s, how do we worship the

sixteenth Ṣoḍaśī kalā? Answer to this question is considered as secret, as the answer reveals

Mahākāmeśvarī. Sixteenth kalā is worshiped in the bindu, the place of Śiva. But in the bindu,

Śiva is not worshiped while worshipping tithi nityā devī-s, but Mahākāmeśvarī is worshiped.

This also subtly conveys the union of Śiva and Śakti. Though there is no separate procedure

for Ṣoḍaśī upāsaka-s (those who are initiated into Ṣoḍaśī), when Mahākāmeśvarī is

worshipped in the central bindu, the above aspect is to be contemplated. It would be ideal to

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worship Mahānityā (Mahākāmeśvarī) in the bindu with Ṣoḍaśī mantra for the sixteenth kalā,

though it is not explicitly mentioned; but it is implied. Texts say that while worshipping

Mahānityā, Pañcadaśī mantra should be encased (sampuṭīkaraṇa) between two aḥ (अः). Each

nityā devī represents fifteen vowels from a to aḥ (अ to अः). But, those who are initiated into

Ṣoḍaśī should use Ṣoḍaśī mantra, instead of Pañcadaśī mantra. It is also said that during

śuklapakṣa (waxing moon), tithi nityā devī-s should be worshiped from 1 to 16

(anticlockwise) as shown in the image. But during kṛṣṇapakṣa (waning moon), they should be

worshiped in clock wise manner, i.e. from 16 to 1. However, one has to follow what his or

her Guru says. In Śrī Vidyā worship, one has to meticulously follow what his or Guru says

and there should be no deviation from his instructions, as he follows the traditions of his

Guru and Paramaguru. But, it should always be remembered that he should be a Guru, who

has attained mastery over the various types of worshiping Śri Cakra and should remain with

Parāśakti all the time. Each tithi nityā devī have their own yantra-s and mantra-s. They have

their own mūlamantra-s, āvaraṇa pūjā-s, etc. The innermost triangle is formed by the first

three tithi nityā devī-s, viz. Kāmeśvarī, Vajreśvari and Bhagamālinī, each representing one

corner of the triangle. Though as tithi nityā devī-s, they do not hold the innermost triangle,

they hold this triangle as three devi-s representing three guṇa-s. This will be discussed in the

next āvaraṇa, viz. eighth āvaraṇa. In fact, the innermost triangle is held by them. However,

there are other views on this, which says that Lalitāmbikā, Kāmeśvarī nityā and Bhagamālinī

nityā hold the innermost triangle. But this argument cannot be accepted. When Lalitāmbikā is

seated on the lap of Śiva, obviously, She cannot be holding this triangle. Further, She cannot

be compared to other nityā devī-s, who function under Her.

26.2) Further Study Of Fifteen Nityādevī-S:

Śrī Vidyā is primarily based on lunar digits. (Phases of the moon can be known from this

site http://www.moonconnection.com/). Several Scriptures concatenate about lunar digits

and sixteen vowels. As discussed earlier, when sun and moon unite, this union subtly

conveys Cosmic Union of Śiva and Śakti and this happens on amāvāsyā or new moon day.

We have also discussed that Lalitāmbikā is in the form of Ṣoḍaśī mantra (having sixteen

letters) on amāvāsyā. When one meditates on Her with Ṣoḍaśī mantra at the time of 100%

conjunction of sun and moon, which is known as saṁkrama (generally it refers to the

movement of sun through twelve zodiac signs; but contextually it is used here to mean ‘union

or coming together’ of sun and moon), one is blessed with Śaktipāta. For a few minutes sun

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and moon remain in the same degree and these precious minutes should be used to

contemplate Her, which quickly leads to the descent of Her Grace (Śaktipāta) and subsequent

liberation. Descent of Her Grace is known as Śaktipāta, without which realization is not

possible. When our contemplation is intent and complete during saṁkrama, Śaktipāta is

possible. However, this purely depends upon one’s depth of devotion and spiritual evolution,

which always progresses concurrently.

When moon comes out of its union with the sun, moon begins to add one kalā or digit to itself

every day and on the full moon day (pūrṇimā), the moon becomes bright with all its fifteen

digits shining. The sixteenth kalā or digit which is nothing but Lalitāmbikā, is present in

every digit; without this sixteenth digit being present subtly in all the fifteen digits or kalā-s,

these digits cannot individually function. It is the principle based on the Self and the self.

Without the Self (Brahman) being present in the self (individual soul), latter cannot function

at all. Similar is the case with nityādevī-s. Without Lalitāmbikā being present in these fifteen

nityādevī-s, they cannot function and without their function, day, week, month, year, decade,

century and other time factors cannot happen leading to chaos and confusion. We have to

remember that time is the crucial factor for Her five acts – creation, sustenance, destruction,

concealment and grace or compassion. This is explained in detail in Lalitā Sahasranāma

264 to 274

Out of the fifteen tithi nityādevī-s, three of them form the inner most triangle of Śri Cakra and

they are worshiped again in eighth āvaraṇa. Mahā Kāmeśvarī, Mahā Vajreśvarī (She is also

known as Mahāvidyā) and Mahā Bagamālinī are the three tithi nityādevī-s who guard the

three sides of the innermost triangle of Śri Cakra. These three śakti-s are thus worshiped

twice, one as tithi nityādevī-s and another as eighth āvaraṇa devi-s.

There is direct relationship between Her subtlest form Kuṇḍalinī and the phases of the moon.

This however vastly differs from the foregoing discussion. As we have already seen that

during full moon, She conjoins with Śiva and hence, She is in sahasrāra, the microcosmic

plane of Their union. Their macrocosmic union takes place in the cosmos. Whatever happens

in the macrocosm is reflected in microcosm and we are unable to understand this reality, as

we never seriously looked into these aspects. Sanatkumāra Saṁhita gives an entirely different

interpretation. As Kuṇḍalinī, She rests at mūlādhāra during new moon and goes up to

sahasrāra during full moon. In fact, in mūlādhāra, Śiva and Śakti remain united at kula-

sahasrāra. Kula always refers to Śakti and akula refers to Śiva. During new moon day, their

union takes place at kula-sahasrāra, a dark place below mūlādhāra. Kula-sahasrāra is Śakti’s

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place and akula-sahasrāra is Śiva’s place. In both the above versions, it is obvious that both of

them enter into saṁkrama either on the new moon day or the full moon day. But, this version

is not generally accepted and followed, as the secretive principle is not understood.

This secretive principle can be explained like this. Lalitāmbikā as the sixteenth digit is

present in all the digits of the moon, which are worshiped as tithi nityādevī-s. We have

already discussed on several occasions that Śakti cannot function without Śiva nor Śiva can

shine without Śakti. Thus they are interdependent in absolute terms. Whether Śakti is in

mūlādhāra or sahasrāra or in any other place, they cannot remain as two individual entities. If

the Self is not present as the individual soul within, veiled by māyā (Śakti), we cannot

function and the same rationale is applicable to both macrocosmic and microcosmic

principles. Śrī Vidyā worship does not serve any purpose without understanding this basic

principle. The interconnection between macrocosm and microcosm is subtly and

authentically conveyed through Śrī Vidyā. Most of the followers of Śrī Vidyā are not able to

attain the desired goal because of their failure to understand subtle and secretive

conveyances. Instead of learning and understanding the secretive and authentic conveyances,

we tend to get attached more towards practical applications rather than spiritual implications.

Each of these tithi nityādevī-s represent one vowel of Sanskrit, which has sixteen vowels. Out

of the sixteen vowels, fifteen of them with bindu-s represent fifteen tithi nityādevī-s and the

last one अः does not have a bindu and instead has visarga (two dots one above the other by the

side of an alphabet is visarga, like a semicolon :). This visarga represents manifesting aspect

of Śakti, whereas the bindu (a dot on the top of an alphabet) represents the creative aspect of

Śiva. Based on this principle, in the arrangements of vowels अं (aṁ) comes before अः (aḥ).

This signifies that from Śiva, Śakti originates and secondly it also means that Śakti manifests

as the universe. This concept is well explained in the worship of tithi nityādevī-s. Fifteen tithi

nityādevī-s are worshiped outside the innermost triangle of Śri Cakra and they represent the

first fifteen vowels with bindu. But, Lalitāmbikā is worshiped on the bindu, which is the

central point of Śri Cakra with the last vowel अः (aḥ). This means that the creation begins

from visarga. It is also important to note that both Śiva and Śakti have sixteen kalā-s. In the

first fifteen kalā-s Śiva is present and the last kalā अः (aḥ) is entirely left to Śakti for the

purpose of manifestation. But for the first fifteen vowels, sixteenth vowel अः (aḥ) is not

possible and similarly, but for the sixteenth vowel, the presence of first fifteen vowels are of

no use in the process of manifestation. Manifestation is possible only with visarga and

creation is possible only with bindu which symbolically represents Śakti and Śiva

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respectively. This also explains the principle of kaula. Śiva is known as akula and Śakti is

known as kula and their union is known as kaula, which forms the basis of Tantra Śāstra-s.

This creative principle is grossly undermined, misunderstood and misrepresented now-a-

days. Union of Śiva-Śakti is emblematically represented in macrocosm by the union of sun

and moon and in the microcosm it is actually represented by Kuṇḍalinī who unites with Śiva

at sahasrāra. This is explained in detail in Lalitā Sahasranāma 98 Samayācāra-tatparā. This

phenomenon can be better understood only through contemplation. That is why, worship of

Śri Cakra is divided into two categories. One is “viyat-cakra” (viyat means atmosphere) or

worship in space, which includes understanding both macrocosmic and microcosmic union of

Śiva-Śakti and the other category is “bahirvṛtti- cakra” (bahirvṛtti means occupation with

external objects) which is nothing but navāvaraṇa pūjā. Viyat-cakra contemplation is

considered much superior to contemplation explained in Bhāvanopaniṣad, because in viyat-

cakra contemplation, everything happens in cosmos whereas in Bhāvanopaniṣad,

contemplation is related to human bodies. This is known as Chakra rahasya (secret of Śri

Cakra). There are other rahasya-s like mantra rahasya and pūja rahasya (rahasya means

secret). Other two rahasya-s will be discussed later in the series. Another significant point

that needs to be understood is about kāmakalā, which has a lot to do with tithi nityādevī-s.

The first fifteen vowels representing fifteen lunar digits (fifteen lunar days) merge into a

triangle and this triangle is represented by kāmakalā and this is explained in Lalitā

Sahasranāma 322 kāmakalā rūpā.

As far as Kaula-s are concerned, they worship the particular tithi nityādevī ruling on that

particular day. But, as far as samaya-s are concerned, they worship all the fifteen nityādevī-s

daily as they know that all these nityādevī-s originate from Mahānityādevī, also known as

Lalitāmbikā. In other words, samaya-s are aware that the fifteen kalā-s originate from the

ṣoḍaśa kalā or sixteenth kalā, which is in the form of श्रीं (śrīṁ) bīja. Evolution of Pañcadaśī

mantra to Ṣoḍaśī mantra is based on this principle.

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26.3) Worship Of Tithi Nityādevī-S:

Fifteen nityādevī-s are worshiped outside the innermost triangle. Mahānityādevī and the

nityādevī presiding over the particular day are worshiped in the bindu. Each of these

nityādevī-s have mantras, yantras, āvaraṇa devi-s, arcana, etc.

To begin with, Mahānityādevī is to be worshiped in the bindu and pūjanaṁ and tarpaṇaṁ

should be made three times.

4 - म लं । अः श्री लशलतामहाशनत्या श्री पादकुां प जयाशम तपशयाशम नमः॥

4 - mūlaṁ | aḥ śrī lalitāmahānityā śrī pādukāṁ pūjayāmi tarpayāmi namaḥ ||

This should be followed by pūjanaṁ and tarpaṇaṁ for three times for the nityādevī presiding

over the particular day in which navāvaraṇa pūjā is performed. Let us take an example of

fifth lunar day of śuklapakṣa (waxing moon), which is known as pañcamī tithi and śuklapakṣa

pañcamī tithi is presided over by Vahnivāsinī nityādevī. She is posited in the above image in

the pace marked as 5. The same nityādevī viz. Vahnivāsinī nityādevī is worshiped in the

same place during kṛṣṇapakṣa (waning moon) pañcamī tithi; the only difference is that she is

worshiped as the fifth nityādevī during śuklapakṣa pañcamī and as the eleventh nityādevī

during kṛṣṇapakṣa pañcamī. All the nityādevī-s continue to exist in the same place with the

same bījākṣara-s. This also signifies the expansion of kalā-s during śuklapakṣa and

contraction of kalā-s during kṛṣṇapakṣa.

Bījākṣara-s and the names of thiti nityādevī-s are given here. While performing pūjanaṁ and

tarpaṇaṁ, 4 is to be prefixed and nityā and śrī pādukāṁ pūjayāmi tarpāmi namaḥ is to be

suffixed. Following is the example.

ॐ ऐ ंह्रीं श्रीं वशिवाशसनी शनत्या श्री पादकुां प जयाशम तपाशशम नमः॥

om aiṁ hrīṁ śrīṁ vahnivāsinī nityā śrī pādukāṁ pūjayāmi tarpāmi namaḥ ||

1. aṁ - Kāmeśvarinityā अं- कामेश्वररशनत्या

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2. āṁ - Bhagamālini आं - भगमाशलशन

3. iṁ - Nityaklinnā इ ं- शनत्यशक्लन्ना

4. īṁ - Bherunḍā ई ं- भेरुन्डा

5. uṁ - Vahnivāsini उं - वशिवाशसशन

6. ūṁ - Mahāvajreśvarī ऊं - महावज्रेश्वरी

7. ṛṁ - Śivadūtī ऋं - शिवद ती

8. ṝṁ - Tvaritā ॠं - त्वररता

9. luṁ - Kulasundarī लुं - कुलसनु्दरी

10. ḹṁ - Nityā ॡं - शनत्या

11. eṁ - Nīlapatākā एं - नीलपताका

12. aiṁ - Vijayā ऐ ं- शवजया

13. oṁ - Sarvamaṅgalā ओ ं- सवशमङ्गला

14. auṁ - Jvālāmālinī औ ं- ज्वालामाशलनी

15. aṁ - Citrā अं - शचत्रा

There are also other versions about how nityādevī-s are to be worshiped.

27. गरुुमण्डलाचशनम॥् Gurumaṇḍalārcanam ||

27.1) Guru-Śiṣya Relationship:

In Śrī Vidyā, role of a Guru is extremely important. Pursuing Śrī Vidyā in its proper

perspective leads to liberation step by step. Śrī Vidyā literally means exalted science. But,

there are various paddhati-s (पद्धशत) (paddhati means path or divisions) which discuss about

various aspects of worshipping Lalitāmbikā. In Śrī Vidyā cult, one’s Guru is called Śrī Guru

and prefix Śrī not only delineates the auspiciousness of the Guru, but also used as honorific

prefix. Guru-śiṣya relationship is not only extremely important in Śrī Vidyā, but also sacred

and auspicious. The inherent factor in this relationship is mutual trust. At the time of

choosing the Guru one should make proper enquiries about the prospective Guru and once

Guru-śiṣya relationship is established, the disciple should not move away from the Guru

without any valid reasons. Similarly, a true Guru from Śrī Vidyā lineage will also evaluate a

person before accepting him or her as a disciple. But how many Guru-s in Śrī Vidyā really

know the subject and how many of them are capable of taking the disciple to pursue spiritual

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path for attaining Her Grace and final liberation, is a big question. Though many of them are

thorough with practices, they are not aware as to how to lead his or disciple towards

liberation. Without the goal of realization, mere ritualistic practices are of no use. In a

spiritual journey one begins with dvaita (dualism) philosophy, moves to Advaita and finally

realizes Brahman. In Śrī Vidyā also this is the fundamental intent. Śrī Vidyā is in no way a

substitute to Advaita Philosophy and on the contrary it explicitly advocates non-dualism in

stages. The culmination of Śrī Vidyā is at the Bindu in Śri Cakra, where Śiva and Śakti unite.

Understanding the union of Śiva and Śakti is of great importance in Śrī Vidyā. Their union is

known as kāmakalā and only from kāmakalā “mahā parāprāsāda mantra” mantra

originates(mahā parāprāsāda mantra is hsauṁ shauṁ; from this originates “haṁsa” mantra).

This is based on the revelation made in Saundaryalaharī (verse 1), “Śivaḥ śaktyā yukto yadi

bhavati śaktaḥ prabhavituṁ” which means that Śiva becomes inert if He is not united with

Śakti. The greatest advantage of Śrī Vidyā is that a practitioner is made to realize Lalitāmbikā

first, who personally takes the aspirant to Śiva for liberation. It is important to understand that

only Śiva is capable of granting liberation and Śakti evaluates a person for liberation. Hence

She is adored as Śiva-jñāna-pradāyinī (Lalitā Sahasranāma 727). Thus, for the purpose of

liberation, one has to realize Śakti first. Śrī Vidyā strongly paves the way to realize Her

through mantras and yantras and hence attains great importance. Śrī Vidyā is a quicker way

to realize Her due to the intensity of upāsana. Upāsana consists of four aspects one leading to

the other and they are upādāna or preparation of offering, ijyā or oblation, svādhyāya or

recitation, and yoga or devotion. This means that there are four stages in upāsana and these

can be briefly explained like this. The first stage is preparatory stage, where a mantra is

initiated to a disciple. The disciple, apart from reciting that initiated mantra, begins to

understand the mantra and with the help of the mantra, begins to worship the concerned deity.

His worship then evolves into offering oblations to the concerned deity. After having satisfied

himself with all the procedural aspects of worship, he moves to mantra recitation. This stage

is the most crucial aspect of any upāsana, where inexplicable connection is established

between him and the concerned deity which blossoms into devotion for that deity. With more

intensified pursuit, his devotion transforms into love and he becomes one with the deity, the

logical conclusion of any upāsana. Transition from one level to next higher level is aided by

one’s Guru. Transition happens both in the physical plane as well as in the mental plane.

Physical transition leads to perfection in ritualistic procedures and transition in mental plane

leads to realization of the Self through Her. An aspirant under normal circumstances may not

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be able to realize mental transformation and only Guru can guide him in this aspect. An

aspirant will have several confusions when hypervelocity mental transformation happens. All

these doubts can be clarified only by a Guru. When hypervelocity mental transformation

begins to unfold, one is bound to move away from the first two aspects of upāsana, upādāna

and ijyā, which will stop automatically. When one enters into trance, even the mantra stops

on its own, as in samādhi everything is stilled including the mantra. During this stage, one

naturally gets a doubt whether it is right to stop this mantra like this. A Guru will surely

advise his disciple, that this is the perfect stage in his spiritual path. This stage alone leads to

perfection in yoga (yoga means union, union of individual consciousness and Supreme

Consciousness).

There are many Scriptures that describe about Guru-s. Kāmakalāvilāsa (verse 39) says that

both Śiva-Śakti are in the form of Gurumaṇḍala-s. It describes them as Gurumaṇḍala-

svarūpa. Though they are apparently different from Gurumaṇḍala-s, yet is not so. This is

explained by using the phrase aviśeṣa-bheda bhinna (अशविेर्ष-भेद शभन्न). Similarly, Kulārṇava

Tantra speaks about Gurus extensively. Two chapters have been exclusively devoted to Guru-

disciple relationship. It speaks about two types of initiations, one is external initiation (bāhya

dīkṣā) and another is internal initiation (vedha dīkṣā). Bāhya dīkṣā is also known as kriyā

dīkṣā, when a mantra is imparted to a disciple after performing specific rituals. But, in vedha-

dīkṣā, Guru transfers his energy to the disciple, which will have almost instantaneous impact

on the disciple. Śiva tells His Consort in Kulārṇava Tantra (14.66), “O! My beloved!

Difficult to get is such a Guru who can initiate thus through subtle impact of vedha (not to be

confused with Veda; vedha contextually can be explained as penetration, piercing, breaking

through, breach); difficult also is the disciple fit for it.” This means that this type of initiation

is possible only by Self-realized Guru-s and a disciple will attain such a Guru only if he or

she has Her Grace. She manifests in the form of such a Guru and liberates a well deserved

disciple. When one is fortunate to get initiation from such a Guru, Śiva says, (KT.IV.95),

“For the one who is initiated thus, there is nothing to be achieved by tapas (meditating for a

longer duration), regulations (scriptural dictums), observances (fasting, etc), pilgrimages

(visit to holy places) and regulative controls of the body (religious symbols like wearing of

sacred ashes, celibacy, restrictions on food, bodily comforts, etc).”

Another important aspect of a realized Guru is that he will stick on with one mantra and will

prepare his disciple with that mantra alone to attain liberation. Initiating too many mantras

will severely hamper spiritual progression and such a disciple will not be able to proceed to

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the final aspect of upāsana, transforming into a yogi. If there are too many mantras, it is

difficult or rather impossible to establish a connection between individual consciousness and

Supreme Consciousness. There should be one Guru, one mantra and one Devata for upāsana,

which alone is known as sādhana. Sādhana is not possible with multiple mantras and multiple

forms of devata-s. A true Guru will impart the knowledge of Brahman to his disciple who has

attained perfection in sādhana. At this point of time, Guru will say to his disciple “Tat tvaṁ

asi” (you are That) and the disciple will explore this ultimate teaching and after satisfying

himself will affirm to his Guru “ahaṁ Brahmāsmi” (I am Brahman or I am That). Guru will

know whether such an affirmation comes from the disciple after realization or it is simply a

verbal statement or deceptive realization. Ultimately, Brahman is devoid of any forms and all

forms lead only to the formless Brahman. Though Śrī Vidyā is about Saguṇa Brahman

(Brahman with attributes), ultimately while performing pūjā at the Bindu, Saguṇa Brahman is

dissolved and Nirguṇa Brahman is revealed. Without understanding this concept, any number

of japa-s and pūjā-s will not yield the desired result.

A true Guru will not give importance to his attire. He will be one amongst us. He will be

averse to crowd. He will select his disciples and teach them the ultimate knowledge or

Brahmavidyā (Śrī Vidyā is also known as Brahmavidyā). Brahmavidyā should be taught on

one to one basis, as all the disciples will not attain the same level. It is not a classroom

teaching. It is always one to one teaching. Such a Guru will not make his disciple to pay him

for initiation. Spirituality should never be traded like a commodity. Spiritual knowledge is to

be sown as a seed within the disciple by his Guru and he will be taught how to germinate the

seed and grow it into a huge tree. Once the tree is fully grown, that disciple is made to

become a Guru. This is how a Guru maṇḍala grows. Getting initiation from a guru who is not

comfortable with various aspects of Divinity and getting initiation by paying money will

accrue mountain of sins both to the initiator and the initiated.

27.2) Understanding Guru Maṇḍala.

Primarily there are three types of Guru Lineages. They are for kādividhyā upāsaka-s, ṣoḍaśī

upāsaka-s and hādividhyā upāsaka-s. Upāsaka-s mean worshippers. What is described here is

the one that belongs to ṣoḍaśī upāsaka-s. There are three types of Guru-s in each of these

lineages. They are Divyaguru-s, Siddhaguru-s and Mānavaguru-s. Let us now understand

them. Each āmnāya has one principle Guru. He is the one who had laid down the methods of

worship in that particular āmnāya. Āmnāya means sacred tradition. Number of Guru-s under

each group differs from tradition to tradition and similarly, the names of Guru-s also differ.

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One’s Guru is worshiped in the lower most dotted line. Guru’s Guru, known as Paramaguru

is worshiped in the middle line (marked in red) and Paramaguru’s Guru is known as

Parameṣṭhi Guru and he is worshipped in the top line (marked in black). Parameṣṭhi means

supreme. In other words, Guru would have been initiated by his Guru (who is Paramaguru for

us) and Paramaguru would have been initiated by Paramaguru’s Guru (who is Parameṣṭhi

Guru for us).

At the time of initiation, Guru apart from initiating a mantra, also gives Gurupādukā mantra.

Gurupādukā mantra is given for the Guru who initiates, Guru’s Guru (Paramaguru for the one

who is being initiated and Paramaguru’s Guru (Parameṣṭhi Guru for the one who is being

initiated). During this process, dīkṣā names of all the three Gurus are revealed to the disciple.

There are different mantras for Guru, Paramaguru and Parameṣṭhi Guru. A disciple has to pay

his respect to his Guru by using mṛgīmudra (mṛgī means female deer, a doe).

27.3) Guru Maṇḍala Mantras.

27.3.1) Mahāpādukkā Mantra:

Mahākāmeśvara (Paramaśiva) is worshipped in the bindu with this mantra:

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः ऐ ं ग्लौं ह्ख्फस्रें हसक्षमलवरय ंह्ख्फस ः सहक्षमलवरयीं सह ः श्रीशवद्यानन्दनाथात्मक चयाशनन्दनाथ श्री महापादकु्कां प जयाशम

तपशयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ aiṁ glauṁ hskhphreṁ hasakṣamalavarayūṁ hsauḥ

sahakṣamalavarayīṁ shauḥ śrīvidyānandanāthātmaka caryānandanātha śrī mahāpādukkāṁ

pūjayāmi tarpayāmi namaḥ ||

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27.3.2) Gurus Directly Initiated By Paramaśiva:

The Gurus who are initiated directly by Paramaśiva are worshiped on the three sides of the

innermost triangle. It is Mahākāmeśvara (Paramaśiva), who initiated Mahākāmeśvarī during

Kṛita yuga (consisting or 1,728,000 years). This is the first of four yuga-s. In Śrī Vidyā cult,

Mahākāmeśvara who initiated Mahākāmeśvarī is known as Caryānandanātha (carya means to

be practiced or to be performed, signifying the importance of sādhana). Caryānandanātha is

also known by other names such as Vidyānandanātha and Paramaśivānandanātha. After

having initiated Mahākāmeśvarī in Kṛita yuga, Mahākāmeśvara initiated Uḍḍīśānandanātha

in Tretā yuga (1,296,000 human years), Śaṣṭhīśānandanāta in Dvāpara yuga (864.000 human

years) and Mitreśānandanātha in the present Yuga (Kali yuga comprising of 432,000 human

years; 2013-14 is 5115th year of Kali yuga). Thus, Mahākāmeśvara is worshiped in the bindu

and the three Gurus who were initiated directly by Paramaśiva along with three other Gurus

are worshipped in the three sides of the innermost triangle

On the left side of the triangle marked in black (left side of the practitioner), following Gurus are

worshiped.

1. 4 - Uḍḍīṣanandanātha śrīpādukāṁ pūjayāmi tarpayāmi namaḥ || श्रीपादकुां प जयाशम तपशयाशम नमः॥

(Note: pūjayāmi tarpayāmi namaḥ || श्रीपादकुां प जयाशम तपशयाशम नमः॥is marked as spptn ||)

2. 4 - Prakāśānandanātha spptn || 4 - प्रकािानन्दनाथ spptn ||

3. 4 - Vimarśānandanātha spptn || 4 - शवमिाशनन्दनाथ spptn ||

4. 4 - Ānandanandanātha spptn || 4 - आनन्दनन्दनाथ spptn ||

On the top line of the triangle marked in green, following Gurus are worshipped.

1. 4 - Ṣaṣṭīśānandanātha spptn || 4 - र्षष्टीिानन्दनाथ spptn ||

2. 4 - Jñānānandanātha spptn || 4 - ज्ञानानन्दनाथ spptn ||

3. 4 - Satyānandanātha spptn || 4 - सत्यानन्दनाथ spptn ||

4. 4 - Pūrṇānandanātha spptn || 4 - प णाशनन्दनाथ spptn ||

On the right side of the triangle marked in red (right side of the practitioner) following Gurus

are worshiped.

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1. 4 - Mitreśānandanātha spptn || 4 - शमत्रेिानन्दनाथ spptn ||

2. 4 - Svabhāvānandanātha spptn || 4 - सवभावानन्दनाथ spptn ||

3. 4 - Pratībhānandanātha spptn || 4 - प्रतीभानन्दनाथ spptn ||

4. 4 - Subhagānandanātha spptn || 4 - सभुगानन्दनाथ spptn ||

27.3.3) Our Gurumaṇḍalārcanam:

If we look at the image above, we can find three lines marked A, B and C.

In A our Parameṣṭhi Guru is worshiped along with five other divyaguru-s.

