Individual Sadhanas

Tara sadhana and puja ( panchakshari) Astra mantra - vajrodake hum phal Moola mantra - Om hrim trim hum phal Angas - Hram hrdayaya namah , hrim shirase swaha , hrum shikhaye vashal, hriyim kavachaye hum , hraum nethraya vawshal, hah astraya phal. Hanuman - akshbhyah rishi , brahathi chandah , tara devata Hanuman - ( will not mention this) Peedha shakthi - hrim namah Peedha samashti - Om hrim pralaya'varishtitha'maha'shwetha'padmasanaya'namah Peedha puja mantras - garwathipadmantam (! mantras) , medhathi (") , navashakthi and mandalathraya (") , atmachathustas (om hrim jnanatmane namah ), peedhasamisti with #$ mantras do beginning to end water worship. Devatha kalpan - Om hrim namah , Om hrim trim hum phal namah tara'murthaye namah Upachara - Om hrim om namah Avahana - the devatha should be symbolically invoked on the stana or peedha. based on the instruction o% the guru, using the articles like chandan , %lowers etc with three O& , one should absorb the jeevachaitanya. 'his is done as %ollows ( with the %irst pranava you symbolically take that %rom the total chaithanya thats present, a portion has been separated, with the second pranava, you do a sankalpa as absorbing that small portion and with the third pranava or O&, you do a sankalpa as this chaintanya has risen in the subtle realms within). )ow one has to have the sankalpa at hridaya and do two pranava (recital sankalpa omitted) and with the name o% the deity* (tara here), recite 'aagacha, aagacha om avahayami) and bring it downwards %rom the mooladhara, then to the right a little, move a little up and then reach out and hold the le%t nostril, breath in through the right, with the pranava, submit and associate conceptually a %lower in the hridaya bhaga o% the stana o% devatha. +et me continue with the remaining o% the tara ma ritual ,yudha nyasa - khadgaya namah , kapalaya namah , neelapadmaya namah () -hushana nyasa - keyuraya namah , ardhachandraya namah, makudaya namaha, sarpaharaya namah, sarpakundalaphyam namah, charmambaraya namah, sarpam'gadebhyo namah , sarpakankanebhyo namah, sarpakadakebhyo namah, sarpakancheye namah, sarpanoopurabhyam namah. Upahara - Om vajrodake hum phal arrkyamidam hrim swaha padyamidam . Om hrim suvishuddhadharma sarwapapanisamyasheshavikalpanavanaya swaha achamaneeyamidam. Devatha pooja - pranavathrya, upachara , moolathraya , moolaakshara, anga , ayudha, bhushana , and then %rom the bindu , %rom east to all %our directions and to the %ront then the %ollowing !) gum ganapataye namah ) vaam vadukabhairavaya namah #) ksham kshetrapaalaya namah .) yaam yoginyai namah /) Om akshebyo vajrapushpam praticha swaha namah on shadkone with angavarana with ashtadala that too above all with . directions %rom east !) Om vaim vairochana vajrapushpam praticha swaha namah ) Om ,m amithabha vajrapushpam praticha swaha namah #) Om pam padmanabha vajrapushpam praticha swaha namah .) Om shakhapandura vajrapushpam praticha swaha namah , on the agni direction (kone) !) Om laam lamake vajrapushpam praticha swaha namah, ) Om maam mamake vajrapushpam praticha swaha namah #) Om paam pandure vajrapushpam praticha swaha namah .) Om tam tarake vajrapushpam praticha swaha namah , and on bhupura four directions !) padmandakaya namah ) yamandakaya namah #) narandakaya namah and on the top o% it indradi (!0 mantras) , vajradi (!0) matheye namah (nirmalyadhari) , with all these mantras , do %rom beginning to end , jalasadhana. dear all 1 will provide you a common mantra's like indradi etc as glossary when all rituals are e2plained. Dadastas and naived!a " !) aim sundarye namah klim sumukheye namah and do the naivedya. during naivedya one has to do the naivedyapranahuthi %ollowed by a moola o% devatha , per%orm a manasapooja , %ollowed by a moola and o%%ering o% a %lower , then the astra mantra to protect the naivdeya and the devatha and then again a moola with o%%ering o% one %lower , doing a nyasa o% the particular chandas , $ times reciting the moola and then the chandas. (simpli%ied ())) simplified ( - 1 am not mentioning the details o% how this has to be done at a temple o% 'ara ma and it has more steps to per%orm to %ul%ill the pooja . ()) 'his pooja emphasis on a o%%ering o% bali %or the closure. 'he process is as %ollows 3lace akshatha in the %ront with kurum grass , with the jalagandhapuspha arprana and then with the dhoopa deepa mudra , drop thrice on. the mantra %or that is 4Om hrim shrim'maadekajade neelasaraswathi maho'ugra'taare devi kha kha sarwabhootapisacha'rakshaan grasa grasa mama jaddyam cchedaya cchedaya shrim phrim phal swaha ' iti tara panchakshari pooja samaptham 5 Mantra #iddhi $n Tara %itual 6ear all , with the pooja vidhana being mentioned lets outline the process o% obtaining the creation o% mantra sharira, enhancement o% mantra sharira and creating the mantrika mandala and %inally to the culmination the per%ection or siddhi. 7or achieving the per%ection o% tara ritual and obtaining the siddhi, the mantra - Om hrim trim hum phal chandas - akshobhaya rishi , brahathi chanda , tara devatha shadanka, nyasa and other things are as mentioned in previous posts. with dyana, the mantra has to be recited %or / lakh times, /0,000 number being done as a homa with the ghee based naivedya, during the period o% ansutana, the person should have strict restrictions and shuddhi (that too i% you are already not a 8uali%ied aghori and only learning () ) ,%ter completion, please continue with the poojas. 