11.1. Śri Cakra prāṇapratiṣṭhā श्री चक्र प्राणप्रतिष्ठा (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.
a) Types of Śri Chakra:
There are two types of Śri Cakra. One is bhūprastāraḥ (भूप्रस्तारः) and another is meruprastāraḥ (मेरुप्रस्तारः). 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 ऐं ह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं शं षं सं हं ॐ हंसः सोहं सोहं हंसः शिवः श्रिचक्रस्य 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 ऐं ह्रीं श्रीं ॐ आं ह्रीं क्रों श्रीचक्रस्य जीव इह स्थितः। सर्वेन्द्रयाणि वाकमनश्चक्षुः श्रोत्र जिह्वाघ्राणा इहैवागत्य अस्मिन् चक्रे मुखं चिरं तिष्ठन्तु स्वाहा॥
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 ऐं ह्रीं श्रीं ॐ असुनीते पुनरस्मासु चक्षुः पुनः प्राणमिह नो धेहि भोगम्। ज्योक्पश्येमे सूर्यमुच्च्रन्त मनुमते मृळया नः स्वस्ति॥
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 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 simple saṁkalapa like this will do.
ममोपत्त समस्तदुरितक्षयद्वारा श्री परमेश्वरप्रीत्यर्थे श्रीचक्र प्रतिष्ठापनं करिष्ये॥
mamopatta samastaduriatakṣayadvārā śrī parameśvaraprītyarthe śrīcakra pratiṣṭhāpanaṁ kariṣye ||
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 ष्रुधी हवमध्या च मृडय। त्वामवस्युरा चके॥
तत्वा यामि ब्रह्मणा वन्दमानस्तदाशास्ते यजमानो हविर्भिः।
अहेडमानो वरुणेह बोध्युरु शकुंस मा न आयुः प्रमोषीः॥
अस्मिन् कुम्भे वरुणं आवाहयामि॥
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 समर्पयामि। पाद्यं समर्पयामि। अर्घ्यम् समर्पयामि। आचमनीयम् सम्र्स्पयामि। स्नानम् समर्पयामि। स्नानानन्तरं आचमनीयं समर्पयामि। वस्त्रं समर्पयामि। नानाविद परिमल पत्र पुष्पानी समर्पयामि॥
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.
अस्मिन् कलश मध्ये अकिलाण्डकोटि ब्रह्माण्ड नायकि श्री राजराजेश्वरी ललिता महात्रिपुरसुन्दरी पराभट्टरिका महादेव्याः महाकामेश्वर समेत आवाहयामी॥
asmin kalaśa madhye akilāṇḍakoṭi brahmāṇḍa nāyaki śrī rājarājeśvarī lalitā mahātripurasundarī parābhaṭṭarikā mahādevyāḥ mahākāmeśvara sameta āvāhayāmī ||
आसनं समर्पयामि। पाद्यं समर्पयामि। अर्घ्यम् समर्पयामि। आचमनीयम् सम्र्स्पयामि। स्नानम् समर्पयामि। स्नानानन्तरं आचमनीयं समर्पयामि। वस्त्रं समर्पयामि। नानाविद परिमल पत्र पुष्पानी समर्पयामि॥
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) ||
(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.
