Samayācāra-tatparā समयाचार-तत्परा (98)

Worshipping Lalitai in the cakra-s of kuṇḍalinī, beginning from mūlādhāra cakra is called samayācāra.  This is explained in Rudrayāmala, an ancient scripture, as told by Śiva Himself to Śaktī.  This nāma means that She likes samayācāra worship.  This worship can be done only mentally.  Initiation from a Guru is the first step in this worship.  This initiation will culminate in pūrṇa abhiṣeka (mantra bath) that will be performed by guru to the disciple.  The initiation by the guru will make the kuṇḍalinī ascend from the perineum to the six cakra-s.  Guru will guide his disciple at each level and at each cakra.  Guru will not perform the mantra bath on the disciple unless he is convinced that the disciple has attained a particular stage from where, the disciple could carryon on his own.  Guru also will not perform this ritual unless the disciple pursues the right path of Self realisation.  After this ritual of mantra bath, there is yet another ritual called mahā veda samskāra, a fire ritual.  This mahā veda saṃskāra will be done only on the day of mahā navami (ninth day of Dasara celebrations) which occurs once in a year. (After completing all such formalities, the sādhaka (practitioner) will have to go to an isolated place and commences his samayācāra meditation, i.e. meditation on the six cakra-s and the sahasrāra.  There is a prescribed procedure for this worship.

Kuṇḍalinī is aroused from the perineum and taken to mūlādhāra cakra.  She is in Her subtle form viz. mantra form in this cakra.  From mūlādhāra cakra, She is taken to the next higher cakra viz. svādhiṣṭhāna cakra.  She has to be mentally worshipped in this cakra.  She is in Her subtler form viz. kāmakalā form at this stage.  After the worship at this cakra, She is adorned with rich clothes and ornaments. Remember that everything associated with Her is red in colour. She is then taken to maṇipūraka cakra.  At this stage, changes occur in the gross body of the sādhaka.  People around him start noticing these changes.  In this cakra, She is offered arghya, pādya, etc (washing Her hands and feet) and She accepts the offerings made by the sādhaka. Then She is made to adorn the throne that has been discussed in nāma 3.  In this cakra She is in Her subtlest form viz. KuṇḍalinīKuṇḍalinī energy gets the name of Kuṇḍalinī only from the navel cakra.  From this cakra onwards, She becomes very powerful.  It is to be remembered that this is a mental worship that happens within.

Then she is taken to the heart cakra or anāhata cakra, where She is offered betel leaves (karpūra vītikā -  nāma 26).  She is then taken to viśuddhi cakra where is worshiped with ārati. Ārati means offering (showing) various types of lamps lit with pure ghee (clarified butter).  Each such ārati has its own significance.  For example pañca ārati means the five elements, ‘pūrṇa kumbha ārati signifies that everything was created out of totality and everything merges in totality.  From viśuddhi cakra, she is then taken to ājñā cakra, where is offered ‘karpūra āratikarpūra ārati means ārati lit with camphor.  Ārati with camphor has a lot of significance (Pure camphor is not easily available nowadays.  If pure camphor is not available, it is better to use a ghee lamp, which does not cause pollution.  The soot coming out of impure camphor affects the purity of the energy level that prevails during rituals.)  She is adorned with garlands of sweet smelling flowers and perfumes.  She is to be visualized as a bride at this stage.  She is then taken to sahasrāra where Śiva is waiting for Her.  When She enters sahasrāra, a veil is placed around them and the sādhaka awaits Her return.  Once She returns from sahasrāra, She is taken back to mūlādhāra cakra

This nāma means that She likes this type of worship.  Kuṇḍalinī meditation is highlighted here. Śaktī alone can take one to Śiva, the Supreme Brahman.  The Supreme Brahman is Śiva and Śaktī is māyā.  There is yet another interpretation possible for this nāma.  Kuṇḍalinī represents jīva-ātma or soul.  Soul is a dynamic energy where our karma-s are embedded.  When the soul merges with Paramātma or the Brahman, this is called Śiva-Śaktī union.  The merger of jivātma with Paramātma is discussed in this nāma.  Further it is also emphasized that emancipation can take place only if Kuṇḍalinī reaches sahasrāra.  Repeated practice of this samāyāchara worship is necessary to stay with the Brahman forever.