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STEP 1
He may perform the rite during the day in his devagR^iha, or at night in a secluded spot or cremation
ground. He procures a yoni-shaped lamp and lights it with the tip of the yoni image facing west. He
himself is seated facing east. If he has a consecrated (dIkShitA) kulA~NganA, she sits facing west
opposite to him. They then recite the following to initiate the rite:

STEP 2
For each goddess/vIrabhadra he first begins with the following invocation:

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STEP 3

After the invocation formula specific to each goddess in the above list he follows it with the
performance of for her thus:
Scent offering (He smears sandal paste on the ):

Flower offering (He places flowers around the ):

Incense offering (He waves the incense stick before the ):

The lamp offering (He waves burning camphor before the ):

The food offering (He offers naivedya of sugar cane juice, vaTaka-s etc or whatever food
offering he has):

The total offering (He bows to the ):

STEP 4
He then offers tarpaNa-s uttering the formula specific to the given devI:

+ | (3 or 10 X)

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|
STEP 5

When he comes to virabhadra he performs the for him thus:

He follows this with the tarpaNa of vIrabhadra:
| | |

STEP 6
If accompanied by his kulA~NganA, he performs the secret ritual of pleasure accompanying each of
the upachAra, which the kaula ritualist never reveals to the public. For this rite he invokes the
goddesses in the dUtI and vIrabhadra in himself. For success in this practice, it is important that he

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never lose focus visualization of the goddesses and vIrabhadra in the organs. Moreover, his dUtI
should necessarily have the instruction and dIkSha in the yoga of the offering to the deities in their
respective organs and should do so both during the pa~nchopachAra pUjA at the utterance of each
tarpaNa formula. Tradition holds that a veda-knowing brAhmaNa offers regular naivedya, while a
tAntrika brAhmaNa or member of the remaining castes might offer kuladravya-s as specified in the
the tripurArNava tantra of the shrIkula tradition. The meditation of the goddesses/vIrabhadra in the
organs is done as per the following scheme:
brAhmI East brain
mAheshvarI Southeast heart
kaumArI South mind
vaiShNavI Southwest ears
vArAhI West skin
indrANI Northwest eyes
chAmuNDA North tongue
vIrabhadra Northeast nose

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STEP 7
After the tarpaNa of each deity he then recites the below mantra each time followed by the specific
mAtR^ikA mantra:

DHYANA

MANTRA

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DHYANA

MANTRA

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DHYANA

MANTRA

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DHYANA

MANTRA

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DHYANA

MANTRA

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DHYANA

MANTRA

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DHYANA

MANTRA

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MANTRA
For vIrabhadra he uses the following mantra (he invokes
vIrabhadra in his own forehead):

DHYANA
He visualizes vIrabhadra thus:

Then he invokes rudra in the flame of the yonyAkAra dIpa:

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He then performs the pa~nchopachAra:

Then he performs the tarpaNa:

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Then he identifies with rudra and deploys the pa~nchabrahma mantra-s followed by :

The visualization for rudra is done with the following dhyAna shloka:

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This is followed by vaishvadeva-tarpaNaM:

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He can perform this krama as a stand alone or initiate it with a preceding homa. For this he kindles
the fire with the mantra: and makes it blaze with
He make offering with the mantra-s instead of the

mantra-s specified above. He concludes the offerings with
Goddess Mahalaxmi,

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Goddess Lalita Tripurasundari,

(
Cow's milk (raw, unheated, and unpasteurized), water, sugar, saffron, cardamom,
borneo-camphor, etc. are mixed and used as the offering according to the
requirements.