The ten hand gestures - the Dasa Mudras
It is at this point that you show the ten hand mudras. Each of these gestures is associated with one of the chakras in the Sri Chakra. There are nine mudras: dram (shubda -Can I talk to you?), drim (sparsha - Can I touch you?) klim(rupa - Can I see you nude?), blum (rasa - Can I kiss you?), sah(gandha - Can I apply perfumes to your body? ) these are the five sensory modes of perception, plus krom (ankusham - Stop me where you wish to.), hasakhaphrem (Let's forget that we are separate individuals and fly together in space outofthebody.), hsaum (May I place my seed in you? The seed is the seed of knowledge. ), and aim (represents the yoni). In the Lalita Sahasranama it says she is to be worshipped by ten mudras "Dasamudra samaradhya".
The krom (ankusham) is saying, "If I am overstepping the boundaries laid down by you, please stop me. In Tantra the woman is the teacher. She is the guru, the leader of the whole flow. She has to decide where to draw that line and the sadhaka should never transgress that line. If she says, you worship my feet, then he has no right to worship any other part of her body. That is the golden rule. If you violate the entity you are worshipping, then it is no longer worship. That is the beauty of the sastra here.
Hasakhaphrem is where you cross your arms and make the yoni mudra. Crossing your arms , exchanging the right and left means if you are Siva you are becoming shakti, and if you are Shakti you are becoming Siva. Your awareness extends into her and hers into you. You become her and she becomes you. You are both Siva and Shakti. Imagine that there is a tube between you and you are shuttling back and forth between Siva and Shakti. That is the experience of the SivaShakti samarasya state. Your lingam is projecting into her and her lingam is projecting into you. It is a twoway union. This is called the Samarasya Swarupam. This projection of alternating energy of bliss which is going back and forth. It comes up to the navel center, then it comes up to the heart to heart center, then to the neck to neck center, then to the eyebrow centers and then the two merge into one. Instead of being an oscillation it becomes a closed circle. This is where the Bhoga becomes Yoga. In the Yoga the Bhoga is still experienced.
By showing these mudras you are asking her where to draw the limits. Hasakhaphrem is saying, "Let's forget that we are two entities. Let's get out of our body consciousness and move freely in space".
When you make the yoni mudra you have three sets of lingas and yonis. The fourpetal lotus created by the long fingers forming a triangle with the four fingers projecting into them is the main yoni and lingams. It represents the muladhara and swaddhisthana chakras, the srusti aspects of creation. One set of yoni lingas represents the manipura/anahata chakra where Lakshmi and Visnu reside, the stiti aspect. One set of yonilingas represents the visshudi/ajna chakras which are the laya aspects. And beyond that is the Sahasrara which merges with the cosmos and has no form. So all seven chakras are found in the Yoni mudra. That is why it is really called the Sarva Yoni Mudra. You show all these mudras and then if she agrees and decides to be your guru, she shows the trikanda mudra, which is the tenth mudra. It is made like the yoni mudra with the little fingers extended outwards.
Padukam pujayami tarpayami namah (I worship and offer water libations to your Feet)
From this point onwards at the end of each mantra you say sri padukam pujayami tarpayami namah. If you look at the two feet standing together, you will see that they also form a yoni. When you worship the feet you worship them as you do the yoni. We receive the energy from the feet of our guru, our shakti.
When you are very young, before the age of puberty, you can still have an orgasm. That orgasm is not at the genitals but it is shown as a jerk in the big toe. The shakti flows from the left foot's big toe. We receive the energy from the underside of the big toe. Even before puberty at the age of five onwards children feel this orgasmic sensation.
The Angadevatas
You offer the anga nyasam to the different parts of Devi's body and your body. You can actually touch those portions or she can do them with you. This is the meaning of seeing the four hands of the pictures and murtis of the Deities. Two hands belong to you and two hands belong to her. You are not separate, you are one. The order of touching the points around the Sri Chakra is the same as you have done for the samanargyam.
