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 परसिधात्मनि। स्वच्छन्द स्पुरणामत्र निधेहि कुलनायिके॥ नमः॥
4 akhaṇḍaīka rasānandakare parasidhātmani | svacchanda spuraṇāmatra nidhehi kulanāyike || namaḥ ||
ii) 4 अकुलस्थामृताकारे शुद्धज्ञानकरे परे। अमृतत्वं निधेह्यस्मिन् वस्तुनि क्लिन्नरूपिणि॥ नमः॥
4 akulasthāmṛtākāre śuddhajñānakare pare | amṛtatvaṁ nidhehyasmin vastuni klinnarūpiṇi || namaḥ ||
iii) 4 तद्रूपिण्यैकरस्यत्वं कृत्वा ह्येतत्स्वरूपिणि। भूत्वा परामृताकारा मयि चित्स्फुरननं कुरु॥ नमः॥
tadrūpiṇyaikarasyatvaṁ kṛtvā hyetatsvarūpiṇi | bhūtvā parāmṛtākārā mayi citsphurananaṁ kuru || namaḥ ||
iv) 4 ऐं ब्लूं झ्रौं जुं सः अमृते अमृतोद्भवे अमृतेश्वरि अमृवर्षिणि अमृतं स्रावय स्रावय स्वाहा॥ नमः॥
4 aiṁ blūṁ jhrauṁ juṁ saḥ amṛte amṛtodbhave amṛteśvari amṛavarṣiṇi amṛtaṁ srāvaya srāvaya svāhā || namaḥ ||
v) 4 ऐं वद वद वाग्वादिनि ऐं। क्लीं क्लिन्ने क्लेदिनि क्लेदय महाक्षोमं कुरु कुरु क्लीं। सौः मोक्षं कुरु कुरु। ह्सौं। स्हों॥
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. 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.
ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः हंसः शिवः सोहं हंसः ह्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवरयीं स्हौः हंसः शिवः सोहं हंसः स्वात्मारामपञ्चर विलीनतेजसे श्रीपरमेष्ठि गुरवे नमः aaaa श्रीपादुकां पूजयामि 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.
ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः सोहं हंसः शिवः ह्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवरयीं स्हौः सोहं हंसः शिवः स्वच्छप्रकाश विमर्शहेतवे श्री परमगुरवे नमः bbbb श्रीपादुकां पूजयामि 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.
ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः हंसः शिवः सोहं ह्ख्फ्रें हसक्षमलवरयूं ह्सौः सहक्षमलवरयीं स्हौः हंसः शिवः सोहं स्वरूप निरूपण हेतवे श्रीगुरवे नमः cccc श्रीपादुकां पूजयामि तर्पयामि 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.
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
अस्मदाचार्यपर्यन्तं 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 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 पुण्यं जुहोमि स्वाहा। 4 puṇyaṁ juhomi svāhā |
4 पापं जुहोमि स्वाहा। 4 pāpaṁ juhomi svāhā |
4 कृत्यं जुहोमि स्वाहा। 4 kṛtyaṁ juhomi svāhā |
4 अकृत्यं जुहोमि स्वाहा। 4 akṛtyaṁ juhomi svāhā |
4 संकल्पं जुहोमि स्वाहा। 4 saṁkalpaṁ juhomi svāhā |
4 विकल्पं जुहोमि स्वाहा। 4 vikalpaṁ juhomi svāhā |
4 धर्मं जुहोमि स्वाहा। 4 dharmaṁ juhomi svāhā |
4 अधर्मं जुहोमि स्वाहा। 4 adharmaṁ juhomi svāhā |
Recite mūlamantra three times.
4 अधर्मं जुहोमि वौषट्।4 adharmaṁ juhomi vauṣaṭ|
iii) Recite the following mantra. While reciting this mantra, contemplate on what has been explained previously, indicated by *.
4 इतः पूर्वं प्राण-बुद्धि-देह-धर्माधिकारतः जाग्रत्-स्वप्न-सुषुप्त्यवस्थासु मनस वाचा कर्मण हस्ताभ्यां पद्भ्यां उद्ररेण शिश्ना यत्स्मृतं यदुक्तं यत्कृतं तत्सर्वं ब्रह्मार्पणं भवतु स्वाहा॥
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 (पूर्णाहुती) mantra, which signifies end of all oblations.)
iv) Recite mūlamantra three times.
v) Now, recite the following mantra.
4 आर्द्रं ज्वलति ज्योतिरहमस्मि ज्योतिर्ज्वलति ब्रह्माहमस्मि। योऽहमस्मि ब्रह्माहमस्मि। अहमस्मि ब्रह्माहमस्मि। अहमेवाहं मां जुहोमि स्वाहा॥
4 ārdraṁ jvalati jyotirahamasmi jyotirjvalati brahmāhamasmi | yo'hamasmi brahmāhamasmi | ahamasmi brahmāhamasmi | ahamevāhaṁ māṁ juhomi svāhā ||
(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).
This completes consecration procedure of viśeṣa arghya.