Yes, dry fruits are enough. Simple offerings like milk, fruits and dry fruits are enough. There is no need for navavarana puja, as ii is time consuming. First visible results can be experienced after first 45 days, provided, our level of concentration is high. In addition to worship, we have to learn about breathing.
BASIC BREATHING TECHNIQUES
Once a month on Purnima at 6:00 PM, Navavarana Sri Chakra Puja Kanchipuram is conducted (subject to devotees attending puja). Pournima offers us a particularly fortunate energy, making it a particularly appropriate day to worship Sri Lalita Maha Tripurasundari Devi. In particular, performing Srividya Navavarana puja is very lucky.
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The Navavarana Sri Chakra Puja at Kanchipuram is a very enigmatic and secretive ritual performed in the southern state of India. The Srividya Navavarana puja is thought to be the purest form of Devi worship and is a sophisticated, entrancing, and potent ritual. The Mother is revealed in sound by the Panchadasakshari Mantra, and She is realized in lines and shape by the Sri Chakra Yantra.
The Navavarana Sri Chakra Puja is worshipped using a Moorthi according to the Bahirayagam method. Stage by stage, up until the Bindu Sthanam, the Srividya Navavarana puja is performed on each of the nine various Sthanam, Tatvam, Roopam, and other representations of the Goddess found in the Moorthi. Internal devotion called Antaryaga pooja is quite intricate.
Except for Navavarana Sri chakra puja, no other form of puja or tarpanam is performed. Flowers and milk dipped in ginger are used to worship the puja (Poojayami). Tharpayami Namah: This pooja is revered as being particularly noteworthy.
In the process of Navavarana Sri Chakra puja Kanchipuram, this detailed ritualistic pooja takes 3-5 hours to complete the puja. Where in this Devi navavarana pooja pandit performs the ritual to invoke the Lords and Goddess with the beeja mantra. Along with invoking the 64 vatikas, over a hundred kalas of agni, Surya, Chandra, vahni, Brahma, Vishnu, eswara, Rudra, Sada Siva, etc.
Navavarana Sri chakra puja Kanchipuram is called by another name Tantrarak or king of the tantras whereas Sri yantra is referred to as Yantra Raj or the king of the yantras. It is believed to say that the four corners of Sri Yantra are protected by the Lord Ganesha, Surya, Vishnu, and Shiva is a testimony of how divine this Sri Yantra is.
Worshipping Goddess Sri Vidya and performing Navavarana Sri chakra puja gives us many benefits and help us to live a healthy and prosperous life. The gain in wealth and health, as well as the absence of any bad eyes, are also apparent.
Issues about marriage and children will be resolved. The devotee has an easier time establishing a spiritual and heavenly power connection. The native will obtain knowledge and respect in society as a result of Navavarana Sri chakra puja blessings.
A.
The Srividya Navavarana puja is thought to be the purest form of Devi worship and is a sophisticated, entrancing, and potent ritual. The Mother is revealed in sound by the Panchadasakshari Mantra, and She is realized in lines and shape by the Sri Chakra Yantra.
