Professional Documents
Culture Documents
Purnanandalahari-Sept 2014
Purnanandalahari-Sept 2014
mwm - 2
Ss -6
|| apr lq ||
Table of Contents:
#
Topics
Page
Introduction
Devi AshtAngam
13
23
37
39
41
10
43
11
44
12
46
13
52
|| zuS apr lq ||
Introduction
We thank ShrI yOgAmbA samEta AtmAnandanAthA (Shri Ramesh Kutticad) for sharing
the beautiful photos and answering the sadA vidyA anusaMhatiH section of this issue.
Su ql Aq
ASaU mUzuxr Ar muiql Suqll wQzi iiuiqM xMs mmgc x
xij xWU iUkl AlaW MUhr mUz Fku pupq l bh iiu qWMsm S
cxiiu Msm j iuM iiu qWra Z xSzu iiu ra S c iiu mUui a DU iiu
uw - ssimUxlSUmUpUM mxSxSkrj rj z (em q) xmrqq
luirwr |
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
AUG 26
AUG 27
AUG 28
AUG 29
A mi
z alk
A MqU
lllSlj
A mi
w AMz
A paqsl
xirllSlj
A mi
x ur
C lirYs
mhllSlj
A mi
W u
D phQ
xupullSlj
A - MU
L - MU
c - MU
i - MU
AUG 30
AUG 31
SEP 1
SEP 2
A mi
V es
E uuxl
mipllSlj
A mi
mju
F ueU
xpallSlj
A AS
A zu
G zuSi
mMzllSlj
A AS
M z
H iuUi
uqzllSlj
r - MU
A - MU
L - MU
c - MU
SEP 3
SEP 4
SEP 5
SEP 6
A AS
Z xSzu
s MsxlSU
AllSllSlj
A AS
a DU
s lir
lllSlj
A AS
b xukr
L lsmiM
xirllSlj
A AS
X qr
L uer
mhllSlj
i - MU
r - MU
A - MU
L - MU
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
qx
iiu Sux
Sl lirr
uxU
bOMSr
SEP 7
SEP 8
SEP 9
SEP 10
A AS
c Ms
A AS
N Au
A xuqs
A eusqsl
xupullSlj
mipllSlj
A AS
e Ua
A c
xpallSlj
A AS
f Ms
A c
mMzllSlj
c - MU
i - MU
r - MU
A - MU
SEP 11
SEP 12
SEP 13
SEP 14
A AS
g lri
uqzllSlj
A AS
O mw
A xuqs
AllSllSlj
A AS
P mMi
L uer
lllSlj
A AS
Q AWMU
L lsmiM
xirllSlj
L - MU
c - MU
i - MU
r - MU
SEP 15
SEP 16
SEP 17
SEP 18
A AS
R o
s lir
mhllSlj
A AS
h qlx
s MsxlSU
xupullSlj
A AS
i
H iuUi
mipllSlj
A AS
j iuM
G zuSi
xpallSlj
A - MU
L - MU
c - MU
i - MU
SEP 19
SEP 20
SEP 21
SEP 22
A AS
S c
F ueU
mMzllSlj
A AS
k e
E uuxl
uqzllSlj
A AS
l bh
D phQ
AllSllSlj
A AS
m uM
C lirYs
lllSlj
r - MU
A - MU
L - MU
c - MU
SEP 23
SEP 24
SEP 25
SEP 26
A AS
T mh
A paqsl
xirllSlj
A AS
o mS
A MqU
mhllSlj
A AS
p mr
A MqU
xupullSlj
A AS
q Emxj
A paqsl
mipllSlj
i - MU
r - MU
A - MU
L - MU
A eusqsl
mu Slpr
America
Aquxr
qx xUli
mhq
Mwh Aq
Mwh ciSz
Aquxr
India
25 AUG 2014
25 Aug 2014
16 Sep 2014
17 Sep 2014
8 Sep 2014
8 Sep 2014
15 Sep 2014
16 Sep 2014
22 Sep 2014
23 Sep 2014
23 Sep 2014
24 Sep 2014
Alr me Slpr
America
zYs cij
Mwh cij
India
29 Aug 2014
29 Aug 2014
12 Sep 2014
12 Sep 2014
uzw mu Slpr
Vinayaka Cathurthi
Rishi Panchami
MahAlaya amAvAsyA
America
India
29 Aug 2014
29 Aug 2014
30 Aug 2014
30 Aug 2014
23 Sep 2014
24 Sep 2014
L
L
L
L
L
L
10
Mxq
Mxq
Mxq
Mxq
Mxq
Mxq
Cover the vessel with a clean cloth. Keep it aside in a clean place. On the next day
during paurami pja, add in the resolve (sankalpa)
11
Nqxi qWql em q
Axr Nqxiqo qW qlxr
pUu Gw
xqO NlS
Nqxiqo Sui
W W oe | xuW z | qqpxSkrj em ulra |
qsl urmM Mri |
MUlrx
Alrx
ppuxuU Ci Saolk |
15
mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMr Aqi qWlu Msmrq |
x xuiqMr iqosS xqximcUl Msmrq |
Nqxi qs
There are numerous variations of ChinnamastA mantras and hence we are not
providing the actual mantra to avoid confusion. Each guru mandalam follows a
particular variation. The most prominent mantra is the 16 letter mantra and we suggest
that the mantra given by the Guru be used here.