'here are various versions o% tara mantras( not mentioning because o% sa%ety purposes) . 'he e2pression o% the siddhi is one to be e2perienced and not to be de%ined. -ut there are speciali9ed variants o% tara mantra on rishi shakhti, gayatri chandas, tara devata. )ow those all you are and interested, can re%er the variants on re%erences. Tara %itual &lessing 6ear all, let me outline the speci%ic blessings on the tara panchakshari rituals or sadhanas once a sadhak has succeeded it to siddhi. :eneric interpretation and e2planations ,nyone who does tara ma's upasana will be having all the 'aiswarya' and he;she becomes a poet. He;she will be blessed with children and grand children and will be %amous. He;she will have the ability to make people on one's own side without any e%%ort. <peci%ic interpretation and e2planations 1% one makes a paste o% gorochana with sandal and then take it on a lea%, then reciting the tara panchakshari %or !0$ times and make a tilak out o% the paste and then look on anyone's %ace, the person will become an obedient servant to him;her %or the rest o% the li%e. 'here are variants o% tara sadhana and respective prayogas which i will outline once the complete with the tantric and aghora outlook o% this tara panchakshari ritual. Tara 'antra ( &enefits $f )earing The 'antra 6ear all , now let me write about how tara yantra can be made. 'he yantra should be drawn in the %ollowing order on a bhorja patra with mentioned inscriptions. 'he 'shaalkone' should be drawn with the moola written on the center %ollowed by saadhyanama and yantranyayas, then the ashtadala is drawn with a encircling veedhi vrutta and bhupura. 'he yantra should be written %rom the water made o% arikku tree. On the centre comes the pranava, on the shalkones, %rom the saptakshari, si2 are chosen which are hum, hrim, kleem, sau, hum, phal and they are written. On the ashta dala kesara, written the two swaras, the dala have the varga o% letters attributed to 4 =a4 and eight ones which are( !) kam, kham, gum, gham, gnum ) cham, chham, jam, tham, njam #) dam, ddam, daum, ddaum, knam .) tam, dham, dum, dhamm, num /) pam, pham, bum, bham, mum >) yam, ram, lam, vam ?) sham, sshum, sam, hum $) l(stress)um, ksham on the veedhi vrutta, the maatruka aksharas will be inscribed, the bhupakones, the beeja kleem is written. 1% written in gold, then the water o% arakku tree is used to smear it a%ter writing. , pranaprakista has to be done on this with homas, pujas and sambaadasparsha. ,%ter this, the yantra is worn on a yellow silk thread around the neck. )ow the bhala (blessings) and the variants that can come in yantra - -ene%its on wearing the yantra 6ear all, various bene%its on wearing the tara ma yantra are mentioned below. 1% this yantra is tied to the neck o% a kid , he will be %reed o% all diseases and also disturbances %rom ethereal beings i% this yantra is tied to the le%t hand o% women* those women who have no chance o% having kids, they can overcome this conditions and have kids. ,lso i% this done by women who has various types o% warts , skin diseases etc , it will be cured. 1% this yantra is worn by men, the rags become the riches, even an ugly looking person can trans%orm to a handsome, the kings will win battles and also can have their own kingdoms in no time. 7or normal humans, it will bestow upon them with %ul%illment that o% all kamana's or desires. 1t is been also mentioned that, tara ma is the most powe%ul in kaliyuga %or %ast ac8uisition o% siddhi or per%ections and hence the vidhanas have been kept secret. ()) ( 'he same reason 1 have removed the vital portions %rom the details o% worship). 'his is the perspective o% the tantric practitioner. ()) -ut as an aghori, the interest is not on any o% the above mentioned bene%its. )ow the reader should also know this that, some o% the rishi's o% gautama lineage have attained complete salvation or moksha with the proper sadhana o% this yantra. 'he variants o% this mantra are used by lord brahma and lord vishnu. 'hese are the major points %or an aghori to look upon. ,ccording to his mindset, this devata can bestow him everything beyond any doubts. Hence aghori's call tara ma, or smashan tara, the name 4,dya4 ,dya means 'that which is there %rom the beginning, the one which has no end and there%ore eternal'. let me talk about ,dya ma in detail in ne2t. Ad!a Ma 6ear all, so let me write about &a ,dya. &a ,dya as 1 mentioned earlier is eternal. <he is regarded as the cosmic %orce which set the creation happen. <he is that power which brings in the trans%ormations in both the individualistic and gross level (microcosmic and macrocosmic levels). <he is the creator and the destroyer at the same time. <ince she is not remembered as separate %rom onesel% in supreme bliss by any being in the beginning o% li%e (that means at birth), the ne2t place we can %ind her is the place o% death, where the %uneral pyres are burning. <he mani%ests there as <mashan 'ara %or the individuals to perceive her* as her limitless scope is beyond the reach. <he is the goddess o% death along with her consort the &ahakala, who is the e2ecutioner. 