Kalavahan

Circle of fortune

Author Unknown
KALAVAHAN

MANTRA, YANTRA AND TANTRA FOR PLEASURE AND DIVINITY

Author Unknown

A BRIEF INTRODUCTION TO ACHARAS IN SRI VIDYA:

Half of the population is male (Dakshina) and half of it
female (Vama). Different traditions of worship have come
into vogue. The God/dess is worshipped as male, female or
both. Shaivites worship the phallus as the father. Shaktas
worship the vulva as the mother. Kula means total. So Kulas
worship both phallus, vulva and their union, coitus.

Worship is done according to each one’s activity level.

Meditative people do puja according to Bhavana Upanishat.
Mild people do puja with 5 nectars-milk, curds, ghee, sugar
and juices of fruit. Active people use wine, fish, meat, woman
and coitus in worship. The main idea of worship is to create a
wish fulfilling, miraculous, and enjoyable world through
seeking pleasure, not avoiding it.

NEED FOR REVISING EXISTING TANTRAS:

Tantra detoxes psyche from suppression, psycho-somatic
disorders and promotes a positive outlook on life. Tantra
releases the floodgates of creativity. But the orthodoxy
rigidly imposes that not one word in the ritual can be
changed, not one minute can be saved from the set
procedures. The attitude so far has been, “take it or leave it.
You will suffer wrath of the Goddess if you violate this rule.”

Unfortunately this attitude has done more harm than good.

The Sri Chakra Puja takes six to 8 hours. Lot of work goes into
preparation of specific food offerings. Women who ought to
be worshipped are tied up in this work. The real offering of
pleasure to Goddess is omitted. Puja is too long, difficult to
learn, boring, and sometimes becomes just a glorified
drinking party.

In these modern days, young people are counting seconds,

not even minutes: they indeed have very little time. The
learning curves are very steep. The genuine teachers are very
difficult to even talk to. Our insistence on orthodoxy is thus
rejecting 99% of younger generation from getting the
benefits of tantra. We simply can’t afford to lose the 99% of
college going youth if we want to spread the Tantras and to
make an impact on society. Otherwise we will forever be
condemned as antisocial black magicians instead of genuine
beauty seekers who we really are.

See the people in wet clothes rolling on ground doing

parikrama, implying that God loves suffering. Now imagine
young people dancing and having amorous fun in temples as
service to Gods. To remind us about this heritage of
community fun in service of Goddess, sculptures of loving
groups in every imaginable posture of copulation decorate
the walls of great temples of India. Today, legal system in
India forbids intimacy in temples. If we choose, we can be
like that even today but laws of the land will crucify you.

Millions all over the world are searching for methods of

combining fun and Nirvana, reflecting the need as well as
acceptance of tantric way of life.

To spread the message we have to tell that Tantra accepts all

forms of love and fun in worship, and so is enjoyable; it has
been held secret only because it explores the role of fear and
sex in transformation; in that it is not evil or dark; that it
opens up a soul giving and seeking divine pleasures to all;
that it appeals to the youthful spirit of fun; that it is an
exciting way to reach an ocean of bliss; that it does not
require many hours of commitment every day; that it defines
goals of life by connecting to Goddess and getting help from
Her. To achieve these ends, we need to compact the tantra
into a daily practice lasting an hour or less and make it
thoroughly enjoyable, every minute of it.

CREATING AND PROPAGATING A SHORT FORM OF SRI

CHAKRA PUJA
We have done it and are propagating it. People are getting
enormous benefits in less than a month even spending less
than an hour a day. What follows are the ideas behind
accelerating the learning curve; and also the actual procedure
as a pdf document. It is just 8 pages in all. This
document and animation in flash can both be downloaded
from a website. The word chakra means a circle of like
minded people doing a ritual full of fun and beauty.
THE IDEAS BEHIND COMPACTING SRI CHAKRA PUJA

I studied Sri Vidya. I lived in a Temple in the form of Sri

Chakra. I have practiced Sri Chakra Puja/Tantra every day for
long. I think I understand it enough to dare to simplify its
content, not compromising its purity of intent.

We live in three bodies: The physical body, lotus body, and

yantra body. The king of yantras is called Sri yantra. Nirvana
is the process of moving from physical to lotus body and
lotus to Yantra body. Nirvana means to cut the causal chain
forcing us to get rebirth. The soul may still decide to come
down by choice as an avatar.

