12. Śrīnagara pūjā श्रीनगर पूजाSrinagara puja described here is related to antahkarana puja, that will be very much suitable to saadhakas who follow samayachara sampradaya.In case of Dakshinachara sampradaya, this puja is called as Mandira puja. Here Mandir refers to the place where Srichakra and other deities placed. Before worshipping Srichakra and other associated deities (i.e.chaturaayatana) it is customary to worship mandir (peetham). In fact, in this Dakshinachara also, antaryaagam will be performed after Viraja homam. After performing the viraja homam, the saadhaka will become identical with deity and his chaitanya will be known as Srimata only. In navavarana puja, this process will be taken up step by step like, first puja will be started with this gross body and this gross body will be transformed into subtle body while puja progressing. And after completion of this puja completely, the saadhaka enjoys ultimate bliss and experience that bliss in the state of mental consciousness with gross body. Ofcourse, this whole process can be understood with the full details of navaavarana puja. Hope, Sri Raviji will cover this in his upcoming series.By considering the above, we can see that proper practice of dakshinachara will lead to samayachara.14. Bhūtaśuddhiḥ भूतशुद्धिःStep 1: Jivasiva will meet parama siva at sahasraara.Step 2: By reciting Yam bija 16 times, this gross body will be dried up/withered.Step 3: By reciting Ram bija 16 times, this gross dody will be burnt.Step 4: By reciting Vam bija 16 times, spirituous liquor to be drawn from Sahasraara.Before proceeding to step 5, I would like to know one point here. By having burnt this body, where this sahasaraa exists? Ofcourse, Step 1 to 3 are bhaavana only. Even then, without this body (mentally), how can we visualize sahasraara mentally?.Why the bijas should be recited 16 times only?. Why not any other number of times?In case of agni bija, Ram, is it not sufficient to recite only one time? Because agni is powerful and gets fire immediately after it lit up.The procedure given in the text is exactly as per the Sutra without any deviation. Comments above are doubts only, anyone may clarify.16. Vignotsāraṇam विग्नोत्सारणम्While reciting this mantra following procedure is to be followed here: a) Make sound by using right index and middle finger on the left palm. Move both hands roundly in the air while making sound.b) Hit ground floor with left leg anklec) Put head slightly upward and see aggressively into the airAbove three steps should be followed simultaneously. 

Verse 21 Varivasyā-rahasyaṁ says, "tasmāt lalāṭamadhyaṁ tārtīyaṁ" which means "from that till the center of the forehead is the third kūṭa" where that refers to ājñā cakra referred in the previous kūṭa.

Verse 21 Varivasyā-rahasyaṁ says, "tasmāt lalāṭamadhyaṁ tārtīyaṁ" which means "from that till the center of the forehead is the third kūṭa" where that refers to ājñā cakra referred in the previous kūṭa.

It is good that you brought the reference of "paro rajasi savadom". Please write a small article on purna Gayatri, emphasising on chaturdha pada, when you have time. I will appreciate if you can informe me (email on my website) when you post it.ThanksA Venkat http://www.rothom.net/  

It is good that you brought the reference of "paro rajasi savadom". Please write a small article on purna Gayatri, emphasising on chaturdha pada, when you have time. I will appreciate if you can informe me (email on my website) when you post it. Thanks A Venkat http://www.rothom.net/  

About the "third kuta", It is stated as " ....... This kūṭa is to be contemplated from anāhata cakra to the middle of the forehead in ..... ". Is there a typing error? Is it "anahata" Or "Ajna"? Contemplation is to be from "ajna cakra" to the "top of the head?" Or is there an error in my comprehension? Thanks A Venkat

About the "third kuta", It is stated as " ....... This kūṭa is to be contemplated from anāhata cakra to the middle of the forehead in ..... ". Is there a typing error? Is it "anahata" Or "Ajna"? Contemplation is to be from "ajna cakra" to the "top of the head?" Or is there an error in my comprehension? Thanks A Venkat