'he very concept o% the world, its codes o% creation, the growth and evolution are all mani%ested %rom <hiva who is the medium, the basis o% material e2istence and the tatwas in various planes. -ut without the %orce or shakthi, this cosmic cycle o% actions and reactions and in simple words activity does not e2ist. <o ,dya is the shakthi o% trans%ormation. ,t %irst there is ,dya, the %orce %rom which then %ormed by divine condensation* the cosmic consciousness @ , complete set o% all activities in totality without attributes. ()). dear all, divine condensation is a word used to mention a concept, the concept by which that %orm o% shakthi which is independent o% space and time has started obeying or de%ining space. 'hus cosmic consciousness is %ormed* 'he all space de%ining and pervading %orm o% ,dya &a , but independent o% time. ,nd ,dya &a is becoming subtler and subtler here within this thus %ormed the <hiva and Aishnu, two names %or the same aspect ()). 'his cosmic consciousness then started mani%esting in various combinations and levels o% e2istence with the plan o% the shakthi and in her presence under the design o% lord Aishnu. 6ear all, with the grand design %rom lord Aishnu, the various creations are ideologically mani%ested as a dream on his cosmic sleep which gets carried %orward to lord brahma, the one sitting on the lotus o% lord vishnu's, agni chakra, the centre %or assimilation and absorption. () )ow ,dya &a will start residing in the individual levels as kundalini in all beings. <he lies dormant and also identi%ies with the body and will not recogni9e the potential o% hersel% or the individual to the reality. 'he various animate and inanimate objects in the world thus started interacting together based on the grand design and will repeat the cycles o% birth and death. 1n ,ghora, the reason %or all this to begin is the necessity to maintain a dynamic e8uilibrium. <hakthi i% e2ists only as ,dya &a is complete and hence dynamic. -ut i% there are no activities %or the ever pervading shakthi, the e2pansion o% it in in%inite space makes it less e%%ective or reachable to the minute levels. <o a dynamic e2istence also has to be de%ined by de%ining space then contracting space and then limiting space and then design consciousness as the scope o% actions and activities. 'his is how all begins and ends and begins again and ends once again and goes on. 1 am not at liberty to e2plain the time space coordinates thatBs being de%ined with the limitless consciousness. 1 do not have the permission to speak about the cycle o% jeeva and the composition o% it in various animate and inanimate objects. &y humble apologies %or the same. () -ut when the state o% aghori is reached, this will be mani%ested to onesel% especially the %uture. -ut the past o% what happened including previous births can even be known to an anchorite. 'he easiest way is to use a =arnapisachini sadhana which 1 will outline in due course o% time. (). <he will tell you everything on your ear. Tara Ma 6ear all , with the concept o% ,dya &a being e2plained in brie%, lets move ahead to the eligibility and base needed to reach a stage %or invoking her. ,s 1 said every ritual is essentially used %or creating and increasing the mantrika mandala. <o this ritual ('ara 3anchakshari) will make the anchorite to communicate with the deity as the %irst step. )ow a%ter the success%ul completion o% this pooja, the sadhak has to make the 'ara Cantra and then start worshiping it. ,s 1 mentioned earlier, there are speci%ic numbers o% worship to attain the mantra siddhi. 'his is applicable to the person who uses his body as the yantra or an e2ternal yantra. 'he body here is not used as the yantra because, the sadhak has to master various rituals and hence the single body will not be enough to be used as the yantra %or various deities. )ow letBs move into the visuali9ations o% 'ara &a and the variants o% her mantras based on tantra. 'he visuali9ations are done linking to the color o% the ma's skin. 'his is strictly tantric and not an ,ghoric view. 'he visuali9ations are as %ollows( 7or Aashya - -lood red colored 7or <tambhana - :olden colored 7or &arana - -lack colored 7or Dchadana - <mokey colored 7or <hanthi - Ehite colored 'his visuali9ations are based on the %ive types o% mantra prayogas. 7or an aghori, he will invoke &a in various color %orms with the %ollowing sankalpas. *or +ash!a - let the kundalini in me be under attraction and ascent to meet with lord shiva in crown chakra *or #tambhana - let the thoughts in me* unstable be stopped or made still *or Marana - let the %ive senses in me be destroyed with in return provide me with subtle understanding. *or Uchadana - let the thoughts and sensations stilled which are not o% any good %or my sadhana be warded o%% %rom me. *or #hanti - let the ever pervading and benevolent &a gives peace and prosperity to every being animate and inanimate around me. Tara Ma Mantra +ariants 6ear all, a%ter the visuali9ations being discussed, lets move into the variants o% the 'ara &a mantras. 'his includes two basic variants other than 3anchakshari which have strict ritual di%%erences. 'hose two are !) 