27.3.3.1) Five Divyaguru-S Are (From 1 To 5):

1. 4 - Vyomātītāmbā spptn || व्योमातीताम्बा spptn ||

2. 4 - Vyomeśyambā spptn || व्योमेश्यम्बा spptn ||

3. 4 - Vyomagāmbā spptn || व्योमगाम्बा spptn ||

4. 4 - Vyomacāriṇyambā spptn || व्योमचाररण्यम्बा spptn ||

5. 4 - Vyomasthāmbā spptn || व्योमसथाम्बा spptn ||

27.3.3.2) In B Our Paramaguru Is Worshiped Along With

Nine Siddhaguru-S And They Are (From 1 To 9)

(Names given here are in two separate words for the purpose of convenience and

understanding. They can be clubbed together. In that the last ‘a’ in the dīkṣā name will be

removed and there will be one ‘ā’ for both dīkṣā name and ānandanātha. Let us take the

example of Unmanākāśa ānandanātha. If both the parts are combined, then it should be

pronounced as Unmanākāśānandanātha or उन्मनाकािानन्दनाथ)

1. 4 - Unmanākāśa ānandanātha 4 - उन्मनाकाि आनन्दनाथ spptn ||

2. 4 - Samanākāśa ānandanātha spptn || 4 - समनाकाि आनन्दनाथ spptn ||

3. 4 - Vyāpakāśa ānandanātha spptn || 4- व्यापकाि आनन्दनाथ spptn ||

4. 4 - Śaktyākāśa ānandanātha spptn || 4 - िक्त्याका आनन्दनाथ spptn ||

5. 4 - Dhvanyākāśa ānandanātha spptn || 4 - ध्वन्याकाि आनन्दनाथ spptn ||

6. 4 - Dhvanimātrā ānandanātha spptn || 4 - ध्वशनमात्रा आनन्दनाथ spptn ||

7. 4 - Anāhatākāśa ānandanātha spptn || 4 - अनाहताकाि आनन्दनाथ spptn ||

8. 4 - Bindvākāśa ānandanātha spptn || 4 - शबन्द्वाकाि आनन्दनाथ spptn ||

9. 4 - Indrākāśa ānandanātha spptn || 4 - इन्राकाि आनन्दनाथ spptn ||

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27.3.3.3) In C Our Guru (The One Who Has Initiated Into Śrī

Vidyā Cult, Is Worshiped Along With Nine Mānavaguru-S

And They Are (From 1 To 9)

1. 4 - Paramātma ānandānātha spptn || 4 - परमात्म आनन्दानाथ spptn ||

2. 4 - Śāmbhava ānandanātha spptn || 4 - िाम्भव आनन्दानाथ spptn ||

3. 4 - Cinmudra ānandanātha spptn || 4 - शचन्मरु आनन्दानाथ spptn ||

4. 4 - Vāgbhava ānandanātha spptn || 4 - वाग्भव आनन्दानाथ spptn ||

5. 4 - Līlā ānandanātha spptn || 4 - लीला आनन्दानाथ spptn ||

6. 4 -Sambhrāma ānandanātha spptn || 4 - सम्भ्राम आनन्दानाथ spptn ||

7. 4 - Cida ānandanātha spptn || 4 - शचद आनन्दानाथ spptn ||

8. 4 - Prasanna ānandanātha spptn || 4 - प्रसन्न आनन्दानाथ spptn ||

9. 4 - Viśvānandanātha ānandanātha spptn || 4 - शवश्वानन्दनाथ आनन्दानाथ spptn ||

27.3.3.4) Worshiping Parameṣṭhiguru, Paramaguru And

Śrīguru:

Parameṣṭhiguru:

(to be done at the top line)

ॐ ऐ ं ह्रीं श्रीं ऐ ं क्लीं स ः हसंः शिवः सोह ं हंसः ह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः हसंः शिवः सोह ं हसंः सवात्मारामपञ्चर

शवलीनतेजस ेश्रीपरमेशि गुरव ेनमः aaaa श्रीपादकुां प जयाशम तपशयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ hkhphreṁ

hasakṣamalavarayūṁ hsauḥ sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ haṁsaḥ

svātmārāmapañcara vilīnatejase śrīparameṣṭhi gurave namaḥ aaaa śrīpādukāṁ pūjayāmi

tarpayāmi namaḥ ||

aaaa is to be replaced with one's Parameṣṭhiguru

Paramaguru:

(to be done on the middle line)

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः सोह ंहसंः शिवः ह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः सोह ंहंसः शिवः

सवच्छप्रकाि शवमिशहतेवे श्री परमगुरवे नमः bbbb श्रीपादकुां प जयाशम तपशयाशम नमः॥

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om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ sohaṁ haṁsaḥ śivaḥ hkhphreṁ hasakṣamalavarayūṁ hsauḥ

sahakṣamalavarayīṁ śauḥ sohaṁ haṁsaḥ śivaḥ svacchaprakāśa vimarśahetave śrī

paramagurave namaḥ bbbb śrīpādukāṁ pūjayāmi tarpayāmi namaḥ ||

bbbb is to be replaced with one's Paramaguru

Śrīguru:

(to be done at the bottom line)

ॐ ऐ ंह्रीं श्रीं ऐ ंक्लीं स ः हसंः शिवः सोह ंह्ख्फ्रें हसक्षमलवरय ं ह्ख्फस ः सहक्षमलवरयीं सह ः हसंः शिवः सोहं

सवरूप शनरूपण हतेवे श्रीगुरवे नमः cccc श्रीपादकुां प जयाशम तपशयाशम तपशयाशम नमः॥

om aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ haṁsaḥ śivaḥ sohaṁ hkhphreṁ hasakṣamalavarayūṁ hsauḥ

sahakṣamalavarayīṁ śauḥ haṁsaḥ śivaḥ sohaṁ svarūpa nirūpaṇa hetave śrīgurave namaḥ

cccc śrīpādukāṁ pūjayāmi tarpayāmi namaḥ ||

cccc is to be replaced with one's Guru.

At The End Of Guru Maṇḍala

सदाशिवसमारम्भां िंकराचायशमध्यमां।

असमदाचायशपयशन्तं वन्दे गुरु परंपरां॥

sadāśivasamārambhāṁ śaṁkarācāryamadhyamāṁ |

asmadācāryaparyantaṁ vande guru paraṁparāṁ ||

(Beginning from Lord Sadāśiva, through Śaṁkarācārya and up to my Guru, I pay my

obeisance to all the Gurus)

Seeking Her Permission To Perform Āvaraṇa Pūjā-S:

With this preliminaries of navāvaraṇa pūjā are completed. Now we have to move to āvaraṇa

pūjā-s. We have to obtain necessary permission from Lalitāmbikā to perform navāvaraṇa

pūjā.

Following is the mantra for this permission.

संशवमये परे देशव परामतृरुशचशप्रये।

अनजु्ञां शत्रपरेु देशह पररवाराचशनाय मे॥

saṁvimaye pare devi parāmṛtarucipriye |

anujñāṁ tripure dehi parivārārcanāya me ||

Typical āvaraṇa pūjā-s commence now. Various aspects of Śri Cakra have been dealt with in

earlier series, Journey to Śri Cakra-1 and Śri Cakra and human body-2. Understanding Śri

Cakra and contemplating Her are the important factors in navāvaraṇa pūjā. Various Tantra

Scriptures deal exhaustively with Śri Cakra and its worship. Samaya scriptures highlight

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three important aspects while performing navāvaraṇa pūjā and they are called as rahasya-s

(secret, private or secret doctrine). Usage of the word rahasya emphasizes that navāvaraṇa

pūjā should not be done as a public ritual. The following three rahasya-s are mentioned.

1. Chakra rahasya:

This is about our ability to align Śri Cakra with cosmos and our body. Bhāvanopaniṣad deals

with contemplating our body as Śri Cakra and this has been dealt with in the series, Śri Cakra

and human body. Cosmic contemplation depends upon our ability to align triangles with

gross, subtle and causal bodies, which are also known as Tripura. She prevails in all the three

planes in the form of Consciousness (cidākāśa; cittākaśa refers to mind space, which remains

within cidākāśa; typically the former refers to the Self and latter refers to an individual self).

2. Mantra rahaysa:

Her fifteen lettered Supreme mantra Pañcadaśī which evolves into sixteen lettered mantra

Ṣoḍaśī, corresponding to the sixteen digits of moon. The sixteenth digit of the moon is subtle

and is considered as rahasya. Those who understand the significance of the sixteenth digit of

moon are known as the knowers of this secret. The other secret is about Pañcadaśī mantra

which is formed as an inverted triangle with bindu within. This can be explained through

kāmakalā. The ninth āvaraṇa subtly conveys this secret. Without understanding the secrecies

of Pañcadaśī and Ṣoḍaśī mantras, desired results can never be attained. Here, one’s Guru

plays a significant role.

3. Pūjā rahasya:

Pūjā-s should not be performed without contemplation. External rituals should be aligned

with contemplation. This is possible only if one understands the significance of ritualistic

practices. For example let us take the case of ह्रीं (hrīṁ). During pūjā, we recite several hrīṁ-s.

Why we repeatedly use hrīṁ? hrīṁ consists of three letter ha + ra + ī and ma conjoins the

first three letters. ha + ra + ī represent three bodies – gross (ha), subtle (ra) and causal (ra)

bodies and the ‘ma’ conjoins all the three bodies together to form the self or individual self.

hrīṁ will be complete only if a bindu (dot) is placed on the top of hrīṁ and the dot represents

the Self. Without this dot on the top of ह्री (hrī) the bīja hrīṁ is not complete. Bindu represents

Śiva (the central Bindu of Śri Cakra) and the three letters ha + ra + ī represent Tripura (three

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sides of the innermost triangle of Śri Cakra). Similarly, every letter conveys different aspects

of Divinity. Wrong pronunciation of mantras could cause malefic results.

Types Of Union:

There are three types of union corresponding to the above three rahasya-s. These unions are

gross, subtle and the subtlest. Gross union is normal human conjugation. Subtle union is

kāmakalā3 (īṁ) and the subtest union happens at sahasrāra4. These three different types

union are also called rahasya-s. There are two more unions transcending these three secretive

unions. First one is the union of individual soul with Lalitāmbikā, who showers Her Grace on

the individual soul to unite with Śiva and liberates that individual soul from transmigration.

Practicing the three rahasya-s in a proper way leads to liberation, which is the very purpose of

all our religious and spiritual activates. All spiritual practices culminate at “śivoham” or I am

Śiva (I am That or ahaṁ brahmāsmi). Perfection of religious practices leads to perfection of

contemplation and at the height of contemplation Bliss dawns and at the peak of Bliss, She

reveals Herself. Navāvaraṇa pūjā helps in perfecting both religious practices and in

contemplation. Mantra japa acts as a catalyst to hasten one’s spiritual progress. When one

enters into the state of stillness, it means Bliss where all his religious and spiritual practices

cease and there exists only Lalitāmbikā in his own world.

Śri Cakra:

The concept of Śri Cakra is only successive and firm upward movements towards Śiva.

Worshipping of Śri Cakra is done by evolved devotees. Unholy practices are followed by

some, under the guise of Tāntric worship, without properly understanding the concept of

Tantra śāstra-s. Mediocre devotes resort to idol worship. Out of the three types of worship,

understanding and worshipping Śri Cakra is considered supreme. When contemplations as

prescribed in Bhāvanopaniṣad and navāvaraṇa pūjā are concurrently done, it is considered as

the highest form of worship. The nine orifices of human body are related to the nine āvaraṇa-

s of Śri Cakra.

There are three types of Śri Cakra worship or Śrī Vidyā upāsanā. First one is known as pure

worship or śuddha worship (śuddha means pure), which is done by sthitaprajña-s. The entire

worship is only contemplated and visualized. This is done only in the mind, due to which She

begins to pervade his mind and thus he or she becomes a sthitaprajña (the one with a firm

mind that She is within). Navāvaraṇa pūjā-s done without ego and with unstinted devotion

also falls under this category. It is not necessary that one should renounce worldly life to

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attain Her Grace. What is essential is pure mind, destruction of ego, pure thought processes

and absolute love for Her. The next type of worship is miśra worship (miśra means mixed).

This type of worship is normally done nowadays. It is the combination of mediocre devotion

and mediocre pride. These two types of worships are acceptable. However, She can be

attained only in silence and seclusion. The third one is known as galita worship (galita means

defective) and is not acceptable at all. Here, rituals are done in a very casual manner, to

impress others, to make money, etc.

With these basic inputs, we now proceed to navāvaraṇa pūjā in the next part of this series.

Further Readings:

1. Journey to Śri Cakra

2. Śri Cakra and human body (Bhāvanopaniṣad)

3. Kāmakalā

4. Samayācāra

28.1) Prathamāvaraṇam प्रथमावरणम ्- First āvaraṇa

i. Name of the āvaraṇa: Trilokyamohanacakra

ii. Bījākṣara-s of prathamāvaraṇam: अं आं स ः aṁ āṁ sauḥ

iii. Cakreśvarī: Tripurā

iv. Siddhi śakti: Animā

v. Mudra śakti: Sarvasaṁkṣobhiṇī

vi. Yoginī: Prakaṭayoginī

(There are nine yoginī-s in navāvaraṇa pūjā. Each yoginī represents one type avasthā (state of

condition) which gets associated with Citśakti (Absolute Consciousness of Śiva) with a

particular upādhi. Upādhi means condition or substitution. When upādhi is associated with

Citśakti, the unlimited Citśakti appears as limited. As we proceed from the first āvaraṇa to the

ninth āvaraṇa, the power of upādhi gradually decreases and in the ninth āvaraṇa, the

worshipper enters into nirvikalpa samādhi and then experiences Her in the form of Bliss.

Yoginī-s have vāsanā-s. Vāsanā means perception or residual traces of our actions retained in

the mind unconsciously, also known as habit formation. These nine yoginī-s have one

common vāsanā in the form of a mantra ऐ ंह्रः अस्त्राय फट् aiṁ hraḥ astrāya phaṭ. Typically, this

mantra is meant for purification of body. Yoginī-s who remain in the form of above mantra or

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who act through the above mantra purifies different vāsanā-s embedded in our mind. ऐ ं(aiṁ)

signifies the four Vedas; technically this bīja refers to Brahman (contextually it is Śiva). ह्रः is

known as astra bīja (astra means missile or weapon). Here knowledge of Advaita is referred

as astra, which acts in destruction dualistic knowledge. Therefore, worshiping yoginī-s at the

end of each āvaraṇa leads to successive stages of liberation. Apart from the above, yoginī-s

make masculine and feminine energies unite to cause creation.)

vii. Number of śakti-s in the āvaraṇa: Twenty eight.

viii. Pūjā procedure:

4 अं आं स ः॥ त्रैलोक्यमोहनचक्राय नमः॥4 aṁ āṁ sauḥ || trailokyamohanacakrāya namaḥ ||

There are three walls in this āvaraṇa and totally there are 28 śakti-s in this āvaraṇa. These 28

śakti-s are marked as 1 to 28 in the above image and are correspondingly numbered below.

The worship is neither clockwise nor anticlockwise. Therefore, sufficient care should be

taken to worship these śakti-s in their respective places marked in the image. The number in

the image and the number mentioned below refer to the abode and name of each śakti. Both

pūjanaṁ and tarpanaṁ should be done for each śakti.

First Wall or Outermost Covering:

(4 represents om aiṁ hrīṁ śrīṁ (ॐ ऐ ं ह्रीं श्रीं); aṁ āṁ sauḥ (अं आं स ः) are the bījākṣara-s of

Cakreśvarī Tripurā. Apart from these seven bījākṣara-s, one bījākṣara is prefixed before the

name of each śakti. Thus there will eight bījākṣara-s prefixed to each śakti. Example à om

(1) - aiṁ (2) - hrīṁ (3) - śrīṁ (4) - aṁ (5) - āṁ (6) sauḥ (7) aṁ (8) - aṇimāsiddhi śrī

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pādukāṁ pūjayāmi tarpayāmi namaḥ. Though the first seven bījākṣara-s will remain the

same, the eight one will modify according to the respective śakti-s.

1. 4 aṁ āṁ sauḥ aṁ aṇimāsiddhi śrī pādukāṁ pūjayāmi tarpayāmi namaḥ || 4 अं आं स ः अं

अशणमाशसशद्ध श्री पादकुां प जयाशम तपशयाशम नमः॥

2. 4 aṁ āṁ sauḥ laṁ laghimāsiddhi spptn || 4 अं आं स ः लं लशघमाशसशद्ध spptn ||

3. 4 aṁ āṁ sauḥ maṁ mahimāsiddhi spptn || 4 अं आं स ः मं मशहमाशसशद्ध spptn ||

4. 4 aṁ āṁ sauḥ īṁ īśitavasiddhi spptn || 4 अं आं स ः ई ंईशितवशसशद्ध spptn ||

5. 4 aṁ āṁ sauḥ vaṁ vaśitasiddhi spptn || 4 अं आं स ः वं वशितशसशद्ध spptn ||

6. 4 aṁ āṁ sauḥ paṁ prākāmyasiddhi spptn || 4 अं आं स ः पं प्राकाम्यशसशद्ध spptn ||

7. 4 aṁ āṁ sauḥ bhuṁ bhuktisiddhi spptn || 4 अं आं स ः भु ंभशुक्तशसशद्ध spptn ||

8. 4 aṁ āṁ sauḥ iṁ icchāsiddhi spptn || 4 अं आं स ः इ ंइच्छाशसशद्ध spptn ||

9. 4 aṁ āṁ sauḥ paṁ prāptisiddhi spptn || 4 अं आं स ः पं प्राशप्तशसशद्ध spptn ||

10. 4 aṁ āṁ sauḥ saṁ sarvakāmasiddhi spptn || 4 अं आं स ः सं सवशकामशसशद्ध spptn ||

Second Wall Or Middle Covering:

11. 4 aṁ āṁ sauḥ āṁ brāhmīmātṛ spptn || 4 अं आं स ः आं ब्राह्मीमात ृspptn ||

12. 4 aṁ āṁ sauḥ īṁ māheśvarimātṛ spptn || 4 अं आं स ः ई ंमाहशे्वररमात ृspptn ||

13. 4 aṁ āṁ sauḥ ūṁ kaumārīmātṛ spptn || 4 अं आं स ः ऊं क मारीमात ृspptn ||

14. 4 aṁ āṁ sauḥ ṝṁ vaiṣṇavīmātṛ spptn || 4 अं आं स ः ॠं वैषणवीमात ृspptn ||

15. 4 aṁ āṁ sauḥ ḹṁ vārāhīmātṛ spptn || 4 अं आं स ः ॡं वाराहीमात ृspptn ||

16. 4 aṁ āṁ sauḥ aiṁ māhendrīmātṛ 4 spptn || 4 अं आं स ः ऐ ंमाहने्रीमात ृspptn ||

17. 4 aṁ āṁ sauḥ auṁ cāmuṇḍāmātṛ spptn || 4 अं आं स ः औ ंचामणु्डामात ृspptn ||

18. 4 aṁ āṁ sauḥ aḥ mahālakṣmīmātṛ spptn || 4 अं आं स ः अः महालक्ष्म्मीमात ृspptn ||

Third Wall Or The Innermost Covering:

19. 4 aṁ āṁ sauḥ drāṁ sarvasaṅkṣobhiṇī mudraśakti spptn || 4 अं आं स ः रां सवशसङ्क्षोशभणी मरुिशक्त

spptn ||

20. 4 aṁ āṁ sauḥ drīṁ sarvavidrāviṇī mudraśakti spptn || 4 अं आं स ः रीं सवशशवराशवणी मरुिशक्त spptn ||

21. 4 aṁ āṁ sauḥ klīṁ sarvākarṣiṇī mudraśakti spptn || 4 अं आं स ः क्लीं सवाशकशर्षशणी मरुिशक्त spptn ||

22. 4 aṁ āṁ sauḥ blūṁ sarvavaśaṅkarī mudraśakti spptn || 4 अं आं स ः बल ंसवशविङ्करी मरुिशक्त spptn ||

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23. 4 aṁ āṁ sauḥ saḥ sarvonmādinī mudraśakti spptn || 4 अं आं स ः सः सवोन्माशदनी मरुिशक्त spptn ||

24. 4 aṁ āṁ sauḥ kroṁ sarvamāhāṅkuśā mudraśakti spptn || 4 अं आं स ः क्रों सवशमाहाङ्कुिा मरुिशक्त

spptn ||

25. 4 aṁ āṁ sauḥ hskhphreṁ sarvakhecarī mudraśakti spptn || 4 अं आं स ः ह्ख्फस्रें सवशखेचरी मरुिशक्त

spptn ||

26. 4 aṁ āṁ sauḥ hsauḥ sarvabīja mudraśakti spptn || 4 अं आं स ः ह्ख्फस ः सवशबीज मरुिशक्त spptn ||

27. 4 aṁ āṁ sauḥ aiṁ sarvayooni mudraśakti spptn || 4 अं आं स ः ऐ ंसवशयोशन मरुिशक्त spptn ||

28. 4 aṁ āṁ sauḥ hsraiṁ hsklrīṁ hsrauḥ sarvatrikhaṇḍā mudraśakti spptn || 4 अं आं स ः ह्ख्फस्रैं ह्ख्फसक्रीं

ह्ख्फस्र ः सवशशत्रखण्डा मरुिशक्त spptn ||

{After completing the worship of āvaraṇa śakti-s (devi-s), Cakreśvarī, Siddhi devi,

Mudrāśakti (the concerned mudra to be shown here) and Lalitāmbikā are worshiped jointly,

known as samaṣṭi pūjā and severally. At the end of this worship, dhūpaṁ, dīpaṁ, naivedya

and nīrājana are offered. After offering nīrājana, worship of first āvaraṇa is submitted to

Lalitāmbikā. Lalitāmbikā along with the Yoginī is worshiped at the end of each āvaraṇa.

Finally, Lalitāmbikā is worshiped with yoni mudra by submitting the first āvaraṇa pūjā to Her

with reverence. The same sequence of these eight pūjā-s/rituals is applicable to all the nine

āvaraṇa-s.}

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here.

1. एताः प्रकटयोशगन्यः त्रैलोक्यमोहने चके्र स-मरुाः स-्शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाः सन्त ुनमः॥

etāḥ prakaṭayoginyaḥ trailokyamohane cakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-śaktayaḥ

sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu namaḥ ||

2. 4 अं आं स ः शत्रपरुाचके्रश्वरी spptn || 4 aṁ āṁ sauḥ tripurācakreśvarī spptn ||

3. 4 अं अशणमाशसशद्ध spptn || 4 aṁ aṇimāsiddhi spptn ||

4. 4 रां सवशसंक्षोशभणी मरुािशक्त spptn || 4 drāṁ sarvasaṁkṣobhiṇī murāśakti spptn ||

Now recite drāṁ and show sarvasaṁkṣobhiṇī mudra.

(pūjanaṁ and tarpaṇaṁ for 5 below is to be done three times by repeating the mantra three

times)

5. 4 – म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn |

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

6. dhūpaṁ, dīpaṁ, naivedya and nīrājana to be done now.

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7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं प्रथमावरणाचशनम॥्

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ prathamāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 प्रकटयोशगनी मय खायै प्रथमावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ैनमः ||

4 prakaṭayoginī mayūkhāyai prathamāvaraṇa devatāsahitāyai śrīlalitā mahātripursundarī

parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the first āvaraṇa.

* Preparation of karpūravīṭikā: saffron, cardamom, clove, camphor, kastūri, nutmeg and mace

or myristica fragrans or jātipattrī (arillus of the nut also known as myristica officinalis). The

ingredients are finely powdered and mixed with powdered sugar candy. Refer Lalithā

Sahasranāma 26 - Karpūravīṭikāmodha-samākarṣi-digantarā.

ADDITIONAL INFORMATION:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the first āvaraṇa is available in the link

below.

http://youtu.be/cYoVpHvwuvs

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further Reading:

Journeyto Śri Cakra - Part 8

Śri Cakra and human body – Part 6

29. Dvitiyāvaraṇam शद्वशतयावरणम ्– Second āvaraṇa

i. Name of the āvaraṇa: Sarvāśāparipūrakacakram (सवाशिापररप रकचक्रम)्

132

ii. Bījākṣara-s of dvitiyāvaraṇam: ऐ ंक्लीं स ः hrīṁ klīṁ sauḥ

iii. Cakreśvarī: Tripureśī

iv. Siddhi śakti: Laghimā

v. Mudra śakti: Sarvidrāviṇīmudrāśakti

vi. Yoginī: Guptayoginī

vii. Number of śakti-s in the āvaraṇa: Sixteen.

viii. Pūjā procedure:

Pūjanaṁ and tarpaṇaṁ are to be done anticlockwise in the sixteen petal lotus, where numerals are

marked in red. We have to go with the ascending order of the numerals.

4 ऐ ंक्लीं स ः सवाशिापररप रक चक्राय नमः॥ 4 aiṁ klīṁ sauḥ sarvāśāparipūraka cakrāya namaḥ ||

1. 4 aiṁ klīṁ sauḥ aṁ Kāmākarṣiṇī nityakalādevī spptn || 4 ऐ ं क्लीं स ः अं कामाकशर्षशणी शनत्यकलादेवी

spptn ||

2. 4 aiṁ klīṁ sauḥ āṁ Buddhyakarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः आं बुदध््यकशर्षशणी शनत्यकलादेवी

spptn ||

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3. 4 aiṁ klīṁ sauḥ iṁ Ahaṁkārākarṣiṇī nityakalādevī spptn || 4 ह्रीं क्लीं स ः इ ंअहकंाराकशर्षशणी शनत्यकलादेवी

spptn ||

4. 4 aiṁ klīṁ sauḥ īṁ Śabdākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः ई ंिबदाकशर्षशणी शनत्यकलादेवी spptn

||

5. 4 aiṁ klīṁ sauḥ uṁ Sparśākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः उं सपिाशकशर्षशणी शनत्यकलादेवी spptn

||

6. 4 aiṁ klīṁ sauḥ ūṁ Rūpākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः ऊं रूपाकशर्षशणी शनत्यकलादेवी spptn ||

7. 4 hrīṁ klīṁ sauḥ ṛṁ Rasākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः ऋं रसाकशर्षशणी शनत्यकलादेवी spptn ||

8. 4 aiṁ klīṁ sauḥ ṝṁ Gandhākarṣiṇī nityakalādevī spptn || 4 ऐ ं क्लीं स ः ॠं गन्िाकशर्षशणी शनत्यकलादेवी

spptn ||

9. 4 aiṁ klīṁ sauḥ ḷṁ Cittākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः ऌं शचत्ताकशर्षशणी शनत्यकलादेवी spptn ||

10. 4 aiṁ klīṁ sauḥ ḹṁ Dhairyākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः ॡं िैयाशकशर्षशणी शनत्यकलादेवी

spptn ||

11. 4 aiṁ klīṁ sauḥ eṁ Smṛtyāākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः एं समतृ्याकशर्षशणी शनत्यकलादेवी

spptn ||

12. 4 aiṁ klīṁ sauḥ aiṁ Nāmākarṣiṇī nityakalādevī spptn || 4 ऐ ं क्लीं स ः ऐ ं नामाकशर्षशणी शनत्यकलादेवी

spptn ||

13. 4 aiṁ klīṁ sauḥ oṁ Bījākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः ओ ंबीजाकशर्षशणी शनत्यकलादेवी spptn

||

14. 4 aiṁ klīṁ sauḥ auṁ Ātmākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः औ ंआत्माकशर्षशणी शनत्यकलादेवी

spptn ||

15. 4 aiṁ klīṁ sauḥ aṁ Amṛtākarṣiṇī nityakalādevī spptn || 4 ऐ ंक्लीं स ः अं अमतृाकशर्षशणी शनत्यकलादेवी

spptn ||

16. 4 aiṁ klīṁ sauḥ aḥ Śarīrākarṣiṇī nityakalādevī spptn || 4 ऐ ं क्लीं स ः अः िरीराकशर्षशणी शनत्यकलादेवी

spptn ||

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here.

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1. 4 एताः गुप्तयोशगन्यः सवाशिापररप रके चके्र स-मरुाः स-्शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाः सन्त ुनमः॥

4 etāḥ guptayoginyaḥ sarvāśāparipūrake cakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-śaktayaḥ

sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu namaḥ ||

For the mantras below, both pūjanaṁ and tarpaṇaṁ should be done. Wherever spptn is

mentioned, it means that both pūjanaṁ and tarpaṇaṁ should be done.

2. 4 ऐ ंक्लीं स ः शत्रपरेुिीचके्रश्वरी spptn || 4 aiṁ klīṁ sauḥ tripureśīcakreśvarī spptn ||

3. 4 लं लशगमाशसशद्ध spptn || 4 laṁ lagimāsiddhi spptn ||

4. 4 रीं सवशशवराशवणीमरुिशक्त spptn || 4 drīṁ sarvavidrāviṇīmudraśakti spptn ||

Now recite drāṁ and show sarvavidrāviṇī mudra.

5. 4 –म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

(5 above should be done three times)

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं शद्वतीयावरणाचशनम॥्

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ dvitīyāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 गुप्तयोशगनी मय खायै शद्वशत्तयावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ैनमः ||

4 guptayoginī mayūkhāyai dvittiyāvaraṇa devatāsahitāyai śrīlalitā mahātripursundarī

parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the second āvaraṇa.

ADDITIONAL INFORMATIONS:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the second āvaraṇa is available in the link

below.

http://youtu.be/ZKwX5uyznQE

135

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Journey to Śri Cakra – Part 10

30. Tṛtīyāvaraṇam ततृीयावरणम ्– Third āvaraṇa

i. Name of the āvaraṇa: Sarvasaṁkṣobhaṇacakram (सवशसंक्षोभणचक्रम)्

ii. Bījākṣara-s of tṛtīyāvaraṇam: ह्रीं क्लीं स ः hrīṁ klīṁ sauḥ

iii. Cakreśvarī: Tripurasundarī

iv. Siddhi śakti: Mahimā

v. Mudra śakti: Sarvākarṣiṇī

vi. Yoginī: Guptatarayoginī

vii. Number of śakti-s in the āvaraṇa: Eight.

viii. Pūjā procedure:

Pūjanaṁ and tarpaṇaṁ are to be done in the inner eight petal lotus, where numerals are

marked in blue in Śri Cakra. We have to go with the ascending order of the numerals, as

explained below.