Purpose of Hatha Yoga and Tantra Yoga are not the same. It's like saying - I boil milk this way before drinking, so I will also boil curd because curd is derived from milk. Doesn't make sense, does it? One should stick to the pramana specific to Srividya as the Upasana here is of Srividya and this is not Hatha Yoga. That's why these things need to be learned from a "teacher" who has gone through the grind, understands the intricacies, is equally well-versed in scriptures and practical realization. Amateurish information and assumptions made on the fly without proper logic can be harmful in Sadhana. Purnananda Yati, Krishnananda agamavagisha all teach pranayama starting from pingala and not ida. Please do not twist and turn teachings without proper understanding of the significance. Approach to Bhutashuddhi is different in different cases. While Hatha yoga uses sthoola panchaka, tantra uses sukshma and susukshma panchakas, pancha makara being one of them. The entire approach of Bhutashuddhi is different in the case of Tantra as elements here are not mere physical or astral elements like in Hatha Yoga but enlightened vibhutis of Devi, its a whole different deal. While Hatha Yoga starts with Muladhara, the energies in Tantra are more heart-based (hence starting from Pingala) as sadhak would have already undergone shaktipat and Devi would have appeared in navel chakra. Please approach a Guru who knows what he is talking to understand such intricate details.

Dear Sir,I feel, nityotsava is related to Srividya and what we are doing puja here is also part and part of Srividya. I am not denying your point here. In sastras there are different opinions on same topics. One example, in Arunam,(aaranya paathaka) it was said that "Asta Chakra Navadwara". But we use Shasta or sapta chakras apart from sukshma chakras. Hope, I have conveyed what I am intentned.Regards,

It is said in Nityotsavaश्वाससमीरं पिङ्गलाय नाड्या अन्तराकृष्यśvāsasamīraṁ piṅgalāya nāḍyā antarākṛṣyaThis is what you have mentioned and as per this, what you say is right. But have a look at the following explanation. Piṅgala nāḍi – sun – right nostril; iḍa nāḍi – moon – left nostril. There are six inhalations and exhalations.First inhalation is uniting individual soul with the Supreme Self. Moon represents the individual soul which is contemplated to unite with the Self, which is the sun. As individual soul is drawn towards the Self, hence left nostril is used. Second inhalation is through right nostril to dry the bodies referred in the article. Only sun rays can burn and hence the right nostril is mentioned, as sun has the capacity to burn. Here, burning does not mean complete burning of the body. It refers to the energisation of the body with sun light. Third inhalation is through left nostril to dry the burnt body. This is generally known as “vastrakhāya” which means it is dried not under the direct sunlight. Herbs are dried only this way in order to preserve their medicinal properties. The same concept is applied here. Fourth inhalation is to make the nectar flow from candrmaṇḍala near sahasrāra. Unless inhalation is done through the right nostril (sun), sudhā (nectar) cannot flow, as the consistency of sudhā needs to be loosened in order to flow down. If inhalation is done through the left nostril, loosening of its consistency is not possible. Fifth inhalation is about recreation of the burnt and dried body (of impurities and not in literal sense). Creation is possible only with the sun and hence inhalation is through the right nostril (sun).Sixth and final inhalation is to place the individual soul at mūlādhāra. In the first inhalation, the individual soul was taken to the Self using left nostril. Using the same left nostril, the individual soul is placed in its original position after purifying it through the above process. Haṭhayoga Pradīpaka (II.7) says that in any prāṇāyama, one should begin inhalation with the left nostril (iḍa nāḍi). Yoga CūḍāmaṇiUpaniṣad (98) also says that first breath should be drawn through the left nostril and exhaled through right nostril. If this practice is followed for two months, energy channels are purified within two months. Since the purpose of bhūtaśuddhi is only purification, it would be advisable to follow what is described in the texts. Most of the texts follow what is described in Haṭhayoga Pradīpaka and Yoga CūḍāmaṇiUpaniṣad, as they are logical. Let us await for more responses on this from others.