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170<br />
May Krpamayi protect my neck.<br />
May Vasudha protect my two arms.<br />
May Kaivalyaddyini protect my two hands.<br />
May Kapardihi protect my shoulders.<br />
May Trailokyatarini protect my back.<br />
May Aparna protect my two sides.<br />
May Kamathesvari protect my hips.<br />
May Visalaksi protect my navel.<br />
May Prabhavati protect my organ.<br />
May Kalyani protect my thighs.<br />
May Parvati protect my feet.<br />
May Jayadurga protect my vital breaths.<br />
May Sarvasiddhidata protect all parts of my body.<br />
As to those parts which are not mentioned and are<br />
unprotected, may the eternal Primeval Kali protect all such.<br />
At this stage nyasa is introduced into the ritual. Nyasa is a great<br />
help in creating a favourable mood in the adept aspiring for the<br />
divine nature to permeate his body. After the purification and<br />
protection of the gross body, follows the bhuta-suddhi or<br />
purification of the elements of which the body is composed. It<br />
starts with the mantra:<br />
Om bhutasringatasirah susumnapathena jiva-sivam<br />
paramasivapade yojayami svaha<br />
om yam lingasariram sosaya sosaya svaha<br />
om ram sankocasariram daha daha svaha<br />
om paramasivasusumnapathena mulasrngatakam<br />
om hrim durgaraksanyai svaha.<br />
In the above mantra, known as paranyasa, the sadhaka, the<br />
individual being, is identified with Parama-Siva, the Universal<br />
Being. By this mantra the aspirant symbolically envisages that the<br />
impurities of his material body are burned away. He then becomes<br />
all-luminous and divine.<br />
Transformation<br />
Having purified the element of his own body the sadhaka proceeds<br />
gradually to purify the body of his sakti with an appropriate ritual<br />
known as Vijaya-sodhana. Through the goddess, one gains the<br />
vision of reality. The woman who becomes the personified<br />
goddess opens a doorway to a deeper transpersonal experience.