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Kalavahan Circle of fortune Author Unknown
KALAVAHAN MANTRA, YANTRA AND TANTRA FOR PLEASURE AND DIVINITY
Author Unknown A BRIEF INTRODUCTION TO ACHARAS IN SRI VIDYA: Half of the population is male (Dakshina) and half of it female (Vama). Different traditions of worship have come into vogue. The God/dess is worshipped as male, female or both. Shaivites worship the phallus as the father. Shaktas worship the vulva as the mother. Kula means total. So Kulas worship both phallus, vulva and their union, coitus. Worship is done according to each one’s activity level. Meditative people do puja according to Bhavana Upanishat. Mild people do puja with 5 nectars-milk, curds, ghee, sugar and juices of fruit. Active people use wine, fish, meat, woman and coitus in worship. The main idea of worship is to create a wish fulfilling, miraculous, and enjoyable world through seeking pleasure, not avoiding it. NEED FOR REVISING EXISTING TANTRAS: Tantra detoxes psyche from suppression, psycho-somatic disorders and promotes a positive outlook on life. Tantra releases the floodgates of creativity. But the orthodoxy rigidly imposes that not one word in the ritual can be
changed, not one minute can be saved from the set procedures. The attitude so far has been, “take it or leave it. You will suffer wrath of the Goddess if you violate this rule.” Unfortunately this attitude has done more harm than good. The Sri Chakra Puja takes six to 8 hours. Lot of work goes into preparation of specific food offerings. Women who ought to be worshipped are tied up in this work. The real offering of pleasure to Goddess is omitted. Puja is too long, difficult to learn, boring, and sometimes becomes just a glorified drinking party. In these modern days, young people are counting seconds, not even minutes: they indeed have very little time. The learning curves are very steep. The genuine teachers are very difficult to even talk to. Our insistence on orthodoxy is thus rejecting 99% of younger generation from getting the benefits of tantra. We simply can’t afford to lose the 99% of college going youth if we want to spread the Tantras and to make an impact on society. Otherwise we will forever be condemned as antisocial black magicians instead of genuine beauty seekers who we really are. See the people in wet clothes rolling on ground doing parikrama, implying that God loves suffering. Now imagine young people dancing and having amorous fun in temples as service to Gods. To remind us about this heritage of community fun in service of Goddess, sculptures of loving groups in every imaginable posture of copulation decorate the walls of great temples of India. Today, legal system in
India forbids intimacy in temples. If we choose, we can be like that even today but laws of the land will crucify you. Millions all over the world are searching for methods of combining fun and Nirvana, reflecting the need as well as acceptance of tantric way of life. To spread the message we have to tell that Tantra accepts all forms of love and fun in worship, and so is enjoyable; it has been held secret only because it explores the role of fear and sex in transformation; in that it is not evil or dark; that it opens up a soul giving and seeking divine pleasures to all; that it appeals to the youthful spirit of fun; that it is an exciting way to reach an ocean of bliss; that it does not require many hours of commitment every day; that it defines goals of life by connecting to Goddess and getting help from Her. To achieve these ends, we need to compact the tantra into a daily practice lasting an hour or less and make it thoroughly enjoyable, every minute of it. CREATING AND PROPAGATING A SHORT FORM OF SRI CHAKRA PUJA We have done it and are propagating it. People are getting enormous benefits in less than a month even spending less than an hour a day. What follows are the ideas behind accelerating the learning curve; and also the actual procedure as a pdf document. It is just 8 pages in all. This document and animation in flash can both be downloaded from a website. The word chakra means a circle of like minded people doing a ritual full of fun and beauty.
THE IDEAS BEHIND COMPACTING SRI CHAKRA PUJA I studied Sri Vidya. I lived in a Temple in the form of Sri Chakra. I have practiced Sri Chakra Puja/Tantra every day for long. I think I understand it enough to dare to simplify its content, not compromising its purity of intent. We live in three bodies: The physical body, lotus body, and yantra body. The king of yantras is called Sri yantra. Nirvana is the process of moving from physical to lotus body and lotus to Yantra body. Nirvana means to cut the causal chain forcing us to get rebirth. The soul may still decide to come down by choice as an avatar. The puja of Sri Chakra has 3 parts called Sri Krama, Lalita krama and Navavarana puja. We have given the name KALAVAHAN to a new version based on Sri Vidya. In the formal Sri Chakra Puja, Part 1 is Sri Kram, where immortality is invoked into a fluid in a holy vessel. The vessel is called Visesha Patra. In the new version, we recognise that the best vessel we can think of is our own body. The vital fluid in it is the life itself. To make the gross physical body fit to receive nectar (make it immortal), first we need to move from its grossness by entering the lotus body. One very good way to do it is to touch each point of physical body and feel the vibrations there as we are saying the mantra in all the lotuses. You could actually use a vibrator too to induce vibrations there.