'ara - 'rijadatrakshari and ) 'ara - <aptakshari since the rituals are di%%erent %or the two, 1 will outline them separately in detail a%ter discussing the mantric variants in general. The common mantric variants are as follos, !) Om trim hrim hum hrim hum phal (this is the <aptakshari mantra which +ord -rahma has used %or the upasana o% 'ara &a) (). 'he same mantra is used in the <aptakshari ritual mentioned above. ) ,im hrim srim klim sau( hum ugratare hum phal #) Om hum hrim klim sau( hum phal ( both these mantra variants are used by lord Aishnu to do upasana o% 'ara &a) .) ,im hrim srim klim h(stress)sau( hum ugratare hum phal /) Om hum hrim klim hasau( hum phal (with a 4hu4kara with the %i%th beeja) (-oth these mantras are again used by lord -rahma %or upasanas) >) Om hrim hum phal ?) 'rim hum hrim hum phal $) 'rim hum phal klim aim ( among this the %irst two has been used by lord -rahma and the eighth one by lord Aishnu) ,ll the above $ mantra variants are having shakhti rishi(, gayatri chanda, tara devata Dha!ana shloka, 4shwetambaram sharada chandrakandim saadbhushanaam chandrakalavadamsam kartrim kapaalanvithapaanipadmaam taaram trinethraam prabhajeyokhiladhaaidhaeeye4 with this dhaya shloka, with proper austeries, . lakh times japa, %ollowed by homa o% red lotus %lowers dipped in mi2ture o% milk and ghee %or .0,000 times and do the sapakshari pooja (the one 1 mentioned earlier). He;she will get the mantra siddhi. 1% the homa is done with payasa made o% jaggery mi2ed with honey %or !00$ times, he;she will be reaching number one positions in all vidyas. Tara Trijada %itual 6ear all lets move into the ne2t ritual o% 'ara &a and its details. 'his ritual is called 'ara 'rijada (Fhaturakshari mantra) 'he details are as %ollows with some omissions Astra mantra - vajrodake hum phal Moola mantra - hrim trim hum phal Angas - !) hram hridayaya namah ) hrim srirase swaha #) hrum shikaye vashal .) hraim kavachaye hum /) hraum netratrayaya vaushal >) hra( astraya phal chanda - akshobhya rishi , brahathi chanda , tara devata dha!ana sloka - this is omitted ()) Peeda shakthi - hrim namah ( similar to the previous pooja mentioned. that to be %ollowed) Peeda samashti - hrim sahaum saraswathi yoga peedaya namah Peeda pooja mantras - ( as mentioned in the previous sadhana) Murthi kalpana - Om hrim namah hrim trim humphal namah trijadamurthaye namah 'he upachara , avahana upto naivedya are similar to that o% the previous sadhana 1 mentioned. 'ara trijada pooja samaptam 5 Tara Ma and +edas 6ear all, with the two major 'ara sadhanas being e2plained let me try to detail on the connection o% vedic systems and the tantric systems. 'here are two ways in which we can connect the tantra to vedic systems !) by the deity %orm ) by the metric %orm let me start with 'ara &a and the deity %orm. 'ara ma is also known as )eelasaraswathi, the bluish wrath%ul %orm o% the vedic goddess <araswathi. 1 will detail the )eelasaraswathi sadhana as the ne2t ritual in e2planation. 1n Gig veda, she is also known as 43ashyanthi Aak4 in the dasha maha vidyas. 'he speci%ic verse %or this representation is the GA !.!>...!. -e%ore we move into the translations and the details, 1 would like to add the three %orms o% communication. 'hey are vaikhari, pashyanthi and para (1 am just treating madhyama or the nasali9ed speech as a %orm o% vaikhari in re%ined %orm not as a separate category). 1n this, humans use the vaikhari %orm o% communication. 'he communication in which words are made audible by %riction and channeling o% air. -ut para is the highest %orm o% communication. Only enlightened souls, luminous ones and rishis usually use this mode o% communication. 'he vedas are heard to the various rishi as para %irst. (). Here no words are communicated just the intention. :oddess saraswathi, the goddess o% vidya and language e2ists in all the three %orms and is called 'ara in the 4pashyanthi vak4. 3ashyanthi is the point where mind simply produce the syllable %rom no visual or %rictional means. <o 'ara &a is that %orm o% <araswathi in which all the syllables merge and dissolves and only the e2istence o% all is on the subtle level. <o she is where the word began and where the word ends, the cosmic source. () )ow letBs move into the GA !.!>...!. :aurirmimaya salilani takshatyekapadi dwipadi sa chatushpadi ,shtapadi navapadi babhuvushi sahasrakshara parame vyoman 55 ( 'he shabda brahma which is in the %orm o% vak rupa, at the divine sky as one, two, %our eight and nine word %orms in proper unison culminates into the thousand letters or words) 'he interpretation is as %ollows (1n the cosmic sky, the shabda brahma as audible %orm o% word mani%ested. )ow %rom the one %orm o% ma, the Om @ primordial sound and agna chakra beeja (,kasha tatwa) is mani%ested. 'he duality o% sound synonym to male and %emale (the shabda and the bindu) is been %ormed, the %our elemental seeds o% . remaining elements are %ormed with the %i%th one akasha( kula- ,kula- Fakra) and the eight vargas and the nine cakras or the energy centers with the syllables attached to it (si2 commonly mentioned chakras H # secret chakras ( :olatha , +alatha and +alana (that can be only understood by raising the kundalini)) are mani%ested. 'he various combinations o% these syllables %orm thousands and thousands o% words in the physical world). 