be chanted
before and after the mula mantra. There are two variations of this one is to chant just
108 time before the chanting of mula mantra and once the mula mantra is
(Nqxi qs )
Nqxi ar ql
uUclr uW Nqxir kqW i Su mcSri |
16
Molk zu zu qs
W Molk zur xuW |
(Szqx emi)
Nqxi A Sui
k pUu - ue eusl Wl Wl xupil W TO | (mqlq - piQqU
il)
ulMwh - oqZ TO TO (QqU il)
UMUh xUZ ql - ueUZ xUZ W W TO |
(MMshu il lxW zUp Am ASui xi)
wQ lrx
ppuxuU Ci Sauqa |
17
krlq
mirsRmS xSu SkigNzU MiM
lSaux xuMolkzhixkkUqmoliqqS |
laozUqhllrl imssiq
UirxqlpumUSRlkrruxpq ||
S cixiuqcMUMlijMmmU
WxiprlSki Ueahpu lqlmxuhl |
SurzNMolki mSixakUqmoliqS
laozUqhqluS krrxSxxU ||
mirsRmSMolkuasSqmoliqS
xwmsr xqxipulqp qiqx |
z xm mUimU paui lql mUQMl
krr krlmU xS xulr p pimS ||
uuk Nqxi krlq
1.
pxulqhQs qkra lezUzN uMhsM
xTUxr mmoSsxukU uq MU opiq |
rpxUixqUmUai xZr le QMluhlr
mUSzr qSMsi Nqxi pe ||
18
2.
xulp lUe krrS uMxi xiq |
iimMzqkr i qhQs chQUcw || 1 ||
emMzqxMz UolkMxpq |
Ue xiuiqUZ rlqhQs qhQiq || 2 ||
qkr i i qWSu xrMOxqmpq |
Nqxi MU uq kUrli xuqxiMq || 3 ||
mxUiqZ Su ssWla eMq |
moi UkU kU leMPulaiq || 4 ||
uMhMzmz c llmwm xqluiq |
Sh c MU M qhQqsupwiq || 5 ||
SaqoU qWbU mirsRmS xjiq |
AxjqskU Su larmuilq || 6 ||
UiMqmU c xS krri qh |
xS wQzuwr mlimrkUq || 7 ||
umUi Uix krrSiqlpu |
rlqS xR ucxl xxjiq || 8 ||
QMluhlr uqShrai |
SuascNsS kUml mMuliq || 9 ||
19
20
mgcme
s mjuriqMr alk Msmrq |
W AMziqMr mwmh Msmrq |
r uruiqMr km Msmrq |
U AalriqMr Sm Msmrq |
u AqiiqMr Aqi qWlu Msmrq |
x xuiqMr iqosS xqximcUl Msmrq |
21
22
Nqxi AuUh me q
mP me
q qhQMS mUiiur lq |
err lq |
uerr lq |
Aeir lq |
AmUeir lq |
lirr lq |
usxlr lq |
Sakr lq |
AbUr lq |
qsr lq |
23
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
L
L
L
L
L
L
L
L
L
A sqr lq - zUx
A sr lq - qZui
C zur lq - Sl
D qrr lq - uql
E uhr lq - SMh
F oyqr lq - uqMh
G uwhur lq - SlxmO
H US lq - uqlxmO
s Dr lq - SrMms
24
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
L
s err lq - uqMms
L mr lq - Fku
L uhl lq - AkU
A QMlr lq - FkuSlim
A MUsr lq - AkSlim
A uMUsr lq - ea
A bUr lq - MhP
M xuU zYir lq - SroWqs
Z Msr lq - SrMmU
a Zlr lq - Srqholk
b chQr lq - SrMUsqs