1. 4 hrīṁ klīṁ sauḥ kaṁ khaṁ gaṁ ghaṁ ṅaṁ anaṅga kusumā devī spptn ||

4 ह्रीं क्लीं स ः कं खं गं घं ङं अनङ्गकुसमुादेवीspptn ||

2. 4 hrīṁ klīṁ sauḥ caṁ chaṁ jaṁ jhaṁ ñaṁ anaṅga mekhalā devī spptn ||

4 ह्रीं क्लीं स ः चं छं जं झं ञं अनङ्गमेखलादेवी spptn ||

3. 4 hrīṁ klīṁ sauḥ ṭaṁ ṭhaṁ ḍaṁ ḍhaṁ ṇaṁ anaṅga madanā devī spptn ||

4 ह्रीं क्लीं स ः टं ठं डं ढं णं अनङ्गमदनादेवी spptn ||

4. 4 hrīṁ klīṁ sauḥ taṁ thaṁ daṁ dhaṁ naṁ anaṅga madanāturā devī spptn ||

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4 ह्रीं क्लीं स ः तं थं दं िं नं अनङ्गमदनातुरादेवी spptn ||

5. 4 hrīṁ klīṁ sauḥ paṁ phaṁ baṁ bhaṁ maṁ anaṅga rekhā devī spptn ||

4 ह्रीं क्लीं स ः पं फं बं भं मं अनङ्गरेखादेवीspptn ||

6. 4 hrīṁ klīṁ sauḥ yaṁ raṁ laṁ vaṁ anaṅga veginī devī spptn ||

4 ह्रीं क्लीं स ः यं रं लं वं अनङ्गवेशगनीदेवी spptn ||

7. 4 hrīṁ klīṁ sauḥ śaṁ ṣaṁ saṁ haṁ anaṅga aṅguśā devī spptn ||

4 ह्रीं क्लीं स ः िं रं्ष सं ह ंअनङ्गअङ्गुिादेवी spptn ||

8. 4 hrīṁ klīṁ sauḥ ḻaṁ kṣaṁ anaṅga mālinī devī spptn ||

4 ह्रीं क्लीं स ः ळं कं्ष अनङ्गमाशलनीदेवी spptn ||

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here.

1. 4 एताः गुप्ततरयोशगन्यः सवशसंक्षोभणे चके्र स-मरुाः स-्शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाः सन्त ुनमः॥

4 etāḥ guptatarayoginyaḥ sarvasaṁkṣobhaṇe cakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-

śaktayaḥ sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu

namaḥ ||

For the mantras below, both pūjanaṁ and tarpaṇaṁ should be done. Wherever spptn is

mentioned, it means that both pūjanaṁ and tarpaṇaṁ should be done.

2. 4 ह्रीं क्लीं स ः शत्रपरुसनु्दरीचके्रश्वरी spptn || 4 4 hrīṁ klīṁ sauḥ tripurasundarīcakreśvarī spptn ||

3. 4 मं मशहमाशसशद्ध spptn || 4 maṁ mahimāsiddhi spptn ||

4. 4 क्लीं सवाशकशर्षशणीमरुिशक्त spptn || 4 klīṁ sarvākarṣiṇīmudraśakti spptn ||

Now recite klīṁ and show sarvākarṣiṇī mudra.

5. 4 – म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

(5 above should be done three times)

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं ततृीयावरणाचशनम॥्

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ tṛtīyāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

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8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 गुप्तयोशगनी मय खायै ततृीयावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ैनमः ||

4 guptayoginī mayūkhāyai tṛtīyāvaraṇa devatāsahitāyai śrīlalitā

mahātripursundarī parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the third āvaraṇa.

ADDITIONAL INFORMATIONS:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the third āvaraṇa is available in the link

below.

http://youtu.be/15F69wnyYM0

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Joruney to Śri Cakra - Part 11

Śri Cakra and human body – Part 7

31. Turiyāvaraṇam तरुरयावरणम ्– Fourth āvaraṇa

i. Name of the āvaraṇa: sarvasaubhāgyadāyakacakram (सवशस भाग्यदायकचक्रम)्

ii. Bījākṣara-s of Turiyāvaraṇam: हैं ह्ख्फक्लीं ह्ख्फस ः haiṁ hklīṁ hsauḥ

iii. Cakreśvarī: Tripuravāsinī

iv. Siddhi śakti: Īśitva

v. Mudra śakti: Sarvavaśaṅkarī

vi. Yoginī: Saṁpradāya

vii. Number of śakti-s in the āvaraṇa: Fourteen

viii. Pūjā procedure:

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Pūjanaṁ and tarpaṇaṁ are to be done in anticlockwise manner in the outer triangle, where

numerals are marked in black in Śri Cakra.

Offer flowers in Śri Cakra by reciting the following mantra. There is no tarpaṇaṁ here.

4 हैं ह्ख्फक्लीं ह्ख्फस ः सवशस भाग्यदायकचक्राय नमः॥ 4 haiṁ hklīṁ hsauḥ sarvasaubhāgyadāyakacakrāya namaḥ ||

1. 4 haiṁ hklīṁ hsauḥ kaṁ sarvasaṁkṣobhiṇī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः कं सवशसंक्षोशभणी िशक्त spptn ||

2. 4 haiṁ hklīṁ hsauḥ khaṁ sarvavidrāviṇī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः ख ंसवशशवराशवणी िशक्त spptn ||

3. 4 haiṁ hklīṁ hsauḥ gaṁ sarvākarṣiṇī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः गं सवाशकशर्षशणी िशक्त spptn ||

4. 4 haiṁ hklīṁ hsauḥ ghaṁ sarvāhlādinī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः घं सवाशह्लाशदनी िशक्त spptn ||

5. 4 haiṁ hklīṁ hsauḥ ṅaṁ sarvasaṁmohinī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः ङं सवशसंमोशहनी िशक्त spptn ||

6. 4 haiṁ hklīṁ hsauḥ caṁ sarvastaṁbhinī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः चं सवशसतंशभनी िशक्त spptn ||

7. 4 haiṁ hklīṁ hsauḥ chaṁ sarvajṛṁbhiṇī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः छं सवशजृंशभणी िशक्त spptn ||

8. 4 haiṁ hklīṁ hsauḥ jaṁ sarvavaśaṅkarī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः जं सवशविङ्करी िशक्त spptn ||

9. 4 haiṁ hklīṁ hsauḥ jhaṁ sarvarañjinī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः झं सवशरशञ्जनी िशक्त spptn ||

10. 4 haiṁ hklīṁ hsauḥ ñaṁ sarvonmādinī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः ञं सवोन्माशदनी िशक्त spptn ||

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11. 4 haiṁ hklīṁ hsauḥ ṭaṁ sarvārthasādhinī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः टं सवाशथशसाशिनी िशक्त spptn ||

12. 4 haiṁ hklīṁ hsauḥ ṭhaṁ sarvasaṁpattipūraṇī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः ठं सवशसंपशत्तप रणी िशक्त spptn ||

13. 4 haiṁ hklīṁ hsauḥ ḍaṁ sarvamantramayī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः डं सवशमन्त्रमयी िशक्त spptn ||

14. 4 haiṁ hklīṁ hsauḥ ḍhaṁ sarvadvandvakṣayaṅkarī śakti spptn ||

4 हैं ह्ख्फक्लीं ह्ख्फस ः ढं सवशद्वन्द्वक्षयङ्करी िशक्त spptn ||

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here.

1. 4 एताः संप्रदाययोशगन्यः सवशस भाग्यदायकेचके्र स-मरुाः स-्शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः

सन्तशपशताः सन्तुष्टाः सन्तु नमः॥

4 etāḥ saṁpradāyayoginyaḥ sarvasaubhāgyadāyakecakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ

sa-śaktayaḥ sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu

namaḥ ||

For the mantras below, both pūjanaṁ and tarpaṇaṁ should be done. Wherever spptn is

mentioned, it means that both pūjanaṁ and tarpaṇaṁ should be done.

2. 4 हैं ह्ख्फक्लीं ह्ख्फस ः शत्रपरुवाशसशनचके्रश्वरी spptn || 4 haiṁ hklīṁ hsauḥ tripuravāsinicakreśvarī spptn ||

3. 4 ई ंईशित्वशसशद्ध spttn ॥ 4 īṁ īśitvasiddhi spttn ॥

4. 4 बल ंसवशविङ्करी मरुािशक्त spptn || 4 blūṁ sarvavaśaṅkarī mudrāśakti spptn ||

Now recite blūṁ and show sarvavaśaṅkarī mudra.

5. 4 – म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

(5 above should be done three times on the bindu)

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं तुरीयावरणाचशनम॥्

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ turīyāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

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4 सम्प्रदाययोशगनी मय खायै तुररयावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ैनमः ||

4 sampradāyayoginī mayūkhāyai turiyāvaraṇa devatāsahitāyai śrīlalitā

mahātripursundarī

parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the fourth āvaraṇa.

ADDITIONAL INFORMATIONS:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the fourth āvaraṇa is available in the link

below.

http://youtu.be/ZKwX5uyznQE

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Journey to Śri Cakra – Part 12

Śri Cakra and human body – Part 8

32. Pañcamāvaraṇam (पञ्चमावरणम)्

Pañcamāvaraṇam

i. Name of the āvaraṇa: Sarvārthasādhakacakram (सवाशथशसािकचक्रम्)

ii. Bījākṣara-s of Pañcamāvaraṇam: ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः hsaiṁ hsklīṁ hssauḥ

iii. Cakreśvarī: Tripurāśrīcakreśvarī

iv. Siddhi śakti: Vaśitva

v. Mudra śakti: Sarvonmādinī

vi. Yoginī: Kulottīrṇa

vii. Number of śakti-s in the āvaraṇa: Ten

viii. Pūjā procedure:

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Pūjanaṁ and tarpaṇaṁ are to be done in anticlockwise manner in the inner triangle, where

numerals are marked in red in Śri Cakra.

Offer flowers in Śri Cakra by reciting the following mantra. There is no tarpaṇaṁ here.

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः सवाशथशसािकचक्राय नमः॥

4 hsaiṁ hsklīṁ hssauḥ sarvārthasādhakacakrāya namaḥ ||

1. 4 hsaiṁ hsklīṁ hssauḥ ṇaṁ sarvasiddhipradā devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः णं सवशशसशद्धप्रदा देवी spptn ||

2. 4 hsaiṁ hsklīṁ hssauḥ taṁ sarvasaṁpatpradā devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः तं सवशसंपत्प्रदा देवी spptn ||

3. 4 hsaiṁ hsklīṁ hssauḥ thaṁ sarvapriyaṅkarī devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः थं सवशशप्रयङ्करी देवी spptn ||

4. 4 hsaiṁ hsklīṁ hssauḥ daṁ sarvamaṅgalakāriṇī devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः दं सवशमङ्गलकाररणी देवी spptn ||

5. 4 hsaiṁ hsklīṁ hssauḥ dhaṁ sarvakāmapradā devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः िं सवशकामप्रदा देवी spptn ||

6. 4 hsaiṁ hsklīṁ hssauḥ naṁ sarvaduḥkhavimocinī devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः नं सवशदःुखशवमोशचनी देवी spptn ||

7. 4 hsaiṁ hsklīṁ hssauḥ paṁ sarvamṛtyupraśamanī devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः पं सवशमतृ्यपु्रिमनी देवी spptn ||

8. 4 hsaiṁ hsklīṁ hssauḥ phaṁ sarvighnanivāriṇī devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः फं सशवशघ्नशनवाररणी देवी spptn ||

9. 4 hsaiṁ hsklīṁ hssauḥ baṁ sarvāṅgasundarī devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः बं सवाशङ्गसनु्दरी देवी spptn ||

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10. 4 hsaiṁ hsklīṁ hssauḥ bhaṁ sarvasaubhāgyadāyinī devī spptn ||

4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः भं सवशस भाग्यदाशयनी देवी spptn ||

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here.

1. 4 एताः कुलोत्तीणशयोशगन्यः सवाशथशसािकेचके्र स-मरुाः स्-शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाः सन्त ुनमः॥

4 etāḥ kulottīrṇayoginyaḥ sarvārthasādhakecakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-

śaktayaḥ sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu

namaḥ ||

For the mantras below, both pūjanaṁ and tarpaṇaṁ should be done. Wherever spptn is

mentioned, it means that both pūjanaṁ and tarpaṇaṁ should be done.

2. 4 ह्ख्फसैं ह्ख्फसक्लीं ह्ख्फसस ः शत्रपरुाश्रीचके्रश्वरी spptn || 4 haiṁ hklīṁ hsauḥ tripurāśrīcakreśvarī spptn ||

3. 4 व ंवशित्वशसशद्ध spptn || 4 vaṁ vaśitvasiddhi spptn ||

4. 4 सः सवोन्माशदशन मरुािशक्त spptn || 4 saḥ sarvonmādini mudrāśakti spptn ||

Now recite saḥ and show sarvavaśaṅkarī mudra.

5. 4 – म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

(5 above should be done three times on the bindu)

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं पञ्चमावरणाचशनम॥्

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ pañcamāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 कुलोत्तीणशयोशगनी मय खायै पञ्चमावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ै नमः ||

4 kulottīrṇayoginī mayūkhāyai pañcamāvaraṇa devatāsahitāyai śrīlalitā

mahātripursundarī parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the fourth āvaraṇa.

ADDITIONAL INFORMATIONS:

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1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the fifth āvaraṇa is available in the link

below.

http://youtu.be/UEzBqNceaYk

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Journey to Śri Cakra – Part 13

Śri Cakra and human body – Part 8

32. Ṣaṣṭhāvaraṇam र्षिावरणम ्– Sixth āvaraṇa

i. Name of the āvaraṇa: Sarvarakṣākaracakram सवशरक्षाकरचक्रम ्

ii. Bījākṣara-s of Ṣaṣṭhāvaraṇam: ह्रीं क्लीं बलें hrīṁ klīṁ bleṁ

iii. Cakreśvarī: Tripuramālinīcakreśvarī शत्रपरुमाशलनीचके्रश्वरी

iv. Siddhi śakti: प्राकाम्यशसशद्ध Prākāmyasiddhi

v. Mudra śakti: सवशमहाङ्कुिा Sarvamahāṅkuśā

vi. Yoginī: शनगभशयोशगनी Nigarbhayoginī

vii. Number of śakti-s in the āvaraṇa: Ten

viii. Pūjā procedure:

Pūjanaṁ and tarpaṇaṁ are to be done in anticlockwise manner, where numerals are marked

in blue in Śri Cakra.

Offer flowers in Śri Cakra by reciting the following mantra. There is no tarpaṇaṁ here*.

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*4 ह्रीं क्लीं बलें सवशरक्षाकरचक्राय नमः॥

*4 hrīṁ klīṁ bleṁ sarvarakṣākaracakrāya namaḥ ||

Pūjanaṁ and tarpaṇaṁ are to be done anticlockwise manner for the following 10.

1. 4 hrīṁ klīṁ bleṁ maṁ sarvajñādevī spptn ||

4 ह्रीं क्लीं बलें मं सवशज्ञादेवी spptn ||

2. 4 hrīṁ klīṁ bleṁ yaṁ sarvaśaktidevī spptn ||

4 ह्रीं क्लीं बलें यं सवशिशक्तदेवी spptn ||

3. 4 hrīṁ klīṁ bleṁ raṁ sarvaiśvaryapradādevī spptn ||

4 ह्रीं क्लीं बलें रं सवैश्वयशप्रदादेवी spptn ||

4. 4 hrīṁ klīṁ bleṁ laṁ sarvajñānamayīdevī spptn ||

4 ह्रीं क्लीं बलें लं सवशज्ञानमयीदेवी spptn ||

5. 4 hrīṁ klīṁ bleṁ vaṁ sarvavyādhivināśinīdevī spptn ||

4 ह्रीं क्लीं बलें व ंसवशव्याशिशवनाशिनीदेवी spptn ||

6. 4 hrīṁ klīṁ bleṁ śaṁ sarvāthārasvarūpādevīspptn ||

4 ह्रीं क्लीं बलें िं सवाशथारसवरूपादेवी spptn ||

7. 4 hrīṁ klīṁ bleṁ ṣaṁ sarvapāpaharādevī spptn ||

4 ह्रीं क्लीं बलें रं्ष सवशपापहरादेवी spptn ||

8. 4 hrīṁ klīṁ bleṁ saṁ sarvānandamayīdevi spptn ||

4 ह्रीं क्लीं बलें सं सवाशनन्दमयीदेशव spptn ||

9. 4 hrīṁ klīṁ bleṁ haṁ sarvarakṣāsvarūpiṇīdevī spptn ||

4 ह्रीं क्लीं बलें ह ंसवशरक्षासवरूशपणीदेवी spptn ||

10. 4 hrīṁ klīṁ bleṁ kṣaṁ sarvepsitaphalapradādevī spptn ||

4 ह्रीं क्लीं बलें कं्ष सवेशप्तसतफलप्रदादेवी spptn ||

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here (only for 1 below).

1. 4 एताः शनगभशयोशगन्यः सवशरक्षाकरेचके्र स-मरुाः स-्शसद्धयः सायुिाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाः सन्त ुनमः॥

4 etāḥ nigarbhayoginyaḥ sarvarakṣākarecakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-śaktayaḥ

sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu namaḥ ||

Both pūjanaṁ and tarpaṇaṁ are to be performed for the following mantras (wherever spptn is

used, it means that both pūjanaṁ and tarpaṇaṁ are to be performed).

2. 4 ह्रीं क्लीं बलें शत्रपरुमाशलनीचके्रश्वरी spptn || 4 hrīṁ klīṁ bleṁ tripuramālinīcakreśvarī spptn ||

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3. 4 पं प्राकाम्यशसशद्ध spptn || 4 paṁ prākāmyasiddhi spptn ||

4. 4 क्रों सवशमहाङ्कुिा मरुािशक्त spptn || 4 kroṁ sarvamahāṅkuśā mudrāśakti spptn ||

Now recite kroṁ and show sarvamahāṅkuśā mudra.

5. 4 – म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

(5 above should be done three times on the bindu)

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं र्षिा्यावरणाचशनम ्॥

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ ṣaṣṭhākhyāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 शनगभशयोशगनी मय खायै र्षिावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ैनमः ||

4 nigarbhayoginī mayūkhāyai Ṣaṣṭhāvaraṇa devatāsahitāyai śrīlalitā mahātripursundarī

parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the sixth āvaraṇa.

ADDITIONAL INFORMATIONS:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the sixth āvaraṇa is available in the link

below.

http://youtu.be/iBD7k0ZZzqc

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Journey to Śri Cakra – Part 14

Śri Cakra and human body – Part 8

33. Saptamāvaraṇam सप्तमावरणम ्– Seventh āvaraṇa

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i. Name of the āvaraṇa: Sarvarogaharacakram सवशरोगहरचक्रम ्

ii. Bījākṣara-s of Saptamāvaraṇam: ह्रीं श्रीं स ः hrīṁ śrīṁ sauḥ

iii. Cakreśvarī: Tripurāsiddhācakreśvarī शत्रपरुाशसद्धाचके्रश्वरी

iv. Siddhi śakti: भशुक्तशसशद्ध Bhuktisiddhi

v. Mudra śakti: सवशकेिरी Sarvakeśarī

vi. Yoginī: रहसययोशगनी Rahasyayoginī

vii. Number of śakti-s in the āvaraṇa: Eight

viii. Pūjā procedure:

Pūjanaṁ and tarpaṇaṁ are to be done in anticlockwise manner, where numerals are marked

in red in Śri Cakra.

*Offer flowers in Śri Cakra by reciting the following mantra. There is no tarpaṇaṁ here.

*4 ह्रीं श्रीं स ः सवशतोगहरचक्राय नमः॥ *4 hrīṁ śrīṁ sauḥ sarvatogaharacakrāya namaḥ ||

Pūjanaṁ and tarpaṇaṁ are to be done anticlockwise manner for the following 8. They are the

composers and authors of Lalitā Sahasranāma.

1. 4 hrīṁ śrīṁ sauḥ aṁ āṁ iṁ īṁ uṁ ūṁ ṛṁ ṝṁ ḷṁ ḹṁ eṁ aiṁ oṁ auṁ aṁ aḥ blūṁ vaśinī

vāgdevatā spptn ||

4 ह्रीं श्रीं स ः अं आं इ ंई ंउं ऊं ऋं ॠं ऌं ॡं एं ऐ ंओ ंऔ ंअं अः बल ं वशिनी वाग्देवता spptn ||

2. 4 hrīṁ śrīṁ sauḥ kaṁ khaṁ gaṁ ghaṁ ṅaṁ klhrīṁ kāmeśvarī vāgdevatā spptn ||

4 ह्रीं श्रीं स ः कं खं गं घं ङं क्ल्ह्रीं कामेश्वरी वाग्देवता spptn ||

3. 4 hrīṁ śrīṁ sauḥ caṁ chaṁ jaṁ jhaṁ ñaṁ nvlīṁ modinī vāgdevatā spptn ||

4 ह्रीं श्रीं स ः चं छं जं झं ञं न्व्लीं मोशदनी वाग्देवता spptn ||

4. 4 hrīṁ śrīṁ sauḥ ṭaṁ ṭhaṁ ḍaṁ ḍhaṁ ṇaṁ ylūṁ vimalā vāgdevatā spptn ||

4 ह्रीं श्रीं स ः टं ठं डं ढं णं य्ल ं शवमला वाग्देवताspptn ||

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5. 4 hrīṁ śrīṁ sauḥ taṁ thaṁ daṁ dhaṁ naṁ jmrīṁ aruṇā vāgdevatā spptn ||

4 ह्रीं श्रीं स ः तं थं द ंिं नं ज्रीं अरुणा वाग्देवता spptn ||

6. 4 hrīṁ śrīṁ sauḥ paṁ phaṁ baṁ bhaṁ maṁ hslvyūṁ jaini vāgdevatā spptn ||

4 ह्रीं श्रीं स ः पं फं बं भं मं ह्ख्फसल्व्य ं जैशन वाग्देवता spptn ||

7. 4 hrīṁ śrīṁ sauḥ yaṁ raṁ laṁ vaṁ jhmryūṁ sarveśvarī vāgdevatā spptn ||

4 ह्रीं श्रीं स ः यं रं लं वं झ्म्म्र्सय ंसवेश्वरी वाग्देवता spptn ||

8. 4 hrīṁ śrīṁ sauḥ śaṁ ṣaṁ saṁ haṁ ḻaṁ kṣaṁ kṣmrīṁ kaulinī vāgdevatā spptn ||

4 ह्रीं श्रीं स ः िं रं्ष सं ह ंळं कं्ष क्ष्म्रीं क शलनी वाग्देवता spptn ||

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here* (only for 1 below).

1. *4 एताः रहसययोशगन्यः सवशरोगहरेचके्र स-मरुाः स्-शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाः सन्त ुनमः॥

*4 etāḥ rahasyayoginyaḥ sarvarogaharecakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-śaktayaḥ

sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu namaḥ ||

Both pūjanaṁ and tarpaṇaṁ are to be performed for the following mantras (wherever spptn is

used, it means that both pūjanaṁ and tarpaṇaṁ are to be performed).

2. 4 ह्रीं श्रीं स ः शत्रपरुशसद्धाचके्रश्वरी spptn || 4 hrīṁ śrīṁ sauḥ tripurasiddhācakreśvarī spptn ||

3. 4 बुं भशुक्तशसशद्ध spptn || 4 buṁ bhuktisiddhi spptn ||

4. 4 ह्ख्फस्रें सवशकेचरी मरुािशक्त spptn || 4 hskhphreṁ sarvakecarī mudrāśakti spptn ||

Now recite hskhphreṁ and show sarvakecarī mudra.

5. 4 – म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

(5 above should be done three times on the bindu)

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं सप्तमावरणाचशनम ्॥

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ Saptamāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 रहसययोशगनी मय खायै सप्तमावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ैनमः ||

148

4 rahasyayoginī mayūkhāyai saptamāvaraṇa devatāsahitāyai śrīlalitā mahātripursundarī

parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the seventh āvaraṇa.

ADDITIONAL INFORMATIONS:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the seventh āvaraṇa is available in the link

below.

http://youtu.be/gJhsSTHtcTw

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Journey to Śri Cakra – Part 15

Śri Cakra and human body – Part 9

34. Aṣṭamāvaraṇaṁ अष्टमावरणं (eighth āvaraṇa)

i. Name of the āvaraṇa: Sarvasiddhipradacakraṁ सवशशसशद्धप्रदचकं्र

ii. Bījākṣara-s of aṣṭamāvaraṇaṁ: ह्ख्फस्रैं ह्ख्फसक्रीं ह्ख्फस्र ः hsraiṁ hsklrīṁ hsrauḥ

iii. Cakreśvarī: Tripurāṁbācakreśvarī शत्रपरुांबाचके्रश्वरी

iv. Siddhi śakti: इच्छाशसशद्ध Icchāsiddhi

v. Mudra śakti: सवशबीज Sarvabīja

vi. Yoginī: अशतरहसययोशगनी Atirahasyayoginī

vii. Number of śakti-s in the āvaraṇa: Four weaponries and three śakti-s. Fourth pūjanaṁ and

tarpaṇaṁ is done on the Bindu.

Eighth āvaraṇa is different from other āvaraṇa-s. Before worshipping āvaraṇa śakti-s, we

have to worship four common weaponries of Mahākāmeśvara and Mahākāmeśvarī. After

worshiping their weaponries, three śakti-s are worshiped. For the purpose of easier

understanding, this āvaraṇa is divided into two parts. Part a is about worshipping weaponries

and part b is about worshipping three śakti-s.

viii. Pūjā procedure:

149

viii.a) Āyudhārcanam आयुधार्चनम ्(worship of weaponries):

Weaponries are to be worshiped in the places marked A,B, C and D, in the same order.

(There are versions where no tarpaṇaṁ is done in āyudhārcanam and instead pūjanaṁ is done

twice). However, āvaraṇa bījākṣara-s are not prefixed before āyudhārcana mantras.

A. 4 यां रां लां बां सां रां रीं क्लीं बल ंसः सवशजम्भनेभ्यो कामेश्वरी कामेश्वर बाणेभ्यो नमः। बाणिशक्त spptn ||

4 yāṁ rāṁ lāṁ bāṁ sāṁ drāṁ drīṁ klīṁ blūṁ saḥ sarvajambhanebhyo kāmeśvarī

kāmeśvara bāṇebhyo namaḥ | bāṇaśakti spptn ||

B. 4 थं िं सवशसम्मोहनाभ्यां कामेश्वरी कामेश्वर िनभु्यां नमः। िन ः िशक्त spptn ||

4 thaṁ dhaṁ sarvasammohanābhyāṁ kāmeśvarī kāmeśvara dhanurbhyāṁ namaḥ |

dhanūḥ śakti spptn ||

C. 4 ह्रीं आं सवशविीकरणाभ्यां कामेश्वरी कामेश्वर पािाभ्यां नमः। पाििशक्त spptn ||

4 hrīṁ āṁ sarvavaśīkaraṇābhyāṁ kāmeśvarī kāmeśvara pāśābhyāṁ namaḥ | pāśaśakti

spptn ||

D. 4 क्रों क्रों सवशसतम्भनाभ्यां कामेश्वरी कामेश्वर अङ्कुिाभ्यां नमः। अङ्कुििशक्त spptn ||

kroṁ kroṁ sarvastambhanābhyāṁ kāmeśvarī kāmeśvara aṅkuśābhyāṁ namaḥ | aṅkuśaśakti

spptn ||

viii.b) Eighth āvaraṇa pūjā:

Offer flowers in Śri Cakra by reciting the following mantra. There is no tarpaṇaṁ here*.

*4 ह्ख्फस्रैं ह्ख्फसक्रीं ह्ख्फस्र ः सवशशसशद्धप्रदचक्राय नमः॥

*4 hsraiṁ hsklrīṁ hsrauḥ sarvasiddhipradacakrāya namaḥ ||

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Following three śakti-s are to be worshiped in the places marked 1, 2 and 3 in anticlockwise

manner as explained in the figure above. Three kūṭa-s of saubhagyapañcadaśī mantra are used

as prefix to these three mantras. In 4, entire saubhagyapañcadaśī mantra is used as prefix.

1. 4 ऐ ं- क ए ई ल ह्रीं - अशग्नचके्र कामशगररपीठे शमत्रेिनाथ नवयोशनचक्रात्मक आत्मतत्त्व सशृष्टकृत्य जाग्रद्दिाशििायक इच्छािशक्त वाग्भवात्मक

वागीश्वरीसवरूप ब्रह्मात्मिशक्त महाकामेश्वरी spptn ||

4 aiṁ - ka e ī la hrīṁ - agnicakre kāmagiripīṭhe mitreśanātha navayonicakrātmaka

ātmatattva sṛṣṭikṛtya jāgraddaśādhiṣṭhāayaka icchāśakti vāgbhavātmaka vāgīśvarīsvarūupa

brahmātmaśakti mahākāmeśvarī spptn ||

2. 4 क्लीं - ह स क ह ल ह्रीं - स यशचके्र प णशशगररपीठे र्षिीिनाथ दिारत्वय चतुदशिारचक्रात्मक शवद्यातत्व शसथशतकृत्य सवन दिाशििायक

ज्ञानिशक्त कामराजात्मक कामकलासवरूप शवषण्वात्मिशक्त महावज्रेश्वरी spptn ||

4 klīṁ - ha sa ka ha la hrīṁ - sūryacakre pūrṇagiripīṭhe ṣaṣṭhīśanātha daśāratvaya

caturdaśāracakrātmaka vidyātatva sthitikṛtya svana daśādhiṣṭhāyaka jñānaśakti

kāmarājātmaka kāmakalāsvarūpa viṣṇvātmaśakti mahāvajreśvarī spptn ||

3. 4 स ः - स क ल ह्रीं - सोमचके्र जालन्िरपीठे उड्डीिनाथ अष्टदल र्षोडिदल चतुरश्र चक्रात्मक शिवतत्त्व संहारकृत्य सरु्षशुप्त दिाशििायक

शक्रयािशक्त िशक्तबीजात्मक परापरिशक्त सवरूप रुरात्मिशक्त महाभगमाशलनी spptn ||

4 sauḥ - sa ka la hrīṁ - somacakre jālandharapīṭhe uḍḍīśanātha aṣṭadala ṣoḍaśadala

caturaśra cakrātmaka śivatattva saṁhārakṛtya suṣupti daśādhiṣṭhāyaka kriyāśakti

śaktibījātmaka parāparaśakti svarūpa rudrātmaśakti mahābhagamālinī spptn ||

4. This is to be performed at the Bindu.

4 ऐ ं- क ए ई ल ह्रीं - क्लीं - ह स क ल ह्रीं - स ः - स क ल ह्रीं - परब्रह्मचके्र महोड्याणपीठे चयाशनन्दताथ समसतचक्रात्मक सपररवार

परमतत्व सशृष्ट शसथशत संहारकृत्य तुरीय दिाशििायक इच्छा ज्ञान शक्रया िान्तािशक्त वाग्भव कामराज िशक्त बीजात्मक परमिशक्त सवरूप परब्रह्मिशक्त

श्री लशलता महाशत्रपरुसनु्दरी spptn ||

4 aiṁ - ka e ī la hrīṁ - klīṁ - ha sa ka la hrīṁ - sauḥ - sa ka la hrīṁ - parabrahmacakre

mahoḍyāṇapīṭhe caryānandatātha samastacakrātmaka saparivāra paramatatva sṛṣṭi sthiti

saṁhārakṛtya turīya daśādhiṣṭhāyaka icchā jñāna kriyā śāntāśakti vāgbhava kāmarāja śakti

bījātmaka paramaśakti svarūpa parabrahmaśakti śrī lalitā mahātripurasundarī spptn ||

The following is known as samaṣṭi pūjā. After reciting this mantra, offer flowers on Śri

Cakra. There is no tarpaṇaṁ here (only for 1 below).