6ear all as 1 mentioned earlier, 'ara ma is the beginning as the cosmic %orce, it is mani%ested %orm o% word in the subtle level, the base %or the vaikhari.. 1% we e2amine the various syllables in the above conte2t we can %ind that all the sanskrit alphabets which %orms the base %or all the communication, both in vaikhari and on pashyanthi. 6ear all, thus the evolution o% shakthi is well and completely e2plained in the Gig vedic hymn. 'he e2istence o% unity, then the division at the cosmic space into two beejas o% pursha and prakriti , then the remaining o% pancha bhutas in the beeja %orm sustained in the cosmic sky. 'his pancha bhutas then mani%est, collectively with the eight vargas %or the 'ara Cantra in the cosmic space. 'he basic 'ara Cantra is the pentagram itsel% with a bindu in the center. 'he upward triangle and the lower triangle symboli9ing man and woman. 'his yantra is elemental and it itsel% is the deity in the %irst %orm, a %orm o% recogni9able e2istence. 'his yantra is replicated in the human body in limited scope and e2pansiveness to various energy centers. 'hus all these are pertaining to the creation o% the cosmic sound and individual sounds based on the microcosm and macrocosm case. )ow how these syllables carry the power %or such level o% creationI 'his can be e2plained based on the -ijavriksha )yaya. 'he entire tree is being conceptuali9ed as a seed. -ut beeja in cosmic level are %ar more comple2 than our seed and tree analogy. 1t has the ability to combine and create newer levels o% awareness and e2istence. Just like we make new words out o% letters, the bijas can be mi2ed and pronounced in speci%ic way to attain bene%its. Aedas address this use o% cosmic beejas or collection o% letters or words in suktas based on this logic. Kvery tantric or vedic chants have a rishi, a metre and a devata. )ow the merger o% tantra and vedas can be learned by understanding this connection. 6ear all, %or understanding the relevance o% meter is more important be%ore %urther venturing into other comple2 aspects. 7or understanding about this let me e2plain it on basis o% the ,itareya and =ausitaki brahmanas o% Gig Aeda. Ge%erring to the ,dhayaya-! on consecration sacri%ice which is a sub section on <oma <acri%ice basics, the relevance o% meters and the bene%its are e2plained. 'he verses in :ayatri meter was supposed to be used by those who desires brilliance and splendor, in Dsnih by those who desires li%e, in ,nustubh by those who desires heaven, o% two ,nushtubhs, >. syllables who three world each ! %old (not e2plaining details as this itsel% is a topic o% lengthy discussions which come under design o% suktas), -rhati verses %or those who desire prosperity and glory, 3ankti verses by those who desire %or %ive%old sacri%ices(again large topic in itsel%, limiting e2planation with apologies), 'rishtubh verses %or those who desire power, %orce and strength, Jagati verses those who desire cattles etc. 1 am just closing this list with this limited content as this in itsel% is a topic o% broad scope. () )ow the deities also have %orms which have di%%erent e%%ects. 'he agni suktas in gayatri and agni suktas in trishtubh has di%%erent e%%ects. <o this means, the nature o% the same devata varies with intonations and syllables. 'antric gods are non descriptive, so no hymns. 'hey are codi%ied as limited mani%estations o% vedic e2pansive %orces which are descriptive and broad. <till their prayoga also has a rishi, a chandas and the devata. ,lso to note that the prayogas are less complicated compared to a soma yaga or ashwamedha due to this limited scope. 'ake the e2ample o% 'ara 3anchakshari and 'ara 'rijada. -oth are in -rhati metric system. )ow please read the bene%its 1 outlined also. 'his will be dealing with prosperity, gains, glory as bene%its in most cases. .!asa in +edas and Tantra 6ear all, with the discussion on the deity and the metric systems, 1 would like to outline on one more topic on commonality o% Aedas and tantra* the )yasa. ,ghora e2ists in this togetherness. )yasa, the word means 4to place4. 'he practitioners o% tantra are well aware o% the relevance o% this term and application o% it in the ritual. 'he )yasa kramas o% various types are the best kept secrets without which a ritual will not attain completion or the person is not bestowed with the siddhi. -ut the scope o% )yasa based on the vedic rituals is limited in description. -oth tantra and vedas accepts in unison that the e2ternal rituals are just a representation o% the internal ritual. Aedic school categori9es this as antharyaga. 3lease re%er to the %irst kanda o% =rishna Cajur veda taittariya samhita %or a sample antharyaga. 'antra just %ocuses more on rituals with te2ts mentioning mostly on the competent one addressed as 4Aira4. -ut in ,ghora, the re%ined %orms and the lower %orm to 4Aira4 e2ists. () ,ghora addresses the class o% higher order beings who are introverted and per%orm internal rituals as 46ivya4. Gishi's who should know both vedas and aghora to per%ect a sukta are in this classi%ication. 7or eg( an aghora sadhana done by Aeda Ayasa was karnapichani sadhana to know more description o% past event at ease. 