Nitya Devatas Puja
In the Sri Cakra Puja we also worship the Nitya Devatas around the central triangle , along with all the sanskrit vowels. The word Nitya in Sanskrit means a unit of time. The nityas are the different aspects of space, the different phases of the moon, the tithis. The word time is Kala. A part of time is the nityas, the digits of the moon. They are visualized being around the Devi's neck. You start with amavasya, the new moon and go to pournami, the full moon. You move around the central triangle in an anticlockwise direction. But if you do the worship to the Devi, you move around her neck in a clockwise direction. In the Sri Cakra Puja the worship is usually confined to the recitation of the mula mantra of the nitya devata and sometimes a short puja to each of them.
The mula mantras are all channels of energy and not very translatable. With each mantra you first
recite one vowel. These are to help you to memorize the whole thing to be able to do it internally. You tend to forget where you are. The letters provide continuity to the next mantra. You remember the beginning and the last vowel and they link to the next one. They are also pointers to where your awareness is to be located around the visshudhi chakra.
The nitya devatas are also identified with the fifteen syllabled mantra, the Pancadasi. Each syllable of the Pancadasi mantra is recited on its associated day or nitya. The syllables of the mantra refer to the eternal, formless aspects of the cosmos (Siva) or the material universe and its maya (Sakti). It is considered appropriate to do the worship of the Devi on the days associatated with the Sakti and not on days associated with Siva.
The Tithis or Nityas
1st day - K - associated with Siva - not good for puja
2nd day - E - " Sakti - good
3rd day - I - " sakti - good
4th day - La - " sakti - good
5th day - Hrim - " with Siva & Sakti - excellent for puja
6th day - Ha - " with Siva - not good
7th day - Sa - " sakti - good
8th day - Ka - " Siva - not good
9th day - Ha - "Siva - not good
10th day - La - "Sakti - good
11th day - Hrim - "with Siva & Sakti - excellent ( "ekadasi")
12th day - Sa - "Sakti - good
13th day - Ka - " Siva - not good
14th day - La - "Sakti - good
15th day - Hrim - "with Siva and Sakti - excellent (Purnima full moonday)
The same thing relates to the waning of the moon until you reach New Moon or Amavasya which is considered very good for puja.
In addition to this association of the Nityas to the Pancadasi mantra, in a tantric puja, each of the Nitya Devatas is associated to a point on the body of the Devi where you are to worship her every day in order to excite her and bring about orgasm. The references to this form of worship is given in the Kama Sutras and in ___________??
It is at this point that you show the ten hand mudras. Each of these gestures is associated with one of the chakras in the Sri Chakra. There are nine mudras: dram (shubda -Can I talk to you?), drim (sparsha - Can I touch you?) klim(rupa - Can I see you nude?), blum (rasa - Can I kiss you?), sah(gandha - Can I apply perfumes to your body? ) these are the five sensory modes of perception, plus krom (ankusham - Stop me where you wish to.), hasakhaphrem (Let's forget that we are separate individuals and fly together in space outofthebody.), hsaum (May I place my seed in you? The seed is the seed of knowledge. ), and aim (represents the yoni). In the Lalita Sahasranama it says she is to be worshipped by ten mudras "Dasamudra samaradhya".
The krom (ankusham) is saying, "If I am overstepping the boundaries laid down by you, please stop me. In Tantra the woman is the teacher. She is the guru, the leader of the whole flow. She has to decide where to draw that line and the sadhaka should never transgress that line. If she says, you worship my feet, then he has no right to worship any other part of her body. That is the golden rule. If you violate the entity you are worshipping, then it is no longer worship. That is the beauty of the sastra here.
Hasakhaphrem is where you cross your arms and make the yoni mudra. Crossing your arms , exchanging the right and left means if you are Siva you are becoming shakti, and if you are Shakti you are becoming Siva. Your awareness extends into her and hers into you. You become her and she becomes you. You are both Siva and Shakti. Imagine that there is a tube between you and you are shuttling back and forth between Siva and Shakti. That is the experience of the SivaShakti samarasya state. Your lingam is projecting into her and her lingam is projecting into you. It is a twoway union. This is called the Samarasya Swarupam. This projection of alternating energy of bliss which is going back and forth. It comes up to the navel center, then it comes up to the heart to heart center, then to the neck to neck center, then to the eyebrow centers and then the two merge into one. Instead of being an oscillation it becomes a closed circle. This is where the Bhoga becomes Yoga. In the Yoga the Bhoga is still experienced.
By showing these mudras you are asking her where to draw the limits. Hasakhaphrem is saying, "Let's forget that we are two entities. Let's get out of our body consciousness and move freely in space".
