12. Śrīnagara pūjā श्रीनगर पूजा
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. अमृताम्भोनिधये amṛtāmbhonidhaye (Citśakti – the energy of Consciousness)
2. रत्नद्वीपाय ratnadvīpāya (manifestation)
3. नानावृक्ष महोद्यानाय nānāvṛkṣa mahodyānāya (liṅgaśarīra – individual soul, where karmic imprints are embedded).
4. कल्पवृक्ष वाटिकायै kalpavṛkṣa vāṭikāyai (saṃkalpa – notion formed in the mind, desire, etc)*
5. सन्तान वाटिकायै santāna vāṭikāyai* (thought processes)
6. हरिचन्दन वाटिकायै haricandana vāṭikāyai* (ego)
7. मन्दार वाटिकायै mandāra vāṭikāyai* (intellect)
8. पारिजात वाटिकायै pārijāta vāṭikāya* (citta – mind of the empirical individual)
9. कदम्ब वाटिकायै 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. पुष्पराग रत्नप्राकाराय puṣparāga ratnaprākārāya (flesh)
11. पद्मराग रत्नप्राकाराय padmarāga ratnaprākārāya (ojas – energy, vitality)
12. गोमेधक रत्नप्राकाराय gomedhaka ratnaprākārāya (virility)
13. वज्र रत्नप्राकाराय vajra ratnaprākārāya (bone)
14. वैडूर्य रत्नप्राकाराय vaiḍūrya ratnaprākārāya (skin)
15. न्द्रनील रत्नप्राकाराय indranīla ratnaprākārāya (hair)
16. मुक्ता रत्नप्राकाराय muktā ratnaprākārāya (procreative fluids)
17. मकरत रत्नप्राकाराय makarata ratnaprākārāya (bone marrow)
18. विद्रुम रत्नप्राकाराय vidruma ratnaprākārāya (blood)
19. माणिक्य मण्डपाय māṇikya maṇḍapāya (heart)
20. सहस्रस्तम्भ मण्डपाय sahasrastambha maṇḍapāya (sahasrāra)
21. अमृत वापिकायै amṛta vāpikāyai (dvādaśānta - twelve inches above sahasrāra)
22. आनन्द वापिकायै ānanda vāpikāyai (central point in lalāṭa or forehead; different form ājñācakra)
23. विमर्श वापिकायै vimarśa vāpikāyai (ājñācakra)
24. बालातपोद्गाराय bālātapodgārāya (opening of an eye referring to the sun)
25. चन्द्रिकोद्गाराय candrikodgārāya (opening of another eye referring to the moon)
(24 and 25 refer to joy and happiness arising out of material world)
26. महाशृङ्गारपरिघायै 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)
28. चिन्तामणि मय गृहराजाय cintāmaṇi maya gṛharājāya (purified antaḥkaraṇa; only purified antaḥkaraṇa can lead to liberation; purification of antaḥkaraṇa is more important than purification external organs).
29. पूर्वाम्नाय मय पूर्वद्वाराय pūrvāmnāya maya pūrvadvārāya (Rig Veda)
30. दक्षिणाम्नाय मय दक्षिणद्वाराय dakṣiṇāmnāy amaya dakṣiṇadvārāya (Yajur Veda)
31. पश्चिमाम्नाय मय पश्चिमद्वाराय paścimāmnāya maya paścimadvārāya (Sāma Veda)
32. उत्तराम्नाय मय उत्तरद्वाराय uttarāmnāya maya uttaradvārāya (Atharva Veda)
33. रत्नप्रदीपवलयाय ratnapradīpavalayāya (expansion of knowledge)
34. मणिमय महासिंहासनाय maṇimaya mahāsiṁhāsanāya (benefits of mantras)
35. ब्रह्ममयैकमञ्चपादाय brahmamayaikamañcapādāya (creation – mūlādhāra chakra)
36. विष्णुमयैकमञ्चपादाय viṣṇumayaikamañcapādāya (sustenance - svādhiṣṭhāna)
37. रुद्रमयैकमञ्चपादाय rudramayaikamañcapādāya (dissolution - maṇipūraka)
38. ईश्वरमयैकमञ्चपादाय īśvaramayaikamañcapādāya (tirodhāna or disappearance or concealment - anāhata)
39. सदाशिवमयैकमञ्चफलकाय sadāśivamayaikamañcaphalakāya (anugraha – recreation – viśuddhi)
40. हम्सतूलिका तल्पाय hamsatūlikā talpāya (mahāpralaya – total annihilation at the end of a yuga – deep sleep state – ājñācakra)
41. हम्सतूलिका महोपधानाय hamsatūlikā mahopadhānāya (avidya or spiritual ignorance)
42. कौसुम्भास्तरणाय kausumbhāstaraṇāya (sum total of ego of all the beings)
43. महावितानकाय mahāvitānakāya (avyakta, the state of prakṛti in its un-manifested form)
44. महामायायवनिकायै 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;
13. Dīpa pūjā दीप पूजा
|base for lamps|
यावत्पूजा समाप्तिः स्यातावत् प्रज्वल सुस्थिरा॥
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 भूतशुद्धिः
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 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 ऐं ह्रीं श्रीं मूलशृङ्गाटकात् सुषुम्नापथेन जीवशिवं परमशिवपदे योजयामि स्वाहा॥
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 ऐं ह्रीं श्रीं यं* संकोच शरीरं शोषय शोषय स्वाहा॥
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 ऐं ह्रीं श्रीं रं* संकोश शरीरं दह दह पच पच स्वाहा॥
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 ऐं ह्रीं श्रीं वं* परमशिवामृतं वर्षय वर्षय स्वाहा॥
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 ऐं ह्रीं श्रीं लं* शांभव शरीरं उत्पादय उत्पादय स्वाहा॥
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 ऐं ह्रीं श्रीं हंसः सोहं अवतर अवतर शिवपादात् जीव सुषुम्ना पथेन प्रविश मूलशृंगाटकं उल्लसोल्लस ज्वल ज्वल प्रज्वल प्रज्वल हंसः सोहं स्वाहा॥
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.)
15. Ātma prāṇapratiṣṭhā आत्म प्राणप्रतिष्ठा
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.
Keep the right palm on the heart and recite the following mantra three times.
ॐ ऐं ह्रीं श्रीं आं सोहं ॥
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 विग्नोत्सारणम्
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.
अपसर्पन्तु ते भूता ये भूता भुवि संस्थिताः।
ये भूता विघ्नकर्तारस्ते गच्छन्तु शिवाज्ञया॥
apasarpantu te bhūtā ye bhūtā bhuvi saṁsthitāḥ |
ye bhūtā vighnakartāraste gacchantu śivājñayā ||