1. 4 एताः अशतरहसययोशगन्यः सवशशसशद्धप्रदे चके्र स-मरुाः स-्शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाः सन्त ुनमः॥

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4 etāḥ atirahasyayoginyaḥ sarvasiddhiprade cakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-

śaktayaḥ sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭāḥ santu

namaḥ ||

Both pūjanaṁ and tarpaṇaṁ are to be performed for the following mantras (wherever spptn is

used, it means that both pūjanaṁ and tarpaṇaṁ are to be performed).

2. 4 ह्ख्फस्रैं ह्ख्फसक्रीं ह्ख्फस्र ः शत्रपरुाम्बाचके्रश्वरी spptn ||

4 hsraiṁ hsklrīṁ hsrauḥ tripurāmbācakreśvarī spptn ||

3. 4 इ ंइच्छाशसशद्ध spptn || 4 iṁ icchāsiddhi spptn ||

4. 4 ह्ख्फस ः सवशबीज मरुािशक्त spptn || 4 hsauḥ sarvabīja mudrāśakti spptn ||

Now recite hsauḥ and show sarvabīja mudra.

5. 4 – म लं (Pañcadaśī or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī Parābhaṭṭārikā spptn ||

(5 above should be done three times on the Bindu)

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं अष्टमावरणाचशम ्॥

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ aṣṭamāvaraṇārcam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 अशतरहसययोशगनी मय खायै अष्टमावरण देवतासशहतायै श्रीलशलता महाशत्रपुसुशन्दरी पराभट्टररकाय ै नमः ||

4 atirahasyayoginī mayūkhāyai aṣṭamāvaraṇa devatāsahitāyai śrīlalitā mahātripursundarī

parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of the eighth āvaraṇa.

ADDITIONAL INFORMATIONS:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the eighth āvaraṇa is available in the link

below.

http://youtu.be/21MyOL-gg7o

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2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Journey to Śri Chakra – Part 18

Śri Cakra and human body – Part 9

35. Navamāvaraṇam (नवमावरणम)् Ninth āvaraṇa:

i. Name of the āvaraṇa: sarvānandamayacakraṁ सवाशनन्दमयचकं्र

ii. Bījākṣara-s of navamāvaraṇam: Entire pañcadaśī mantra itself forms the bījākṣara-s of this

āvaraṇa.

क ए ई ल ह्रीं । ह स क ह ल ह्रीं। स क ल ह्रीं॥

ka e ī la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ ||

iii. Cakreśvarī: Śrī Mahātripurasundarīcakreśvarī श्री महाशत्रपरुसनु्दरीचके्रश्वरी

iv. Siddhi śakti: प्राशप्तशसशद्ध Prāptisiddhi

v. Mudra śakti: सवशयोशन Sarvayoni

vi. Yoginī: परापराशतरहसययोशगनी Parāparātirahasyayoginī

vii. Number of śakti-s in the āvaraṇa: One

Ninth āvaraṇa is the last āvaraṇa in Śri Cakra and only Lalitāmbikā is worshiped here.

viii. Pūjā procedure:

(Image is the same as given in eighth āvaraṇa.)

Offer flowers in Śri Cakra by reciting the following mantra. There is no tarpaṇaṁ here*.

*4 क ए ई ल ह्रीं । ह स क ह ल ह्रीं। स क ल ह्रीं॥ सवाशनन्दमयचक्राय नमः॥

*4 ka e ī la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ || sarvānandamayacakrāya namaḥ ||

For the following mantra pūjanaṁ and tarpaṇaṁ are to performed three times in the Bindu

4 म लं (Pañcadaśī, Saubhāgyapañcadaśi or Ṣoḍaśī) - श्री लशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 mūlaṁ (Pañcadaśī, Saubhāgyapañcadaśi or Ṣoḍaśī) - śrī lalitā mahātripurasundarī

parābhaṭṭārikā spptn ||

There is no samaṣṭi pūjā in this āvaraṇa. Both pūjanaṁ and tarpaṇaṁ are offered only to

Lalitāmbikā.

For the following mantra only pūjanaṁ is to be done. There is no tarpaṇaṁ here.

1. एर्षा परापराशतरहसययोशगनी सवाशनन्दमयेचके्र स-मरुाः स्-शसद्धयः सायिुाः स-िक्तयः स-वाहनाः स-पररवाराः सवोपचारैः संप शजताः सन्तशपशताः

सन्तुष्टाऽसत ुनमः॥

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eṣā parāparātirahasyayoginī sarvānandamayecakre sa-mudrāḥ s-siddhayaḥ sāyudhāḥ sa-

śaktayaḥ sa-vāhanāḥ sa-parivārāḥ sarvopacāraiḥ saṁpūjitāḥ santarpitāḥ santuṣṭā'stu namaḥ ||

For the following mantras, both pūjanaṁ and tarpaṇaṁ are to be done in the Bindu.

2. क ए ई ल ह्रीं । ह स क ह ल ह्रीं। स क ल ह्रीं॥ श्री महाशत्रपरुसनु्दरीचके्रश्वरी spptn ||

ka e ī la hrīṁ | ha sa ka ha la hrīṁ | sa ka la hrīṁ || śrī mahātripurasundarīcakreśvarī spptn

||

3. 4 पं प्राशप्तशसशद्ध spptn ||

4 paṁ prāptisiddhi spptn ||

4. 4 ऐ ंसवशयोशन मरुािशक्त spptn ||

4 aiṁ sarvayoni mudrāśakti spptn ||

Now recite aiṁ and show yonimudra.

** Those who are initiated into Ṣoḍaśī mantra, continue with 5, after completing additional

mantras given below where ** are marked and shown in italics.

5. 4 – म लं (Pañcadaśī or Saubhāgyapañcadaśi or Ṣoḍaśī) - श्रीलशलता महाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ (Pañcadaśī or Saubhāgyapañcadaśi or Ṣoḍaśī) Śrīlalitā Mahātripurasundarī

Parābhaṭṭārikā spptn ||

6. dhūpaṁ, dīpaṁ, naivedya, tāmbūlaṁ and nīrājana to be offered now.

7. 4 आभीष्टशसशदं्ध मे देशह िरणागतवत्सले।

भक्त्या समपशय ेतुभ्यं नवमावरणाचशनम ्॥

4 ābhīṣṭasiddhiṁ me dehi śaraṇāgatavatsale |

bhaktyā samarpaye tubhyaṁ navamāvaraṇārcanam ||

(Now take a drop of sāmānya arghya in uttaraṇi (it is important that sāmānya arghya should

not be moved from its place) and offer to Her left hand)

8. There is no pūjanaṁ and tarpaṇaṁ here. She is to be worshiped with yoni mudra.

4 परापराशतरहसययोशगनी मय खायै नवमावरण देवतासशहतायै श्रीलशलता महाशत्रपसुुशन्दरी पराभट्टररकाय ैनमः ||

4 parāparātirahasyayoginī mayūkhāyai navamāvaraṇa devatāsahitāyai śrīlalitā

mahātripursundarī parābhaṭṭarikāyai namaḥ ||

(Now we have to worship Her with yoni mudra)

This concludes the worship of ninth āvaraṇa, subject to the following.

**The following is meant for those who are initiated into Ṣoḍaśī. This is to be done in

addition to what is mentioned above in the ninth āvaraṇa.

Both pūjanaṁ and tarpaṇaṁ are to be done three times for the following mantra.

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a) 4 हसकल-हसकहल-सकलह्रीं तुरीयाम्बा श्री पादकुां प जयाशम तपशयाशम नमः॥

4 hasakala-hasakahala-sakalahrīṁ turīyāmbā śrī pādukāṁ pūjayāmi tarpayāmi namaḥ ||

No tarpaṇaṁ for the following mantra# (only for b bleow)

(This is one of the most powerful mantras of Lalitāmbikā)

b) # 4 सवाशनन्दमये चके्र महोड्याणपीठे चयाशनन्दनाथात्मक तुररयातीत दिाशििायक िान्त्यतीतकलात्मक प्रकाि शवमिश सामरसयात्मक

परब्रह्मसवरूशपणी परामतृिशक्तः सवशमन्त्रेश्वरी सवशपीठेश्वरी सवशयोगेश्वरी सवशवागीश्वरी सवशशसदे्धश्वरी सवशवीरेश्वरी सकलजगदतु्पशत्त मातकृा सचक्रा सदेवता

सासना सायिुा सिशक्तः सवाहना सपररवारा सचके्रशिका परया अपरया परापरया सपयशया सवोपचारैः सम्प शजता सन्तशपशता सन्तुष्टाऽसत ुनमो नमः॥

4 sarvānandamaye cakre mahoḍyāṇapīṭhe caryānandanāthātmaka turiyātīta

daśādhiṣṭhāyaka śāntyatītakalātmaka prakāśa vimarśa sāmarasyātmaka parabrahmasvarūpiṇī

parāmṛtaśaktiḥ sarvamantreśvarī sarvapīṭheśvarī sarvayogeśvarī sarvavāgīśvarī

sarvasiddheśvarī sarvavīreśvarī sakalajagadutpatti mātṛkā sacakrā sadevatā sāsanā sāyudhā

saśaktiḥ savāhanā sparivārā sacakreśikā parayā aparayā parāparayā saparyayā sarvopacāraiḥ

sampūjitā santarpitā santuṣṭā'stu namo namaḥ ||

c) 4 सं सवशकामशसशद्ध spptn ||

4 saṁ sarvakāmasiddhi spptn ||

d) 4 ह्ख्फस्रैं ह्ख्फसक्रीं ह्ख्फस्र ः सवशशत्रखण्डामुरिशक्त spptn ||

4 hsraiṁ hsklrīṁ hsrauḥ sarvatrikhaṇḍāmudraśakti spptn ||

Now recite hsraiṁ hsklrīṁ hsrauḥ and show sarvatrikhaṇḍāmudra.

Now, please go back to 5 above and continue.

ADDITIONAL INFORMATIONS:

1. For each āvaraṇa, there is a Carnatic music composition by Muthuswami Dikshitar and

these compositions are known as navāvaraṇa kīrtana-s. Whenever time permits, these songs

are sung at the end of each āvaraṇa. A video for the ninth āvaraṇa is available in the link

below.

http://youtu.be/SCpJBsfZMNo

2. Learning mudra-s is available in the following link.

http://youtu.be/1Er86YgP1Po

3. Further reading:

Journey to Śri Chakra – Part 19

Śri Chakra and human body – Part 9

(navāvaraṇa series is not yet concluded)

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35. पञ्चपशञ्चकाप जा pañcapañcikāpūjā:

(pañcapañcin means fivefold)

This part of navāvaraṇa pūjā contains some important mantras of Her assistants.

This can be explained as fivefold pūjā. Five thrones are to be contemplated one above the

other over Bindu. The first one just above the Bindu is to be contemplated. These five

thrones or pīṭha-s represent five stages of samādhi. Each pīṭha is presided over by one

primary Śakti in the form Lalitāmbikā and four other śakti-s in the four cardinal vāyukoṇa

(North West), īśāna (North East), Agni (South East) and nairṛti (South West). Each of these

pīṭha-s are known by these names beginning from the lowest one, pañcalakṣmyaḥ (पञ्चलक्ष्म्म्यः)

pañcakośāmbāḥ (पञ्चकोिाम्बा), pañcakalpalatāḥ (पञ्चकल्पलताः), pañcakāmadughāḥ (पञ्चकामदघुाः) and

pañcaratnāmbāḥ (पञ्चरत्नाम्बाः) respectively. There are five śakti-s in each pīṭha and there are

five pīṭha-s and thus we have to worship twenty five śakti-s pañcapañcikāpūjā.

These five pīṭha-s are to be visualized with bigger throne at the bottom and the smallest

throne at the top. This is based on the fact that the lowest pīṭha is the grossest and the top

most pīṭha is the subtlest. In fact, this can be said as the subtlest because, in this pīṭha, the

aspirant becomes one with Her. These pīṭha-s represent five stages of samādhi beyond

savikalpa stage. Savikalpa is the stage of samādhi where duality still persists. Soon after

performing navāvaraṇa pūjā, one is supposed to contemplate Her to ultimately become one

with Her. Contemplation attains perfection in successive stages, which are represented by

these five pīṭha-s. In the fifth pīṭha, the one who performed navāvaraṇa pūjā with perfection

and devotion becomes one with Her. The five stages of samādhi are sāmya (state of

equilibrium), laya (absorption), vināśa (destruction or removal), atyantābhāva (absolute non-

existence) and aikya (oneness with Her).

There are two different versions in doing pañcapañcikāpūjā. One is to merely contemplate on

this aspect of becoming one with Her. Another is doing both pūjanaṁ and tarpaṇaṁ. Both are

acceptable, as Lalitāmbikā alone prevails in the form of five Devi-s in the middle of each

pīṭha. This is evident from the fact that mūlamantra is prefixed to the mantra for the pūjā

done in the Bindu. Secondly, no pūjā or tarpaṇa can be done in the Bindu, except for

Lalitāmbikā. However, as this is related to the different stages of samādhi, it would be ideal

to contemplate Her.

In the following mantras, numerical indicate the following.

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1 – Middle (always prefixed with mūlamantra and Śrī Vidyā and represents Lalitāmbikā); 2 -

vāyukoṇa (North West); 3 - īśāna (North East); 4 - agni (South East); 5 - nairṛti (South West).

These numerical are indicated in the diagram below.

Those who perform both pūjā and tarpaṇa should use spptn and those who wish to

contemplate Her should use namaḥ (नमः). Certain mantras are given in abbreviated forms

without losing the essence of the mantras.

I) Pañcalakṣmyaḥ पञ्चलक्ष्म्म्यः

(bottom most, marked in green)

1. 4 - mūlaṁ - श्रीशवद्यालक्ष्म्म्यम्बा spptn / नमः। śrīvidyālakṣmyambā spptn / namaḥ |

2. 4 - श्रीं लशक्ष्म्मलक्ष्म्म्यम्बा spptn / नमः ॥ śrīṁ lakṣmilakṣmyambā spptn / नमः ॥

3. 4 - ॐ श्रीं ह्रीं श्रीं कमले कमलालये प्रसीद प्रसीद श्रीं ह्रीं श्रीं ॐ श्री महालक्ष्म्म्यै नमः। महालक्ष्म्म्यम्बा spptn / नमः ॥

4 - om śrīṁ hrīṁ śrīṁ kamale kamalālaye prasīda prasīda śrīṁ hrīṁ śrīṁ om śrī

mahālakṣmyai namaḥ | mahālakṣmyambā spptn / नमः ॥

4. 4 - श्रीं ह्रीं क्लीं शत्रिशक्तलक्ष्म्म्यम्बा spptn / नमः ॥ 4 - śrīṁ hrīṁ klīṁ triśaktilakṣmyambā spptn / नमः ॥

5. 4 - श्रीं सहकलह्रीं श्रीं सवशसाराज्यलक्ष्म्म्यम्बा spptn / नमः ॥

4 - śrīṁ sahakalahrīṁ śrīṁ sarvasāmrājyalakṣmyambā spptn / नमः ॥

Ii) Pañcakośāmbāḥ पञ्चकोिाम्बा:

(Second from the base marked in red)

1. 4 – म लं - श्रीशवद्याकोिाम्बा spptn / नमः ॥

4 - mūlaṁ - śrīvidyākośāmbā spptn / नमः ॥

2. 4 - ॐ ह्रीं हसंसोह ंसवाहा। परंज्योशतःकोिाम्बा spptn / नमः ॥

4 - om hrīṁ haṁsasohaṁ svāhā | paraṁjyotiḥkośāmbā spptn / नमः ॥

3. 4 - ॐ हसंः परशनषकलाकोिाम्बा spptn / नमः ॥ 4 - om haṁsaḥ paraniṣkalākośāmbā spptn / नमः ॥

4. 4 - हसंः अजपाकोर्षाम्बा spptn / नमः ॥ 4 - haṁsaḥ ajapākoṣāmbā spptn / नमः ॥

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5. 4 - अं to कं्ष (all the 51 letters) मातकृाकोिाम्बा spptn / नमः ॥

4 - aṁ to kṣaṁ ((all the 51 letters) mātṛkākośāmbā spptn / नमः ॥

Iii) Pañcakalpalatāḥ पञ्चकल्पलताः

(third from the base marked in blue colour)

1. 4 - म लं – श्रीशवद्याकल्पलाताम्बा spptn / नमः ॥

4 - mūlaṁ - śrīvidyākalpalātāmbā spptn / नमः ॥

2. 4 - ह्रीं क्लीं ऐ ंबल ं स्त्रीं पञ्चकामेश्वरी त्वररताकल्पलताम्बा spptn / नमः ॥

4 - hrīṁ klīṁ aiṁ blūṁ strīṁ pañcakāmeśvarī tvaritākalpalatāmbā spptn / नमः ॥

3. 4 - ॐ ह्रीं ह्रां हसकलह्रीं ॐ सरसवत्यै नमः हस्रैं पाररजातेश्वरीकल्पलताम्बा spptn / नमः ॥

4 - om hrīṁ hrāṁ hasakalahrīṁ om sarasvatyai namaḥ hasraiṁ pārijāteśvarīkalpalatāmbā

spptn / नमः ॥

4. 4 - श्रीं ह्रीं क्लीं ऐ ंक्लीं स ः कुमारी शत्रपटुाकल्पलताम्बा spptn / नमः ॥

4 - śrīṁ hrīṁ klīṁ aiṁ klīṁ sauḥ kumārī tripuṭākalpalatāmbā spptn / नमः ॥

5. 4 - रां रीं कलीं बल ंसः पञ्चबाणेश्वरीकल्पलताम्बा spptn / नमः ॥

4 - drāṁ drīṁ kalīṁ blūṁ saḥ pañcabāṇeśvarīkalpalatāmbā spptn / नमः ॥

Iv) Pañcakāmadughāḥ पञ्चकामदघुाः

(fourth from the base marked in yellow).

1. 4 – म लं – श्री शवद्याकामदघुाम्बा spptn / नमः ॥

4 - mūlaṁ - śrī vidyākāmadughāmbā spptn / नमः ॥

2. 4 - ॐ ह्रीं हसंः जुं सञ्जीवशन जीव ंप्राणग्रशन्थसथं कुरु कुरु सवाहा॥ अमतृपीठेश्वरी कामदघुाम्बा spptn / नमः ॥

4 - om hrīṁ haṁsaḥ juṁ sañjīvani jīvaṁ prāṇagranthisthaṁ kuru kuru svāhā ||

amṛtapīṭheśvarī kāmadughāmbā spptn / नमः ॥

3. 4 - ऐ ंवद वद वाग्वाशदशन ह्ख्फस्रैं क्लीं शक्लन्न ेक्लेशदशन क्लेदय क्लेदय महाक्षोभं कुरु कुरु ह्ख्फसक्रीं स ः मोकं्ष कुरु कुरु ह्ख्फस्र ः सिुासकुामदघुाम्बा

spptn / नमः ॥

4 - aiṁ vada vada vāgvādini hsraiṁ klīṁ klinne kledini kledaya kledaya mahākṣobhaṁ

kuru kuru hsklrīṁ sauḥ mokṣaṁ kuru kuru hsrauḥ sudhāsukāmadughāmbā spptn / नमः ॥

4. 4 - ऐ ंबल ं झ्रौं जुं सः अमतेृ अमतृोद्भवे अमतेृश्वरर अमतृवशर्षशशण अमतंृ स्रावय स्रावय सवाहा। अमतेृश्वरीकामदघुाम्बा spptn / नमः ॥

4 - aiṁ blūṁ jhrauṁ juṁ saḥ amṛte amṛtodbhave amṛteśvari amṛtavarṣiṇi amṛtaṁ srāvaya

srāvaya svāhā | amṛteśvarīkāmadughāmbā spptn / नमः ॥

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5. 4 - ॐ ह्रीं श्रीं क्लीं ॐ नमो भगवशत माहशे्वरर अन्नप णे ममाशभलशर्षतमन्नं देशह सवाहा। अन्नप णाशकामदघुाम्बा spptn / नमः ॥

4 - om hrīṁ śrīṁ klīṁ om namo bhagavati māheśvari annapūrṇe mamābhilaṣitamannaṁ

dehi svāhā | annapūrṇākāmadughāmbā spptn / नमः ॥

V) Pañcaratnāmbāḥ पञ्चरत्नाम्बाः

(top most marked in violet)

1. 4 - म लं श्रीशवद्यारत्नाम्बा spptn / नमः ॥ 4 - mūlaṁ śrīvidyāratnāmbā spptn / नमः ॥

2. 4 - ज्झ्रीं महाचन्डे तेजः सङकशर्षशशण कालमन्थान ेहः शसद्धलक्ष्म्मीरत्नाम्बा spptn / नमः ॥

4 - jjhrīṁ mahācanḍe tejaḥ saṅakarṣiṇi kālamanthāne haḥ siddhalakṣmīratnāmbā spptn / नमः

॥

3. 4 - ऐ ं ह्रीं श्रीं ऐ ं क्लीं स ः ॐ नमो भगवशत श्रीराजमातङ्कीश्वरी सवशजनमनोहरर सवशमखुरञ्जशन क्लीं ह्रीं श्रीं सवशराजविङ्करर

सवशस्त्रीपरुुर्षविङ्करर सवशदषु्टमगृविङ्करर सवशसत्वविङ्करर सवशलोकविङ्करर तै्रलोक्यं मे विमानय सवाहा स ः क्लीं ऐ ं श्रीं ह्रीं ऐ ं

श्रीराजमातङ्गीिरीरत्नाम्बा spptn / नमः ॥

4 - aiṁ hrīṁ śrīṁ aiṁ klīṁ sauḥ om namo bhagavati śrīrājamātaṅkīśvarī sarvajanamanohari

sarvamukharañjani klīṁ hrīṁ śrīṁ sarvarājavaśaṅkari sarvastrīpuruṣavaśaṅkari

sarvaduṣṭamṛgavaśaṅkari sarvasatvavaśaṅkari sarvalokavaśaṅkari trailokyaṁ me vaśamānaya

svāhā sauḥ klīṁ aiṁ śrīṁ hrīṁ aiṁ śrīrājamātaṅgīśarīratnāmbā spptn / नमः ॥

4. 4 - श्रीं ह्रीं श्रीं भवुनेश्वरीरत्नाम्बा spptn / नमः ॥

4 - śrīṁ hrīṁ śrīṁ bhuvaneśvarīratnāmbā spptn / नमः ॥

5. 4 - ऐ ंग्लौं ऐ ंनमो भगवशत वाताशशल वाताशशल वाराशह वाराशह वराहमशुख वराहमशुख अन्िे अशन्िशन नमः रुन्िे रुशन्िशन नमः जम्बे जशम्भशन नमः

मोह ेमोशहशन नमः सतम्भे सतशम्भशन नमः सवशदषु्टप्रदषु्टानां सवेर्षां सवशवाशक्चत्त चक्षुमुशखगशतशजह्वासत्म्भनं कुरु कुरु िीघं्र वश्यं ऐ ंग्लौं ऐ ंठः ठः ठः ठः ह ं

फट् सवाहा। वाराहीरत्नाम्बा spptn / नमः ॥

4 - aiṁ glauṁ aiṁ namo bhagavati vārtāli vārtāli vārāhi vārāhi varāhamukhi varāhamukhi

andhe andhini namaḥ rundhe rundhini namaḥ jambe jambhini namaḥ mohe mohini namaḥ

stambhe stambhini namaḥ sarvaduṣṭapraduṣṭānāṁ sarveṣāṁ sarvavākcitta

cakṣurmukhagatijihvāstmbhanaṁ kuru kuru śīghraṁ vaśyaṁ aiṁ glauṁ aiṁ ṭhaḥ ṭhaḥ ṭhaḥ

ṭhaḥ huṁ phaṭ svāhā | vārāhīratnāmbā spptn / नमः ॥

36. र्षड्दश्नशशवद्या॥ ṣaḍdarśnavidyā ||

There are six types of darśana-s. Darśana refers to philosophical doctrines, understanding and

perceiving Brahman through various methods. Darśana literally means ‘vision and nature of

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reality’. Though Brahman is One, paths to realize Him are different. Contextually, Brahman

here refers to Parāśakti. A particular path is chosen through lineages and sudden spiritual

impetus. It is like approaching a particular destination through different routes. Six

religious/spiritual paths discussed below lead to the realization of Citśakti (Supreme

Consciousness of Śiva) – Baudha (Buddhism), Vaidika (Vedas), Saura (worshipping the sun),

Vaiṣṇava (worshipping Viṣṇu), Śaiva (worshipping Śiva) and Śākta (worship of Śakti). It is

important to note that Śri Cakra navāvaraṇa pūjā encompasses all these six darśana-s and this

is conveyed through ṣaḍdarśnavidyā, which is performed here to make worshipers understand

that all types of worship lead to Brahman and that they should not undermine or discriminate

one path or the other.

This part contains six mantras and both pūjā and tarpaṇa are to be done at the Bindu.

1. 4 - तारे तुत्तारे तुरे सवाहा। तारादेवताशिशित ब द्धदिशन spptn ||

4 - tāre tuttāre ture svāhā | tārādevatādhiṣṭhita bauddhadarśana spptn ||

2. 4 - गायत्री। परोरजस ेसावदोम*्। ब्रह्मदेवताशिशित वैशदकदिशन spptn ||

4 - gāyatrī | parorajase sāvadom* | brahmadevatādhiṣṭhita vaidikadarśana spptn ||

{* if parorajase sāvadom is added to Gāyatrī mantra at the end, it becomes Turya Gāyatrī

mantra. One recitation of Pañcadaśī mantra is equivalent to three recitations of Turya Gāyatrī

mantra. Generally it is said that no mantra should be recited beyond the number of counts of

Gāyatrī mantra. Based on the above principle, this rule does not apply to Pañcadaśī and

Ṣoḍaśī mantras.}

3. 4 - ॐ ह्रीं नमःशिवाय। रुरदेवताशिशित िैवदिशन spptn ||

4 - om hrīṁ namaḥśivāya | rudradevatādhiṣṭhita śaivadarśana spptn ||

4. 4 - ॐ ह्रीं घशृणसस यश आशदत्योम।् स यशदेवताशिशित स रदिशन spptn ||

4 - om hrīṁ ghṛṇissūrya ādityom | sūryadevatādhiṣṭhita sauradarśana spptn ||

5. 4 - ॐ नमो नारायणाय। शवषणदुेवताशिशित वैषणवदिशन spptn ||

4 - om namo nārāyaṇāya | viṣṇudevatādhiṣṭhita vaiṣṇavadarśana spptn ||

6. 4 - ॐ श्रीं ह्रीं श्रीं भवुनेश्वरीदेवताशिशित िाक्तदिशन spptn ||

4 - om śrīṁ hrīṁ śrīṁ bhuvaneśvarīdevatādhiṣṭhita śāktadarśana spptn ||

37. र्षडािारप जा ṣaḍādhārapūjā:

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Ṣaḍādhāra means six psychic chakras of human body beginning from mūlādhāra to ājñā

chakras. Each of these chakras are presided over by six yoginī-s. These six yoginī-s are

compared as follows.

1 mūlādhāra Gaṇeśa Sākini

2 svādhiṣṭhāna Brahmā (God of creation) Kākini

3 maṇipūraka Viṣṇu (God of sustenance) Lākini

4 anāhata Rudra (God of destruction) or Sadāśiva (for

absorption)

Rākini

5 viśuddhi Jīvātman (individual soul) Ḍākini

6 ājñā Paramātman (Brahman) Hākini

This is to make us understand that all these forms of Divinity represent only Parāśakti. In

other words, She only manifests in the forms of different gods. She alone is māyā and when

the time is ripe, She removes the veil of māyā and reveals the Self. This pūjā stresses that

Brahman (contextually it is Parāśakti) alone prevails in various forms of gods. Knowledge of

non-dualism (Advaita) is being imparted to the aspirants who are blessed to offer pūjā and

tarpaṇa at the Bindu (Lalitā Sahasranāma 905, baindavāsanā and Lalitā Sahasranāma 974,

bindutarpaṇasantuṣṭā. Entire Lalitā Sahasranāma book can be read here.