'he lower %orm to 4Aira4 is classi%ied as 3ashu, who are not re%ined, but will per%orm rituals more intense with %ocus on higher sensual pleasures. <ometimes, the sukta in its lyrical content have e2planations on the innate nature. -ut some times when we translate, you will %ind it more poetic than any inner meaning. -ut the rishi's have done this with a purpose. ,s 1 have e2plained in the previous posts, every metric system has an innate power in delivering the various purusharthas. )ow they have a way to recite e2ternally and internally. Once you recite to countless times, it will start working on the inner world. 'he vaikhari mode o% reciting sukta will kindle the pashyanthi %orm in onesel%. Eith this progress only one will get the re%lection how the metric system can be per%ected to a nyasa vidhi. 'his nyasa vidhi will be revealed only when the bhuta agni increases to that level within onesel%. 'he prana will automatically adjust to the schema o% this revelation. Eith this understanding lets compare the stages o% a tantric ritual and an antaryaga. 1 have outlined the tantric ritual %or 'ara &a and its steps. )ow letBs %ocus on the antaryaga %rom =rishna Cajur Aeda 'aiyttareya <amhita. 1 would like to consider the smaller antaryaga * 6arshapurnamasau ( kanda!, prapathaka!). 'his is an inner yagna or antharyaga which uses !?? yajus mantra , .? Giks and !/ GA. 'he steps are as %ollows( !) 6hishana (channeling rays o% knowledge) (. yajus , . riks , chandas ( 6vipada virat, &adhyejyothitristup , Kkapada 'rishtup) 'rishtup is %or channeling power and control and virat metric is associated with %ood or nourishing. ) <eat made o% mantra %or gods (!> yajus, # riks, chandas( 'ristup, Kkapada 'ristup and Kkapada :ayatri) 'rishtup again %acilitates power %or the making o% seat and :ayatri invokes the power #) 3rayer to yagna %or the mani%estation o% delight (" yajus, ! rik chandas( :ayatri) the invoking o% delight by gayatri which bestows brilliance .) ,gni , <oma and :ods o% will and delight (!" yajus) /) 3uri%ication o% physical body (!. yajus, # riks chandas( :ayatri, Kkapada :ayatri) the deity %orm, <avitr is re8uested %or puri%ication with the gayatri chandas >) preparing the body %or yagna (!0 yajus, ! rik chandas( trishtup) 'he attainment o% per%ection can only be ensured by the active preparation o% body. 'rishtup will provide the underlying strength ?) 7irming and integrating the body (!! yajus, ! Gik chandas( anustup) anustup integrate the body to level o% heavenly divinity with its metric capacity $) -ody as integrated o%%ering ( !# yajus , . riks chandas ( Dparishadbrhati , Kkapada :ayatri) please remember that o%%ering brings in prosperity with proper invocation to receive with gayatri ") 'he %ire altar to support all ( yajus , # riks chandas ( 6vipada :ayatri , Kkapada trishtup , 'ripada trishtup) Here gayatri to create and variants o% trishtup to support. !0) 3uri%ication by agni ( !$ yajus, / riks chandas( ,nushtup, 'rishtup, :ayatri) 3uri%ication with invoked agni at heavenly realms is accomplished by three metric systems !!) 3rotective enclosure and seating o% gods ( !$ yajus, riks, ! GA chandas( :ayatri and Kkapada tristup) sel% e2plainatory () ! ) Eorld builders ( ? yajus, riks( Kkapada :ayatri, 6wipada :ayatri) the meters o% creation used in singular and dual aspects !#) Klevation o% a rishi (!> yajus, . riks chandas( ,nustup, 3urastajyotistristup, 'ristup ) Klevation is to heavens and support %rom the %orce. due metric systems mentioned. !.) Gik mantras o% gratitude (!. riks, all in GA, chandas( 'ristup, ,nustup, :ayatri) :ratitude is just a culmination o% all with the respective support and actions rendered by each devata that which is residing with the metric in various mani%estations. Eith this simple yagna layout in perspective, it needs no %urther e2planations on the closeness in steps which tantric sadhana or an inner vedic ritual. 6ear all, you can understand this by comparing with the previous e2ternal sadhana mentioned %or 'ara &a. ,s an aghori, it is immaterial %or this whole antaryaga to be per%ormed sitting on a corpse or a tantric sadhana in vedic altars. 7or an ,ghori, the whole world is the place o% worship and all systems are e8ually same and di%%erent. .eela #arasathi #adhana 6ear all, with the brie% deviation to vedas and tantras, let me outline, 'ara &a as a %orm o% <araswati in the %ollowing ritual. 'his is the &antranthara o% 'aratrykshari outlined previously. 'he astra mantras, moola mantra chandas all are similar with 'ara 'ryakshari which is outlined previously. Dh!ana shloka , Lraktambaraam raktasimhasanastham hemabhushithaam ekavaktraam vedasamkhaiyeerbhujai( sambhibhratheem kramat akshamalaam paanapathramabhayam varamuthamam shwetadeepasthithaam dhyayeth sthitidhyanamidam smruthamM peetha shakthi, peeda samishti, peeda pooja all mantras are same with previous one 'ara 'ryakshari Moorthi kalpana , Hrim namah , hrim trim hum namah , taraamurthaye namah Upachara , Om hrim om namah Avahana , ,s per saraswathi pooja ( will outline it as ne2t) A!udha n!asa , !) ,kshamalaye namah ) chakshakaayee namah #) abhayaya namah .) varadaya namah &hushana .!asas , !) kiridaaya namah ) ardhachandraya namah #) makudaya namah .) swarnakundalabhyam namah /) haaraya namah >) angadebhyo namah ?) kankanebhyo namah $) kadakebhyo namah ") swarnanguliyebhyo namah !0) swarnakanjeeye namah !!) swarnanoopurabhyam namah Upachara, murthi pooja to naivedya are similar with 'ara 3achakshari sadhana. 