Kala

vah
an
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 ones 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, psychosomatic 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 cant 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.