The puja of Sri Chakra has 3 parts called Sri Krama, Lalita
krama and Navavarana puja. We have given the name
KALAVAHAN to a new version based on Sri Vidya.

In the formal Sri Chakra Puja, Part 1 is Sri Kram, where

immortality is invoked into a fluid in a holy vessel. The vessel
is called Visesha Patra. In the new version, we recognise that
the best vessel we can think of is our own body. The vital
fluid in it is the life itself.

To make the gross physical body fit to receive nectar (make it

immortal), first we need to move from its grossness by
entering the lotus body. One very good way to do it is to
touch each point of physical body and feel the vibrations
there as we are saying the mantra in all the lotuses. You
could actually use a vibrator too to induce vibrations there.
Normally we would use Datta mantra for 16 petals of
visuddhi, Krishna for 12 of Anahata and so on. But why use
different mantras? Guru mantra has all mantras in it. Why
not use it alone? This is another innovation. We use the
Datta Guru mantra “Om am hrim krom ehyehi dattatreyaya
svaha”. We use it 16 times round neck, 12 times round chest,
10 around waist, 6 around genital and 4 in lower abdomen
where womb is located, and 3 in the eyes. In preparing
nectar, we invoke fire, sun and moon. We also invoke the
powers of creating new ideas, preserving the best ones,
destroying evil, powers which are concentrated and diffused
into the body. Brahma, Vishnu, Rudra, Iswara, Sadsiva are the
powers which control the elements of earth, oceans,
volcanoes, hurricanes and sky. In this we visualise or see
pictures saving thousands of words, directly into the charkas
of womb, vilva, navel,chest and neck. We invoke the
compassionate look of the mother into her eyes; she can give
life back by a mere look. We invoke all these and more
powers into the vessel which is the person receiving
empowerment. We tell that all is the creator, the creator is in
the creation; one life animates all, even if forms differ. And
then the the five nectars are given divinising the person.

The second part is a massage, bath and a beauty treatment,

worship and food offerings. Here we think of the lady as
Mother Goddess Lalita Herself.

The third part is to keep the greatest of yantras, the Sri

Chakra near the vulva and worship it with Khadgamala, the
list of attending Goddesses in the circle of Sri.
The circle of fortune Sri Chakra is formed when four male
principles unite with five female principles. The fifth
transcendent goddess who is Herself the guru blesses all
this. The person gets fully empowered, and receives worship
as a living God/Goddess. It is the ultimate honor and
fulfillment to receive worship for your divinity.

THE OFFERING
From beginning to end the process just takes an hour. Every
seeker will be able to commit this much of time. It is our
fond hope that people will really enjoy this new Kalavahana,
do it every day, and reach nirvana. That is our desire: fun
and freedom for all.
English (baraha) KALAVAHAN
RITUAL

mUlAdhArE: aiM hrIM SrIM (YaM dhUmrArciShE, raM UShmAyai, laM

jvalinyai, vaM jvAlinyai, SaM visphuliMginyai, ShaM suSriyai, saM
surUpAyai, haM kapilAyai, LaM havyavAhAyai, kShaM kavyavAhAyai)
namaH

anAhatE: aiM hrIM SrIM (kaM bhaM tapinyai, KaM baM tApinyai,
gaM phaM dhUmrAyai, GaM paM marIchyai, ~gaM naM jvAlinyai,
caM dhaM ruchyai, ChaM daM suShumnAyai, jaM thaM bhOgadAyai,
JuM taM vishvAyai, ~jaM NaM bOdhinyai, TaM DhaM dhAriNyai,
ThaM DaM kShamAyai) namaH

brahmaraMdhrE: aiM hrIM SrIM (aM amRutAyai, AM mAnadAyai, iM

pUShAyai, IM tuShTyai, uM puShTyai, UM ratyai, RuM dhRutyai,
RUM Sashinyai, aluM chaMdrikAyai, alUM kAMtyai, EM jyOtsnAyai,
aiM Sriyai, OM prItyai, auM aMgadAyai, aH pUrNAyai, aHM
pUrNaamRutAyai) namaH

mUlAdhArE: aiM hrIM SrIM (sRuShTyai, Ruddhyai, smRutyai,

mEdhAyai, kaaMtyai, lakShmyai, dyutyai, sthirAyai, sthityai, siddhyai)
namaH

svAdhiShTAnE: aiM hrIM SrIM (jarAyai, pAlinyai, SAntyai, ISwaryai,

ratyai, kAmikAyai, varadAyai, hlAdinyai, prItyai, dIrghAyai) namaH
maNipUrakE: aiM hrIM SrIM (tIkShNAyai, raudryai, bhayAyai,
nidrAyai, taMdryai, kShudhAyai, krOdhinyai, kriyAyai, udgAryai,
mRutyavE) namaH