Normally we would use Datta mantra for 16 petals of visuddhi, Krishna for 12 of Anahata and so on. But why use different mantras? Guru mantra has all mantras in it. Why not use it alone? This is another innovation. We use the Datta Guru mantra “Om am hrim krom ehyehi dattatreyaya svaha”. We use it 16 times round neck, 12 times round chest, 10 around waist, 6 around genital and 4 in lower abdomen where womb is located, and 3 in the eyes. In preparing nectar, we invoke fire, sun and moon. We also invoke the powers of creating new ideas, preserving the best ones, destroying evil, powers which are concentrated and diffused into the body. Brahma, Vishnu, Rudra, Iswara, Sadsiva are the powers which control the elements of earth, oceans, volcanoes, hurricanes and sky. In this we visualise or see pictures saving thousands of words, directly into the charkas of womb, vilva, navel,chest and neck. We invoke the compassionate look of the mother into her eyes; she can give life back by a mere look. We invoke all these and more powers into the vessel which is the person receiving empowerment. We tell that all is the creator, the creator is in the creation; one life animates all, even if forms differ. And then the the five nectars are given divinising the person. The second part is a massage, bath and a beauty treatment, worship and food offerings. Here we think of the lady as Mother Goddess Lalita Herself. The third part is to keep the greatest of yantras, the Sri Chakra near the vulva and worship it with Khadgamala, the list of attending Goddesses in the circle of Sri.
The circle of fortune Sri Chakra is formed when four male principles unite with five female principles. The fifth transcendent goddess who is Herself the guru blesses all this. The person gets fully empowered, and receives worship as a living God/Goddess. It is the ultimate honor and fulfillment to receive worship for your divinity. THE OFFERING From beginning to end the process just takes an hour. Every seeker will be able to commit this much of time. It is our fond hope that people will really enjoy this new Kalavahana, do it every day, and reach nirvana. That is our desire: fun and freedom for all.
English (baraha) KALAVAHAN RITUAL mUlAdhArE: aiM hrIM SrIM (YaM dhUmrArciShE, raM UShmAyai, laM jvalinyai, vaM jvAlinyai, SaM visphuliMginyai, ShaM suSriyai, saM surUpAyai, haM kapilAyai, LaM havyavAhAyai, kShaM kavyavAhAyai) namaH anAhatE: aiM hrIM SrIM (kaM bhaM tapinyai, KaM baM tApinyai, gaM phaM dhUmrAyai, GaM paM marIchyai, ~gaM naM jvAlinyai, caM dhaM ruchyai, ChaM daM suShumnAyai, jaM thaM bhOgadAyai, JuM taM vishvAyai, ~jaM NaM bOdhinyai, TaM DhaM dhAriNyai, ThaM DaM kShamAyai) namaH brahmaraMdhrE: aiM hrIM SrIM (aM amRutAyai, AM mAnadAyai, iM pUShAyai, IM tuShTyai, uM puShTyai, UM ratyai, RuM dhRutyai, RUM Sashinyai, aluM chaMdrikAyai, alUM kAMtyai, EM jyOtsnAyai, aiM Sriyai, OM prItyai, auM aMgadAyai, aH pUrNAyai, aHM pUrNaamRutAyai) namaH mUlAdhArE: aiM hrIM SrIM (sRuShTyai, Ruddhyai, smRutyai, mEdhAyai, kaaMtyai, lakShmyai, dyutyai, sthirAyai, sthityai, siddhyai) namaH svAdhiShTAnE: aiM hrIM SrIM (jarAyai, pAlinyai, SAntyai, ISwaryai, ratyai, kAmikAyai, varadAyai, hlAdinyai, prItyai, dIrghAyai) namaH