इन्द्राय नमः। अग्नये नमः। यमाय नमः। निरृतये नमः। वरुणाय नमः। वायवे नमः। सोमाय नमः। ईशानय 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 ऐं ह्रीं श्रीं ॐ यन्त्रराजाय विद्महे महायन्त्राय धीमहि। 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 ऋष्यादि न्यासः
अस्य श्री प्राणप्रतिष्ठा महामन्त्रस्य। ब्रह्मविष्णुमहेश्वर ऋषयः। ऋग्यजुस्सामाथर्वाणि छन्दांसि। सकलजगत्सृष्टिस्थितिसंहारकारिणी प्राणशक्तिः परा देवता॥
आं बीजम्। ह्रीं शक्तिः। क्रों कीलकम्॥
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 अंगुष्ठाभ्यां नमः
(use both the index fingers and run them on both the thumbs)
hrīṁ tarjanībhyāṁ namaḥ | ह्रीं तर्जनीभ्यां 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 अनामिकाभ्यां नमः।
(both the thumbs on the ring fingers)
hrīṁ kaniṣṭhikābhyāṁ namaḥ | ह्रीं कनिष्ठिकाभ्यां नमः।
(both the thumbs on the little fingers)
kroṁ karatalakarapṛṣṭābhyāṁ namaḥ || क्रों करतलकरपृष्टाभ्यां 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 ह्र्दयादि न्यासः
आं ह्र्दयाय नमः। āṁ hrdayāya namaḥ| (open index, middle and ring fingers of the right hand and place them on the heart chakra)
ह्रीं - शिरसे स्वाहा। hrīṁ - śirase svāhā| (open middle and ring fingers of the right hand and touch the top of the forehead)
क्रों - शिखायै वषट्। kroṁ - śikhāyai vaṣaṭ| (open the right thumb and touch the back of the head. This is the point where tuft is kept)
आं - कवचाय हुं। āṁ - kavacāya huṁ| (cross both the hands and run the fully opened palms from shoulders to finger tips)
ह्रीं - नेत्रत्रयाय वौषट्। 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.
क्रों - अस्त्राय फट्॥ kroṁ - astrāya phaṭ||
भूर्भुवस्सुवरोमिति दिग्बन्धः॥ bhūrbhuvassuvaromiti digbandhaḥ||
iv) Dhyānam ध्यानम्
रक्तांभोधिस्थ पोतोल्लसदरुण सरोजाधिरूढा कराब्जैः
पाशां कोदण्ड मिक्षूद्भव मळगुण मप्यंकुशं पञ्चबाणान्।
बिभ्राणासृक्कपालं त्रिनयनलसिता पीनवक्षोरुहाढया
देवी बालार्कवर्णा भवतु सुखकरी प्राणशक्तिः 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 पञ्चपूजा (follow as per Karanyāsa)
लं - पृथिव्यात्मिकायै गन्धं समर्पयामि।
हं - आकाशात्मिकायै पुष्पैः पूजयामि।
यं - वाय्वात्मिकायै धूपमाघ्रापयामि।
रं - अग्न्यात्मिकायै दीपं दर्शयामि।
वं अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।
सं - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥
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 ऐं ह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं शं षं सं हौं हं सः श्रीचक्रस्य प्राणा इह प्राणाः।
ॐ ऐं ह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं शं षं सं हौं हं सः श्रीचक्रस्य जीव इह स्थितः।
ॐ ऐं ह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं शं षं सं हौं हं सः श्रीचक्रस्य सर्वेन्द्रयाणी।
ॐ ऐं ह्रीं श्रीं ॐ आं ह्रीं क्रों यं रं लं वं शं षं सं हौं हं सः श्रीचक्रस्य वाङ् मनस्चक्षुः श्रोत्र जिह्वाघ्राण वाक् पाणि पाद पायुपस्थाख्यानि प्राणा पानव्यातोदानसमानाश्चागस्य मुखं चिरम् तिष्ठन्तु स्वाहा॥
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))
असुनीते पुनरस्मासु चक्षुःपुनः प्राणमिह नो धेहि भोगम्।
ज्योक् पश्येम सूर्य मुचरन्त मनुमते मृळया नः स्वस्ति॥
asunīte punarasmāsu cakṣuḥpunaḥ prāṇamiha no dhehi bhogam |
jyok paśyema sūrya mucaranta manumate mṛḻayā naḥ svasti ||
पञ्चदश संस्कारार्थं पञ्चदशवारं 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.
आवहिता भव। स्थापिता भव। सन्निहिता भव। सन्निरुद्धा भव। अवाकुण्ठिता भव। सुप्रीता भव। सुमन्ना भव। सुमुखा भव। वरदा भव। प्रसीद प्रसीद । देवि सर्वजगन्नयिके प्रीतिभावेन ष्रि चक्रेऽस्मिन् सन्निधिं 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 ||
(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.