anAhatE: aiM hrIM SrIM ( pItAyai, SwEtAyai, aruNAyai, asitaayai)

namaH

viSudhdhau: aiM hrIM SrIM (nivRutyai, pratiShTAyai, vidyAyai,

shAMtyai, iMdhikAyai, deepikAyai, rEchikAyai, mOchikAyai, parAyai,
sukShmAyai, sukShmAmRutAyai, j~jAnAyai, j~jAnAmRutAyai,
ApyAyinyai, vyaapinyai, vyOmarUpAyai) namaH

Aj~jAchakrE: aiM hrIM SrIM, agniM dUtaM vRuNImahE, hOtAram

viSvavEdasam, asya ya~g~jasya sukratum, rAM rIM rUM raiM rauM
raH ramala varayUM agnimaMDalAya namaH. agniM AvAhayAmi.

anAhatE: aiM hrIM SrIM, AsatyEna rajasA vartamAnO,

nivESayannamRutaM martyaMca, hiraNyayEna savitA rathEnA, dEvO
yAti BuvanA vipaSyan, hrAM hrIM hRUM hraiM hrauM hraH, sUrya
maMDalAya namaH, sUryaM AvAhayAmi.

brahmaraMdhrE: aiM hrIM SrIM, ApyAyasva samEtutE, viSvataH

sOma vRuShNiyam, BavA vAjasya saMgadhE, sAM sIM sUM saiM
sauM saH. sOma maMDalAya namaH. sOmaM AvAhayAmi.

mUlAdhArE: aiM hrIM SrIM, hagMsa SSuciShad, vasu

raMtarikShasad, hOtA vEdiShad, atithir durONasat, nRuShad varasad,
rutasad vyOmasad, abjaa gOjaa, RutajA adrijA, RutaM bRuhat
namaH, brahmANaM avAhayami

svAdhiShTAnE: aiM hrIM SrIM, pratad viShNus, tavatE vIryAya,

mRugOna bhImaH, kucarO giriShThAH, yasyOruShu triShu
vikramEShu, adhikShiyaMti bhuvanAni viSvA namaH, viShNuM
AvAhayaami
maNipUrakE: aiM hrIM SrIM, tryaMbakaM yajAmahE, sugaMdhiM,
puShTi vardhanaM, urvArukamiva baMdhanAn, mRutyOr mukShIya,
mAmRutAt namaH. rudraM AvAhayAmi

anAhatE: aiM hrIM SrIM, tadviShNOH paramaM padagM,

sadApaSyaMti sUrayaH, divIva chakShurAtataM, tadviprAsO
vipanyavO, jAgRuvAMsaH samiMdhatE, viShNOryatparamaM padaM
namaH, ISwaraM AvAhayAmi

viSuddhau : aiM hrIM SrIM, viShNuryOniM kalpayatu, tvaShTaa

rUpANi pigMshatu, AsiMchatu prajApatir, dhAtA garbhaM dadAtutE,
garbhaM dEhi sinIvAli, garbhaM dEhi sarasvati, garbhaMtE aSwinau
dEvau, AdhattAM puShkara srajAH namaH. sadASivaM AvAhayAmi
Aj~jAchakrE: aiM hrIM SrIM, ka E I la hrIM ha sa ka ha la hrIM sa
ka la hrIM namaH, SrI dEvIM AvAhayAmi

Sirasi SivaSaktiM :
aiM hrIM SrIM, akhaMDaika rasAnaMda, karE para sudhAtmani,
svacCaMda sphuraNA matra, nidhEhi akula nAyikE namaH.

aiM hrIM SrIM, akulasthAmRutAkArE, Suddhaj~jAna karEparE,

amRutatvaM nidhEhyasmin, vastuni klinna rUpiNi namaH.