maNipUrakE: aiM hrIM SrIM (tIkShNAyai, raudryai, bhayAyai, nidrAyai, taMdryai, kShudhAyai, krOdhinyai, kriyAyai, udgAryai, mRutyavE) namaH anAhatE: aiM hrIM SrIM ( pItAyai, SwEtAyai, aruNAyai, asitaayai) namaH viSudhdhau: aiM hrIM SrIM (nivRutyai, pratiShTAyai, vidyAyai, shAMtyai, iMdhikAyai, deepikAyai, rEchikAyai, mOchikAyai, parAyai, sukShmAyai, sukShmAmRutAyai, j~jAnAyai, j~jAnAmRutAyai, ApyAyinyai, vyaapinyai, vyOmarUpAyai) namaH Aj~jAchakrE: aiM hrIM SrIM, agniM dUtaM vRuNImahE, hOtAram viSvavEdasam, asya ya~g~jasya sukratum, rAM rIM rUM raiM rauM raH ramala varayUM agnimaMDalAya namaH. agniM AvAhayAmi. anAhatE: aiM hrIM SrIM, AsatyEna rajasA vartamAnO, nivESayannamRutaM martyaMca, hiraNyayEna savitA rathEnA, dEvO yAti BuvanA vipaSyan, hrAM hrIM hRUM hraiM hrauM hraH, sUrya maMDalAya namaH, sUryaM AvAhayAmi. brahmaraMdhrE: aiM hrIM SrIM, ApyAyasva samEtutE, viSvataH sOma vRuShNiyam, BavA vAjasya saMgadhE, sAM sIM sUM saiM sauM saH. sOma maMDalAya namaH. sOmaM AvAhayAmi. mUlAdhArE: aiM hrIM SrIM, hagMsa SSuciShad, vasu raMtarikShasad, hOtA vEdiShad, atithir durONasat, nRuShad varasad, rutasad vyOmasad, abjaa gOjaa, RutajA adrijA, RutaM bRuhat namaH, brahmANaM avAhayami svAdhiShTAnE: aiM hrIM SrIM, pratad viShNus, tavatE vIryAya, mRugOna bhImaH, kucarO giriShThAH, yasyOruShu triShu vikramEShu, adhikShiyaMti bhuvanAni viSvA namaH, viShNuM AvAhayaami
maNipUrakE: aiM hrIM SrIM, tryaMbakaM yajAmahE, sugaMdhiM, puShTi vardhanaM, urvArukamiva baMdhanAn, mRutyOr mukShIya, mAmRutAt namaH. rudraM AvAhayAmi anAhatE: aiM hrIM SrIM, tadviShNOH paramaM padagM, sadApaSyaMti sUrayaH, divIva chakShurAtataM, tadviprAsO vipanyavO, jAgRuvAMsaH samiMdhatE, viShNOryatparamaM padaM namaH, ISwaraM AvAhayAmi viSuddhau : aiM hrIM SrIM, viShNuryOniM kalpayatu, tvaShTaa rUpANi pigMshatu, AsiMchatu prajApatir, dhAtA garbhaM dadAtutE, garbhaM dEhi sinIvAli, garbhaM dEhi sarasvati, garbhaMtE aSwinau dEvau, AdhattAM puShkara srajAH namaH. sadASivaM AvAhayAmi Aj~jAchakrE: aiM hrIM SrIM, ka E I la hrIM ha sa ka ha la hrIM sa ka la hrIM namaH, SrI dEvIM AvAhayAmi Sirasi SivaSaktiM : aiM hrIM SrIM, akhaMDaika rasAnaMda, karE para sudhAtmani, svacCaMda sphuraNA matra, nidhEhi akula nAyikE namaH. aiM hrIM SrIM, akulasthAmRutAkArE, Suddhaj~jAna karEparE, amRutatvaM nidhEhyasmin, vastuni klinna rUpiNi namaH. aiM hrIM SrIM, tadrUpiNi EkarasyatwaM, kRutwAhi Etatswa rUpiNi, BUtwA parAmRutAkArA, mayichit, sPuraNaMkuru, namaH nEtrayOH amRutaM: aiM hrIM SrIM, aiM blUM, Jum rauM, juMsaH, amRutE, amRutOdBavE, amRutESvari, amRutavarShiNi, amRutaM srAvaya, srAvaya svAhA, namaH mukhE sarasvatIM : aiM hrIM SrIM, aiM vadavada vAgwAdini aiM hRudayE lakShmIM : klIM klinnE, klEdini klEdaya klEdaya, mahAkShOBaM kurukuru klIM upasthE durgAM: souH mOkShaM kurukuru souH
