pApapuruSha krama

Source: here.

An important rite for cleaning oneself of the ritual ills is the performance of the pApapuruSha dhyAnaM, which is closely linked to the sAMkhya thought that pervades the tantra. The mental vidhi is spelt out in the bhutashuddhi tantra. Parallel purificatory details are also provided by ishAnashiva’s manual on the siddhAnta tantra stream. First one performs the bhuta sR^ishTi krama thus:
pR^ithivI bIja: R^iShi=brahmA, Chandas=gAyatrI, devatA= pR^ithivI. One meditates on the feet up to the knees. yantra: square, yellow color, marked with a vajra, with a central bindu with the mantra laM. One should note the pR^ithivI tanmAtra emerging from the laM bIja. Thus, this bhuta is purified.

varuNa bIja: R^iShi=hiraNyagarbha, Chandas=anuShtubh, devatA= varuNa. One meditates on the zone from knees up to the navel. yantra: bow shaped, white color, marked with a bow, with a central bindu with the mantra vaM. One should note the jala tanmAtra emerging from the vaM bIja. Thus, this bhuta is purified.

agni bIja: R^iShi=kashyapa, Chandas=jagati, devatA= agni jAtavedas. One meditates on the zone from navel up to the heart. yantra: triangular, red color, marked with a lotus, with a central bindu with the mantra raM. One should note the rupa-teja tanmAtra emerging from the raM bIja. Thus, this bhuta is purified.

vAyu bIja: R^iShi=kiShkindha, Chandas=bR^ihatI, devatA= vAyu mAtariShvAn. One meditates on the zone from heart up to the eyebrows. yantra: circle, dark-blue color, marked with a svastika, with a central bindu with the mantra yaM. One should note the vAyu tanmAtra emerging from the yaM bIja. Thus, this bhuta is purified.

AkAsha bIja: R^iShi=rudra, Chandas=triShtubh, devatA= paramAtman. One meditates on the zone from eyebrows up to the middle of the head. yantra: formless, colorless, with a central bindu with the mantra haM. One should note the AkAsha tanmAtra emerging from the haM bIja. Thus, this bhuta is purified.

Now the bhUta samhAra krama follows:

pR^ithivI tanmAtra merges into jala tanmAtra; it merges into the rupa-teja tanmAtra; then it merges into the vAyu tanmAtra; the it merges into the AkAsha tanmAtra; then that in ahaMkAra; the that merges into mahat; then that merges into the puruSha.

The the sAdhaka utter ahaM brahmAsmi / brahmaivAhamasmi //

Then one should conceive the pApapuruSha in the left side of the abdomen. The pApapuruSha is the size of the thumb and dark blue in color. The killing of a brAhmaNa is his head. The stealing of hiraNya form his hands, The drinking of beers and wines is heart. Sex with the teacher’ wife his hips. Association with doers of such crimes his legs. The pAtakapuruSha’s limbs are embodied by the pAtakas. The upa-pAtakas and consumption of abhojya and abhakShya food are his corporal hair. He is red-eyed and red haired and charges with a sword and shield, like a lump of collyrium.

Having meditated upon the pAtaka puruSha, one sips water and mutters:
yaM it vAyu bIjasya kiShkindho R^iShiH, jagati ChandaH, vAyur devatA. raM it agni bIjasya kashyapo R^iShiH jagati ChandaH, agnir devatA. vaM iti varuNa bIjasya hiraNyagarbha R^iShiH, triShtubh ChandaH, varuNo devatA. pApapuruSha shoShaNa dAhana plAvana iti viniyogaH.

Then with in-breaths he repeats yaM 16 times. He conceives the vAyu emanating from the yaM bija drying up the pApapuruSha ruthlessly. Then he utters raM 64 times, each time holding his breath in the lungs. The fire emerging from the raM bija burn the sinful being completely. Then with out-breaths he utters vaM 32 times and washes away the ashes with the water emerging from the vaM bija.