Because of one single comment we lost a very good series. I can understand your feelings and respect for your guruji. Hope Guruji will guide us and he will shower his blessings to get more knowledge on navavarana pooja. will you come back guruji?

Om Tat Sat and many many thanks.

The following poem was composed by a young person who pursues Śrī Vidyā. This poem was published by him in our discussion forum on July 31, 2013. What is Śrī Vidyā

Dear Sir,It's very painful for us too such valuable knowledge is not coming out from good upasaka. My sincere gratitude to you and the greatwork.I have only one suggestion you can block the comments section in the blog and ask anyone who really need explanation can email. a general email can be created for Manblunder. This avoid undue criticism. also the answers for sincere seekers question can be written in the next articles.WE BELIEVE By the grace of Sri guru we wish the service of DEVI will continue.with loveV Kumaraguru

It is said that verses 18 and 19 have this kind of effect.

On a material level, this verse seems to give the ability to attract women. What are your thoughts?Thank you sir.

Can I know the contact details of this anonymous? This is for my academic interest only.My contact details are:AUM.Ravi - 9440907930E-Mail: aumravi@ntpc.co.in

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.