pAdayOH SivaM SaktiM: hsouM sahouH namaH brahmaraMdhrE SrIguruM: (dvi vAram) aiMhrIMSrIM, aiMklIMsouH, haMsaH SivassOhaM, hasaKaPrEM, hasakSha malavarayUM, hasauM, sahakSha malavarayIM, sahouH, svarUpa nirUpaNa, hEtavE svaguravE, SrI annapUrNAMbA sahita, SrI amRutAnaMda nAtha, SrIguru SrIpAdukAM, pUjayAmi tarpayAminamaH hRudayE mahAvAkyaM: aiM hrIM SrIM, ArdraMjvalati jyOti rahamasmi, jyOtirjvalati brahmAhamasmi, yOhamasmi brahmAhamasmi, ahamasmi brahmAhamasmi, ahamEvAhaM, mAM juhOmi svAhA. lalitA kramaM : hRucchakrasthAM, aMtaH suShumnA padmATavI, bhEdana kuSalAM, mOhAMdhakAra, paripaMthini, saMvidagniM, SivadIpa jyOtiM, Adi parAsaMvidaM, cidrUpiNIM lalitAM hrIM SrIM souH, SrI lalitAyAH, amRuta caitanyamUrtiM kalpayAmi namaH aiM hrIM SrIM, ka E I la hrIM, ha sa ka ha la hrIM, sa ka la hrIM, ha sraiM, hasra klIM, hasra souH, mahApadma vanAMtasthE, kAraNAnaMda vigrahE, sarvabhUta hitE mAtaH, EhyEhi paramESvari, SrIdEvIM AvAhayAmi. biMdu chakrE SrImat kAmESwarAMkE, SrI AnaMda BairavyAH parachaitanyaM, AvAhayAmi namaH prANapratiShThA : OM aiM hrIM SrIM, AM hrIM krOM, yaM raM laM vaM, SaM ShaM saM haM OM, haMsaH sOhaM sOhaM haMsaH SivaH, SrI cakrasya SrI lalitAyAH, mama prANAH iha prANAH. mama jIva iha sthitaH. mama sarvEMdriyANi, vA~g manaH, cakShu SrOtra, jihvA ghrANa, vAkpANi, pAdapAyu, upasthaliMgANi, ihaiva Agatya, asmin SrI cakrE, asmin dEhE, sukhaM ciraM tiShTantu svAhA. OM asunItE, punarasmAsu cakShuH, punaH prANa, mihanO dEhi
bhOgam, jyOk paSyEma, sUryaM uccaranta, manu matE mRuDayAnaH svasti. amRutaM vai prANAH, amRutamApaH, prANAnEva, yathA sthAnam upah vayatE. prANa pratiShTApana muhUrtaH sumuhUrtO astu. mudrAH : AvAhitA Bava, saMsthApitA Bava, sannidhApitA Bava, sanniruddhA Bava, sammuKI Bava, avakuMThitA Bava, suprItA Bava, suprasannA Bava, varadA Bava, prasIdaprasIda paMcapUja: aiM hrIM SrIM, kaEIlahrIM, hasakahalahrIM, sakalahrIM, laM pRuthivyAtmanE satsaMgaM gaMdhaM, haM AkASAtmanE iMdriya nigrahaM puShpaM, yaM vAvyAtmanE ariShaDvarga visarjanaM dhUpaM, raM vahni AtmanE citkalA dIpaM, vaM amRutAtmanE SivaSakti sAmarasyaM naivEdyaM, saM kAlAtmanE manOlayaM AnaMdakarpUra nIrAjanaM samarpayAmi SrIdEvI punarAvAhana: hRutpadma karNikA madhyE SivEna saha SaMkari, praviSatvaM mahAdEvi sarvaiH AvaraNaiH saha. cidagniM dEvatAmSca mama hRudayE punaH pravESayAmi. SObhanArthaM punarAgamanAyaca. The circle of purified lotus bodies then enjoy as they like or go into a group meditation.