1 will outline the general <araswathi pooja ne2t to complete this sadhana variant. #arasathi #adhana 6ear all, the complete the neela saraswathi sadhana , the saraswati sadhana also should be outlined although, this is very common sadhana used in ordinary households. )ow 1 will detail the sadhana and dear all should understand the necessary components be in the )eela <araswathi sadhana. Astra mantra " sleem pashuhum phal Moola mantra " $m sarasath!e namah Anga - !) Om sam hrydayaya namah ) Om ram shirase swaha #) Om swam shikyaye vashal .) Om tyaim kavachaya namah /) Om nam netratryaya vaushal >) Om ma( astraya phal chandas - kanva rishi , gayatri chandas , saraswathi devata Dh!ana #hloka - LHamsarooddaa harahasithaharendukunthavadaathaa vaani mandasmithataramukhee maulibadhendurekhaa Aidyaveenamruthamayakhadakshasragaadiptahasta shubrabjasta bhavadabhimathapraptyaye bharati syathM 3eeda shakthi - hrim namah 3eeda samisti - hrim sarwashakthi kamalanasanaya namah 3eeda pooja mantras - gurwathi jnanatmanandam ( durga , $ mantras) , medhathi navashakthi ( saraswathi, " H) and in total #$ mantras with which, with water %rom beginning to end do the pooja. (1 will keep an appendi2 o% the various peeda pooja mantras in the end a%ter outlining all sadhanas) Moorti kalpana - hrim namah om saraswathye namah saraswathimoorthaye namah Upachara - vaagiswareeyividmahe saraswathyee dhimahi tanno vaagiswari prajodayal ,vahana - omitting the avahana mudras, vyapaka, lipi, panchatatwa and moolakshara nyasas () as this outline is %or in%ormation and not %or sadhana. A!udha n!asa - !) vidyayai namah ) veenayai namah #) amruthakumbhaya namah .) akshamaalayai namah &hushana n!asa - !) makudaya namah ) ardhachandraya namah #) haaraya namah .) angadi sarwabhushanebhyoo namah /) shubravastraya namah >) swethothareeyaya namah ?) ratnakanchyee namah $) swarnanoopurabhyam namah Upahara - padyamidam arkhyamidam achamaneeyamidam Murthi pooja - with the %ollowing steps * pranavathraya, upachara, moolathraya, moolakshara, anga, ayudha, bhushana, angaavarana, astra being completed with yogayee namah, then moortyavarana is per%ormed, %ollowed by indradi pariwara, vajradi parivarayudhas, with the nirmalya dhari* martye namah, one has to do the do pooja with water, beginning to end. dadastas - ,im sundaryee namah klim sumukhyee namah %ollowed by mukhapooja till naivedya (details are omitted as the general way o% doing this will be given as appendi2) saraswati pooja samaptam 5 Tara #aptakshari(mantrantara) 6ear all, let me outline the 'ara <aptakshari sadhana. Astra mantra - Aajrodake hum phal Moola mantra - Om trim hrim hum hrim hum phal ( the mantra used by brahma) Anga - !) hram hrdayaya namah ) hrim sirase swaha #) hroom shikhaye vashal .) hraiyim kavachaya hum /)hraum netratrayaya vaushal >) hra( astraya phal chandas - shakthi rishi gayatri chandas tara devata dha!ana shloka - Lshwetambaraam sharadachadrakandim sadhbhushanaam chandrakalavatamsam kartrikapaalanwithapaanipadmaam taraam trinetram prabhajeyokhilardhayeeM Peeta shakthi - Hrim namah (pooja yantra - shalkone, astadala, bhupura) Peeta samasti - Om hrim pralayavaristhithamahaswethapadmasanaya namah Peeta pooja mantras - as similar as trijada sadhana Murthi kalpana - Hrim namah om trim hrim hum hrim hum phal namah taramurthaye namah Upachara - Om hrim om namah ,vahana - ayudha and bhushana nyasa as mentioned below, remaining all same as tara trijada sadhana A!udha n!asa - !) khadgaya namah ) kapalaya namah &hushana n!asa - !) makudaya namah ) ardhachandraya namah #) swarnabhushanebyo namah Upahara - arkyamidam, paadyamidam, aachamaneeyamidam Moorthi pooja - !> dwastaa and naivedya as per tara panchakshari ritual mentioned. 'ara <aptakshari <amaptam 5 Modes $f )orship 6ear all, there are more 'ara sadhanas which are primarily variants o% the already outlined ones. 'he mantrantara with moolamantra variations can also be seen. 1 am leaving these sadhanas to the readers to %ind out themselves as per individual interests. () -e%ore 1 move into the ne2t deity sadhana, a brie% comment on the di%%erence between the worship by a man and a woman. &ost o% the ritualistic te2ts which survived the test o% times donBt have clear demarcation on this aspect. 'he beginning o% understanding this di%%erence is routed in the concept o% man as a representation o% purusha and the woman as a representation o% shakthi, both respectable in its own ways. we should also understand that both the man and the woman have the innate ability to achieve the complete merger with the omnipotent omnipresent brahman. -ut the sankalpa is di%%erent. &an should reali9e and worship himsel% as the utmost purusha with penance and rituals which will eventually understand the duality as a limitation and merge with the cosmic energy. 'his is his route to attain the brahman. 'here are plenty o% rituals and mantras like gayatri which is been designed to worship the cosmic energy. 'his is one reason why gayatri is been used especially by men %or worship. -ut women who are the embodiment o% shakthi understands and reali9es it with rituals and penance and transcend the duality as a limitation to merge with the supreme consciousness. 