This part also contains six mantras and both pūjā and tarpaṇa are to be done at the Bindu.

1. 4 - सां हंसः म लािाराशहिानदेवतायै साशकनीसशहत गणनाथसवरूशपण्यै नमः। गणनाथसवरूशपन्ण्यम्बा spptn

4 - sāṁ haṁsaḥ mūlādhārāehiṣṭhānadevatāyai sākinīsahita gaṇanāthasvarūpiṇyai namaḥ |

gaṇanāthasvarūpinṇyambā spptn ||

2. 4 - कां सोह ंसवशििानशििानदेवतायै काशकशनसशहत ब्रह्मसवरूशपण्यै नमः। ब्रह्मसवरूशपण्यम्बा spptn ||

4 - kāṁ sohaṁ svadhiṣṭhānahiṣṭhānadevatāyai kākinisahita brahmasvarūpiṇyai namaḥ |

brahmasvarūpiṇyambā spptn ||

3. 4 - लां हसंससोह ंमशणप रकाशििानदेवतायै लाशकनीसशहतशवषणसुवरूशपण्यै नमः। शवषणसुवरूशपण्यम्बा spptn ||

4 - lāṁ haṁsassohaṁ maṇipūrakādhiṣṭhānadevatāyai lākinīsahitaviṣṇusvarūpiṇyai namaḥ |

viṣṇusvarūpiṇyambā spptn ||

4. 4 - रां हसंशिश्वससोह ंअनाहताशििानदेवतायै राशकशणसशहत सदाशिवसवरूशपण्यै नमः। सदाशिवसवरूशपण्यम्बा spptn ||

4 - rāṁ haṁsaśiśvassohaṁ anāhatādhiṣṭhānadevatāyai rākiṇisahita sadāśivasvarūpiṇyai

namaḥ | sadāśivasvarūpiṇyambā spptn ||

5. 4 - डां सोह ंहंसशििवः शविदुध््याशििानदेवतायै डशकशनसशहतजीवेश्वर सवरूशपण्यै नमः। जीवेश्वरसवरूशपण्यम्बा spptn ||

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4 - ḍāṁ sohaṁ haṁsaśiśavaḥ viśuddhyādhiṣṭhānadevatāyai ḍakinisahitajīveśvara

svarūpiṇyai namaḥ | jīveśvarasvarūpiṇyambā spptn ||

6. 4 - हां हसंशिश्वससोह ंसोह ंहसंशिशिवः आज्ञाशििानदेवतायै हाशकनीसशहत परमात्मसवरूशपण्य ैनमः। परमात्मसवरूशपण्यम्बा spptn ||

4 - hāṁ haṁsaśiśvassohaṁ sohaṁ haṁsaśiśivaḥ ājñādhiṣṭhānadevatāyai hākinīsahita

paramātmasvarūpiṇyai namaḥ | paramātmasvarūpiṇyambā spptn ||

38. आम्नायसमशष्टप जा āmnāyasamaṣṭipūjā:

Sacred traditions or doctrines are known as āmnāya-s and they are the paths to liberation. The

significant aspect of āmnāya-s is that they are communicated only through words. This means

that āmnāya-s should be known only through a Guru. Commonly known āmnāya-s are five,

corresponding to the five faces of Śiva, four faces facing the four cardinals (East, South, West

and North) and one face facing upwards. His face facing east represents Pūrvāmnāya; south

represents Dakṣiṇāmnāya; west represents Paścimāmnāya and north represents Uttarāmnāya.

These are His four faces facing four cardinal directions. His fifth face is facing upwards

(ākāśa) and this is known as Ūrdhvāmnāya. There is one more āmnāya by name Īśāmnāya,

which is not commonly known. This face of Śiva looks down. Some texts call sixth āmnāya

as Anuttarāmnāya. Anuttara means the Highest, referring to Paramaśiva, who is beyond

normal human comprehension. With reference to Śrī Vidyā, those who are initiated into

Pañcdaśī mantra use only four āmnāya-s and those who are initiated into Ṣoḍaśī use six

āmnāya-s, the additional two being Uttarāmnāya and Anuttarāmnāya. Pūrvāmnāya represents

creation. It also reveals the path of mantra by which He can be attained. Dakṣiṇāmnāya

represents sustenance and represents the path of devotion, by which He can be attained.

Paścimāmnāya represents destruction (destruction should be taken to mean destruction of

dualities, which alone can lead to realization) and represents Law of Karma, by which He can

be attained. Uttarāmnāya represents His Grace (anugraha) and represents the path of pure

knowledge, by which He can be attained. Ūrdhvāmnāya symbolizes His face facing upwards,

which represents Śiva Himself in His Absolute form. This is the direct form of Śiva. This

āmnāya is considered to be highly secretive in nature, as it reveals the true form of Śiva. In

each of these four faces, He reveals a group of goddesses. Śiva can be realized by

worshipping them and reciting their mantras. These goddesses, when worshipped properly

reveal Śiva and Śakti.

There is another interpretation for āmnāya-s. Four āmnāya-s representing four cardinals are

described as four Vedas. Ūrdhvāmnāya represents Upaniṣad-s and Anuttarāmnāya represents

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the essence of Upaniṣad-s (ahaṁ brahmāsmi / I am Brahman). It is also said that these six

āmnāya-s encompass all the mantras (70,000,000 mantras / seven crores in number).

Whatever mantras one practices, it ultimately leads to Parāśakti alone.

Purport of āmnāyasamaṣṭipūjā is to convey that She alone prevails everywhere, in the form of

Vedas, Upaniṣad-s, Brahma tattva, mantras, etc. Ultimately, this worship emphasises Her

Omnipresence. Mantras for all the six āmnāya-s are given here. Those who are initiated into

pañcadaśī or saubhāgyapañcadaśī should use only the first four mantras. For those who are

initiated into any type of ṣoḍaśī should use all the six mantras. There are two verses under

each āmnāya-s. The first verse is regarding the āmnāya devata and the second verse is about

other devata-s belonging to that āmnāya.

1. Pūrvāmnāya:

i) 4 - ह्ख्फस्रैं ह्ख्फसक्रीं ह्ख्फस्र ः - प वाशम्नायसमय शवद्येश्वयुशन्मोशदनी देव्यम्बा spptn ||

4 - hsraiṁ hsklrīṁ hsrauḥ - pūrvāmnāyasamaya vidyeśvaryunmodinī devyambā spptn ||

ii) 4 – म लं - गुरुत्रय गणपशतपीठत्रय सशहतायै िदु्धशवद्याशद समय शवद्येश्वरी पयशन्त चतुशवशम्िशत सहस्रदेवता पररसेशवतायै कामशगररपीठशसथतायै

प वाशम्नायसशम्ष्टरूशपण्यै श्रीमहाशत्रपरुसनु्दयै नमः। श्रीमहाशत्रपरुसनु्दरी spptn ||

4 - mūlaṁ - gurutraya gaṇapatipīṭhatraya sahitāyai śuddhavidyādi samaya vidyeśvarī

paryanta caturvimśati sahasradevatā parisevitāyai kāmagiripīṭhasthitāyai

pūrvāmnāyasamṣṭirūpiṇyai śrīmahātripurasundaryai namaḥ | śrīmahātripurasundarī spptn ||

(म लं/ mūlaṁ means initiated mantras such as Pañcadaśī or Ṣoḍaśī)

2. Dakṣiṇāmnāya:

i) 4 - ॐ ह्रीं ऐ ंशक्लन्न ेशक्लन्नमदरवे कुले ह्ख्फस ः दशक्षणाम्नायसमय शवद्येश्वरी भोशगनी देव्यम्बा spptn ||

om hrīṁ aiṁ klinne klinnamadadrave kule hsauḥ dakṣiṇāmnāyasamaya vidyeśvarī

bhoginī devyambā spptn ||

ii) 4 – म लं - भैरवाष्टक नवशसद्ध घ वटुकत्रय पदयगु सशहतायै स भाशग्य्विाशद समयशवद्येश्वरी पयशन्त शतं्रित्सहस्रदेवता पररसेशवतायै

प णशशगररपीठाशसथतायै दशक्षणाम्नाय समशष्टरूशपण्यै श्रीमहाशत्रपरुसनु्दयै नमः। श्रीमहाशत्रपरुसनु्दरी spptn ||

4 - mūlaṁ - bhairavāṣṭaka navasiddhaugha vaṭukatraya padayuga sahitāyai saubhāgyvidhādi

samayavidyeśvarī paryanta triṁśatsahasradevatā parisevitāyai pūrṇagiripīṭhāsthitāyai

dakṣiṇāmnāya samaṣṭirūpiṇyai śrīmahātripurasundaryai namaḥ | śrīmahātripurasundarī spptn

||

3. Paścimāmnāya:

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i) 4 - ह्ख्फस्रैं ह्ख्फस्रीं ह्ख्फस्रौं ह्ख्फस्रें भगवत्यम्बे हसक्षमलवरय ंह्ख्फस्रें अघोरमशुख छं्र छ्रीं शकशण शकशण शवच्चे हसै्रः ह्ख्फस्रें ह्ख्फस्र ः पशश्चमाम्नाय समय

शवद्येश्वरी कुशञ्चकादेव्यम्बा spptn ||

4 - hsraiṁ hsrīṁ hsrauṁ hskhphreṁ bhagavatyambe hasakṣamalavarayūṁ

hskhphreṁ aghoramukhi chraṁ chrīṁ kiṇi kiṇi vicce hasraiḥ hskhphreṁ hsrauḥ

paścimāmnāya samaya vidyeśvarī kuñcikādevyambā spptn ||

ii) 4 - म लं - दिद शत मण्डलत्रय दिवीर चतुःर्षशष्टशसद्धनाथ सशहतायै लोपामरुाशि समयशवद्येश्वरी पयशन्त शद्वसहस्रदेवता पररसेशवतायै

जालन्िरपीठशसथतायै पशश्चमाम्नाय समशष्टरुशपण्यै श्रीमहाशत्रपरुसनु्दयै नमः। श्रीमहाशत्रपरुसनु्दरी spptn ||

mūlaṁ - daśadūti maṇḍalatraya daśavīra catuḥṣaṣṭisiddhanātha sahitāyai lopāmudrādhi

samayavidyeśvarī paryanta dvisahasradevatā parisevitāyai jālandharapīṭhasthitāyai

paścimāmnāya samaṣṭirupiṇyai śrīmahātripurasundaryai namaḥ | śrīmahātripurasundarī spptn

||

4. Uttarāmnāya:

i) 4 - ह्ख्फस्रें महाचण्डयोगीश्वरर काशलके फट्। उत्तराम्नाय समय शवद्येश्वरी काशलकादेव्यम्बा spptn ||

4 - hskhphreṁ mahācaṇḍayogīśvari kālike phaṭ | uttarāmnāya samaya vidyeśvarī

kālikādevyambā spptn ||

ii) 4 – म लं - नवमरुा पञ्चवीरावली सशहतायै तुयाशम्बाशद समय शवद्येश्वरी पयशन्त शद्वसहस्रदेवता पररसेशवतायै ओड्यानपीठ शसतायै उत्तराम्नाय सशम्ष्ट

रूशपण्यै श्रीमहाशत्रपरुसनु्दयै नमः। श्रीमहाशत्रपरुसनु्दरी spptn ||

4 - mūlaṁ navamudrā pañcavīrāvalī sahitāyai turyāmbādi samaya vidyeśvarī

paryanta dvisahasradevatā parisevitāyai oḍyānapīṭha sitāyai uttarāmnāya samṣṭi

rūpiṇyai śrīmahātripurasundaryai namaḥ | śrīmahātripurasundarī spptn ||

The Following Two Āmnāya-S Are Meant Only For Ṣoḍaśī

Upāsaka-S:

5. Ūrdhvāmnāya:

i) 4 - मखपरयघच ्मशहचनडयङ्गिफर ऊध्वाशम्नाय समयशवद्येश्वयशम्बा spptn ||

4 - makhaparayaghac mahicanaḍayaṅgaśaphara ūrdhvāmnāya samayavidyeśvaryambā

spptn ||

ii) 4 - म लं - श्रीमन्माशलशनमन्त्रराज गुरुमण्डल सशहतायै पराम्बाशद समय शवद्येश्वरी पयशन्तािीशत सहस्रदेवता पररसेशवतायै िाम्भवपीठशसथतायै

ऊध्वाशम्नाय समशष्टरूशपन्य ैश्रीमहाशत्रपसुुशन्दयै नमः। श्रीमहाशत्रपसुुशन्दरी पराभट्टररका spptn ||

164

4 - mūlaṁ - śrīmanmālinimantrarāja gurumaṇḍala sahitāyai parāmbādi samaya vidyeśvarī

paryantāśīti sahasradevatā parisevitāyai śāmbhavapīṭhasthitāyai ūrdhvāmnāya

samaṣṭirūpinyai śrīmahātripursundaryai namaḥ | śrīmahātripursundarī parābhaṭṭarikā spptn ||

6. Anuttarāmnāya:

i) 4 - भगवशत शवच्चे महामाये मातङ्शगशन बल ंअनतु्तरवाग्वाशदशन ह्ख्फस्रें ह्ख्फस्रें ह्ख्फस्र ः। अनतु्तरिाङ्कयशम्बा spptn ||

4 - bhagavati vicce mahāmāye mātaṅgini blūṁ anuttaravāgvādini hskhphreṁ hskhphreṁ

hsrauḥ | anuttaraśāṅkaryambā spptn ||

ii) 4 - म लं पररप णाशनन्दनाथाशद नवनाथ सशहतायै चतुदशिमलुशवद्याशद श्रीप शतशशवद्यान्तानन्त देवतापररसेशवतायै अनतु्तराम्नाय समशष्टरूशपण्यै

श्रीमहाशत्रपरुसनु्दयै नमः। श्रीमहाशत्रपरुसनु्दरी पराभट्टाररका spptn ||

4 - mūlaṁ paripūrṇānandanāthādi navanātha sahitāyai caturdaśamulavidyādi

śrīpūrtividyāntānanta devatāparisevitāyai anuttarāmnāya samaṣṭirūpiṇyai

śrīmahātripurasundaryai namaḥ | śrīmahātripurasundarī parābhaṭṭārikā spptn ||

39. अचशनम ्arcanam:

There are three mini versions of arcana given here. Arcana means praise. Arcana comprises

of different names and at the end of each name (nāma) flowers are offered. There is no

tarpaṇa here. These three arcana-s are performed for Daṇḍanāthā (Vārāhi), Mantriṇī

(Śyāmalā) and Lalitāmbikā respectively.

1. Daṇḍanāthā Nāmārcanaṁ:

There are twelve nāma-s for Daṇḍanāthā available in Lalitā Māhātmyā section of Brahmāṇḍa

Purāṇa. Hayagrīva says to Agastya, “Listen to these twelve names of Daṇḍanāthā on hearing

which, she will become pleased. If a person recites these twelve names with devotion, he will

never have any miseries in his life.”

Following are the twelve names. Each of these twelve nāma-s are to be prefixed with om -

aiṁ - glauṁ (ॐ – ऐ ं- ग्लौं) and at the end namaḥ (नमः) is to be added.

1. m - aiṁ - glauṁ pañcamyai namaḥ | ॐ – ऐ ं– ग्लौं पञ्चम्य ैनमः।

2. daṇḍanāthāyai । दण्डनाथायै । 3. saṅketāyai । सङ्केतायै । 4. Samayeśvaryai । समयेश्वयै ।

5. samayasaṅketāyai | समयसङ्केतायै। 6. vārāhyai | वाराहै्य। 7. potriṇyai | पोशत्रण्यै।

8. śivāyai | शिवायै। 9. vārtālyai | वाताशल्यै। 10. mahāsenāyai | महासेनायै।

11. ājñācakreśvaryai | आज्ञाचके्रश्वयै। 12. arighnyai || अररघ्न्यै॥

2. Mantriṇī Nāmārcanaṁ:

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There are sixteen nāma-s for Mantriṇī available in Lalitā Māhātmyā section of Brahmāṇḍa

Purāṇa. Hayagrīva says to Agastya, “Gods and goddesses praised Mantriṇī by means of these

sixteen names. If a person worships Mantriṇī Devi with these sixteen names, he will conquer

the three worlds.”

Following are the sixteen nāma-s, which are to prefixed with praṇava and Bālā - om - aiṁ -

klīṁ - sauḥ (ॐ - ऐ ं- क्लीं – स ः) and at the end namaḥ (नमः) is to be added.

1. om - aiṁ - klīṁ - sauḥ - saṅgītayoginyai namaḥ | ॐ - ऐ ं- क्लीं – स ः - सङ्गीतयोशगन्यै नमः।

2. śyāmāyai | श्यामायै। 3. śyāmalāyai | श्यामलायै। 4. mantranāyikāyai | मन्त्रनाशयकायै।

5. mantriṇyai | मशन्त्रण्यै। 6. saciveśānyai | सशचवेिान्यै। 7. pradhāneśyai | प्रिानेश्यै।

8. śukapriyāyai | िकुशप्रयायै। 9. vīṇāvatyai | वीणावत्यै। 10. vaiṇikyai | वैशणक्यै।

11. mudriṇyai | मुशरण्यै। 12. priyakapriyāyai | शप्रयकशप्रयायै। 13. nīpapriyāyai | नीपशप्रयायै।

14. kadambeśyai कदम्बेश्यै। 15. kadambavanavāsinyai | कदम्बवनवाशसन्यै।

16. sadāmadāyai | सदामदायै।

3. Lalitāmbikā Nāmārcanaṁ:

There are twenty five nāma-s for Lalitāmbikā available in Lalitā Māhātmyā section of

Brahmāṇḍa Purāṇa. Hayagrīva says to Agastya that these twenty five nāma-s were used by

gods and goddesses in praising Her during war. Hayagrīva says that these nāma-s are like

twenty five precious gems and are capable of subduing all the sins of a person.

Following are the twenty five nāma-s, which are to be prefixed with praṇava and tritāri (aiṁ -

hrīṁ - śrīṁ ऐ ं- ह्रीं – श्रीं) and at the end namaḥ (नमः) is to be added.

1. om - aiṁ - hrīṁ - śrīṁ siṁhāsaneśyai namaḥ | ॐ - ऐ ं- ह्रीं – श्रीं शसंहासनेश्यै नमः।

2. lalitāyai | लशलतायै। 3. mahārājñyai | महाराज्ञ्यै। 4. varāṅkuśāyai | वराङ्कुिायै।

5. cāpinyai | चाशपन्यै। 6. tripurāyai | शत्रपरुायै। 7. mahātripurasundaryai | महाशत्रपरुसनु्दयै।

8. sundaryai । सनु्दयै | 9. cakranāthāyai | चक्रनाथायै। 10. samrājñyai | सराज्ञ्यै।

11. cakriṇyai | चशक्रण्यै।12. cakreśvaryai | चके्रश्वयै। 13. mahādevyai | महादेव्यै।

14. kāmeśyai | कामेश्यै।15. parameśvaryai | परमेश्वयै। 16. kāmarājapriyāyai | कामराजशप्रयायै।

17. kāmakoṭikāyai | कामकोशटकायै। 18. cakravartinyai | चक्रवशतशन्यै।

19. mahāvidyāyai | महाशवद्यायै। 20. śivānaṅgavallabhāyai | शिवानङ्गवल्लभायै।

21. sarvapāṭalāyai | सवशपाटलायै। 22. kulanāthāyai | कुलनाथायै।

23. āmnāyanāthāyai | आम्नायनाथायै। 24. sarvāmnāyanivāsinyai | सवाशम्नायशनवाशसन्यै।

166

25. śṛṅgāranāyikāyai | िङ्ृगारनाशयकायै।

Those who have time can do Lalitā Sahasranāma and Lalitā Triśatī arcana here. If flowers are

not available, arcana can be done with kumkum. Instead of arcana, pārāyaṇa can also be

done. It is important that after Lalitā Triśatī no further arcane or pārāyaṇa should be done.

After Lalitā Triśatī we should proceed with dhūpa, dīpa, etc.

40. ि पः dhūpaḥ:

(Dhūpa is subtly explained. In the fire, when aromatic powder is added, fragrant fumes come

up. Fire is explained as Brahman, aromatic powder is explained as oblations of our

karmendriya-s and jñānendriya-s; when attachment to the material world is annihilated, then

the fragrance of the Self is revealed.)

Aroma of dhūpa should not be strong and should not be shown at Her face. While offering

dhūpa, dhūpapātra should be kept away from Meru / Śri Cakra and Her idol as they are live

due to proper and devoted performance of navāvaraṇa pūjā.

Mantra:

4 - ि रशस ि वश ि वशन्तं ि वश तं योऽसमान ्ि वशशत तं ि वशयं वयं ि वाशमसत्वं देवानामशस सशसनतमं पशप्रतमं जषु्टतमं वशितमं देवहूतममह्रतमशस हशविाशनं

दृगुम ्हसव माह्वाशमशत्रसय त्वा चक्षुर्षा प्रेरे्ष मा भेमाश सशम्व्था मा त्वाशहगुंशसर्षम॥्

4 - dhūrasi dhūrva dhūrvantaṁ dhūrva taṁ yo'smān dhūrvati taṁ dhūrvayaṁ vayaṁ

dhūrvāmastvaṁ devānāmasi sasnitamaṁ papritamaṁ juṣṭatamaṁ vahnitamaṁ

devahūtamamahratamasi havirdhānaṁ dṛgum hasva māhvārmitrasya tvā cakṣuṣā preṣe mā

bhermā samvikhthā mā tvāhiguṁsiṣam ||

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्यै नमः। ि पमाघ्रापयाशम॥

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyai namaḥ | dhūpamāghrāpayāmi ||

ि पानन्तरं आचमनीयं समपशयाशम॥ dhūpānantaraṁ ācamanīyaṁ samarpayāmi ||

(take small quantity of uttaraṇi water from vardhanīkalaśa and offer in the ācamanīya vessel).

41. दीपः dīpaḥ:

Three types of dīpa-s are discussed here - pañcahāratī dīpaṁ (पञ्चहारती दीपं), ekahāratī dīpaṁ

(एकहारती दीपं) and pūrṇakuṁbha dīpaṁ (प णशकंुभ दीपं). Each of these dīpa-s have their own

significance which are explained along with the respective mantras. There is one more dīpa

called kuladīpa (कुलदीपं), which comes after naivedya. After kuladīpa, nīrājana is performed.

167

Agni is elaborately worshiped in Vedas. There are more number of verses for Agni, than any

other gods in Vedas, as the effects of oblations offered in yajña-s are carried by Agni to the

respective gods. Rig Veda (VI.2.4) praises Agni thus. “O! Agni! May the mortal who

propitiates the benefactor and the bountiful Lord with intelligent actions, with the assistance

of divine resplendent powers come safe through the straits of enmity and sin.” (this is a

prayer to Agni and forms the basis for dipārādhana-s).

I) Pañcahāratī Dīpaṁ:

This is based on Taittirīya Upaniṣad (I.vii). The Upaniṣad says that different five folds, both

external and internal are expressions of Brahman. What matters is oneness of these multiple

five folds. When a person realizes this, he is the Lord of universe, he becomes one with

Brahman. As far pañcahāratī dīpaṁ is concerned, it refers to the existence of five folds such

as loka pāṅkta , devatā pāṅkta, bhūta pāṅkta, prāṇa pāṅkta, indriya pāṅkta, dhātu pāṅkta

(pāṅkta means fivefold), etc. Though they exist as fivefold, they ultimately become one with

Brahman and this is conveyed through ekahāratī dīpaṁ, which follows pañcahāratī dīpaṁ.

Mantra:

4 - पञ्च ह तो हवै नामैर्षः। तं वा एतं पञ्चह तगुम ्सन्तम।् पञ्चहोतेत्याचक्षते परोके्षण। परोक्षशप्रया इव शह देवाः॥

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्यै नमः। पञ्चहारती दीपं दिशयाशम। दीपनन्तं्र

आचमनीयं समपशयाशम। पषुपैः प जयाशम॥

4 - pañca huto havai nāmaiṣaḥ | taṁ vā etaṁ pañcahutagum santam | pañcahotetyācakṣate

parokṣeṇa | parokṣapriyā iva hi devāḥ ||

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyai namaḥ | pañcahāratī dīpaṁ darśayāmi | dīpanantraṁ ācamanīyaṁ samarpayāmi |

puṣpaiḥ pūjayāmi* ||

(* offer only flowers)

Ii) Ekahāratī Dīpaṁ:

4 - उद्दीप्तयसव जातवेदोऽपघ्नशन्नऋशतं मम। पि गुम्श्च मह्य मावह जीवनं च शदिो शदि। मानो शहगुंसीज्जातवेदो गामश्वं परुुरं्ष जगत्। अशबभ्रदग्न आगशह

शश्रया मा पररपातय॥

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्यै नमः।एकहारती दीपं दिशयाशम॥ दीपनन्तं्र

आचमनीयं समपशयाशम। पषुपैः प जयाशम॥

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4 - uddīpyasva jātavedo'paghnanniṛtiṁ mama | paśūgumśca mahya māvaha jīvanaṁ ca diśo

diśa | māno higuṁsījjātavedo gāmaśvaṁ puruṣaṁ jagat | abibhradagna āgahi śriyā mā

paripātaya ||

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyai namaḥ | ekahāratī dīpaṁ darśayāmi || dīpanantraṁ ācamanīyaṁ samarpayāmi |

puṣpaiḥ pūjayāmi ||

Iii) Pūrṇakuṁbha Dīpaṁ:

The concept of pūrṇakuṁbha dīpa is to convey that all worldly desires are burnt by the fuel

of non-attachment and with the wick of devotion. When the light is lit with the fuel of non-

attachment and with the wick of devotion, the light of knowledge dawns.

4 - वैराग्य तैलसंप णे भशक्तवशतश समशन्वते।

प्रबोिप णश पात्र ेतु ज्ञशप्त दीपं शवलोकयेत्॥

@ प णशमदः प णशशमत्दं प णाशत् प णश मदुच्यते।

प णशसय प णशमादाय प णशमेवाशिषयते॥

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्यै नमः।एकहारती दीपं दिशयाशम॥ दीपनन्तं्र

आचमनीयं समपशयाशम। प णशकंुबदीपं दिशयाशम। दीपनन्तं्र आचमनीयं समपशयाशम। पषुपैः प जयाशम॥

4 - vairāgya tailasaṁpūrṇe bhaktivarti samanvite |

prabodhapūrṇa pātre tu jñapti dīpaṁ vilokayet ||

@ pūrṇamadaḥ pūrṇamitdaṁ pūrṇāt pūrṇa mudacyate |

pūrṇasya pūrṇamādāya pūrṇamevāśiṣyate ||

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyai namaḥ | pūrṇakuṁbadīpaṁ darśayāmi | dīpanantraṁ ācamanīyaṁ samarpayāmi |

puṣpaiḥ pūjayāmi ||

@ This couplet is from Bṛhadāraṇyaka Upaniṣad (V.i). It says, “That (the Brahman) is

infinite and this (universe) is infinite. The infinite proceeds from infinite. Then, taking the

infinitude of the infinite (universe), it remains as the Infinite (the Brahman) alone.”

42. महानैवदे्यम ्mahānaivedyam:

This is known as mahānaivedya because this is done after worshiping all the āvaraṇa devi-s

and this is offered only to Lalitāmbikā and Śiva in their unified form as explained in Lalitā

Sahasranāma (999) śiva-śakati-aikya-rūpiṇī. Mahānaivedya in navāvaraṇa pūjā is an

elaborate procedure. Having satisfied with the extreme devotion with which navāvaraṇa pūjā

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was performed, both Śiva and Śakti “appear in person” (visualization happens in the mind of

the sādhaka) and take the offerings. As naivedya is offered to Them, there are procedures to

sanctify and consecrate the offered materials with mantras and mudras. Apart from cooked

food, curd, coconut, fruits and most importantly viśeṣa arghya in a separate vessel with few

ginger pieces (from the viśeṣa arghya pātra) are to be offered as naivedya.

1. Procedure:

Even at this point of time, both sāmānya arghya and viśeṣa arghya vessels should not be

disturbed. Therefore, while placing the offerings for naivedya, adequate care should be taken.

A square is to be drawn to the left of the sādhaka (right side of Devi), with water from

sāmānya arghya using an uttaraṇi. Above this square, place a plank and sprinkle water from

vardhanī kalaśa on the plank and then place the offerings on the plank. After having placed

all the offerings on the plank, prokṣaṇa (sprinkling) is to be done using all the three arghya-s,

vardhanī kalaśa, sāmānya arghya and viśeṣa arghya.

After prokṣaṇa, there is a four step process for purifying and consecrating the offerings. They

are nirīkṣaṇa (purification by looks), prokṣaṇa (purification through sprinkling), mudra-

pradarśana (purification through finger gestures) and doṣanirasana (eliminating impurities

arising out of touching and smelling the offerings while preparing them).

2. Mantras:

i) By reciting mūla mantra, look at naivedya and touch all the vessels wherein offerings are

kept.

ii) Take arghya from sāmānya arghya pātra in the right palm and do prokṣaṇa on the offerings

by saying “4 ऐ ंह्रः - 4 aiṁ hraḥ”.

iii) Again take arghya from sāmānya arghya pātra in right palm and recite mūla mantra seven

times by continuing to hold sāmānya arghya in the right palm. After completing the seventh

repetition, do prokṣaṇa on the offerings by reciting “4 ॐ जुं सः व र्षट् – 4 om juṁ saḥ vauṣaṭ (this

mantra is part of mṛtyuñjaya mantra). After sprinkling arghya thus, show chakra mudra.