KALAVAHAN MANTRA, YANTRA AND TANTRA FOR PLEASURE AND DIVINITY
Author Unknown A BRIEF INTRODUCTION TO ACHARAS IN SRI VIDYA: Half of the population is male (Dakshina) and half of it female (Vama). Different traditions of worship have come into vogue. The God/dess is worshipped as male, female or both. Shaivites worship the phallus as the father. Shaktas worship the vulva as the mother. Kula means total. So Kulas worship both phallus, vulva and their union, coitus. Worship is done according to each one’s activity level. Meditative people do puja according to Bhavana Upanishat. Mild people do puja with 5 nectars-milk, curds, ghee, sugar and juices of fruit. Active people use wine, fish, meat, woman and coitus in worship. The main idea of worship is to create a wish fulfilling, miraculous, and enjoyable world through seeking pleasure, not avoiding it. NEED FOR REVISING EXISTING TANTRAS: Tantra detoxes psyche from suppression, psycho-somatic disorders and promotes a positive outlook on life. Tantra releases the floodgates of creativity. But the orthodoxy rigidly imposes that not one word in the ritual can be
changed, not one minute can be saved from the set procedures. The attitude so far has been, “take it or leave it. You will suffer wrath of the Goddess if you violate this rule.” Unfortunately this attitude has done more harm than good. The Sri Chakra Puja takes six to 8 hours. Lot of work goes into preparation of specific food offerings. Women who ought to be worshipped are tied up in this work. The real offering of pleasure to Goddess is omitted. Puja is too long, difficult to learn, boring, and sometimes becomes just a glorified drinking party. In these modern days, young people are counting seconds, not even minutes: they indeed have very little time. The learning curves are very steep. The genuine teachers are very difficult to even talk to. Our insistence on orthodoxy is thus rejecting 99% of younger generation from getting the benefits of tantra. We simply can’t afford to lose the 99% of college going youth if we want to spread the Tantras and to make an impact on society. Otherwise we will forever be condemned as antisocial black magicians instead of genuine beauty seekers who we really are. See the people in wet clothes rolling on ground doing parikrama, implying that God loves suffering. Now imagine young people dancing and having amorous fun in temples as service to Gods. To remind us about this heritage of community fun in service of Goddess, sculptures of loving groups in every imaginable posture of copulation decorate the walls of great temples of India. Today, legal system in
India forbids intimacy in temples. If we choose, we can be like that even today but laws of the land will crucify you. Millions all over the world are searching for methods of combining fun and Nirvana, reflecting the need as well as acceptance of tantric way of life. To spread the message we have to tell that Tantra accepts all forms of love and fun in worship, and so is enjoyable; it has been held secret only because it explores the role of fear and sex in transformation; in that it is not evil or dark; that it opens up a soul giving and seeking divine pleasures to all; that it appeals to the youthful spirit of fun; that it is an exciting way to reach an ocean of bliss; that it does not require many hours of commitment every day; that it defines goals of life by connecting to Goddess and getting help from Her. To achieve these ends, we need to compact the tantra into a daily practice lasting an hour or less and make it thoroughly enjoyable, every minute of it. CREATING AND PROPAGATING A SHORT FORM OF SRI CHAKRA PUJA We have done it and are propagating it. People are getting enormous benefits in less than a month even spending less than an hour a day. What follows are the ideas behind accelerating the learning curve; and also the actual procedure as a pdf document. It is just 8 pages in all. This document and animation in flash can both be downloaded from a website. The word chakra means a circle of like minded people doing a ritual full of fun and beauty.
THE IDEAS BEHIND COMPACTING SRI CHAKRA PUJA I studied Sri Vidya. I lived in a Temple in the form of Sri Chakra. I have practiced Sri Chakra Puja/Tantra every day for long. I think I understand it enough to dare to simplify its content, not compromising its purity of intent. We live in three bodies: The physical body, lotus body, and yantra body. The king of yantras is called Sri yantra. Nirvana is the process of moving from physical to lotus body and lotus to Yantra body. Nirvana means to cut the causal chain forcing us to get rebirth. The soul may still decide to come down by choice as an avatar. The puja of Sri Chakra has 3 parts called Sri Krama, Lalita krama and Navavarana puja. We have given the name KALAVAHAN to a new version based on Sri Vidya. In the formal Sri Chakra Puja, Part 1 is Sri Kram, where immortality is invoked into a fluid in a holy vessel. The vessel is called Visesha Patra. In the new version, we recognise that the best vessel we can think of is our own body. The vital fluid in it is the life itself. To make the gross physical body fit to receive nectar (make it immortal), first we need to move from its grossness by entering the lotus body. One very good way to do it is to touch each point of physical body and feel the vibrations there as we are saying the mantra in all the lotuses. You could actually use a vibrator too to induce vibrations there.
