Śākta Upāsanā — Āsana-śuddhi, Vighna-prasāraṇa, and Kara-śuddhi
(Disclaimer: This practice is strictly for initiated Śāktas who have received Śaktābhiṣeka, Pūrṇābhiṣeka, or a higher-order dikṣā. It is not intended for Sāmānya Dīkṣitas, non-Śāktas, or Adīkṣitas.)
In the discipline of Śākta upāsanā, the purification of the āsana holds paramount significance, for it is the sacred seat upon which the worshipper performs the entire ritual. Thus, the āsana must be rendered ritually pure before the commencement of worship.
According to the Mahākāla Saṃhitā, a set of mantras revealed by Lord Śiva are prescribed for the purpose of āsana-śuddhi. Among these, the first two are intended to purify the bhūmi (earth), while the third sanctifies the āsana itself. Thereafter, the āsana is to be ritually worshipped with the prescribed mantras. As stated in the Mahākāla Saṃhitā, the āsana represents the Kāmapīṭha, and beneath it resides the Ādhāra-śakti, the foundational power or substratum. Hence, the sanctification of the āsana is not merely procedural but metaphysically essential.
In all sacred undertakings, vighnas—obstacles and impediments—inevitably arise. To annihilate such obstructions, Lord Śiva has delineated in the Mahākāla Saṃhitā the Vighna-prasāraṇa-vidhi, a ritual process by which these vighnas are expelled or neutralized. Without performing this rite, hindrances are said to manifest at every stage of the pūjā.
Following this, Kara-śuddhi—the purification of the hands—is to be performed. This act, occurring immediately after the āsana-śuddhi-pāṭha, purifies the kara (palms) of the worshipper. It is a subtle yet indispensable step, for without the sanctification of the hands, which serve as the instruments of offering, the acts of pūjā themselves cannot attain ritual efficacy.
Translation: O Pārvatī! Having thus recollected, one should take white mustard seeds and akṣata (unbroken rice grains) in hand and recite the following mantra. First, with the mantra beginning with tāra followed by mahā-krodha, then uttering dāraya twice, and concluding with vighnaṃ hūṃ phaṭ — O beloved! scattering these with that mantra, one must strike the ground thrice with the heel to destroy the earthly obstacles (bhaumika-vighnas). Thereafter, by clapping thrice, the aerial and celestial obstacles (antarīkṣa and divya-vighnas) are dispelled, gazing upward with divine vision. Having done this, one should seat oneself upon the āsana and recite both Vedic and Tantric mantras in due order.
Translation: For the Kāmapīṭha Āsana, the sādhaka should contemplate the seers and elements associated with it. After uttering Oṃ, one should pronounce the ṅasanta form of “Śrī-Kāmapīṭhopaveśana,” i.e. Oṃ asya Śrī-Kāmapīṭhopaveśanasya. The ṛṣi of this mantra is Nārāyaṇa, its chandas (metre) is called Pratiṣṭhā, and its devatā is Viṣṇu in his Kūrmarūpa (tortoise form). The viniyoga (application) of this mantra is for the ritual seating on the Kāmapīṭha during worship.
Translation: Āsana-śuddhi Mantra: “O Earth! Thou hast upheld all beings, and thou art thyself sustained by Viṣṇu. O Divine One! Uphold me evermore, and purify this seat.” After reciting this mantra, one should then pronounce the Tantric mantra: having mentioned the Tāra, Medhā, and Dharā-bīja adorned with bindu and nāda, utter mām (me), then dhāraya twice, and after āsanam, say pāvaya twice. Thereafter, say pavitre vaiṣṇavi and conclude with hūṃ phaṭ svāhā.