aiM hrIM SrIM, tadrUpiNi EkarasyatwaM, kRutwAhi Etatswa rUpiNi,

BUtwA parAmRutAkArA, mayichit, sPuraNaMkuru, namaH

nEtrayOH amRutaM: aiM hrIM SrIM, aiM blUM, Jum rauM, juMsaH,
amRutE, amRutOdBavE, amRutESvari, amRutavarShiNi, amRutaM
srAvaya, srAvaya svAhA, namaH

mukhE sarasvatIM : aiM hrIM SrIM, aiM vadavada vAgwAdini aiM

hRudayE lakShmIM : klIM klinnE, klEdini klEdaya klEdaya,
mahAkShOBaM kurukuru klIM

upasthE durgAM: souH mOkShaM kurukuru souH

pAdayOH SivaM SaktiM: hsouM sahouH namaH

brahmaraMdhrE SrIguruM: (dvi vAram) aiMhrIMSrIM, aiMklIMsouH,

haMsaH SivassOhaM, hasaKaPrEM, hasakSha malavarayUM,
hasauM,
sahakSha malavarayIM, sahouH, svarUpa nirUpaNa, hEtavE
svaguravE, SrI annapUrNAMbA sahita, SrI amRutAnaMda nAtha,
SrIguru SrIpAdukAM, pUjayAmi tarpayAminamaH

hRudayE mahAvAkyaM: aiM hrIM SrIM, ArdraMjvalati jyOti

rahamasmi, jyOtirjvalati brahmAhamasmi, yOhamasmi
brahmAhamasmi, ahamasmi brahmAhamasmi, ahamEvAhaM,
mAM juhOmi svAhA.

lalitA kramaM : hRucchakrasthAM, aMtaH suShumnA padmATavI,

bhEdana kuSalAM, mOhAMdhakAra, paripaMthini, saMvidagniM,
SivadIpa jyOtiM, Adi parAsaMvidaM, cidrUpiNIM lalitAM
hrIM SrIM souH, SrI lalitAyAH, amRuta caitanyamUrtiM kalpayAmi
namaH

aiM hrIM SrIM, ka E I la hrIM, ha sa ka ha la hrIM, sa ka la hrIM, ha

sraiM, hasra klIM, hasra souH, mahApadma vanAMtasthE,
kAraNAnaMda vigrahE, sarvabhUta hitE mAtaH, EhyEhi paramESvari,
SrIdEvIM AvAhayAmi. biMdu chakrE SrImat kAmESwarAMkE, SrI
AnaMda BairavyAH parachaitanyaM, AvAhayAmi namaH

prANapratiShThA : OM aiM hrIM SrIM, AM hrIM krOM, yaM raM

laM vaM, SaM ShaM saM haM OM, haMsaH sOhaM sOhaM haMsaH
SivaH, SrI cakrasya SrI lalitAyAH, mama prANAH iha prANAH. mama
jIva iha sthitaH. mama sarvEMdriyANi, vA~g manaH, cakShu SrOtra,
jihvA ghrANa, vAkpANi, pAdapAyu, upasthaliMgANi, ihaiva Agatya,
asmin SrI cakrE, asmin dEhE, sukhaM ciraM tiShTantu svAhA.

OM asunItE, punarasmAsu cakShuH, punaH prANa, mihanO dEhi

bhOgam, jyOk paSyEma, sUryaM uccaranta, manu matE
mRuDayAnaH svasti. amRutaM vai prANAH, amRutamApaH,
prANAnEva, yathA sthAnam upah vayatE. prANa pratiShTApana
muhUrtaH sumuhUrtO astu.

mudrAH : AvAhitA Bava, saMsthApitA Bava, sannidhApitA Bava,

sanniruddhA Bava, sammuKI Bava, avakuMThitA Bava, suprItA Bava,
suprasannA Bava, varadA Bava, prasIdaprasIda

paMcapUja: aiM hrIM SrIM, kaEIlahrIM, hasakahalahrIM,

sakalahrIM,
laM pRuthivyAtmanE satsaMgaM gaMdhaM, haM AkASAtmanE
iMdriya nigrahaM puShpaM, yaM vAvyAtmanE ariShaDvarga
visarjanaM dhUpaM, raM vahni AtmanE citkalA dIpaM, vaM
amRutAtmanE SivaSakti sAmarasyaM naivEdyaM, saM kAlAtmanE
manOlayaM AnaMdakarpUra nIrAjanaM samarpayAmi

SrIdEvI punarAvAhana: hRutpadma karNikA madhyE SivEna saha

SaMkari, praviSatvaM mahAdEvi sarvaiH AvaraNaiH saha. cidagniM
dEvatAmSca mama hRudayE punaH pravESayAmi. SObhanArthaM
punarAgamanAyaca.

The circle of purified lotus bodies then enjoy as they like or go into a
group meditation.