X pUur lq - SrMUsra
c msr lq - uqoWqs
c ClShr lq - uqMmU
e TOMr lq - uqqholk
f WUhr lq - uqMUsqs
g ralr lq - uqMUsra
O mMzlr lq - Sqs
P uehr lq - Srell
Q xir lq - SrasT
R mir lq - SrmSsqs
h Uqr lq - SrmSsra
i Saqor lq - uqqs
j qWbUr lq - uqell
S qMzr lq - uqasT
k cSrr lq - uqmSsqs
l cqhQr lq - uqmSsra
m Nqxir lq - Srm
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
Ys
L
L
L
L
L
L
L
L
L
L
L
L
L
L
T pqr lq - uqm
o WUhr lq - m
p mllr lq - lp
q mapr lq - ePU
r mwmhr lq - Sr
U cWxlr lq - SM
s uerr lq - asm
u qsr lq - uqM
z Mlir lq - SrSSMUlsrli
w qslr lq - SrSuqMUlsrli
x iUhr lq - SrSSmSlsrli
W qWSr lq - SrSuqmSlsrli
V Axjqsr lq - MSmSsrli
larmuilr lq - MSoUlkli
mirsRmSMolkuasSqmoliqS
xwmsr xqxipulqp qiqx |
z xm mUimU paui lql mUQMl
krr krlmU xS xulr p pimS ||
(Nqxi qs) | Nqxiqor lq | - AuWi pu | - AuWl qS
mSzr
(Nqxi qs) | Nqxiqor lq | -xjmi pu | - xjmh qS
mSzr
(Nqxi qs) | Nqxiqor lq | -xxji pu | - xxji qS
mSzr
(Nqxi qs) | Nqxiqor lq | -xk pu | - xk qS
mSzr
(Nqxi qs) | Nqxiqor lq | -- xqqZ pu | - xqqZ qS
mSzr
(Nqxi qs) | Nqxiqor lq | -AuMhPi pu | AuMhQlqS mSzr
(Nqxi qs) | Nqxiqor lq | Nqxiqo mSM
merq lq | - ulSl Sl rl qS mSzr
rj z wQz EmcU me mgcmcU me u Mi | ulSl kl rl qS
mSzr |
(Do Shodasa upacara puja or panchopacara depending on the time and convenience)
26
wQ imhq
A Zr Srr xuW | Srr lq | Sr z mSM merq
imrq lq |
D xZr zUx xuW | zUx xuW | zU z mSM merq
imrq lq |
F xuer zZr xuW | zZr uwO | zZ z mSM merq
imrq lq |
L mzr Mucr xuW | Mucr W | Muc z mSM merq
imrq lq |
A Azr lrr xuW | lrr uwO | l z mSM
merq imrq lq |
A xUUxUr Axr xuW | Axr TO | Ax z mSM
merq imrq lq |
27
35
36
37
38
39
40
Nqxi Sr xiq
41
42
43
44
45
Sri Bhaskararaya Maki, our most venerated Sri Vidya upasaka has written many
commentaries and authored independent works on the Sri Vidya Tantra Shastra. The
commentaries on Nitya shodasikarnava, Rahasya nama sahasra, the three Upanishads
Kaula, Tripura and Bhavana, Durga saptasati, Ganesa sahasranama, Siva asttotra
sata nama, Natha navaratna malika, Lalitha parishista tantra are to name a few. The
main independent work, Varivasya Ranasya also has his commentary.