इति तान्त्रिकमुच्वार्य प्रणवं समुदाचरेत् ॥ ४६६ ॥ आधारशक्तिकमलासनाय हृदयं ततः । तारं मैधं कामपीठाय नमस्तदनन्तरम् ॥ ४६७ ॥ एवं सम्पूज्य निःश्रेण्यखाभ्यां तत्रोपविश्य हि । बध्वा वीराद्यासनं च स्थित्वा चोदङ्मुखस्तथा ॥ ४६८ ॥ वामे गुरुभ्यो दक्षे च गणेशाय ततः परम् । मध्ये श्रीगुहाकाल्यै च नमः सर्वत्र योजयेत् ॥ ४६९ ॥
Translation: After this, one should recite the praṇava (Oṃ) and then say hṛdayaṃ (namas) following Ādhāra-śakti-kamalāsanāya. Thereafter, with the Tāra and Medhā elements, one should say Kāmapīṭhāya namaḥ and perform the worship accordingly. Then, pronouncing aṃ (niḥśreṇi) and the astra (phaṭ), one must seat oneself upon the āsana. Seated in vīrāsana or any appropriate posture, one should face north. The guru is to be invoked to the left, Gaṇeśa to the right, and in the center Śrī Guhyākālī, uniting all with namaḥ in their respective places.
Translation: Taking a fragrant flower, one should recite the prescribed mantra. While doing so, the flower is to be rubbed between both palms, then raised to the nose and inhaled gently. Thereafter, without glancing at it, the flower must be cast away to the left side, at some distance. The mantra to be uttered is — Tāra Māyā Kūrca-trayaṃ Vahnivallabhā.
Bhūmi-śuddhi and Svāsana-śodhana Vidhi
माया लक्ष्मीयोंगिनी च शाकिनी मैधमेव च । रक्षद्वन्द्व च कूर्चास्त्रशिरांसि तदनन्तरम् ॥ १८४ ॥ भूमिशुद्धिरियं प्रोक्ता
Translation: Bhūmi-śodhana Mantra: The syllables Māyā, Lakṣmī, Yoginī, Śākinī, and Medhā-bīja, followed by rakṣa uttered twice, then kūrcha, astra, and śiras—this constitutes the sacred vidyā of Bhūmi-śuddhi, the rite of purifying the earth.
Translation: Bhūmi-abhimantraṇa Vidhi: Now hear the method of consecrating the earth. After uttering the Praṇava (Oṃ), followed by the Kāma-bīja and the name Lakṣmī, one should address the goddess Vārāhī with the invocation — “Pavitrā bhava, bhūme!” (“O Earth, become pure!”). Then recite Kūrcha, Astra, and Agnivallabhā. This constitutes the Dharaṇī-abhimantraṇa mantra, the invocation that sanctifies the ground. Thereafter, one should proceed to purify one’s own seat (āsana-śuddhi).
Svāsana-śodhana Mantra: First utter Tāra, then Sārasvata, followed by Māyā, Rāva, Ramā, and Strī; after this, say Kāmapīṭhāya Kāmasambhavāya namaḥ. Then, following Kāmārhate, add Kūrcha, Aṅkha, and Hṛdaya. This is the prescribed mantra for Svāsana-śodhana, the purification of one’s own ritual seat.
( Note - I have deliberately introduced certain inaccuracies with the intention that only Dīkṣitas would be able to identify and rectify them, thereby utilizing them effectively. )
Mahalaya Creation
Śākta Upāsanā — Āsana-śuddhi, Vighna-prasāraṇa, and Kara-śuddhi
(Disclaimer: This practice is strictly for initiated Śāktas who have received Śaktābhiṣeka, Pūrṇābhiṣeka, or a higher-order dikṣā. It is not intended for Sāmānya Dīkṣitas, non-Śāktas, or Adīkṣitas.)
In the discipline of Śākta upāsanā, the purification of the āsana holds paramount significance, for it is the sacred seat upon which the worshipper performs the entire ritual. Thus, the āsana must be rendered ritually pure before the commencement of worship.
According to the Mahākāla Saṃhitā, a set of mantras revealed by Lord Śiva are prescribed for the purpose of āsana-śuddhi. Among these, the first two are intended to purify the bhūmi (earth), while the third sanctifies the āsana itself. Thereafter, the āsana is to be ritually worshipped with the prescribed mantras. As stated in the Mahākāla Saṃhitā, the āsana represents the Kāmapīṭha, and beneath it resides the Ādhāra-śakti, the foundational power or substratum. Hence, the sanctification of the āsana is not merely procedural but metaphysically essential.