During this process, abhimantrita arghya turns into nectar for longevity.

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iv) Now three bīja-s of pañcabhūta are going to be used for further purification of naivedya.

a. Keep the left palm facing down and rotate clockwise seven times over naivedya by reciting

vāyju bīja ‘4 वं – 4 vaṁ’. This is done with the intent of removing doṣa-s, if any. Such doṣa-s

are dried up by vāyju bīja.

b. Repeat the above process with right hand by reciting agni bīja ‘4 रं – 4 raṁ’. If any doṣa-s

still persist, they are removed by agni bīja.

c. Recite amṛta bīja ‘4 वं – 4 vaṁ’ and show dhenu mudra. During this process we have to

contemplate that amṛta (nectar of immortality) is being showered on naivedya.

v) We have kept viśeṣa arghya in a separate vessel for offering as naivedya. Now this is to be

consecrated. Take viśeṣa arghya from the viśeṣa arghya pātra in right palm. Do prokṣaṇa

three times on viśeṣa arghya kept for naivedya.

vi) Now by touching the vessel containing viśeṣa arghya kept for naivedya, recite mūla

mantra seven times.

vii) Now touch all the vessels containing naivedya and recite the following mantra.

4 क्लीं कामदघु ेआमोघे वरदे शवच्चे सपरु सपरु श्रीं पर श्रीं॥

4 klīṁ kāmadughe āmoghe varade vicce spura spura śrīṁ para śrīṁ ||

(vicce refers to mind and perpetual bliss; śrīṁ refers to material and spiritual wealth; para

śrīṁ refers to liberation or mokṣa)

After this, show dhenu mudra. After this procedure, all the offerings become nectar and ready

for offering to Them.

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viii) Now mentally recite mūla mantra three times. Place the viśeṣa arghya kept for naivedya

in the plate where broken coconut (to be broken into two pieces - nālikera kaṇḍadvayam),

fruits, betel leaves with karpūravīṭikā are kept. By touching this plate with left hand, naivedya

is to be offered to Them now, by reciting the following mantra.

4 - म लं - साङ्गायै सायिुायै सवाहनायै सपररवाराय ैसवाशशत्मकायै श्रीमहाशत्रपरुसनु्दररपराभाट्टाररकायै नमः। नैवेद्यम ्कल्पयाशम नमः॥

4 - mūlaṁ - sāṅgāyai sāyudhāyai savāhanāyai saparivārāyai sarvātmikāyai namaḥ |

śrīmahātripurasundariparābhāṭṭārikāyai naivedyam kalpayāmi namaḥ ||

Now offer flowers on the Bindu.

ix) Recite the following mantra:

4 - हमेपात्रगतं शदव्यं परमान्नं ससंुकृतम्।

पञ्चिा र्षरसोपेतं गहृाण परमेश्वरर॥

िकश रापायसाप प घदृव्यञ्चन संयतुम।्

शवशचत्ररुशच नेवैद्यं हृद्यमावेदमाम्यहम॥्॥

4 - hemapātragataṁ divyaṁ paramānnaṁ susaṁkṛtam |

pañcadhā ṣaḍrasopetaṁ gṛhāṇa parameśvari ||

śarkarāpāyasāpūpa ghṛdavyañcana saṁyutam |

vicitraruci nevaidyaṁ hṛdyamāvedamāmyaham ||

x) Normal naivedya procedure:

Recite this mantra (first mantra is turiya gāyatrī mantra)

ॐ भ भुशवसवुः। तत्सशवतुवशरेण्यं भगो देवसय िीमशह। शियो यो नः प्रचोदयात्। परोरजसे सावदोम॥्

देवसशवतः प्रसवु। सत्यंत्वतेन पररशर्षञ्चाशम। अमतृोपसतरणमशस॥

om bhūrbhuvasuvaḥ | tatsaviturvareṇyaṁ bhargo devasya dhīmahi | dhioyo yo naḥ pracodayāt

| parorajase sāvadom ||

devasavitaḥ prasuva | satyaṁtvartena pariṣiñcāmi | amṛtopastaraṇamasi ||

(amṛtopastaraṇamasi refers to offering water before offering naivedya)

xi) By reciting the following mantra, naivedya is now offered to Them.

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4 ऐ ंप्राणाय सवाहा। 4 क्लीं अपानाय सवाहा। 4 स ः व्यानाय सवाहा। 4 ऐ ंक्लीं उदानाय सवाहा। 4 ऐ ंक्लीं स ः समानाय सवाहा। 4 ब्रहे्मण ेसवाहा॥

4 aiṁ prāṇāya svāhā | 4 klīṁ apānāya svāhā | 4 sauḥ vyānāya svāhā | 4 aiṁ klīṁ udānāya

svāhā | 4 aiṁ klīṁ sauḥ samānāya svāhā | 4 brahmeṇe svāhā ||

Now all naivedya have been offered to Them.

xii) Following mantras ensure Their satisfaction of naivedya offered.

a. 4 - ऐ ंक ए ई ल ह्रीं – आत्मतत्वव्याशपशन अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्याः

तपृयतु।

4- aiṁ ka e ī la hrīṁ - ātmatatvavyāpini akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā

mahātripurasundarī parā bhaṭṭārikā mahādevyāḥ tṛpayatu |

b. 4 - क्लीं ह स क ल ह्रीं – शवद्यातत्वव्याशपशन अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका

महादेव्याः तपृयतु।

4 - klīṁ ha sa ka la hrīṁ - vidyātatvavyāpini akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari

lalitā mahātripurasundarī parā bhaṭṭārikā mahādevyāḥ tṛpayatu |

c. 4 - स ः स क ल ह्रीं – शिवतत्वव्याशपशन अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्याः

तपृयतु।

4 - sauḥ sa ka la hrīṁ - śivatatvavyāpini akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā

mahātripurasundarī parā bhaṭṭārikā mahādevyāḥ tṛpayatu |

d. 4 - ऐ ंक्लीं स ः - म लं – सवशतत्वव्याशपशन अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसुन्दरी परा भट्टाररका महादेव्याः

तपृयतु ॥

4 - aiṁ klīṁ sauḥ - mūlaṁ - sarvatatvavyāpini akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari

lalitā mahātripurasundarī parā bhaṭṭārikā mahādevyāḥ tṛpayatu ||

Take a few drops of amṛta from sāmānya arghya pātra and offer in Her left palm.

xiii) Recite the following mantra:

a. 4 - शचत्पात्र ेसद्धशवसस ्यं शवशविोनेक भक्षणम।्

शनवेदयाशम ते देशव सानगुायै जरु्षाण तत्॥

4 - citpātre saddhavissaukhyaṁ vividhoneka bhakṣaṇam |

nivedayāmi te devi sānugāyai juṣāṇa tat ||

b. 4 - मिवुाता ऋतायते। मि ुक्षरशन्त शसन्िवः। माध्वीनशः सन्त्वोर्षिीः॥

मि ुनक्तमतुोर्षशस। मिुमत्पाशथशवगुं रजः। मिदु्योरसतु नः शपता॥

मिमुान ्नो वनसपशतः। मिमुागुं असतु स यशः। माध्वीगाशवो भवन्तु नः॥

मि ुमि ुमि॥ु

ब्रह्मापशणं ब्रह्महशवब्रशह्माग्न ब्रह्ख्फम्णा ह तम।् ब्रहै्मव तेन गन्तव्यं ब्रह्मकमशसमाशिना॥

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महानैवेद्यम ्शनवदेयाशम॥

4 - madhuvātā ṛtāyate | madhu kṣaranti sindhavaḥ | mādhvīrnaḥ santvoṣadhīḥ ||

madhu naktamutoṣasi | madhumatpārthivaguṁ rajaḥ | madhudyorastu naḥ pitā ||

madhumān no vanaspatiḥ | madhumāguṁ astu sūryaḥ | mādhvīrgāvo bhavantu naḥ ||

madhu madhu madhu ||

brahmārpaṇaṁ brahmahavirbrahmāgnau brahmṇā hutam | brahmaiva tena gantavyaṁ

brahmakarmasamādhinā ||

mahānaivedyam nivedayāmi ||

c. After having offered Them naivedya, we are now offering Them water to drink.

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्याः अमतृपानीयं समपशयाशम॥

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyāḥ amṛtapānīyaṁ samarpayāmi ||

Now, we have to close our eyes and visualize that They ‘taste’ the naivedya offered. Mūla

mantra can be recited as many times as possible during this contemplation.

d. Now water for drinking is offered to Them. After having offered Them water to drink, we

have to offer Them water to wash Their hands, to wash Their feet and to gurgle. Following is

the mantra.

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्याः हसतप्रक्षालनम ् गण्ड रं्ष पादप्रक्षालनं

आचमनीयं च कल्पयाशम नमः॥

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyāḥ hastaprakṣālanam gaṇḍūṣaṁ pādaprakṣālanaṁ ācamanīyaṁ ca kalpayāmi

namaḥ ||

xiv) Preparation for bali:

Draw a square using sandal paste mixed with water by the side of naivedya. Within this square draw a

circle and within the circle draw a downward facing triangle. Place a plank on this and do prokṣaṇa

with sāmānya arghya by saying ऐ ंहृः अस्त्रायफट् aiṁ hṛḥ astrāyaphaṭ. On this, place a copper plate. Now

transfer small quantities of naivedya, viśeṣa arghya and sāmānya arghya into the copper plate. After

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having completed this process, all naivedya items should be taken away from the pūjā area. Balidāna

will be done towards the end.

xv) Offering tāmbūla:

Now betel leaves along with karpūravīṭkā are offered to Them. For this, place betel leaves on

a place and on the betel leaves place karpūravīṭkā and sprinkle them with sāmānya arghya.

Now we have to offer this to Them by reciting this mantra.

4 - प गीफलसमायकंु्त नागवल्लीदलैयुशतम।् कप शरच णशसंयकंु्त तांब लं प्रशतगहृ्यताम॥्

तमालदल कप शर ्प गभाग समशन्वतम।् एलापत्रससंुयकंु्त ताम्ब लं प्रशतगहृ्यताम॥्

4 - pūgīphalasamāyuktaṁ nāgavallīdalairyutam | karpūracūrṇasaṁyuktaṁ tāṁbūlaṁ

pratigṛhyatām ||

tamāladala karpūr pūgabhāga samanvitam | elāpatrasusaṁyuktaṁ tāmbūlaṁ pratigṛhyatām ||

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्याः कप शरतांब लं समपशयाशम॥

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyāḥ karpūratāṁbūlaṁ samarpayāmi ||

[There are references in both Lalitā Sahasranāma (26 and 559) and Lalitā Triśatī (14) about

karpūravīṭkā. The ingredients used for preparing karpūravīṭkā are – saffron, cardamom,

clove, edible camphor, kastūri, nutmeg and mace or myristica fragrans or jātipattrī (arillus of

the nut also known as myristica officinalis). The ingredients are finely powdered and mixed

with powdered sugar candy.]

43. कुलदीपःkuladīpaḥ:

Maṅgalarātrikam was discussed in 22.4 (part 14) and forms a part of chatuḥ-ṣaṣṭyupacāra

discussed in part 13 of this series. Nine lamps were used there and the balance one lamp is to

be used here. Place that lamp in a copper or silver plate and offer dipārādhana three times

with this lamp by reciting this mantra.

4 – म लं - अन्तसतेजो बशहसतेज एकीकृत्याशमतप्रभम।्

शत्रिा दीपं पररभ्राम्य कुलदीपं शनवेदये ॥

4 - mūlaṁ - antastejo bahisteja ekīkṛtyāmitaprabham |

tridhā dīpaṁ paribhrāmya kuladīpaṁ nivedaye ||

(The inner light and external light are the same and that light alone shines bright and I offer

you this light as dipārādhana three times. This dipārādhana signifies Her omnipresence and at

the end of navāvaraṇa pūjā, the sādhaka realises the Truth.)

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44. कप शरनीरजनम ्karpūranīrajanam:

Generally this nīrājana is done with camphor. But in many places camphor is prohibited.

Instead of camphor, wick with ghee can be used. There are six mantras for karpūranīrajanam.

Mantra-S:

a) 4 - सोमो वा एतसय राज्यमादते। यो राजासन्राज्यो वा सोमेन यजते। देवसवुामेताशन हशवगुंशर्ष भवशन्त। एतावन्तो वै तेवानागुं सवाः। त एवासमै

सवान ्प्रयच्चशन्त। त एनं पनुः सवुन्ते राज्याय। देवस ुराजा भवशत॥

4 - somo vā etasya rājyamādate | yo rājāsanrājyo vā somena yajate | devasuvāmetāni

haviguṁṣi bhavanti | etāvanto vai tevānāguṁ savāḥ | ta evāsmai savān prayaccanti | ta enaṁ

punaḥ suvante

rājyāya | devasu rājā bhavati ||

(Soma (contextually to be understood as Brahman) bestows kingship to those who make

sacrifices or oblations. These sacrifices are to Your various energies (different śakti-s and

contextually they are navāvaraṇa devi-s), who offer kingship to those who perform sacrifices

without any desires.)

(b) 4 - साराज्यं भोज्यं सवाराज्यं वैराज्यं पारमेशिकं राज्यं महाराज्यमाशिपत्यम॥्

4 - sāmrājyaṁ bhojyaṁ svāarājyaṁ vairājyaṁ pārameṣṭhikaṁ rājyaṁ

mahārājyamādhipatyam ||

(Let us enjoy big empires with sub-kingdoms and sub rulers. Let my own empire flourish. Let

my empire continue as per my dictates. Let a glorious government enjoy full power.)

c) 4 - न तत्र ्स यो भाशत न चन्रतारकं नेमा शवद्यतुो भाशन्त कुदोऽयमयशग्नः। तमेव भान्तमनभुाशत सवं तसय भासा सवशशमद ंशवभाशत॥

4 - na tatr sūryo bhāti na candratārakaṁ nemā vidyuto bhānti kudo'yamayagniḥ | tameva

bhāntamanubhāti sarvaṁ tasya bhāsā sarvamidaṁ vibhāti ||

(In the presence of Brahman, the sun does not shine, nor do the moon and stars, nor does

lightning, let alone this fire. When Brahman shines, everything follows. By Its Light, all

these are lighted - Kaṭha Upaniṣad (II.ii.15).

d) 4 - मनसः काममाक शतं वाचससत्यमिीमशह। पि नां रूपमन्नसय्स ्मशय श्रीः श्रयतां यिः

4 - manasaḥ kāmamākūtiṁ vācassatyamaśīmahi | paśūnāṁ rūpamannasays mayi śrīḥ

śrayatāṁ yaśaḥ ||

(Please bless me with positive and compassionate thoughts, overflowing happiness, truth in

my speech, bountiful cows, bountiful food and fame.)

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e) 4 - राजाशिराजाय प्रसह्य साशहन े नमोवयं वैश्रवणाय कुमशह।े समेकामां कामकामाय मह्यम।् माकेश्वरो वैश्रवणो ददातु। कुबेराय वैश्रवणाय

महाराजाय नमः॥

4 - rājādhirājāya prasahya sāhine namovayaṁ vaiśravaṇāya kurmahe | samekāmāṁ

kāmakāmāya mahyam | mākeśvaro vaiśravaṇo dadātu | kuberāya vaiśravaṇāya mahārājāya

namaḥ ||

(We worship and praise Kubera, who is the lord of lords and who is the giver of all victories.

He, who is the fulfiller of all desires and the lord of wealth, let him bless me with enough

wealth to fulfil all my desires. Praises to you Kubera, the lord of wealth and king of kings.)

f) 4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्याः कप शरनीरजनम ्दिशयाशम नमः ॥

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyāḥ karpūranīrajanam darśayāmi namaḥ ||

After showing karpūranīrajanam, place it down and show yoni mudra to Her. After yoni

mudra, recite navākṣarī ratneśvarī mantra (नवाक्षरी रत्नेश्वरी).

g) 4 śrīṁ hrīṁ glūṁ slūṁ mlūṁ plūṁ nlūṁ hrīṁ śrīṁ ॥

4 श्रीं ह्रीं ग्ल ं सल ंम्ल ं प्तल ंन्ल ं ह्रीं श्रीं ॥

After completing the recitation, show chakra mudra and again show karpūranīrajanam to Her.

After showing, place the karpūranīrajana plate/ pātra down and offer ācamana thus. Take

water from vardhanī kalaśain the uttaraṇi and recite the following mantra.

h) 4 - नीराजनानन्तरं आच्मनीयं कल्पयाशम॥ 4 - nīrājanānantaraṁ ācmanīyaṁ kalpayāmi ||

Take flowers and place on Śri Cakra by reciting the following mantra.

i) 4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्यै नमः। पषुपैः प जयाशम॥

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā

bhaṭṭārikā mahādevyai namaḥ | puṣpaiḥ pūjayāmi ||

45. मन्त्रपषुपम ्mantrapuṣpam

Take flowers in both hands and recite the following mantra. Flowers can be given to

everyone, who is present. Now recite the following mantras.

a) योपां पुषपं वेद। पषुपवान ्प्रजावान ्पिमुान ्भवशत। चन्रमा वा अपां पुषपम।् पषुपवान ्प्रजावान ्पिमुान ्भवशत।

य एवं वेद। योपामायतनं वेद। आयतनवान ्भवशत॥

yopāṁ puṣpaṁ veda | puṣpavān prajāvān paśumān bhavati | candramā vā apāṁ puṣpam |

puṣpavān prajāvān paśumān bhavati |

ya evaṁ veda | yopāmāyatanaṁ veda | āyatanavān bhavati ||

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b) अशग्नवाश अपामायतनम।् आयतनवान ्भवशत। योग्नेरायतनं वेद। आयतनवान् भवशत। आपोवा अग्नेरायतनम।् आयतनवान ्भवशत।

य एवं वेद। योपामायतनं वेद। आयतनवान ्भवशत॥

agnirvā apāmāyatanam | āyatanavān bhavati | yognerāyatanaṁ veda | āyatanavān bhavati |

āpovā agnerāyatanam | āyatanavān bhavati |

ya evaṁ veda | yopāmāyatanaṁ veda | āyatanavān bhavati ||

c) वायवुाश अपामायतनम।् आयतनवान ्भवशत। योवायोरायतनं वेद। आयतनवान ्भवशत। आपोवै वायोरायतनम।् आयतनवान ्भवशत।

य एवं वेद। योपामायतनं वेद। आयतनवान ्भवशत॥

vāyurvā apāmāyatanam | āyatanavān bhavati | yovāyorāyatanaṁ veda | āyatanavān bhavati |

āpovai vāyorāyatanam | āyatanavān bhavati |

ya evaṁ veda | yopāmāyatanaṁ veda | āyatanavān bhavati ||

d) अस वै तपन्नपामायतनम।् आयतनवान ्भवशत। योऽमषुयतपत आयतनं वेद। आयतनवान ्भवशत। आपोवा अमुषयतपत आयतनम।् आयतनवान ्

भवशत।

य एवं वेद। योपामायतनं वेद। आयतनवान ्भवशत॥

asau vai tapannapāmāyatanam | āyatanavān bhavati | yo'muṣyatapata āyatanaṁ veda|

āyatanavān bhavati | āpovā amuṣyatapata āyatanam | āyatanavān bhavati |

ya evaṁ veda | yopāmāyatanaṁ veda | āyatanavān bhavati ||

e) चन्रमा वा अपामायतनम।् आयतनवान ्भवशत। यषचन्रमस आयतनं वेद। आयतनवान ्भवशत। आपोवै चन्रमस आयतनम।् आयतनवान ्भवशत।

य एवं वेद। योपामायतनं वेद। आयतनवान ्भवशत॥

candramā vā apāmāyatanam | āyatanavān bhavati | yaṣcandramasa āayatanaṁ veda|

āyatanavān bhavati | āpovai candramasa āyatanam | āyatanavān bhavati |

ya evaṁ veda | yopāmāyatanaṁ veda | āyatanavān bhavati ||

f) नक्षत्राशणवा अपामायतनम।् आयतनवान ्भवशत। योनक्षत्राणामायतनं वेद। आयतनवान ्भवशत। आपोवै नक्षत्राणामायतनम।् आयतनवान ्भवशत ।

य एवं वेद। योपामायतनं वेद। आयतनवान ्भवशत॥

nakṣatrāṇivā apāmāyatanam | āyatanavān bhavati | yonakṣatrāaṇāmāyatanaṁ veda|

āyatanavān bhavati | āpovai nakṣatrāṇāmāyatanam | āyatanavān bhavati |

ya evaṁ veda | yopāmāyatanaṁ veda | āyatanavān bhavati ||

g) पजशन्योवा अपामायतनम।् आयतनवान ्भवशत। यःपजशन्यसयायतनं वेद। आयतनवान ्भवशत। आपोवै पजशन्यसयायतनम्। आयतनवान ्भवशत।

य एवं वेद। योपामायतनं वेद। आयतनवान ्भवशत॥

parjanyovā apāmāyatanam | āyatanavān bhavati | yaḥparjanyasyāyatanaṁ veda | āyatanavān

bhavati | āpovai parjanyasyāyatanam | āyatanavān bhavati |

ya evaṁ veda | yopāmāyatanaṁ veda | āyatanavān bhavati ||

h) संवत्सरोवा अपामायतनम।् आयतनवान ्भवशत। यससंवत्सरसयायतनं वेद। आयतनवान ्भवशत। आपोवै संवत्सरसयायतनं। आयतनवान ्भवशत।

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य एवं वेद। योऽप्तसनुाव ंप्रशतशितां वेद। प्रत्येवेशतिशत॥

saṁvatsarovā apāmāyatanam | āyatanavān bhavati | yassaṁvatsarasyāyatanaṁ veda |

āyatanavān bhavati | āpovai saṁvatsarasyāyatanaṁ | āyatanavān bhavati |

ya evaṁ veda | yo'psunāvaṁ pratiṣṭhitāṁ veda | pratyevetiṣṭhati ||

i) राजाशिराजाय प्रसह्य साशहन ेनमोवयं वैश्रवणाय कुमशह।े समेकामां कामकामाय मह्यम।् कामेश्वरो वैश्रवणो ददातु। कुबेराय वैश्रवणाय महाराजाय

नमः॥

rājādhirājāya prasahya sāhine namovayaṁ vaiśravaṇāya kurmahe | samekāmāṁ kāmakāmāya

mahyam | kāmeśvaro vaiśravaṇo dadātu | kuberāya vaiśravaṇāya mahārājāya namaḥ ||

j) ॐ तद ्ब्रह्म। ॐ तद ्वायःु । ॐ तदात्मा। ॐ तत् सत्यं। ॐ तत् सवं। ॐ तत ्परुोर ्नमः। अन्दषचरशत भ देर्ष ुगुहायां शवश्वम शतशि।ु त्वं यज्ञस ्त्वं

विट्कारस ्त्व ंइन्रस ्द्वऽगुं रुरस ्त्वं शवषणसु ्त्वं ब्रह्म त्वं प्रजापशतः। त्वं तदाप आपो ज्योती रसोऽरतंु ब्रह्म भ भुशवससवुरोम॥्

om tad brahma | om tad vāyuḥ | om tadātmā | om tat satyaṁ | om tat sarvaṁ | om tat puror

namaḥ | andaṣcarati bhūdeṣu guhāyāṁ viśvamūrtiśu | | tvaṁ yajñas tvaṁ vaśaṭkāras tvaṁ

indras dva'guṁ rudras tvaṁ viṣṇus tvaṁ brahma tvaṁ prajāpatiḥ | tvaṁ tadāpa āpo jyotī

raso'mrutaṁ brahma bhūrbhuvassuvarom ||

Meaning (A To J)

That one who knows the flowers of water, he becomes the possessor of flowers, cattle and

progeny. Moon is the flower of the water. He who knows it to be so, he becomes the

possessor of cattle and progeny. That one who knows the source of the water, he becomes

established in his Self. Fire is the source of water. He who knows the source of fire, he

becomes established in his Self. water is the source of fire. He who knows it to be so, he

becomes established in his Self. That one who knows the source of the water, he becomes

established in his Self. Air is the source of water. He who knows the source of air, he

becomes established in his Self. Water is the source of air. He who knows it to be so, he

becomes established in his Self. That one who knows the source of the water, he becomes

established in his Self. The scorching sun is the source of water. He who knows the source of

the scorching sun, he becomes established in his Self. Water is the source of the scorching

sun. He who knows it to be so, he becomes established in his Self. That one who knows the

source of the water, he becomes established in his Self. Moon is the source of water. He who

knows the source of moon, he becomes established in his Self. Water is the source of moon.

He who knows it to be so, he becomes established in his Self. That one who knows the source

of the Water, he becomes established in his Self. The Stars is the source of water. He who

knows the source of the stars, he becomes established in his Self. Water is the source of the

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stars. He who knows it to be so, he becomes established in his Self. That one who knows the

source of the water, he becomes established in his Self. Cloud is the source of water. He who

knows the source of the clouds, he becomes established in his Self. Water is the source of the

Clouds. He who knows it to be so, he becomes established in his Self. That one who knows

the source of the water, he becomes established in his Self. Rainy season is the source of

water. He who knows the source of rainy season, he becomes established in his Self. Water is

the source of rainy season. He who knows it to be so, he becomes established in his Self. He

who knows the raft that is established in the water, he becomes established in that itself.

We worship and praise Kubera, who is the lord of lords and who is the giver of all victories.

He, who is the fulfiller of all desires and the lord of wealth, let him bless me with enough

wealth to fulfil all my desires. Praises to you, Kubera, the lord of wealth and king of kings!!

ॐ alone is that Parabrahman. ॐ alone is that vāyu (air) and ॐ alone is Ātman. ॐ alone is the

Truth. ॐ is verily everything; ॐ only is the existence of such a person known by the word Tat

and to this ॐ I salute.

i) शिवे शिवसुशितलामतृ तरङ्ग गन्िोल्लसन्नवावरण देवते नवनवामतृसयशन्दशन।

गुरुक्रमपरुसकृते गुणिरीर शनत्योज्ज्वले र्षडङ्ग पररवाररते कशलत एर्ष पुषपाञ्जशलः॥

śive śivasuśitalāmṛta taraṅga gandhollasannavāvaraṇa devate navanavāmṛtasyandini |

gurukramapuraskṛte guṇaśarīra nityojjvale ṣaḍaṅga parivārite kalita eṣa puṣpāñjaliḥ ||

Now place the flowers on Śri Cakra. Flowers should not be throne from a distance. Those

who are offering flowers should go near Śri Cakra and offer with both hands.

(O! The auspicious one, the embodiment of navāvaraṇa devi-s; Your sandal fragrance

originates from the drops of nectar of Śiva and you too continue to shower fresh nectars. You

are realized through Guru Lineage. You are the embodiment of three guṇa-s (Lalitā

Sahasranāma 397, mūlaprakṛtiḥ) and You are surrounded by six aṅga devatā-s (ṣaḍaṅga

śakti sahita- with six śakti-s; ṣaḍaṅga śakti can be explained in two ways. If we go with

Bālāṣaḍaṅga nyāsa, then these six śakti-s can be interpreted as hṛdaya, śira, śikhā, kavaca,

netra and astra śakti-s. We can also contemplate these śakti-s as Her six powers such as

omniscience, completeness, supreme levels of consciousness, freedom, everlasting power and

infinity). Please accept my flower offerings.)

46. उपचाराःupacārāḥ:

This is different from chatuḥ-ṣaṣṭyupacāra discussed under 22.4. The upacāra under

discussion here adores Her by recitations from four the Vedas, hymns (stotra) in Her praise,

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rendering songs in Her praise. Apart from the above, generally cāmaraṁ is used for fanning

Her during the above recitations. Veda recitations should not be done, unless one is very

conversant with Veda recitations.

The following recital can be made duly filling the blanks as detailed below.

देवदेवोत्तमे देवत सवशभ म अशखलाण्डकोशट ब्रह्माण्डनाशयके ------ शप्रये ****** मविारय॥

devadevottame devata sarvabhauma akhilāṇḍakoṭi brahmāṇḍanāyike ------- priye *******

mavadhāraya ||

------- is to be filled what is to be recited ****** is again to be filled with what is mentioned

in -------

Suppose Rig Veda is to be recited, then ------ is to be filled with Rig Veda and ****** is also

to be filled with Rig Veda. Example is given here.

Example:

देवदेवोत्तमे देवत सवशभ म अशखलाण्डकोशट ब्रह्माण्डनाशयके ऋग ्वेद शप्रय ेऋग् वेद मविारय॥

devadevottame devata sarvabhauma akhilāṇḍakoṭi brahmāṇḍanāyike ṛg veda priye Ṛg Veda

mavadhāraya ||

Generally Rig Veda, Yajur Veda, Sāma Veda, Atharva Veda, stora and saṅgita.

A famous song, Śri Chakrarāja Siṁhāsaneśvarī is in this link.

47. कामकलाद्यानम ्kāmakalādyānam:

This is known as kāmakalā meditation. There are two types of kāmakalā meditation. One is

subtle and another is gross. This is to be done with intent concentration. Some worshipers do

this separately in solitude after completing navāvaraṇa pūjā.

I) Gross Kāmakalā Meditation:

It is about the union of two supreme powers of the universe Śiva and Śakti, the one without

the other is inefficacious to create and sustain the universe. Śiva alone has Power, but He

does not use His Power directly. Śiva by means of a Power of Attorney, transforms a

miniscule of His Svātantrya Śakti (unique and absolute power of Śiva) to Śakti. Śiva is in the

form of Light (Prakāśa) and it is Śakti who diffuses this Light and the universe is created.