Sri Bhaskararaya was born to his parents on due observance of vows to the Sun. Thus
we find his name and all the names of his commentaries are linked to Sun (Surya).
Thus we find the commentary of LalitA sahasranAma named as Saubhagya BhAskara,
interestingly divided into twelve sections each named after a kalA of Surya, the pUrva
bhAga and uttarabhAga with the first and last kalA and the SahasranAma names are
divided into groups of hundred each and are named after the middle ten sUrya kalA.
Varivasyaa Rahasyaas commentary is called prakAsha- the brightness aspect of
Surya. The Nitya shodasikarnava commentary is called setu bandha, the subtle
connection is that the setu bandhana was done by Sri Rama of the Surya Vamsa. The
Durga saptasati commentary is called guptavati- the key note here is to understand the
gupta- secret of the inner light, which is praised by the gayatri mantra, Savitaa. The
Ganesa sahasranama has the commentary called khadhyota literally will mean a firefly, but by break up of that word as kha+dyota will mean shining in the skies- which is
Surya. Lalita parishista tantras commentary is called guru keelaka- here guru means
big (heavy) and keelaka is the axle, the big axle for existence is none other than Surya
himself. . Natha navaratna mala has the commentary called manjushaa. which means
receptacle, here we can understand this as the body which will be a fit receptacle for
grace, traditionally (astrologically) the body is from the father and the relevant planet is
Surya (Pitru karaka).
46
These commentaries are full of very high intellectual and inspired brilliant analysis of the
said texts. Some of the analysis, which has been of particular interest to the aspirants
and to this small child, is being discussed.
Nitya Shodasikarnava tantra:
In the mantra uddara of the saadhya siddha Asana, which is also the bija of the sixth
avarana cakresvari, we find the following:-Take the first two bijas of tripurasundari, the
third cakresvari and add to it the bija made of toya, shakra and sakti. This will be the
mantra of the sixth cakreshvari.
In his commentary we find:- the toyawater bija as va, shakra is indra and his bija is la
and sakti as e the eleventh vowel as said in the sarvasiddhikara stotra ganesha
graha nakshatra. Yad ekaadasam aadhaaram bijam kona trayotdbhavam. The
combination will result in the bija vlem. He also cautions that the fist syllable is not the
third of the p series. (See more on this in the article sashtaavarana devata thoughts)
In the meaning called of the verse vaaguraa mula valaye representing the
kaulikaartha of the pancadasi vidya, he has explained that this meaning has a simile of
the fishermans net, though seems to have a lot of links, they all are held in the hand of
the fisherman. Like wise there will seem many lineages and procedures, but in spirit the
truth is that all of these lineages have been initiated by the single guru, who is the Lord
Shiva himself. He then gives us a picture of the lineage from the top as: The Initial
spanda to create in the Nirguna Parabrahman resulted in the subtle sound energy being
manifested in the subtle space. This energy took the form of Svaccahnda bhairava and
unfolded the Tantras in a very secret coded form and revealed them to anAsrita siva,
who elaborated them to shAntAtItA devi. She revealed them to SadAsiva, who made
them into the five amnAyA (pathway), Isvara, who is the vidyesvara, then revealed them
to srikhantadi devatas. In this line is our worshipful preceptor, from whom these
meanings are revealed.
47
In the meaning called sampradaya artha, wherein the identity of the moola mantra
(pancadasi) with the thirty six tattvas is discussed, we find an elaboration as follows:
E represents the tatvAtIta parasiva state. The three nada represent the Siva, sakthi,
suddavidya and prakruti. The three m represent the sadasiva, Isvara, suddavidya,
maya, kalA, avidyA, rAga kAla and niyati. Ahamkara, bhuddi and manas are
represented by three k and ten a. The karmendrya (vak pani pada payu),
gynanendrya ( srotra tvak cakshu jihva ghrana), panca bhuta (akasa vayu vahni jala
prthvi) and tanmatra (sabda sparsa rupa rasa gandha) are represented by five h, four
I, three r , two s and threeL
The five sabda gunas are represented by five h
The four sparsa gunas are represented by four I
The three rupa gunas are represented by three r
The two rasa gunas are represented by twos
The gandha guna is represented by three L- there are three to signify the three worlds.