In all sacred undertakings, vighnas—obstacles and impediments—inevitably arise. To annihilate such obstructions, Lord Śiva has delineated in the Mahākāla Saṃhitā the Vighna-prasāraṇa-vidhi, a ritual process by which these vighnas are expelled or neutralized. Without performing this rite, hindrances are said to manifest at every stage of the pūjā.
Following this, Kara-śuddhi—the purification of the hands—is to be performed. This act, occurring immediately after the āsana-śuddhi-pāṭha, purifies the kara (palms) of the worshipper. It is a subtle yet indispensable step, for without the sanctification of the hands, which serve as the instruments of offering, the acts of pūjā themselves cannot attain ritual efficacy.
Vidhi —
Vighna-prasāraṇa
इति संस्मृत्य सिद्धार्थाक्षतानादाय पार्वति ॥ ४६० ॥
तारं ततो महाक्रोधं दारयद्वितयं ततः ।
विघ्नं हूं फट् सर्वशेषे विकीयनिन तान् प्रिये ॥ ४६१ ॥
पाणिघातत्रयेणान्तरायान् भौमान् विनाशयेत् ।
तालत्रयेणान्तरिक्षान् दिव्यान् दिव्येक्षणेक्षणैः ॥ ४६२ ॥
Translation:
O Pārvatī! Having thus recollected, one should take white mustard seeds and akṣata (unbroken rice grains) in hand and recite the following mantra. First, with the mantra beginning with tāra followed by mahā-krodha, then uttering dāraya twice, and concluding with vighnaṃ hūṃ phaṭ — O beloved! scattering these with that mantra, one must strike the ground thrice with the heel to destroy the earthly obstacles (bhaumika-vighnas). Thereafter, by clapping thrice, the aerial and celestial obstacles (antarīkṣa and divya-vighnas) are dispelled, gazing upward with divine vision. Having done this, one should seat oneself upon the āsana and recite both Vedic and Tantric mantras in due order.
कामपीठासने वस्तु स्मरेदृष्यादि साधकः ।
तारादस्य ङसन्तं श्रीकामपीठोपवेशनम् ॥ ४५८ ॥
नारायण ऋषिः प्रोक्तः प्रतिष्ठाच्छन्द उच्यते ।
कूर्मरूपी विष्णुरपि देवता परिकीर्तिता ॥ ४५९ ॥
विनियोगस्तु पूजार्थ कामपीठोपवेशने ।
धृत्वासनं ततो ब्रूयाद् वैदिकं तान्त्रिकं मनुम् ।
Translation:
For the Kāmapīṭha Āsana, the sādhaka should contemplate the seers and elements associated with it. After uttering Oṃ, one should pronounce the ṅasanta form of “Śrī-Kāmapīṭhopaveśana,” i.e. Oṃ asya Śrī-Kāmapīṭhopaveśanasya. The ṛṣi of this mantra is Nārāyaṇa, its chandas (metre) is called Pratiṣṭhā, and its devatā is Viṣṇu in his Kūrmarūpa (tortoise form). The viniyoga (application) of this mantra is for the ritual seating on the Kāmapīṭha during worship.
पृथ्वि त्वया घृता लोका देवि त्वं विष्णुना धृता ॥ ४६३ ॥
त्वं च धारय मां नित्यं पवित्रं कुरु चासनम् ।
आदावमुं पठित्वैवं तान्त्रिकं मन्त्रमुच्चरेत् ॥ ४६४॥
तारं मैधं धरावीजं बिन्दुनादविभूषितम् ।
मामुक्त्वा धारयद्वन्द्वमासनं पावय द्वयम् ॥ ४६५ ॥
पवित्रे वैष्णवि प्रोच्य हूं फट् स्वाहा च पश्चिमे ।
Translation:
Āsana-śuddhi Mantra: “O Earth! Thou hast upheld all beings, and thou art thyself sustained by Viṣṇu. O Divine One! Uphold me evermore, and purify this seat.” After reciting this mantra, one should then pronounce the Tantric mantra: having mentioned the Tāra, Medhā, and Dharā-bīja adorned with bindu and nāda, utter mām (me), then dhāraya twice, and after āsanam, say pāvaya twice. Thereafter, say pavitre vaiṣṇavi and conclude with hūṃ phaṭ svāhā.