Normally we would use Datta mantra for 16 petals of visuddhi, Krishna for 12 of Anahata and so on. But why use different mantras? Guru mantra has all mantras in it. Why not use it alone? This is another innovation. We use the Datta Guru mantra “Om am hrim krom ehyehi dattatreyaya svaha”. We use it 16 times round neck, 12 times round chest, 10 around waist, 6 around genital and 4 in lower abdomen where womb is located, and 3 in the eyes. In preparing nectar, we invoke fire, sun and moon. We also invoke the powers of creating new ideas, preserving the best ones, destroying evil, powers which are concentrated and diffused into the body. Brahma, Vishnu, Rudra, Iswara, Sadsiva are the powers which control the elements of earth, oceans, volcanoes, hurricanes and sky. In this we visualise or see pictures saving thousands of words, directly into the charkas of womb, vilva, navel,chest and neck. We invoke the compassionate look of the mother into her eyes; she can give life back by a mere look. We invoke all these and more powers into the vessel which is the person receiving empowerment. We tell that all is the creator, the creator is in the creation; one life animates all, even if forms differ. And then the the five nectars are given divinising the person. The second part is a massage, bath and a beauty treatment, worship and food offerings. Here we think of the lady as Mother Goddess Lalita Herself. The third part is to keep the greatest of yantras, the Sri Chakra near the vulva and worship it with Khadgamala, the list of attending Goddesses in the circle of Sri.
The circle of fortune Sri Chakra is formed when four male principles unite with five female principles. The fifth transcendent goddess who is Herself the guru blesses all this. The person gets fully empowered, and receives worship as a living God/Goddess. It is the ultimate honor and fulfillment to receive worship for your divinity. THE OFFERING From beginning to end the process just takes an hour. Every seeker will be able to commit this much of time. It is our fond hope that people will really enjoy this new Kalavahana, do it every day, and reach nirvana. That is our desire: fun and freedom for all.
English (baraha) KALAVAHAN RITUAL mUlAdhArE: aiM hrIM SrIM (YaM dhUmrArciShE, raM UShmAyai, laM jvalinyai, vaM jvAlinyai, SaM visphuliMginyai, ShaM suSriyai, saM surUpAyai, haM kapilAyai, LaM havyavAhAyai, kShaM kavyavAhAyai) namaH anAhatE: aiM hrIM SrIM (kaM bhaM tapinyai, KaM baM tApinyai, gaM phaM dhUmrAyai, GaM paM marIchyai, ~gaM naM jvAlinyai, caM dhaM ruchyai, ChaM daM suShumnAyai, jaM thaM bhOgadAyai, JuM taM vishvAyai, ~jaM NaM bOdhinyai, TaM DhaM dhAriNyai, ThaM DaM kShamAyai) namaH brahmaraMdhrE: aiM hrIM SrIM (aM amRutAyai, AM mAnadAyai, iM pUShAyai, IM tuShTyai, uM puShTyai, UM ratyai, RuM dhRutyai, RUM Sashinyai, aluM chaMdrikAyai, alUM kAMtyai, EM jyOtsnAyai, aiM Sriyai, OM prItyai, auM aMgadAyai, aH pUrNAyai, aHM pUrNaamRutAyai) namaH mUlAdhArE: aiM hrIM SrIM (sRuShTyai, Ruddhyai, smRutyai, mEdhAyai, kaaMtyai, lakShmyai, dyutyai, sthirAyai, sthityai, siddhyai) namaH svAdhiShTAnE: aiM hrIM SrIM (jarAyai, pAlinyai, SAntyai, ISwaryai, ratyai, kAmikAyai, varadAyai, hlAdinyai, prItyai, dIrghAyai) namaH
