Excerpts from Chakra Puja

Dealing with the Obstacles to Puja

Apasarpantu te Bhutah Ye bhutah Bhuvi Samsthitah
Ye bhuta Vighna kartarah te Nasyantu Sivajnaya
52
Once you have become the ball of light, you have become Siva,capable of
projecting a laser beam through your third eye, and you have become Shakti
who can give nourishment by a mere look of compassion. You have the power
to command the elements. s Siva you say that !ll those elementsApasarpantu
may
they go away te
bhutaye
bhuta which
elements bhuvi
samsthitah are
residing on the ground near me, ye bhuta and
those
elements vighna
kartarah which
are obstructing the progress of my
sadhana te
nasyantu sivajnaya may
they be destroyed by Siva"s order. So
saying, you burn them up from the fire of your third eye which shoots out like
a destructive laser beam. #isuali$e them as crooked beings, see them burn up.
%he feelings that bind you such as lust, anger, greed, jealousy, preocupation
with security, all these are called bhutas which create obstacles for you. %hey
reside in the security center, the muladhara chakra& bhuvi samsthitah'. So
having become Siva you make sure that they are burnt up.
The invocation of the Amrta Kalas
%he compassion of (evi moving through the eyes.
Aim blum jhmroum jum sah, amrte amrtod bhave amrtesvari amrta varsini
amrtam sravaya sravaya svaha.
You alternate gently touching the left and right eyes. )t does not matter where
you start. %here are 5 senses. (ram (rim *lim +lum Saha. (ram is shabda sound.
(rim is sparsha vision,
klim is rupa, form, blum is rasa, taste. im is
knowledge. +lum is taste, jhmroum and jum are related to the vibratory
aspects. %hey are phonetic mantras. -hen you add the letter ra to oum and
you say jhmroum then it creates a flash in your mind"s eye, jum creates a
sense of vibration in your body. Saha is the Shakti. %he taste the vision, and
the form of Shakti. Amrte amrtod bhave born
out of the nectar, amrtesvari ./
the control of the nectar, amrta varsini the
one who rains nectar, amrtam
sravaya sravaya may
you let the nectar flow down into this viseshargyam.
You say svaha because you are considering the viseshargya to be the agni
mandalam below, the sacrifical fire pit. %his cool nectar of vairagya flows
down and cools down the fire here and the fire goes and heats up the nectar. )t
keeps li0uifying the fro$en nectar and allowing it to flow. )t is balancing the
kundalini channels and allows it to move as the flashing of the
lightning.1hroum and jum are the mantras that create those lightning like
flashes in your mind"s eye.
2e3t we invoke iccha, jnana and kriya shakti. )ccha is the power of your
sankalpa what
you desire becomes true. 1nana is knowledge and kriya is the
related act of knowledge. 4rom the tongue we invoke Saraswati which
represents iccha shakti aim
vada vada vagvadini aim . #agvadini is the name
of saraswati. %his is a mantra of Saraswati. !5lease say what is supposed to be
said, coming from the 6other"s tongue!. %hen klim klinne kledini kledaya klim
is lakshmi, klinne is the one who is wet with compassion for her children
the
milk from the mother"s breasts, kledini the
one who makes you wet,
kledaya !
make me wet give
me the milk of knowledge from your breasts.!
Maha ksobham kuru kuru klim ksobham
means intercourse. 6aha ksobham
is intercourse with the entire world, !please make me have intercourse with
the entire world!. ll aspects are to be covered.
Souh moksham kuru kuru souh hsoum shauh !
moksham is to be obtained
from the two feet of the guru on the top of the head!.
-e invoke iccha, jnana and kriya shaktis from the appropriate places from the
body of (evi.
Taking the Viseshargyam
%he first mantram is the 7uru mantram that was e3plained at the beginning of
the puja. %hen you have to remember the guru at this stage and you invoke the
names of your 7urus, Sahasrakshi amba rajarajeshwari parabhatharika
sahita . -e worship the feet of the guru *alyananda +harati who is our guru"s
guru"s guru.
-e worship the feet of datta guru Svaprakasanandanatha our guru"s guru. -e
worship the feet of Sri mritanandanatha Saraswati our guru and his wife.
8ntil now we have invoked the // kalas. 4or the last kala, the taking of the
nectar, you have to take permission of the gurus to take this nectar.
%he mantra for taking the nectar is9 Adram jvalatithe
wetness which is
oo$ing from the svaddhisthana and muladhara chakras, that shines and
becomes the fire. jyotir ahamasmi )
become the light. -hen you are able to
control and discipline your se3ual drives you are able to become the light.
:;
jyotir jvalati when
that light burns then it becomes the transcendental light
and you are able to say brahmahamasmi that
) am the 8ltimate paramatman,
yohamasmi whatever
) am, whether ) am in that impermanent state or that
transcendental state, yes brahmahamasami yes
) am that 8ltimate being.
Ahamasmi )
am that, brahmahamasmi you
are repeating the statement
again for emphasis. ahameva )
am indeed myself aham
mam )
am taking
mejuhomi
inside.
%he nectar contained in me is also me. %hat is +rahma. )
am also +rahma . ) am taking +rahma inside. %he identity is reali$ed that
everything that you see is you. So saying, you give the nectar to (evi, because
you are no different than (evi and you take it inside of you and you put it on
the sri chakra. Your identity is all those things.
t this point it is also usual for you to say the purpose for your taking this
drink.
Itah purvam before
now, itah param prana buddhi deha dharma
adhikaratah because
) am living, because ) have a body, because ) have a
duty, because ) am entitled to do the puja, jagrat svapna susupti avastasu in
my waking state, dreaming state and sleeping state, manasa vaca karmana with
my mind, with my speech with my action, hastabhyam
padbhyamudarena with
my hands, with my feet, with my body, sisna yonya
with
my penis or yoni, yat smrtam, yat uktam yat krtam whatever
) have
remembered, whatever ) have spoken, whatever ) have done, yat smarami yat
vacmi yat karomi whatever
) will remember, say or do, tat sarvam
brahmarpanam bhavatu svaha may
it be offered to <ord. So whatever you
do is offered to 7od and whatever is offered to 7od does not have the ability
to bind you anymore. %he way to overcome the bondage of your actions is to
offer them to 7od no matter what they are. 2ot just in our misery but also in
our pleasure these things should be offered. %hen our action becomes inaction.