इति तान्त्रिकमुच्वार्य प्रणवं समुदाचरेत् ॥ ४६६ ॥
आधारशक्तिकमलासनाय हृदयं ततः ।
तारं मैधं कामपीठाय नमस्तदनन्तरम् ॥ ४६७ ॥
एवं सम्पूज्य निःश्रेण्यखाभ्यां तत्रोपविश्य हि ।
बध्वा वीराद्यासनं च स्थित्वा चोदङ्मुखस्तथा ॥ ४६८ ॥
वामे गुरुभ्यो दक्षे च गणेशाय ततः परम् ।
मध्ये श्रीगुहाकाल्यै च नमः सर्वत्र योजयेत् ॥ ४६९ ॥
Translation:
After this, one should recite the praṇava (Oṃ) and then say hṛdayaṃ (namas) following Ādhāra-śakti-kamalāsanāya. Thereafter, with the Tāra and Medhā elements, one should say Kāmapīṭhāya namaḥ and perform the worship accordingly. Then, pronouncing aṃ (niḥśreṇi) and the astra (phaṭ), one must seat oneself upon the āsana. Seated in vīrāsana or any appropriate posture, one should face north. The guru is to be invoked to the left, Gaṇeśa to the right, and in the center Śrī Guhyākālī, uniting all with namaḥ in their respective places.
Kara-śuddhi
पुष्यं गृहीत्वा गन्धाक्तं वक्ष्यमाणं मनुं पठन् ।
कराभ्यां मर्दयित्वा च समाघ्रायोपनासिकम् ॥ ४७० ॥
वामभागे त्यजेत् पुष्पं दूरतोऽनवलोकयन् ।
तारं मायां तथा कूर्च फत्रयं वह्निवल्लभा ॥ ४७१ ॥
Translation:
Taking a fragrant flower, one should recite the prescribed mantra. While doing so, the flower is to be rubbed between both palms, then raised to the nose and inhaled gently. Thereafter, without glancing at it, the flower must be cast away to the left side, at some distance. The mantra to be uttered is — Tāra Māyā Kūrca-trayaṃ Vahnivallabhā.
Bhūmi-śuddhi and Svāsana-śodhana Vidhi
माया लक्ष्मीयोंगिनी च शाकिनी मैधमेव च ।
रक्षद्वन्द्व च कूर्चास्त्रशिरांसि तदनन्तरम् ॥ १८४ ॥
भूमिशुद्धिरियं प्रोक्ता
Translation:
Bhūmi-śodhana Mantra: The syllables Māyā, Lakṣmī, Yoginī, Śākinī, and Medhā-bīja, followed by rakṣa uttered twice, then kūrcha, astra, and śiras—this constitutes the sacred vidyā of Bhūmi-śuddhi, the rite of purifying the earth.
शृणु भूम्यभिमन्त्रणम् ।
प्रणवं कामबीजं च लक्ष्मी वाराहि चेत्यपि ॥ १८५ ॥
पवित्रा भव भूमे च कूर्चास्त्रानलवल्लभा ।
धरणीमभिमन्येत्यं स्वासनं शोधयेत् ततः ॥ १८६ ॥
Translation:
Bhūmi-abhimantraṇa Vidhi: Now hear the method of consecrating the earth. After uttering the Praṇava (Oṃ), followed by the Kāma-bīja and the name Lakṣmī, one should address the goddess Vārāhī with the invocation — “Pavitrā bhava, bhūme!” (“O Earth, become pure!”). Then recite Kūrcha, Astra, and Agnivallabhā. This constitutes the Dharaṇī-abhimantraṇa mantra, the invocation that sanctifies the ground. Thereafter, one should proceed to purify one’s own seat (āsana-śuddhi).
Svāsana-śodhana Mantra:
First utter Tāra, then Sārasvata, followed by Māyā, Rāva, Ramā, and Strī; after this, say Kāmapīṭhāya Kāmasambhavāya namaḥ. Then, following Kāmārhate, add Kūrcha, Aṅkha, and Hṛdaya. This is the prescribed mantra for Svāsana-śodhana, the purification of one’s own ritual seat.
( Note - I have deliberately introduced certain inaccuracies with the intention that only Dīkṣitas would be able to identify and rectify them, thereby utilizing them effectively. )
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