Śiva is contemplated with the first letter of Sanskrit अ (a) and Śakti is contemplated with the

last letter of Sanskrit ह (ha). When these two letters unite, this union gives rise to अह ं(ahaṁ),

which means “I”. This is not merely the union of two letters, but the union of Prakāśa and

Vimarśa, also known as union of Śiva and Śakti and Sāmarasya-parāyaṇā (Lalitā

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Sahasranāma 792). Śiva is Self-illuminating Brahman and Śaktī is His svabhāva. Svabhāva

means nature, innate or inherent disposition. The nature of Śiva is reflected through Śaktī.

Śiva can realise His Self only in Śaktī, who acts as a mirror to Him. Śaktī is the power of

doership of Śiva. It is said that the ultimate reality were to be merely Śiva, He would become

inert. Brahman cannot become inert. Though Śiva continues to be inert, Śaktī, the power

holder of Śiva acts as the energetic force in creation, sustenance and dissolution of the

universe. Therefore Śiva without Śaktī or Śaktī without Śiva becomes torpid. They are

known as the parent of the universe. Contemplating the union of Śiva and Śakti leads to the

realisation of अह.ं What is realized as अह ं(अह ंmeans ‘I”)? The Self (Brahman) is realized as अह.ं

This contemplation is known as gross kāmakalā meditation. This is explained in all the

Upaniṣad-s as Cit-ānandā. Saundaryalaharī (verse 19) also explains about kāmakalā. “The

one who meditates on Your Kāmakalā form with Your face as bindu; below Your face, Your

two bosoms and still below that, the triangle, the creative aspect of Śiva causes immediate

agitation in the minds of women of three worlds, who have sun and moon as their bosoms

towards the aspirant.”

Ii) Subtle Kāmakalā Meditation:

In gross the meditation was on अह ं (union of Śiva and Śakti). In subtle meditation,

contemplation is to be done on the akṣara ई ं (īṁ). This kāmakalā is explained in detail

in Lalitā Sahasranāma (322) Kāmakalā rūpā which can be read in this link. This is about

contemplating Her bosoms and yoni and visualizing our merger with Her for the purpose of

cessation from the pains of transmigration and ultimate unto Śiva.

Iii) Mantras For Contemplation.

(Essence of above discussion is given in these two verses.)

a) महामन्त्रराजान्त बीजं परा्यं सवतो न्यसत शबन्द ुसवयं न्यसत हादशम।् भवद्वक्त्र वक्षोज गुह्याशभिानं सवरूपं सकृद्भावयेत् स त्वमेव॥

mahāmantrarājānta bījaṁ parākhyaṁ svato nyasta bindu svayaṁ nyasta hārdam |

bhavadvaktra vakṣoja guhyābhidhānaṁ svarūpaṁ sakṛdbhāvayet sa tvameva ||

b) तथान्य ेशवकल्पेर्ष ुशनशवशण्ण शचतासतदेकं समािाय शबन्दतु्रयं ते। परानन्दसंदािान शसन्ि शनमग्नाः पनुगशभशरन्रं न पश्यशन्त िीराः॥

tathānye vikalpeṣu nirviṇṇa citāstadekaṁ samādhāya bindutrayaṁ te | parānandasaṁdādhāna

sindhau nimagnāḥ punargarbharandhraṁ na paśyanti dhīrāḥ ||

48. बशलदानम ्balidānam:

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Bali is meant for extraterrestrial beings (referring to all disruptive forces such as certain

demigods, semi-divine beings, household divinities, spirits, etc in our spiritual journey). In

order to satiate their hunger and in order to please them, bali is offered. This also refers to

bhūta-yajña out of five mahā-yajñas (Lalitā Sahasranāma 946 - pañcayajña-priyā). Difference

between naivedya and bali is that naivedya should be consumed by the worshipper and bali

should not be consumed. Bhagavad Gītā (III.13) says, “Those who eat the remnants of fire

oblations (yajña) are freed from all sin (referring to naivedya). But the sinners who eat food

merely to nourish their bodies consume only sin.”

There is another interpretation for bali. Naivedya is meant for the Divine in whose favour

pūjā is done. After naivedya is performed, it can be distributed to everyone. Bali is meant for

all other Divinities, except the one in whose favour pūjā is done; but mostly, this version is

neither accepted nor followed.

Bali pātrā was already established during mahānaivedya (part 26 under 42.14). Now worship

the base (maṇḍala, on which a plank was placed) with flowers and akṣata with the following

mantra.

4 - ऐ ंव्यापकमण्डलाय नमः। 4 - aiṁ vyāpakamaṇḍalāya namaḥ |

Procedure:

Take water from vardhanī kalaśa in uttaraṇi using right hand. Form tattva mudra (connecting

left ring finger and the thumb) and pour the water from the uttaraṇi through tattva mudra

(shown here) on the contents of bali pātrā. After doing this place the uttaraṇi back in the

vardhanī kalaśa. Now clap using both the hands three times. Now look up and show bāṇa

mundra (bāṇa means arrow). There are two types of bāṇa mudra. One is to use both the hands

as if we are releasing an arrow from a bow. Alternatively, avakuṇṭha mudra using right hand

can be shown.

4- ॐ ह्रीं सवशशवघ्नकृदभ््यः सवशभ तेभ्यो ह ंफट् सवाहा।

4 - om hrīṁ sarvavighnakṛdbhyaḥ sarvabhūtebhyo huṁ phaṭ svāhā |

Remove the bali pātrā along with the contents.

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After doing balidāna, do ācamana (part 1 -3) and bhūtaśuddhi (part 4 – 14). If the worshipper himself

removes the bali pātrā, then he should wash his/her feet and after resuming his seat, ācamana and

bhūtaśuddhi should be done.

49. जपः japaḥ:

Now do japa with initiated mantras

50. गरुु वन्दनम ्Guru vandanam:

This is offering our respects to our Guru, who has initiated mantras. Only few lineages do this

worship here. Some traditions treat this section by reciting verses in Her praise apart from

including verses in praise of Guru. Not only the Guru, but also Paramaguru and

Parameṣṭhiguru (Gurytraya) are worshiped in this section.

Following verses are recited.

i) अज्ञानशतशमरान्िसय ज्ञानाञ्जन िलाकया।

चक्षुरुन्मीशलतं येन तसमै श्री गुरवे नमः॥

ii) ब्रह्मानन्द ंपरमसखुदं केवलं ज्ञानम शतशम ्

द्वान्द्वातीतं गगनसदृिं तत्वमसयाशद लक्ष्म्यम।्

एगं शनत्यं शवमलमचलं सवशिी साशक्षभ तम ्

भावातीतं शत्रगुणरशहतं सद्गरंुुत ्तं नमाशम॥

iii) नमसते नाथ भगवान ्शिवाय गुरुरूशपणे।

शवद्यावतार संशसदध््यै सवीकृतानेक शवग्रह॥

i) ajñānatimirāndhasya jñānāñjana śalākayā |

cakṣurunmīlitaṁ yena tasmai śrī gurave namaḥ ||

ii) brahmānandaṁ paramasukhadaṁ kevalaṁ jñānamūrtim

dvāndvātītaṁ gaganasadṛśaṁ tatvamasyādi lakṣyam |

egaṁ nityaṁ vimalamacalaṁ sarvadhī sākṣibhūtam

bhāvātītaṁ triguṇarahitaṁ sadguruṁt taṁ namāmi ||

iii) namaste nātha bhagavān śivāya gururūpiṇe |

vidyāvatāra saṁsiddhyai svīkṛtāneka vigraha ||

Meaning:

i) I pay my obeisance to my Guru, who has opened my eyes through knowledge, which

remained blinded due to my spiritual ignorance.

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ii) I prostrate my Guru, who in the form eternal Bliss, eternal prosperity, knowledge, beyond

all dyads, infinite like the sky, knower of Brahman, incomparable, eternal, pure, unimpaired,

beyond perception and the one who has transcended the three guṇa-s.

iii) O! Protector and adorable! You attain different forms in order to help me attain perfection

in Śrī Vidyā and I prostrate before you, an incarnation of Śiva.

Now obeisance is offered to Guru-traya.

iv) अमकुानन्दनाथाय1 मम श्रीगुरवे नमः।

अमकुानन्दनाथाय2 गुरवे परमाय मे।

अमकुानन्दनाथाय3 गुरवे परमेशिने॥

Amukānandanāthāya1 mama śrīgurave namaḥ |

Amukānandanāthāya2 gurave paramāya me |

Amukānandanāthāya3 gurave parameṣṭhine ||

Note:

Replace 1 with one’s svaguru dīkṣā nāma;

Replace 2 with one’s paramāguru’s dīkṣā nāma;

Replace 3 with one’s parameṣṭhiguru’s dīkṣā nāma.

Meaning:

I pay my obeisance to my Guru, Paramāguru (Guru’s Guru) and Parameṣṭhiguru (Guru’s

Guru’s Guru). They are known as Gurutraya.

v) बाल भावानसुारेण ममेदं शह शवचेशष्टतम।्

मातवृासतल्य सदृिं त्वया देशव शविीताम्॥

bāla bhāvānusāreṇa mamedaṁ hi viceṣṭitam |

mātṛvāstalya sadṛśaṁ tvayā devi vidhīuatām ||

Meaning:

I described the attributes of my Guru to You (Lalitāmbikā) like a child describing to its

mother. O! Divine Mother! Please approve my description of my Guru with motherly love.

(This underlines the importance of Gurus and mantra initiation should be taken only from

Self-realized Guru-s.)

If Guru is available in the place where pūjā is done, worship him with mṛgī mudra and yoni

mudra.

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51. सवुाशसनी प जा suvāsinī pūjā:

Suvāsin means a married woman living with her husband. For the purpose of suvāsinī pūjā in

navāvaraṇa pūjā, suvāsin-s are classified into two types – initiated into Śrī Vidyā and not

initiated into Śrī Vidyā. Suvāsin-s are invited to the place where navāvaraṇa pūjā is

performed and they are worshiped as Lalitāmbikā. Viśeṣa arghya is offered to the invited

suvāsin-s goes to prove that the invited suvāsinī or suvāsin-s are considered as embodiment

of Lalitāmbikā and all respects paid to Lalitāmbikā are paid to them. This procedure is

generally done only by those who follow dakṣiṇācāra and the worship is done only to their

feet.

Lalitā Sahasranāma 970 says that Lalitāmbikā Herself is a Suvāsinī and the next nāma says

that She is fond of worshiping suvāsin-s (Suvāsinyarcana-prītā). Qualities of suvāsin-s are

described in Vālmīki Rāmāyaṇa. Lalitāmbikā is also known Mahāsuvāsinī.

Anasūya says in Vālmīki Rāmāyaṇa (ayodhākāṇḍa, Canto 117, verses 22 to 24). “O! Proud

Sītā! Worlds that are attended with great prosperity await those women to whom their

husband is dear, no matter whether he lives in a city or a forest, whether he is propitious or

adverse. In the eyes of women who are blessed with a noble disposition, the husband is the

highest deity, no matter whether he is ill-mannered or licentious or entirely devoid of riches.

Though deeply pondering, I do not see for a woman, a friend greater than her husband and

more capable of yielding one’s desired object at all places like the imperishable fruit of one’s

austerities.”

Again in Canto 39 verse 22 says (Rāma’s mother Kausalyā speaks to Sītā thus) “Neither

noble birth nor good turn, nor learning, nor gift nor even marriage ties capture the heart of

such women, who are in fact devoted to good conduct, truthfulness and the percept of their

elders and keep within the bounds of decorum laid down for their family, their husband is the

most sacred object and he alone excels all.”

Yet again Sītā says (Sundarakāṇḍa – canto 24 – verse 9), “I am devoted to my husband, Śrī

Rāma, the foremost of the Ikṣvākus, in the same way as the highly blessed Śacī waits upon

Indra, as does Arundhatī upon sage Vasiṣṭha and Rohiṇī (the foremost of the twenty seven

spouses of the moon god, presiding over the same number constellations appearing in the

sky) on the moon god, as does, Lopāmudrā upon sage Agastya and Sukanyā did upon sage

Cyavana, as Sāvitrī did upon Satyavān and Śrīmatī upon Lord Kapila, as Madayantī did upon

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King Saudāsa and Keśinī upon King Sagara, and as Damayantī, daughter of Bhīma, was

devoted to her husband, Nala.”

Based on the above references in Rāmāyaṇa, suvāsini not merely means the one who is well

dressed, but also endowed with the above qualities. Some are of the view that suvāsinī pūjā is

done only for Lalitāmbikā as Mahāsuvāsinī. However, one should follow what his or her

Guru says. But, in general it is better to perform suvāsinī pūjā at the end of navāvaraṇa pūjā

and also during navarātrī, puraścaraṇa at the end of homa (Havana), and all other auspicious

occasions. Suvāsinī pūjā, if possible should be done by the sādhaka and his or her spouse.

Procedure:

1) Invite suvāsinī and offer her a seat. She should wash her feet thoroughly before taking the

seat offered. If suvāsinī is not initiated into Śrī Vidyā, Bhuvaneśvarī mantra and Bālā mantra

should be initiated to her through a simple initiation procedure. Recite Bhuvaneśvarī mantra

followed by Bālā mantra (om hrīṁ followed by om aiṁ klīṁ sauḥ - ॐ ह्रीं followed by ॐ ऐ ंक्लीं

स ः) and ask her to repeat. The purpose of this initiation is that viṣeśa arghya is generally not

given to those who are not initiated into Śrī Vidyā (at this point of time). Secondly,

worshiping a suvāsinī means worshiping Lalitāmbikā and it is expected that such a suvāsinī is

a devotee of Lalitāmbikā. If Bhuvaneśvarī and Bālā mantras are initiated, it means that the

suvāsinī is initiated into Śrī Vidyā cult.

2) Wash the feet (pādaprakṣālana) of suvāsinī, first with water followed by milk and again by

water and dry her feet with a towel. For this purpose, a plate is used to keep her feet. At the

end of pādaprakṣālana, this plate is removed and replaced with a plank to enable her to keep

her feet on the plank. Now apply turmeric paste to her feet (this is known as nalaṅgu), place

kumkum on both the feet followed by offering akṣata and flowers.

3) Then a new saree with blouse (top) is given. (Generally, suvāsin-s are decided much

earlier and blouse pieces and sarees are given to them in advance, so that they can wear the

clothes offered to them and attend the function.)

4) Now recite the following mantra and offer viṣeśa arghya to her in a small cup called

alipātra (like ātmapātra). While receiving alipātra, she should receive the cup in her left hand

using only the thumb, index and ring fingers (this appears like a tripod). This mantra is to be

addressed to her.

अशलपातं्र इदं तुभ्यं दीयते शपशिताशन्वतम्।

सवीकृत्य सभुगे देशव यिो देशह ररप न ्दह॥

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alipātraṁ idaṁ tubhyaṁ dīyate piśitānvitam |

svīkṛtya subhage devi yaśo dehi ripūn daha ||

(O! The auspicious one! This cup containing nectar (viṣeśa arghya) is given to you. Please

drink this nectar and bless us to overcome our desire, anger and other afflictions and lead us

to a happy and reputed life.)

Now worship her with yoni mudra.

5) Suvāsinī after receiving alipātra in her left hand as described above, should join the thumb,

index and ring fingers (exactly in the same way as explained above, but with the right hand

here) and take a few drops of viṣeśa arghya from alipātra and should place the drops on her

head twice. These drops are meant for her Guru (if she is not initiated into Śrī Vidyā, then

these drops are meant for Śiva). If she is initiated into Śrī Vidyā, she should recite her Guru

pādukā mantra. After doing this, she has to drink a portion of viṣeśa arghya and returns

alipātra with viṣeśa arghya back to the sādhaka with the following mantra. If she does not

know the mantra, someone who knows the mantra can recite the mantra on her behalf.

वत्स तुभ्यं मया दतं्त पीतिेरं्ष कुलामतृम।्

त्वच्छत्र न ्संहररषयाशम तवाभीष्ट ंददाम्यहम॥्

vatsa tubhyaṁ mayā dattaṁ pītaśeṣaṁ kulāmṛtam |

tvacchatrūn saṁhariṣyāmi tavābhīṣṭaṁ dadāmyaham ||

(Suvāsinī, who is the embodiment of Lalitāmbikā grants the wishes of the sādhaka and gives

back the balance of viṣeśa arghya as prasāda to him/her).

After having given the alipātra with remaining viṣeśa arghya (this is known as ucchiṣṭa,

meaning remains of the food), she shows yoni mudra to the sādhaka.

6) Now the sādhaka has to do ṣoḍaśa upacāra to the suvāsinī thus.

i) Offer flowers at suvāsini’s feet by reciting this mantra.

4 - अशकलाण्डकोशट ब्रह्माण्डनायशक श्री राजराजेश्वरर लशलता महाशत्रपरुसनु्दरी परा भट्टाररका महादेव्याः सवुाशसनी सवरूपेन आवहयाशम नमः ॥

4 - akilāṇḍakoṭi brahmāṇḍanāyaki śrī rājarājeśvari lalitā mahātripurasundarī parā bhaṭṭārikā

mahādevyāḥ suvāsinī svarūpena āvahayāmi namaḥ ||

ii) Again offer flowers at suvāsini’s feet by reciting this mantra.

4 - सवुाशसन्यै नमः। आसनं समपशयाशम॥

4 - suvāsinyai namaḥ | āsanaṁ samarpayāmi ||

iii) Offer viṣeśa arghya in her hands.

4 - सवुाशसन्यै नमः। अघ्यशम ्समपशयाशम॥

4 - suvāsinyai namaḥ | arghyam samarpayāmi ||

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iv) Offer sāmānya arghya in her hands.

4 - सवुाशसन्यै नमः। आचमशनयं समपशयाशम॥

4 - suvāsinyai namaḥ | ācamaniyaṁ samarpayāmi ||

v) Now do prokṣaṇa on her using water from vardhanī kalaśa. During this process, śrīsūktam

and durgāsūktam can be recited, if time permits.

4 - सवुाशसन्यै नमः। मन्त्रसनानं समपशयाशम॥

4 - suvāsinyai namaḥ | mantrasnānaṁ samarpayāmi ||

vi) Offer her saree, etc. (as they are already offered to her, now it can be done through

bhāvanā (contemplation).

4 - सवुाशसन्यै नमः। वस्त्रम ्समपशयाशम॥

4 - suvāsinyai namaḥ | vastram samarpayāmi ||

vii) Now offer her ornaments (generally bangles, mirror, etc are given).

4 - सवुाशसन्यै नमः। आभरणान ्समपशयाशम॥

4 - suvāsinyai namaḥ | ābharaṇān samarpayāmi ||

ix) Now offer her sandal paste in a cup.

4 - सवुाशसन्यै नमः। शिव्य पररमल गन्िम ्समपशयाशम॥

4 - suvāsinyai namaḥ | dhivya parimala gandham samarpayāmi ||

x) Now offer haridrākumkum.

4 - सवुाशसन्यै नमः। शिव्य हररराकुम्कुम ्समपशयाशम॥

4 - suvāsinyai namaḥ | haridrākumkum samarpayāmi ||

xi) Now offer her dhūpaṁ.

4 - सवुाशसन्यै नमः। ि पं आग्रापयाशम॥

4 - suvāsinyai namaḥ | dhūpaṁ āgrāpayāmi ||

xii) Now offer her dīpaṁ.

4 - सवुाशसन्यै नमः। दीपं दिशयाशम॥

4 - suvāsinyai namaḥ | dīpaṁ darśayāmi ||

xiii) Now offer her food. What is offered as naivedya can be given to her as a token. But,

generally, during this time, she is offered with lunch. Others should wait till she completes

her lunch. Lunch should be served to her in a secluded place (not to cause any embarrassment

to her).

4 - सवुाशसन्यै नमः। महानैवेद्यम ्समपशयाशम॥

4 - suvāsinyai namaḥ | mahānaivedyam samarpayāmi ||

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xiv) Offer her water during lunch. Generally a new tumbler (drinking glass) is purchased for

this purpose and is given to her.

4 - सवुाशसन्य ैनमः। मध्ये मध्ये अमतृ पानीयम ्समपशयाशम॥

4 - suvāsinyai namaḥ | madhye madhye amṛta pānīyam samarpayāmi ||

xv) Now offer water to wash her hands.

4 - सवुाशसन्यै नमः। आचमनीयं समपशयाशम॥

4 - suvāsinyai namaḥ | ācamanīyaṁ samarpayāmi ||

xvi) Now offer her betel leaves with karpūravītikā.

4 - सवुाशसन्यै नमः। कप शरताम्ब लं समपशयाशम॥

4 - suvāsinyai namaḥ | karpūratāmbūlaṁ samarpayāmi ||

Now, prostrate before the suvāsini and take her blessings. Suvāsini is to be sent-off with great

respect. Few perform dhampati pūjā instead of suvāsini. In dhampati pūjā, both husband and

wife are to be worshiped. They are worshiped as Pārvatī and Parameśvara. In suvāsini pūjā it

is preferable to seek the blessings of an elderly woman. Similarly in the case of dhampati

pūjā, it is preferable to invite elderly couple/s. After suvāsini pūjā and or dhampati pūjā,

kumārī pūjā is to be done.

52. कुमारी प जनम ्kumārī pūjanam:

This is about worshipping girls who have not attained puberty and their age should be

between two years and ten years. There is a lot of significance attached to kumārī pūjana.

This is explained in detail in Devībhāgavatapurāṇa (book 3: chapter 25). During navarātri

days, if kumārī pūjana is done, apart from attaining Her Grace, some material benefits also

accrue. Depending upon their age, they are worshiped as different forms of Parāśakti.

However, there are variations in the names from what is given Devībhāgavatapurāṇa and

Lalitā Sahasranāma and the variations are given in the brackets.

Age Names as given in Devībhāgavata Variations, if any

2 कुमारर kumāri सरसवती Sarasvatī

3 शत्रम ती Trimūrtī

4 कल्याणी Kalyāṇī

5 रोशहणी Rohiṇī सुभगा Subhagā

6 काशलका Kālikā उमा Umā

7 चशण्डका Caṇḍikā माशलनी Mālinī

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8 िांभवी Śāṁbhavī

9 दगुाश Durgā बाला Bālā / रोशहणी Rohiṇī

10 सुभरा Subhadrā ग री Gaurī

Effects of worship based on the age of the girl as per Devībhāgavata.

Age Effect of worship

2 Relief from miseries and poverty, long life and more power.

3 Dharma, artha and kāma; progeny and wealth.

4 Knowledge, home; she fulfills almost all desires.

5 Curing ailments.

6 Destruction of both internal (afflictions of the mind) and external enemies.

7 Prosperity and richness

8 For enchantment, overpowering negative forces, removing miseries and

poverty.

9 Destruction of dreadful enemies, happiness in the next world (after death).

10 Fulfillment of all types of desires.

Procedure:

As in the case of suvāsinī pūjā, girls who are invited for this pūjā are informed in advance

and dress material is given to them so as to enable them to make them ready for wearing on

the day of the pūjā. On the day of pūjā, when the invited girl arrives (generally with her

mother, who can be treated as suvāsinī), after welcoming her, she should be requested to

wash her feet. A wooden plank is offered for her to sit. Now the pūjā begins.

1. Take flowers and akṣata and recite the following mantra for the purpose of āvāhana.

अष्टदलोपरर कुमारीं समावेिय।

ॐ क्लीं कुलकुमाररकायै नमः॥

मन्त्राक्षरमयीं देवीं मात्रणुां रूपिाररणीं।

नवदगुाशशत्मकां साक्षात् कन्यामावाहयाम्यहम॥्

aṣṭadalopari kumārīṁ samāveśaya |

om klīṁ kulakumārikāyai namaḥ ||

mantrākṣaramayīṁ devīṁ mātruṇāṁ rūpadhāriṇīṁ |

navadurgātmikāṁ sākṣāt kanyāmāvāhayāmyaham ||

This is invoking her in nine Divine forms. Now place flowers and akṣata before her.

2. Washing her feet. Most of the procedures are as per suvāsinī pūjā.

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4 - ॐ क्लीं कुलकुमाररकायै नमः। पाद्यं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | pādyaṁ samarpayāmi ||

3. Offering water to drink.

4 - ॐ क्लीं कुलकुमाररकायै नमः। अघ्यशम ्समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | arghyam samarpayāmi ||

4. Offering water to wash her hands.

4 - ॐ क्लीं कुलकुमाररकायै नमः। आचमशनयं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | ācamaniyaṁ samarpayāmi ||

5. Offer her new clothes. If dress material is already given, this can be contemplated.

4 - ॐ क्लीं कुलकुमाररकायै नमः। वसं्त्र समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | vastraṁ samarpayāmi ||

6. Offer flowers to her to wear on her head.

4 - ॐ क्लीं कुलकुमाररकायै नमः। पषुपं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | puṣpaṁ samarpayāmi ||

7. Offering her sandal paste.

4 - ॐ क्लीं कुलकुमाररकायै नमः। गन्िं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | gandhaṁ samarpayāmi ||

8. Offering her ornaments.

4 - ॐ क्लीं कुलकुमाररकायै नमः। आभरणान ्समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | ābharaṇān samarpayāmi ||

9. Offering viṣeśa arghya. Pour viṣeśa arghya in a small cup and offer this to her to drink.

4 - ॐ क्लीं कुलकुमाररकायै नमः। शवरे्षि अघ्यं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | viṣeśa arghyaṁ samarpayāmi ||

10. Now do the following arcana with flowers and akṣata.

4 - ॐ क्लीं कुलकुमाररकायै नमः। अचशनं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | arcanaṁ samarpayāmi ||

In this arcana, all the nine names mentioned in the first table are used.

i) 4 - ॐ क्लीं क मायै नमः। 4 - om klīṁ kaumāyai namaḥ |

ii) 4 - ॐ क्लीं शत्रपरुायै नमः। 4 - om klīṁ tripurāyai namaḥ |

iii) 4 - ॐ क्लीं कल्याण्यै नमः। 4 - om klīṁ kalyāṇyai namaḥ |

iv) 4 - ॐ क्लीं रोशहन्यै नमः। 4 - om klīṁ rohinyai namaḥ |

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v) 4 - ॐ क्लीं काशमकायै नमः। 4 - om klīṁ kāmikāyai namaḥ |

vi) 4 - ॐ क्लीं चशण्डकायै नमः। 4 - om klīṁ caṇḍikāyai namaḥ |

vii) 4 - ॐ क्लीं िाङ्कयै नमः। 4 - om klīṁ śāṅkaryai namaḥ |

viii) 4 - ॐ क्लीं दगुाशयै नमः। 4 - om klīṁ durgāyai namaḥ |

ix) 4 - ॐ क्लीं सभुरायै नमः। 4 - om klīṁ subhadrāyai namaḥ |

4 - ॐ क्लीं कुलकुमाररकायै नमः। नानाशवि पररमल पषुपाशन च अक्षतान ्समपशयाशम।

4 - om klīṁ kulakumārikāyai namaḥ | nānāvidha parimala puṣpāni ca akṣatān samarpayāmi |

Place some flowers and akṣata before her.

11. Offer her dhūpaṁ

4 - ॐ क्लीं कुलकुमाररकायै नमः। ि पं आग्रापयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | dhūpaṁ āgrāpayāmi ||

12. Offer her dīpaṁ.

4 - ॐ क्लीं कुलकुमाररकायै नमः। दीपं दिशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | dīpaṁ darśayāmi ||

13. Now offer her food. What is offered as naivedya can be given to her as a token. But,

generally, during this time, she is offered with lunch. Others should wait till she completes

her lunch. If her mother is invited as suvāsini, then both mother and child can be offered food

in a secluded place, not to cause any embarrassment to them).

4 - ॐ क्लीं कुलकुमाररकायै नमः। महानैवेद्यम ्समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | mahānaivedyam samarpayāmi ||

14. Offer her water during lunch. Generally a new tumbler (drinking glass) is purchased for

this purpose and is given to her.

4 - ॐ क्लीं कुलकुमाररकायै नमः। मध्ये मध्ये अमतृ पानीयम ्समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | madhye madhye amṛta pānīyam samarpayāmi ||

15. Now offer water to wash her hands.

4 - ॐ क्लीं कुलकुमाररकायै नमः। आचमनीयं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | ācamanīyaṁ samarpayāmi ||

16. Now offer her betel leaves with areca nut and dry fruits.

4 - ॐ क्लीं कुलकुमाररकायै नमः। कप शरताम्ब लं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | karpūratāmbūlaṁ samarpayāmi ||

17. Now offer her nīrājana.

4 - ॐ क्लीं कुलकुमाररकायै नमः। कप शर नीराजनं दिशयाशम॥

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4 - om klīṁ kulakumārikāyai namaḥ | karpūra nīrājanaṁ darśayāmi ||

18. Offer her mantra puṣpaṁ.

4 - ॐ क्लीं कुलकुमाररकायै नमः। मन्त्रपषुपं समपशयाशम॥

4 - om klīṁ kulakumārikāyai namaḥ | mantrapuṣpaṁ samarpayāmi ||

Now we have to pray to her. The following verse can be used for prayer.

वशन्दताङ्शघ्रयकेु देशव सवशस भाग्यदाशयशन।

रूपं देशह जयं देशह यिो देशह शद्वर्षो जशह॥

vanditāṅghriyuke devi sarvasaubhāgyadāyini |

rūpaṁ dehi jayaṁ dehi yaśo dehi dviṣo jahi ||

Now, prostrate before the kumārī and take her blessings. Kumārī is to be sent-off with great

respect.