The ten a also signify the various states of jives and their multiplicity.
The three k also represent the three states of upasaka sakala, vigynakala and
pralayakala.
Kaula Upanidhad:
This short Upanishad has an excellent commentary by Sri Bhaskararaya. One of the
senior upasakas commented that without this commentary one is sure to be misled by
the sutras (phrases) of this Upanishad.
48
negative.
He divides the sutras in to the adhikaari bheda (Difference due to the position of
understanding). Thus reconciling the sutras dharma viruddhaa kaaryaah, dharma
vihitaah na kaaryaah. explaining them as the uttama adhikaris state and not the
initiates rule.
Another interesting revelation on the sutra anyaayo nyaayah He is of the opinion that
each has their own reasoning and logic to follow a certain path. Unless qualified, the
aspirant in the higher level of consciousness should not confuse the common man on
the sadhana path details, and in na ganayet kamapi- the aspirant should not
acknowledge even the creator (Brahma), in case of dispute on the sadhana path, which
implies self confidence in the path after through understanding by study.
Tripura Upanidhad:
In this Upanishad of the Rg veda, Lots of practical pointers have been explained by him.
The emergence of The Sri Cakra from a bindu to triangle, then to the eight, then the two
ten triangle and the fourteen are explained in the rg with numbers identifying each
number with the aggregate of triangles, thus we have three, eleven, twenty one , thirty
one and forty four said in the stanza.
With respect to the makaaraas said in parisrutam jhasham+ , he is of the opinion that
the order of the makraaraas which is said, is of utmost importance and the use of a
latter makaaraa on availability is not acceptable if the previous makaara is not available
as such. So when we are using a substitute for a makaara the latter makaaras are also
to be substituted.
In the latter part of the same line nivedayan devataayai mahatyai svatmeekrtya he is
of the opinion that there should not be a time gap between nivedana and
svaatmekarana, he says that this corollary is because of the style in which it is said
49
He also defends the usage of the first makaara, it is interesting to read, in comparison to
the astanga yoga and says even after your Samadhi in that karma you are back into this
world, so what effect it had?. He compares using the first to a boat ride, saying that as
the effect lasts even after alighting from a boat we have to focus with the help of the
makaara in our self.
Later while commenting on the last rg (verse), he says that a state wherein the same
identity is enforced in the conscious without these makaaraas is the ultimate goal of this
Upanishad.
He decodes the specific patterns of the Vedic chanting from the words in last line and
proclaims that chanting this Upanishad will bestow benefits of chanting all the four
Vedas.
Since this Upanishad ends with pranava, he elucidates that Sri Vidya karma is also to
be adopted by the people with total renunciation.
Bhavanopanidhad:
This Upanishad is the foremost in his commentaries, he has also written a prayoga
vidhi- ritualistic manual for usage of this Upanishad.
The identification of the navanathas with the body nine apertures, the six rithus (two
month division) with rasas as said in texts of ayurveda, the reasoning for the order of
the rasa in the first enclosure are of brilliant analysis and deductions
The essence of all shastras is found in the commentary of nirupadiaka + etasya
vimarshah. The Atman which has no attribute is called Mahakameshvara and with the
attribute of bliss is called Lalithambika and with the our internal organs of cognition (
manas bhuddhi amhkara and chitta) is called sadhas, this oneness is the red color
stated . The parkas and vimarsha carana explanation is a mantra by itself.
Durga Sapatsati:
The meaning of candi navakshari in verse at the beginning is a rare treasure.
50
With respect to mantra sastra he decodes the first sloka saavarni soorya tanayo+
mama to various bijas like para sauh, maya- hrim, varahaa glaum, nrsimha
kshraum. Let us see the parra bija : Saa varnih the letter sa. Manuh represents the
number fourteen, since the numbers of manus are there in each manvantra. This will
point to the fourteenth vowel- au and take the visarga at the end of the line, to find the
para bija sa+au+h = sauh.
Similarly all other bijas have been extracted.
In the first chapter, we find a slokamadhu kaitabhau duraatmanau+ will have a
seventeen syllable in contrast to the sixteen of a half anushtub meter. He reconciles the
text saying it is aarsham said by the rishi and we cannot correct it.