maNipUrakE: aiM hrIM SrIM (tIkShNAyai, raudryai, bhayAyai, nidrAyai, taMdryai, kShudhAyai, krOdhinyai, kriyAyai, udgAryai, mRutyavE) namaH anAhatE: aiM hrIM SrIM ( pItAyai, SwEtAyai, aruNAyai, asitaayai) namaH viSudhdhau: aiM hrIM SrIM (nivRutyai, pratiShTAyai, vidyAyai, shAMtyai, iMdhikAyai, deepikAyai, rEchikAyai, mOchikAyai, parAyai, sukShmAyai, sukShmAmRutAyai, j~jAnAyai, j~jAnAmRutAyai, ApyAyinyai, vyaapinyai, vyOmarUpAyai) namaH Aj~jAchakrE: aiM hrIM SrIM, agniM dUtaM vRuNImahE, hOtAram viSvavEdasam, asya ya~g~jasya sukratum, rAM rIM rUM raiM rauM raH ramala varayUM agnimaMDalAya namaH. agniM AvAhayAmi. anAhatE: aiM hrIM SrIM, AsatyEna rajasA vartamAnO, nivESayannamRutaM martyaMca, hiraNyayEna savitA rathEnA, dEvO yAti BuvanA vipaSyan, hrAM hrIM hRUM hraiM hrauM hraH, sUrya maMDalAya namaH, sUryaM AvAhayAmi. brahmaraMdhrE: aiM hrIM SrIM, ApyAyasva samEtutE, viSvataH sOma vRuShNiyam, BavA vAjasya saMgadhE, sAM sIM sUM saiM sauM saH. sOma maMDalAya namaH. sOmaM AvAhayAmi. mUlAdhArE: aiM hrIM SrIM, hagMsa SSuciShad, vasu raMtarikShasad, hOtA vEdiShad, atithir durONasat, nRuShad varasad, rutasad vyOmasad, abjaa gOjaa, RutajA adrijA, RutaM bRuhat namaH, brahmANaM avAhayami svAdhiShTAnE: aiM hrIM SrIM, pratad viShNus, tavatE vIryAya, mRugOna bhImaH, kucarO giriShThAH, yasyOruShu triShu vikramEShu, adhikShiyaMti bhuvanAni viSvA namaH, viShNuM AvAhayaami
maNipUrakE: aiM hrIM SrIM, tryaMbakaM yajAmahE, sugaMdhiM, puShTi vardhanaM, urvArukamiva baMdhanAn, mRutyOr mukShIya, mAmRutAt namaH. rudraM AvAhayAmi anAhatE: aiM hrIM SrIM, tadviShNOH paramaM padagM, sadApaSyaMti sUrayaH, divIva chakShurAtataM, tadviprAsO vipanyavO, jAgRuvAMsaH samiMdhatE, viShNOryatparamaM padaM namaH, ISwaraM AvAhayAmi viSuddhau : aiM hrIM SrIM, viShNuryOniM kalpayatu, tvaShTaa rUpANi pigMshatu, AsiMchatu prajApatir, dhAtA garbhaM dadAtutE, garbhaM dEhi sinIvAli, garbhaM dEhi sarasvati, garbhaMtE aSwinau dEvau, AdhattAM puShkara srajAH namaH. sadASivaM AvAhayAmi Aj~jAchakrE: aiM hrIM SrIM, ka E I la hrIM ha sa ka ha la hrIM sa ka la hrIM namaH, SrI dEvIM AvAhayAmi Sirasi SivaSaktiM : aiM hrIM SrIM, akhaMDaika rasAnaMda, karE para sudhAtmani, svacCaMda sphuraNA matra, nidhEhi akula nAyikE namaH. aiM hrIM SrIM, akulasthAmRutAkArE, Suddhaj~jAna karEparE, amRutatvaM nidhEhyasmin, vastuni klinna rUpiNi namaH. aiM hrIM SrIM, tadrUpiNi EkarasyatwaM, kRutwAhi Etatswa rUpiNi, BUtwA parAmRutAkArA, mayichit, sPuraNaMkuru, namaH nEtrayOH amRutaM: aiM hrIM SrIM, aiM blUM, Jum rauM, juMsaH, amRutE, amRutOdBavE, amRutESvari, amRutavarShiNi, amRutaM srAvaya, srAvaya svAhA, namaH mukhE sarasvatIM : aiM hrIM SrIM, aiM vadavada vAgwAdini aiM hRudayE lakShmIM : klIM klinnE, klEdini klEdaya klEdaya, mahAkShOBaM kurukuru klIM upasthE durgAM: souH mOkShaM kurukuru souH