When you make the yoni mudra you have three sets of lingas and yonis. The fourpetal lotus created by the long fingers forming a triangle with the four fingers projecting into them is the main yoni and lingams. It represents the muladhara and swaddhisthana chakras, the srusti aspects of creation. One set of yoni lingas represents the manipura/anahata chakra where Lakshmi and Visnu reside, the stiti aspect. One set of yonilingas represents the visshudi/ajna chakras which are the laya aspects. And beyond that is the Sahasrara which merges with the cosmos and has no form. So all seven chakras are found in the Yoni mudra. That is why it is really called the Sarva Yoni Mudra. You show all these mudras and then if she agrees and decides to be your guru, she shows the trikanda mudra, which is the tenth mudra. It is made like the yoni mudra with the little fingers extended outwards.
Padukam pujayami tarpayami namah (I worship and offer water libations to your Feet)
From this point onwards at the end of each mantra you say sri padukam pujayami tarpayami namah. If you look at the two feet standing together, you will see that they also form a yoni. When you worship the feet you worship them as you do the yoni. We receive the energy from the feet of our guru, our shakti.
When you are very young, before the age of puberty, you can still have an orgasm. That orgasm is not at the genitals but it is shown as a jerk in the big toe. The shakti flows from the left foot's big toe. We receive the energy from the underside of the big toe. Even before puberty at the age of five onwards children feel this orgasmic sensation.
The Angadevatas
You offer the anga nyasam to the different parts of Devi's body and your body. You can actually touch those portions or she can do them with you. This is the meaning of seeing the four hands of the pictures and murtis of the Deities. Two hands belong to you and two hands belong to her. You are not separate, you are one. The order of touching the points around the Sri Chakra is the same as you have done for the samanargyam.
Nitya Devatas Puja
In the Sri Cakra Puja we also worship the Nitya Devatas around the central triangle , along with all the sanskrit vowels. The word Nitya in Sanskrit means a unit of time. The nityas are the different aspects of space, the different phases of the moon, the tithis. The word time is Kala. A part of time is the nityas, the digits of the moon. They are visualized being around the Devi's neck. You start with amavasya, the new moon and go to pournami, the full moon. You move around the central triangle in an anticlockwise direction. But if you do the worship to the Devi, you move around her neck in a clockwise direction. In the Sri Cakra Puja the worship is usually confined to the recitation of the mula mantra of the nitya devata and sometimes a short puja to each of them.
The mula mantras are all channels of energy and not very translatable. With each mantra you first
recite one vowel. These are to help you to memorize the whole thing to be able to do it internally. You tend to forget where you are. The letters provide continuity to the next mantra. You remember the beginning and the last vowel and they link to the next one. They are also pointers to where your awareness is to be located around the visshudhi chakra.
The nitya devatas are also identified with the fifteen syllabled mantra, the Pancadasi. Each syllable of the Pancadasi mantra is recited on its associated day or nitya. The syllables of the mantra refer to the eternal, formless aspects of the cosmos (Siva) or the material universe and its maya (Sakti). It is considered appropriate to do the worship of the Devi on the days associatated with the Sakti and not on days associated with Siva.
The Tithis or Nityas
1st day - K - associated with Siva - not good for puja
2nd day - E - " Sakti - good
3rd day - I - " sakti - good
4th day - La - " sakti - good
5th day - Hrim - " with Siva & Sakti - excellent for puja
6th day - Ha - " with Siva - not good
7th day - Sa - " sakti - good
8th day - Ka - " Siva - not good
9th day - Ha - "Siva - not good
10th day - La - "Sakti - good
11th day - Hrim - "with Siva & Sakti - excellent ( "ekadasi")
12th day - Sa - "Sakti - good
13th day - Ka - " Siva - not good
14th day - La - "Sakti - good
15th day - Hrim - "with Siva and Sakti - excellent (Purnima full moonday)
The same thing relates to the waning of the moon until you reach New Moon or Amavasya which is considered very good for puja.
In addition to this association of the Nityas to the Pancadasi mantra, in a tantric puja, each of the Nitya Devatas is associated to a point on the body of the Devi where you are to worship her every day in order to excite her and bring about orgasm. The references to this form of worship is given in the Kama Sutras and in ___________??
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