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The feast is an esoteric ritual that unfolds in many stages. The sacred space for the ceremony is demarcated by geometric designs drawn on the ground with powdered pigments, and an elaborate array of offerings and foods are laid out. The participants don special insignia like bone ornaments and crowns and use musical instruments of archaic design... for inducing heightened awareness. Practitioners sit in a circle and partake of sacramental (dry) meat and wine (often liquor) served in skull-cups. The feasts also provide an occasion for the exchange of ritual lore, the ritual worship of women (sripuja), and the performance of sexual yogas. The feast culminates in the performance of tantric dances and music that must never be disclosed to outsiders. The revelers may also improvise "songs of realization" (caryagiti) to express their heightened clarity and blissful raptures in spontaneous verse.[1]
[S]erious Tantric practice is generally seen as appropriate for a small minority only. The ancient Indian gaacakra, the circle ritual...discussed earlier, is far in the past. In Tibetan practice it has long been replaced by the gaapuja (Tibetan: tshogs), a considerably tamer affair, still involving a sacramental meal but normally performed indoors and without possession or dancing.[2]
The ganachakra, or 'tantric feast', can be seen as a mandala of sacred space. Pettit emphasises the importance of the gathered "group" (gana) or sangha to Vajrayana sdhan and the creation of sacred space such as the ganachakra:
Pettit links the importance of the group or gana to the manifestation of the ganachakra and the sacred space or the mandala (in this sense cognate with chakra) with the liturgical tools of mantra, visualisation and sacred architecture:
The potential for sacred space to manifest spontaneously is nowhere higher than in Vajrayana Buddhist practice, which employs the use of mantra and visualization to create an experience of sacredness. Through liturgical performances, or amidst the activities of everyday life, a yogi is to experience, imaginately imaginatively or better yet spontaneously, the presence of divinity - Buddhahood embodied - in his or her own person, companions and environment. These constitute a mandala or sacred architecture which expresses the omnipresence of enlightenment, that is the ground of both "secular" and "sacred" experiences and activities that are never perceived apart from its all-encompassing confines. The invocation of divine presence of mandala is especially effective when undertaken by several people in a ritual context, and it is incumbent for practitioners to do so periodically with a feast-offering known as tsok or, in Sanskrit, ganapuja.[4]
In Hindu tantra, a ganachakra typically consists of five elements known as panchamakara or the "five Ms". These are madya (alcohol), msa (meat), matsya (fish), mudr (grain), and maithuna (sexual intercourse). Taboo-breaking elements are only practiced literally by "left-hand path" tantrics (vmcrins), whereas "right-hand path" tantrics (dakicrins) oppose these.[5]
Vajranatha associates the ganachakra with the higher tantras, the anuttarayogatantra, and associates a non-monastic origin and tributary of this rite to the Mahasiddha tradition which has roots in a complex and coterie of esoteric traditions of numerous siddha and sadhu Buddhist, Hindu and non-sectarian practices and views:
The Higher Tantras could not be a congregational practice of monks because Tantric sadhana, as well as celebrations of the High Tantric feast or Ganachakrapuja, required partaking of meat, wine, and sexual intercourse. At the very least the latter two would force a monk to break his vows. And so what came about in the eleventh century was a change in the external style of practice; the Anuttara Tantras, many of them freshly brought from India and newly translated into Tibetan, came to be practiced in the style of the lower Yoga Tantras. Although there is a great deal of ritual in the Yoga Tantras, there is nothing there that would require a monk to violate his monastic vows. The presence of a woman or Dakini is required at High Tantric initiation and also at the Tantric feast of the Ganachakrapuja, but in the eleventh century reform the actual Dakini physically present was replaced by a mind-consort (yid kyi rig-ma), a visualization of the Dakini. One did the sexual practice only in visualization, not in actuality. In this way the practices of the Higher Tantras could be taken into the monasteries and incorporated into the congregations practice and liturgy of the monks known as puja.[7][better source needed]
In Tibetan Buddhism, it is traditional to offer a tsok (Tib. for ganachakra) to Padmasambhava or other deities, usually gurus, on the tenth lunar day, and to a form of dakini such as Yeshe Tsogyal, Mandarava or Vajrayogini on the twenty-fifth lunar day. Generally, participants are required by their samaya (bond or vow) to partake of meat and alcohol, and the rite tends to have elements symbolic of coitus. Traditions of the Ganachakra liturgy and rite extends remains of food and other compassionate offerings to alleviate the insatiable hunger of the hungry ghosts, genius loci and other entities.
Tantra acknowledges and celebrates the human sexual drive as a way to bring power and creative energy to life. Chakra puja is a conscious ritual in which partners share in an experience where they focus the senses completely on the experience of the sexual union. During the ritual, the yogi will meditate and use mantras to purify the senses and heighten their experience.
Tantra views sexuality and sexual union as a spiritual action that provokes a deeper and more intense experience beyond physical sensation. The chakra puja is a way to allow a yogi to gain control over their sexuality and use this energy as a way to connect with the universal energy of love and joy. The ritual is based on the belief that the connected energy of two people is more powerful than that of a single person. The purpose of the ritual is to remove barriers between physical and spiritual experience that hold the yogi back from reaching enlightenment. be457b7860
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