Further Reading - Kumārī Pūjā During Navarātrī:

As far as kumārī pūjā is concerned, they are worshiped during navarātrī. There are three types

of kumārī pūjā. In the first method, one kumārī is worshiped on the first day of navarātrī, two

in the second day, three in the third day and so on and on the ninth day (mahānavami) nine

kumārī-s are worshiped. In the second method, one kumārī is worshiped everyday during the

entire period of navarātrī. In the third method, one kumārī is worshiped during the entire

navarātrī period. Such worship is done on either on aṣṭamī or on mahānavami day

53. सामशयका प जा sāmayikā pūjā:

Sāmayika means same minded or like minded, referring to other upāsaka-s present during this

navāvaraṇa pūjā. All those who are initiated into Śrī Vidyā would have brought their

ātmapātra-s. All Śrī Vidyā upāsaka-s are expected to carry their ātmapātra-s whenever they

attend navāvaraṇa pūjā outside their home. There are certain controversies here. A sādhaka

initiated by a Guru does not take viṣeśa arghya of a sādhaka initiated by another Guru. This

thought is against the basic principle of Śrī Vidyā and no such discriminations should be

there. Secondly, in exceptional cases, if a sādhaka forgets to bring his or her ātmapātra, he or

she should not be denied viṣeśa arghya. Normally, a sādhaka who frequently performs

navāvaraṇa pūjā keeps extra cups for this purpose and these cups are given to those who have

not brought their ātmapātra-s.

If Guru of the sādhaka is present in the place, he should be offered with sandal paste, flowers,

etc and he should be offered viṣeśa arghya in Guru pātra, which is kept in pūjā maṇḍala.

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While offering viṣeśa arghya to Guru, viṣeśa arghya should be worshiped with Guru pādukā

mantras given by him. Guru will return the pātra after consuming the viṣeśa arghya. In case

Guru is not present personally during navāvaraṇa pūjā, sādhaka should take viṣeśa arghya

from kāraṇa kalaśa and pour into his ātmapātra and keep it on his head and recite Guru

pādukā mantras and consume viṣeśa arghya after reciting mantras given in the following

section.

After doing this, sāmayika-s present should be offered sandal paste, flowers, etc and fill their

ātmapātra-s with viṣeśa arghya along with a piece of ginger and offer their respective pātra-s

to them. On receiving their respective ātmapātra-s, they will perform mental worship with the

following mantras or as instructed by their Gurus. This worship is known as tattvaśodhanam,

which is described in the next section.

54. तत्त्विोिनम ्tattvaśodhanam:

These mantras are based on virājāhomamantra-s of Mahānārāyaṇa Upaniṣad. Though mantras

are not exactly the same, the conveyance is the same. Virāj refers to the Supreme Intellect

located in a supposed aggregate of gross bodies, known as Vaiśvānara.

Those who have received their ātmapātra-s filled with viṣeśa arghya do the following.

Sādhaka should also follow this procedure before consuming viṣeśa arghya from his

ātmapātra.

i) The following mantra purifies the gross body of the sādhaka and sāmayika-s. This mantra

also removes the remnants of ego. The mantra says that by doing this yajñā (navāvaraṇa pūjā

is always considered as yajñā), let my soul become pure; let me become the Divine Light,

without afflictions and sins. With this in mind, the following mantra is to be recited. First

kūṭa of Pañcadaśī is used twice in this mantra, one at the beginning and another after the

recitation of 16 vowels with bindu, beginning from अं to अः. This oblation is through

ātmatattva. Please recall tatvācamanam done in part I.3. All the four ācamana-s done there

are reflected in the first four mantras here.

4 - क ए ई ल ह्रीं - प्रकृत्यहङ्कारबुशद्ध मनः श्रोत्र त्वक् चक्षुशजशह्वाघ्राण वाक्पाशणपाद पाय पसथ िबद सपिश रूप गन्िाकाि वाय ुवशि सशलल

भ म्यात्मना अं - अः क ए ई ल ह्रीं आत्मतत्वेन आणवमल िोिनाथं सथ लदेह ंपररिोियाशम जहुोशम सवाहा।

आत्मामे िदुध््यन्तां ज्योशतरह ंशवरजा शवपाप्तमा भ यासगुं सवाहा॥

4 - ka e ī la hrīṁ - prakṛtyahaṅkārabuddhi manaḥ śrotra tvak cakṣurjihvāghrāṇa vākpāṇipāda

pāyūpastha śabda sparśa rūpa gandhākāśa vāyu vahni salila bhūmyātmanā aṁ - aḥ ka e ī la

hrīṁ ātmatatvena āṇavamala śodhanārthaṁ sthūaladehaṁ pariśodhayāmi juhomi svāhā |

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ātmāme śuddhyantāṁ jyotirahaṁ virajā vipāpmā bhūyāsaguṁ svāhā ||

ii) The following mantra purifies the subtle body of the sādhaka and sāmayika-s. This mantra

also removes māyā. The mantra says that by doing this yajñā, let my subtle body become

pure; let me become the Divine Light, without afflictions and sins. Second kūṭa of Pañcadaśī

is used twice in this mantra, one at the beginning and another after the recitation of 25

consonants with bindu, beginning from कं - मं. This oblation is through vidyātatva.

4 - ह स क ह ल ह्रीं - माया कला अशवद्या राग काल शनयशत परुुर्षात्मना कं - मं ह स क ह ल ह्रीं शवद्यातत्वेन माशयकमलिोिनाथं सकु्ष्म्मदेह ं

पररिोियाशम जहुोशम सवाहा।

अन्तरात्मा मे िदुध््यन्तां ज्योशतरह ंशवरजा शवपाप्तमा भ यसगुं सवाहा॥

4 - ha sa ka ha la hrīṁ - māyā kalā avidyā rāga kāla niyati puruṣātmanā kaṁ - maṁ ha sa ka

ha la hrīṁ vidyātatvena māyikamalaśodhanārthaṁ sukṣmadehaṁ pariśodhayāmi juhomi

svāhā |

antarātmā me śuddhyantāṁ jyotirahaṁ virajā vipāpmā bhūyasaguṁ svāhā ||

iii) The following mantra purifies the causal body of the sādhaka and sāmayika-s. This

mantra also removes one’s karmas. Unless karmas are totally removed, liberation is not

possible. This is the state of jīvanmukta. The mantra says that by doing this yajñā, let my

causal body become pure; let me become the Divine Light, without afflictions and sins. Third

kūṭa of Pañcadaśī is used twice in this mantra, one at the beginning and another after the

recitation of 9 consonants with bindu, beginning from यं – कं्ष. This oblation is through

śivatatva.

4 - स क ल ह्रीं शिव िशक्त सदाशिव ईश्वर िदु्धशवद्यात्मना यं रं लं वं िं रं्ष सं ह ंकं्ष - स क ल ह्रीं शिवतत्वेन काशमशकमल िोिनाथं कारणदेह ं

पररिोियाशम जहुोशम सवाहा।

परमात्मा मे िदुध््यन्तां ज्योशतरह ंशवरजा शवपाप्तमा भ यसगुं सवाहा॥

4 - sa ka la hrīṁ śiva śakti sadāśiva īśvara śuddhavidyātmanā yaṁ raṁ laṁ vaṁ śaṁ ṣaṁ saṁ

haṁ kṣaṁ - sa ka la hrīṁ śivatatvena kārmikamala śodhanārthaṁ kāraṇadehaṁ

pariśodhayāmi juhomi svāhā |

paramātmā me śuddhyantāṁ jyotirahaṁ virajā vipāpmā bhūyasaguṁ svāhā ||

iv.a) The following mantra purifies all the three bodies comprising of prakṛti tattva to

śuddhavidya tattva and through this process, the individual souls of the sādhaka and

sāmayika-s are purified. The mantra says that by doing this yajñā, let my jīvātman become

pure; let me become the Divine Light, without afflictions and sins. Mūla mantra (the highest

initiated mantra) is to be recited at the beginning and another recitation of mūla mantra after

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the recitation of all the alphabets with bindu, beginning from अं – कं्ष. This oblation is through

sarvatatva.

4 - म लं - प्रकृत्यहङ्कारबुशद्ध मनः श्रोत्र त्वक् चक्षुशजशह्वाघ्राण वाक्पाशणपाद पाय पसथ िबद सपिश रूप रस गन्िाकाि वाय ुवशि सशलल भ शम माया

कला अशवद्या राग काल शनयशत परुुर्ष शिव िशक्त सदाशिव ईश्वर िदु्धशवद्यात्मना अं - कं्ष - म लं - सवशतत्वेन सवशदेहं सवशदेहाशभमाशननं जीवात्मानं

पररिोियाशम जहुोशम सवाहा।

ज्ञानात्मा मे िदुध््यन्तां ज्योशतरह ंशवरजा शवपाप्तमा भ यसगुं सवाहा॥

4 - mūlaṁ - prakṛtyahaṅkārabuddhi manaḥ śrotra tvak cakṣurjihvāghrāṇa vākpāṇipāda

pāyūpastha śabda sparśa rūpa rasa gandhākāśa vāyu vahni salila bhūmi māyā kalā avidyā

rāga kāla niyati puruṣa śiva śakti sadāśiva īśvara śuddhavidyātmanā aṁ - kṣaṁ - mūlaṁ -

sarvatatvena sarvadehaṁ sarvadehābhimāninaṁ jīvātmānaṁ pariśodhayāmi juhomi svāhā |

jñānātmā me śuddhyantāṁ jyotirahaṁ virajā vipāpmā bhūyasaguṁ svāhā ||

iv.b) For those initiated into Ṣoḍaśī. This mantra says “That (the Brahman) is infinite and this

(universe) is infinite. The infinite proceeds from infinite. Then, taking the infinitude of the

infinite (universe), it remains as the infinite (the Brahman) alone.”

4 - म लं - प णशमदः प ण्नशमदम ्प णाशत्प णशमदुच्यते। प णशसय प णशमादाय प णशमेवावशिषयते॥

4 - mūlaṁ - pūrṇamadaḥ pūṇnamidam pūrṇātpūrṇamudacyate|

pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||

v) This mantra is taken from Mahānārāyaṇa Upaniṣad. That Supreme Light which projected

Itself as the universe like a soaked seed which sprouts as I am that Supreme Light. I am that

supreme light of Brahman, which shines as the innermost essence of all that exists. In reality,

I am the same infinite Brahman, even when I am experiencing myself as a finite self, owing

to ignorance. Now, by the onset of knowledge, I am really That Brahman which is my eternal

nature. Therefore, I realize this identity by making myself, the finite self, an oblation into the

fire of the Infinite Brahman, which I am always. May this oblation be well made. After

reciting this mantra, both sādhaka and sāmayika-s who are holding the viṣeśa arghya pātra

with viṣeśa arghya in their right palm using thumb, middle and ring fingers, should now

consume the viṣeśa arghya.

4 - आरं ज्वलशत ज्योशतरहमशसम। ज्योशतज्वशलशत ब्रह्माहमशसम। योऽहशसम ब्रह्माहमशसम। अहमशसम ब्रह्माहमशसम। अहमेवाह ंमां जहुोशम सवाहा॥

4 - ārdraṁ jvalati jyotirahamasmi | jyotirjvalati brahmāhamasmi | yo'hasmi brahmāhamasmi |

ahamasmi brahmāhamasmi | ahamevāhaṁ māṁ juhomi svāhā ||

Now wash the ātmapātra and keep it back in the maṇḍala. Sāmayika-s also should wash their

ātmapātra-s and take them back.

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55. दवेतोद्वासनम ्devatodvāsanam:

This is the combination of two words devatā and udvāsanam, where devatā refers to Śiva,

Śakti and all the gods and goddesses who were worshiped in Śri Cakra and udvāsana means

the act of taking away. It is to be recalled that we have enthroned all of them using our subtle

prāṇa. During external worship, the Self within is brought out and worshiped externally and

once the external worship is done, the Self in the idols should be brought back within, again

using our prāṇa and this is called udvāsanam. For this purpose, the process done in 22.1 is to

be reversed. In addition to this, one has to use kecarī mudra to bring Them back to

daharākāśa.

Lalitā Sahasranāma (609) is Daharākāśa-rūpiṇī, which is explained thus.

In the hearts of all beings is Her subtle form. Kaṭha Upaniṣad ((I.iii.1) mentions daharākāśa

as “In this superior space of the heart, present in the cave of the intellect”. It further says

(II.i.12), “Of the size of a thumb, the Brahman resides in the centre of the body”. Chāndogya

Upaniṣad says “This body is the city of the Brahman. Within it is an abode in the shape of a

lotus (meaning heart) and within that there is a small space (Please note the word. It is

‘space’ and not ‘place’. Space is infinite and place is definite). One must search within this

space and earnestly desire to know what is there (Self-realization)?” Brahma Sūtra (I.iii.14)

says, “dahara uttarebhyaḥ दहर उत्तरेभ्यः”, referring to the small space in the heart. It proceeds to

say, “That is which is inside, that is sought for, that is surely to be inquired into”, indicating

the process of Self-realisation.

{For the sake of convenience, the following lines are reproduced from 22.1 of this series.

“Now, we have to take flowers using trikhaṇḍā mudra, move the kuṇḍalinī from mūlādhāra to

sahasrāra using our breath and consciousness. First inhale and by holding breath within,

move kuṇḍalinī to sahasrāra. Now exhale and at the time of exhalation, hold fingers of

trikhaṇḍā mudra with flowers below the nostrils and visualize Kāmeśvara and Kāmeśvarī in

the form of subtle prāṇa in the flowers and place the flowers in the middle of Śri Cakra. If

three different colour flowers are available, they can be kept in three joints of trikhaṇḍā

mudra. This means that we are transferring the visualized image of the Divine Couple

through our prāṇa (exhalation) to be consecrated in the middle of Śri Cakra. Without proper

contemplation within, as discussed in antaryāga (previous part), consecration in Śri Cakra

will be futile. The flowers are to be placed in Śri Cakra very carefully and very gently using

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the following mantra. Under no circumstances, flowers should be thrown on Śri Cakra. They

are to be placed with great reverence.”}

There are five mantras in this section that impart subtle conveyances. Following are the

mantras, which are to be recited after understanding their conveyances.

1) O! Devi! I worship You, who shines in the form of Gaṇeśa, navagraha (nine planets),

twenty seven stars, yoginī-s (yoginī-s can be interpreted to mean nine āvaraṇa yoginī-s or six

yoginī-s of psychic chakras), twelve rāśi-s (astrological houses), saptakoṭi mantras (70

million), mātṛkā akṣara-s (Sanskrit alphabets) and five pīṭha –s (kāmagiri, pūrṇagiri,

jālandhara, oḍyāṇa and śāmbhava pīṭha-s associated with five of the six āmnāya-s).

गणेि ग्रह नक्षत्र योशगनी रािी रूशपणीं।

देवीं मन्त्रम्यीं न शम मातकृापीठ रूशपणीं॥

gaṇeśa graha nakṣatra yoginī rāśī rūpiṇīṁ |

devīṁ mantramyīṁ naumi mātṛkāpīṭha rūpiṇīṁ ||

2) “Let my speech be your japa, my movement of hands be your mudras, my locomotion be

circumambulation for you, my eating and drinking be fire oblations for you, my lying down

be prostrations for you, all my enjoyments be my surrender to You and let these actions of

mine become the main part of Your worship.” (Saundaryalaharī – verse 27)

जपो जल्पः शिल्पुं स सकलमशप मरुाशवरचना

गशतः प्रादशक्षण्यक्रमणशमनाद्याह ततवीशिः।

प्राणमः सम्वेिः सखुमशकलमात्मापशणदृिा

सपयापपयापयसतव भवतु यन्मे शवलशसतम॥्

japo jalpaḥ śilpaṁ sakalamapi mudrāviracanā

gatiḥ prādakṣiṇyakramaṇamaśanādyāhutivīdhiḥ |

praṇāmassaṁveśassukhamakhilamātmārpaṇadṛśā

saparyāparyāyastava bhavatu yanme vilasitam ||

3) By reciting the following mantra, pour a drop of water on Her left palm. Remove sāmānya

arghya (conch) with right hand, lift the conch and make three circles around Śri Cakra/Meru.

Empty the water in the conch into the right palm and sprinkle on the self and on all others

present there. Wash and dry the conch and place it safely.

“O! Parāśakti! Whatever actions I did in your praise, whether rightly or wrongly, please

accept all my actions with Compassion.” (sādhuvā asādhu vā in the following verse is taken

from Śrīmad Bhāgavatam 8.9.12)

सािवुाऽसाि ुवा कमश यद्यदाचररतं मया।

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तत्सवं कृपया देशव गहृाणारािनं मम॥

sādhuvā'sādhu vā karma yadyadācaritaṁ mayā |

tatsarvaṁ kṛpayā devi gṛhāṇārādhanaṁ mama ||

4) “O! Śaṁkari (Consort of Śaṁkara is Śaṁkari; She is Parāśakti, Lalitāmbikā, Mahādevi

and She is everything that exists in the universe), Mahādevi! Please come back to the pericarp

of my heart (where is Self is seated) with Śiva along with all Your ornaments.” After reciting

this mantra, contemplate that Kāmeśvara and Kāmeśvarī have come back to your body as the

Self. Meditate Them within for a few minutes and after ensuring that They are back in the

body, mentally perform pañca pūjā, given after the mantra.

4 - हृत्पद्मकशणशका मध्ये शिवेन सह िंकरर।

प्रशवि त्व ंमहादेशव सवै रावरणैः सह॥

4 - hṛtpadmakarṇikā madhye śivena saha śaṁkari |

praviśa tvaṁ mahādevi sarvai rāvaraṇaiḥ saha ||

Pañcapūjā to be done mentally:

लं - पशृथव्याशत्मकायै गन्िं समपशयाशम।

ह ं- आकािाशत्मकाय ैपषुपैः प जयाशम।

यं - वाय्वाशत्मकायै ि पमाघ्रापयाशम।

रं - अग्न्याशत्मकाय ैिीपं दिशयाशम।

व ं- अमतृाशत्मकायै अमतंृ महानैवेद्यं शनवेदयाशम।

सं - सवाशशत्मकाय ैसवोपचार प जाम ्समपशयाशम॥

laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|

haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|

yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|

raṁ - agnyātmikāyai dhīpaṁ darśayāmi |

vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |

saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||

56. िाशन्तसतवः śāntistavaḥ:

This is the penultimate part of navāvaraṇa pūjā. This part consists of three mantras. Śānti

contextually refers to eternal peace, which can be experienced only by jñānin-s. For a jñānin,

nothing needs to be attained, as he is devoid of desires and as a result of which, he always

remains united with the Self. Kṛṣṇa says in Bhagavad Gītā (VII.15 - 17), “Arjuna! Four types

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of virtuous men worship Me, the seekers of material prosperity, the afflicted, the seekers of

knowledge and men of wisdom. Out of the four, a man of wisdom (jñānin) who is always

established in Me and possessing single pointed devotion to Me is superior. I am very dear to

him and he is very dear to Me.” This goes to prove that at the end of navāvaraṇa pūjā, a

sādhaka transforms into a jñānin, as described by Lord Kṛṣṇa

This part consists of three prayers to Her, not only for the sādhaka, but also for everyone

around him. This confirms his transformation as a jñānin.

1) Let peace prevail due to the Grace of Brahman for those who do pūjā, who have conquered

their organs of action and perception and those who rule all the beings.

4 - संप जकानां पररपालकानां येतेशन्रयाणां च तपोिनानाम।्

देिसय राषरसय कुलसय राज्ञां करोतु िाशन्तं भगवान ्कुलेिः॥

4 - saṁpūjakānāṁ paripālakānāṁ yetendriyāṇāṁ ca tapodhanānām |

deśasya rāṣṭrasya kulasya rājñāṁ karotu śāntiṁ bhagavān kuleśaḥ ||

2) Let all sādhaka-s and all siddha-s (endowed with supernatural faculties; also means

beatified) remain in the state of blissfulness. Let the curses of yoginī-s befall on those who

mock at samayācāra worship. Let the inexplicable state of śāmbhavī (Lalitā Sahasranāma

122) prevail in me due to the grace of my Guru, as I continue to behold his lotus feet.

4 - नन्दन्त ुसािककुलान्य अशणमाशदशसद्धाः िापाः पतन्तु समयशद्वशर्ष योशगनीनाम।्

सा िांभवी सफुरतु काशप ममाप्तयवसथा यसयां गुरोश्चरणपंकजमेव लभ्यम॥्

4 - nandantu sādhakakulānya aṇimādisiddhāḥ śāpāḥ patantu samayadviṣi yoginīnām |

sā śāṁbhavī sphuratu kāpi mamāpyavasthā yasyāṁ guroścaraṇapaṁkajameva labhyam ||

3) All the tattva-s (36 tattva-s) beginning from Paramaśiva till the earth; all the living beings

beginning from Brahmā till tiny insects and from kālāgni (the fire of Śiva that annihilates the

universe) to Śiva (the Creator) become satisfied with this yajña (navāvaraṇa pūjā).

शिवाद्यवशन पयशन्तं ब्रह्माशदसतंब संयतुम।्

कालाग्न्याशद शिवान्तं च जगद्यज्ञेन तपृ्तयतु॥

śivādyavani paryantaṁ brahmādistaṁba saṁyutam |

kālāgnyādi śivāntaṁ ca jagadyajñena tṛpyatu ||

57. शविेर्ष अघ्यश उद्वासनम ्viśeṣa arghya udvāsanam:

Now viśeṣa arghya is to be removed as navāvaraṇa pūjā has come to an end. By reciting mūla

mantra, take viśeṣa arghya pātrā above the head and then transfer the amṛta within to another

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vessel by reciting the following mantra. While reciting this mantra, it is to be contemplated

that oblations are made with viśeṣa arghya into the eternal fire of kuṇḍalinī.

4 - आरं ज्वलशत ज्योशतरहमशसम। ज्योशतज्वशलशत ब्रह्माहमशसम। योऽहशसम ब्रह्माहमशसम। अहमशसम ब्रह्माहमशसम। अहमेवाह ंमां जहुोशम सवाहा॥

4 - ārdraṁ jvalati jyotirahamasmi | jyotirjvalati brahmāhamasmi | yo'hasmi brahmāhamasmi |

ahamasmi brahmāhamasmi | ahamevāhaṁ māṁ juhomi svāhā ||

After transferring viśeṣa arghya to another vessel, viśeṣa arghya pātrā is to be washed and

kept safely.

Now distribute viśeṣa arghya to all those present and offer them prasāda.

CONCLUSION:

This concludes our series on navāvaraṇa pūjā. The entire contents of this series will be edited

and uploaded for download in due course along with Journey to Śri Cakra and Śri Cakra and

human body. I thank Shri. Aum Ravi for his valuable suggestions in compiling this series. If

possible, Devi Khaḍgamālā will be discussed later.

With this, I place this series before the lotus feet of Śiva and Śakti with a sole prayer to

shower Their Grace on all of us.

Due to disgusting comment made by some anonymous person (THIS IS THE

COMMENT), I am constrained to disable anonymous comments from now on. Similarly,

anonymous posting in the Discussion Forum is also disabled. Still comments can be made

pointing out the mistakes, as I have said earlier. Everybody is prone to commit mistakes, but

decency and decorum in pointing out the mistakes is paramount. Pointing out mistakes is one

thing and making derogatory comments is another thing. In addition to this, all comments

will not be published as before. Only comments that are decent in nature and serve the

purpose alone will be published. I have been writing in this site for the past five years on

different topics and never received such disgusting comment during these five years.

Therefore, I never had an opportunity to spam any comment so far.

Reasons for concluding the series on Śri Cakra navāvaraṇa pūjā is elaborated in this article.

Please read the article here -->

SRI CHAKRA NAVAVARANA PŪJĀ - CONCLUDED

As many have suggested and advised that series on Śri Cakra navāvaraṇa pūjā should be

continued, this series will be resumed. I still appeal to everyone that they can point out the

mistakes in the articles made by me either knowingly or unknowingly. After all everybody is

prone to commit mistakes. But there is a way for pointing out mistakes. Comments can still

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be made, but only registered users can make comments. Registered users mean those who

have proper identification including open ID.

I apologize for the inconvenience caused to many of our readers on this incident and thank

you for your support.

What is Śrī Vidyā? Śrī refers to Parāśakti and Vidyā means knowledge. Therefore, Śrī Vidyā

means knowledge to realize Parāśakti. She can be attained only through mind, one of the

components of antaḥkaraṇa. She cannot be attained by an ordinary and mundane mind. What

is the difference between a mundane mind and spiritually evolved mind? The one with a

spiritually evolved mind listens and teaches, as his mind is devoid of ego. On the contrary, a

mundane mind is full of ego and criticism and indulges in criticism. Those who indulge in

unpleasant criticisms cannot claim to be a true upāsaka. Upāsaka means a servant; a servant

to Her and Her servant cannot be arrogant and egoistic. There is no point in such ignorant

men worshipping Her as long as they do not get rid of their ego.

Realizing Her does not mean walking to Her physical form with our physical bodies. This is

just impossible in the present day world. She has to be approached with great love; even

devotion does not help in realizing Her. Sage Patañjali begins Yoga Sūtra-s by saying,

“yogaḥ cittavṛttinirodhaḥ”, which means by controlling, conquering and silencing the

contents of the mind, the Self is realized. If we continue to worship Her, there is no need for

Bhāvanopaniṣad. Let us take 8th verse of Bhāvanopaniṣad which says, “ jñānamarghyaṁ

jñeyaṁ haviḥ jñātā hotā | jñātṛ jñāna jñeyānāṁ abhedabhāvanaṁ śrīcakrapūjanam ||” This

means says that knowledge is arghya. That which is to be known is oblation. The one who

seeks knowledge is the performer of homa (oblations into the fire). Understanding that there

is no difference between the knower, the known and the process of knowing (knowledge) is

true worship of Śri Cakra.

This detailed explanation has become necessary due to inappropriate comment published by

me, which was received anonymously. THIS IS THE COMMENT. In the first place, a true

Śrī Vidyā upāsaka will not make such an unsavory comment. But at the same time, he will

not hesitate to point out the mistakes. Further, why such all-knowing person should make

such comments anonymously? When such critical comments are made, it should be made

with his or her identity, so that we will have an opportunity to interact with him or her. This

is not expected from a learned Śrī Vidyā upāsaka.

Whether we inhale through left nostril or right nostril is not important. What is important is

our true love towards Her. At the beginning of this series I have made the following appeal:

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“I will put in my best efforts and if any mistakes creep in, either knowingly or unknowingly,

please post the corrections in the comments column of the respective articles. This will help

us to get the basic idea about Navāvaraṇa Pūjā without any errors.”

I am a disciple of one of the best Guru-s of Śrī Vidyā, who was not initiated by an ordinary

person. The first thing he told me was to get rid of ego and I have learnt all humility only

from him. All of you should be knowing that how difficult it would be to write Śrī Vidyā

navāvaraṇa pūjā both in Sanskrit and English (with IAST) with relevant interpretations.

When such critical comments are made, there is no point in continuing this series, as I

consider that these comments bring disrepute to my Guru, who had Her direct vision several

times. I cannot accept any disrepute to my Guru and the knowledge he taught to me.

Therefore, with deep pain, I wind up this series without proceeding further. Correcting

mistakes is welcome, but not undue criticism.

Avidya or ignorance about the Brahman is the cause for destruction, as it leads to desires and

attachments. Knowledge about the Brahman leads to liberation. Liberation does not mean

going to the Heavens but merging with the Supreme creator. To attain liberation, renunciation

is important. If you renounce, where is the question of desires and attachments. When you

renounce, you do not discriminate. When there is no discrimination, you are nearing

Brahman, as Brahman does not discriminate. If someone thinks that there is a short cut to

self-realization, unfortunately they reach the abode of Yama only. This means they have to be

born again. Same is the case for making money. If you want to make quick money, that is just

impossible. The quick money if made will also go away quickly. Only the money earned out

of one’s own work will stay. The quick money always prompts you to indulge in wrong

activities. Another aspect is attachment to one’s family. This is a ticklish issue to resolve. If

you have a family, it is your duty to make them happy.

Assuming that you want to be a bachelor, still you have your parents and if you do not

maintain them properly at their old age, your karmic account swells. Having born, all of us

have certain duties to perform, but the results of the duties should be given to the God, be it

good or bad. Therefore such types of desires and attachments make us not to think about the

Brahman. Such people do not think about life after death. Again only humans can think

whereas other creatures cannot even think. Thinking is one of the products of mind. Without

mind you cannot gain knowledge. Therefore knowledge is applicable only to the humans and

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not to other living beings. This is the reason for saying that the human birth is the gift of God.

One may have inclination to know about the Brahman, but there may not be anybody to teach

him. Only a person, who had realised the Brahman within, can impart knowledge of Brahman

to others. But it is extremely rare to come across such spiritual Gurus. Even somebody gets a

true Guru, one may not be fortunate in grasping the teachings of the guru. But self realization

does not happen in a single stroke. It is a step by step process (that is why I call this blog as

‘step by step guide to self-realization’).

If your efforts are sincere in searching for a true Guru, he will come to you at the appropriate

time. But he will come to you only if you are ready both mentally and physically. Even if you

get a Guru, you have to have confidence in him. Apart from the confidence you have in guru,

you have to have self confidence. The latter is more important than the former. Yama says

that supreme Self cannot be realized by reading scriptures, listening to lectures, attending

classes etc. The Supreme Self can be realized only through teachings of a learned and self-

realized guru. Yama also says that such gurus will be too happy to have disciples like

Naciketa, a disciplined and dedicated pupil. Yama told Naciketa that he (Naciketa) knew

what self realization is, but his knowledge of self-realization is not complete as he has this

knowledge not due to internal search. When you try to explore within, you get many doubts,

for which you may not have an answer. Such doubts can be clarified only by a competent

guru.