pAdayOH SivaM SaktiM: hsouM sahouH namaH brahmaraMdhrE SrIguruM: (dvi vAram) aiMhrIMSrIM, aiMklIMsouH, haMsaH SivassOhaM, hasaKaPrEM, hasakSha malavarayUM, hasauM, sahakSha malavarayIM, sahouH, svarUpa nirUpaNa, hEtavE svaguravE, SrI annapUrNAMbA sahita, SrI amRutAnaMda nAtha, SrIguru SrIpAdukAM, pUjayAmi tarpayAminamaH hRudayE mahAvAkyaM: aiM hrIM SrIM, ArdraMjvalati jyOti rahamasmi, jyOtirjvalati brahmAhamasmi, yOhamasmi brahmAhamasmi, ahamasmi brahmAhamasmi, ahamEvAhaM, mAM juhOmi svAhA. lalitA kramaM : hRucchakrasthAM, aMtaH suShumnA padmATavI, bhEdana kuSalAM, mOhAMdhakAra, paripaMthini, saMvidagniM, SivadIpa jyOtiM, Adi parAsaMvidaM, cidrUpiNIM lalitAM hrIM SrIM souH, SrI lalitAyAH, amRuta caitanyamUrtiM kalpayAmi namaH aiM hrIM SrIM, ka E I la hrIM, ha sa ka ha la hrIM, sa ka la hrIM, ha sraiM, hasra klIM, hasra souH, mahApadma vanAMtasthE, kAraNAnaMda vigrahE, sarvabhUta hitE mAtaH, EhyEhi paramESvari, SrIdEvIM AvAhayAmi. biMdu chakrE SrImat kAmESwarAMkE, SrI AnaMda BairavyAH parachaitanyaM, AvAhayAmi namaH prANapratiShThA : OM aiM hrIM SrIM, AM hrIM krOM, yaM raM laM vaM, SaM ShaM saM haM OM, haMsaH sOhaM sOhaM haMsaH SivaH, SrI cakrasya SrI lalitAyAH, mama prANAH iha prANAH. mama jIva iha sthitaH. mama sarvEMdriyANi, vA~g manaH, cakShu SrOtra, jihvA ghrANa, vAkpANi, pAdapAyu, upasthaliMgANi, ihaiva Agatya, asmin SrI cakrE, asmin dEhE, sukhaM ciraM tiShTantu svAhA. OM asunItE, punarasmAsu cakShuH, punaH prANa, mihanO dEhi
bhOgam, jyOk paSyEma, sUryaM uccaranta, manu matE mRuDayAnaH svasti. amRutaM vai prANAH, amRutamApaH, prANAnEva, yathA sthAnam upah vayatE. prANa pratiShTApana muhUrtaH sumuhUrtO astu. mudrAH : AvAhitA Bava, saMsthApitA Bava, sannidhApitA Bava, sanniruddhA Bava, sammuKI Bava, avakuMThitA Bava, suprItA Bava, suprasannA Bava, varadA Bava, prasIdaprasIda paMcapUja: aiM hrIM SrIM, kaEIlahrIM, hasakahalahrIM, sakalahrIM, laM pRuthivyAtmanE satsaMgaM gaMdhaM, haM AkASAtmanE iMdriya nigrahaM puShpaM, yaM vAvyAtmanE ariShaDvarga visarjanaM dhUpaM, raM vahni AtmanE citkalA dIpaM, vaM amRutAtmanE SivaSakti sAmarasyaM naivEdyaM, saM kAlAtmanE manOlayaM AnaMdakarpUra nIrAjanaM samarpayAmi SrIdEvI punarAvAhana: hRutpadma karNikA madhyE SivEna saha SaMkari, praviSatvaM mahAdEvi sarvaiH AvaraNaiH saha. cidagniM dEvatAmSca mama hRudayE punaH pravESayAmi. SObhanArthaM punarAgamanAyaca. The circle of purified lotus bodies then enjoy as they like or go into a group meditation.
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