Lalitha sahasra nama saubhagya bhaskara:
This commentary is the jewel among his works. As said earlier, the breakup of the
chapters itself is very fascinating. The second chapter beings with the discussion of
pranava and its difference with thirteenth vowel, and concludes on the scarce use of
pranava which is to be pronounced in a three and half matraa duration ,while the
thirteenth vowel is a single matraa ( matraa is a unit of time). With his unique innovative
genius, he unfolds mantras from each nama. The nityaa nityaa mantra, bhuvaneshvari,
pancadasi vidya, bhairavi vidya are some of the best elucidation of the mantra from the
text.
These gems are shown here for kindling the interest of sadhakas in further reading and
imbibing the foundation of knowledge from Bhaskararaya.
51
xS ulxWi
-
Answers by AtmAnandanAtha
(Since there have been repeated questions in last few months, we shall review the earlier
said answers for their benefit)
1.
Hours .
Min
4.00
6.24
**
12.00
6.24
**
4.00
6.24
**
**
6.24
**
Purva vyapti
(nazhikai)
10
16
**
30
16
**
10
16
**
**
16
**
Masa
mesha
rishabha
mithuna
kataka
simha
kanya
tula
vrischika
dhanur
makara
kumba
meena
Uttara
vyapti
(nazhikai)
10
**
16
**
**
16
10
**
16
24
**
16
Hours
. Min
4.00
**
6.24
**
**
6.24
4.00
**
6.24
9.36
**
6.24
We can choose a time which falls in the above time slot for the naimittika saparya of
mAsa saMkramaNa. If it coincide with the nitya saparya of the daytime, then the
Avarana pooja is done a second time after offering small naivedya at the end of the first
round. The special offerings are to me made at the end of second avarana pooja . Else,
do the prayascitta of 108 japa for the nitya saparya and perform the special naimittika
arcana.
52
mantra japamaham r
should be done on five days of a month is called naimittika saparya namely (a)
amaavasya (b) pournami (c) krshnapaka astami (d) krshna paka caturdasi (e) first
day of the solar month. We have to perform these naimittika saparyas with more
devotion and specially made offerings. (panca parvasu vishesharchanam kuryaatParasurama kalpasutra) The reckoning of these dates is such that these tithis shall be
present in the sunset time (pradosha kaala) up to two hours into night. If two days have
equal durations of these tithis, then the day wherein the tithi is longer in the night shall
be chosen. The repentance (prayascitta) of non-performance of this is one thousand
and eight chant of the pacadai vidya with a sankalpa naimittilka krama karana
ashaktatvaat asttottara sahsara vaara mla mantra japamaham r guror aagynayaa
karishye. Please note that these two are two different poojas. One should not neglect
doing saparya (either nitya or naimittika) for more than a month, else the dika is said to
be lost and we have to get dika again. This is also the reason of saamaayika pooja
inclusion in saparya, which implies that one should at least participate in a pooja, if
doing pooja is a constraint.
53
special poojas (naimittika pooja) , the tithi prevalent at the time of pooja is to be
taken as that days nitya in the nitya devi arcahna of this saparya.
4. If Guru is present in a pooja, but if another person is doing pooja, how the
sishyas should perform Samayika pooja? Whether through Guru or with the
Sadhaka, who does the pooja? Explain about the correct method of athma pathra
samarpanam after Samayika pooja?
It is very auspicious to do the pooja in the presence of r Guru. The shishya
should receive the vishesharghya through r Guru or get it touched by him.
Worship the guru paduka in the guru, the parama guru on his head and the
parameshti guru on the paramagurus head (imagine this mentally). Then atma
catushtaya are to be worshipped in his heart, and devta tarpana on the pooja
peeta. After reciting the tattva shodhana mantras, the request to offer into the
cidagni (Hoshyami) should be cleared by r Guru (Jushasva/Juhoti). Clean the
patra and offer the patra with dakshina to r Guru only in his hand. It is the
prerogative of r Guru to do samarpana of the offered to the pooja peeta through
sadhaka, who does the pooja.
54
- 603
55