'his is her route to attain the omnipresent omnipotent brahman. women do not need need gayatri as her essential sel% is shakthi and she has to reali9e that only. -ut she has to understand the tatwas and purusha aspects %or completion )o human beings are e2ceptions to this , but rishis, ethereal beings like kinnaras , gandarvas, luminous ones like devas, the immortals and mani%estations o% the trinity (brahma, vishnu , maheswara) are e2ceptions to these rules as they know the entire aspects o% shakthi and purusha in totality. 'akshini #adhana 6ear all, 1 am moving %rom the other %orms o% 'ara &a just to bring more variations %or the reader. 1 ensure that 1 will be outlining the sadhanas %or the various shakthi %orms soon. )ow lets %ocus on the ethereal being called Cakshini. Cakshini is the %eminine counter part o% Caksha and its =ubera who is the king to the Cakshas. <o there are some schools o% practice which believe that, worshiping <hiva as &rityunjaya %ollowed by =ubera and a re8uest to send a Cakshini should be the order. -ut 1 have an alternate school o% belie% and practice. 'here is a di%%erence in the tantra and aghora teachings regarding Cakshini. ,ccording to tantra, a Cakshini can bring in all com%orts and also play the pseudo role o% your mother, sister, lover etc as per your demand. -ut %or aghori, these considerations involve a lot o% karmas and hence Cakshini should be invoked just to have an understanding about the being. 'here are #0H Cakshini and 1 am outlining just a %ew o% them and their variant sadhanas and anustanas. Just like earlier, 1 will remove a vital element as this series is just %or scholarly interests and not %or practice. 6ear all, let me outline the Cakshini sadhana %or all the readers. Astra mantra - sahasrara hum phal Moola mantra - srim srim yakshini ham ham ham swaha anga - !) srim hridayaya namah ) srim shirase swaha #) yakshini shikaye vashal .) ham ham ham kavachaya hum /) swaha nethrabhyam vaushal >)srim srim yakshini ham ham ham swaha astraya phal chanda - rishi ( vishrava(, chanda ( pankthi , devata ( yakshini dh!ana shloka - Lsmaaredh chambakakaandandare ratnasimhasanesthitam suvarnaprabhaam ratnabhushabhiraamaam japaapushpasacchayavaasoyugaddyam bhaje sarwasaukhyapradaam yakshinim taamM Peeta shakthi - hrim namah Peeta samishti - Om manoharaya yakshini yogapeetaya namah Peeta pooja mantras - gurwathi jnanatmakam ($), kamadaadi navashakthi, including 3eeta samishti with #$ mantras , do the water pooja %rom beginning to end. Moorthi kalpana - %or peeta shakthi and moola , yakshini moorthaye namah Upachara - Om hrim om namah Avahana - as per bhadrakali pooja( i will outline when i write on shakthi upasanas) A!udhana n!asa - (omitting this) () %rom dwadastas through naivedya its as per bhadrakali pooja yakshini pooja samaptam 5 'akshini #adhana #iddhi 6ear all, let me outline the vidhi %or the siddhi. 'he moola mantra has to be recited %or ! lakh times. then with !0,000 number uchhamalari %lower , per%orm a homa. the siddhi will be bestowed. )ow %or aghora and tantra, there is a huge deviation in the culmination to complete per%ection (siddhi). +et me outline the %inal steps as per tantra. ,%ter %inishing the homa o% !0,000, the person should go to the shade o% a baniyan tree in the night. 'his should be tree in the remote location devoid o% human presence. <itting there, he should recite the moola mantra %or !000 times each, > days. On the seventh day, the place is sancti%ied with sandal water in plenty %ollowed by lighting a ghee lamp and chant the mantra without %ear till midnight. 'hen by midnight, you will hear music, sounds o% bells etc. the Cakshini will approach you in whichever %orm you desire and will ask %or ritual se2. 'his ritual gets completed with the culmination o% siddhi. -ut in aghora, the treatment is di%%erent. -e%ore the %inal ritual, =ubera is invoked as he is the king o% the Cakshas and Cakshis. 'hen the process is repeated like be%ore till the last moment* as same as tantric rules. -ut in the last moment, when she approaches, the aghori re8uests her to be the 'ma' %or him. <o the Cakshini will take that %orm as he wishes. () +ada 'akshini #adhana 6ear all let me move into the other Cakshini sadhanas speci%ic to a %orm o% Cakshini. +et me start that with Aada Cakshini. Astra - shleem pashu hum phal Moola - eahyeahi yakshi yakshi maha yakshi vadavrikshanivasini sheekhram mae sarwasaukyam kurukuru swaha Anga @ !) eahyeahi hridayaya nama( ) yakshi yakshi sirase swaha #) mahayakshi shikhaye vashal .)vadavrikshanivasini kavachaya hum /)sheekram mae sarwasaukyam netratrayaaya vaushal >) kurukuru swaha astraya phal /handa - vishrava( rishi( , anustup chanda(, yakshini devataa Dha!ana shloka - omitting on purpose () Peeta shakti - hreem nama( Peeta samashti - Om manoharaaya yakshini yogapeetayaya nama( Peeta pooja - gurwathi jnanatmakam ($) kaamadi navashakthi along with peeta samishti %rom beginning to end , do pooja with water. Moorthi kalpana - peeta shakthi ,moola , yakshinimoorthayae nama( Upachara - Om hreem om nama( Avahana - as per bhadrakaali sadhana (will outline this soon) A!udha n!asa @ !)kramukaaya nama( ) tamboolaaya nama( &hushana n!asa - !) muktakeshaaya namah )rakthachandanaangalepaaya nama( #) raktavastraaya nama( .)sarwabhooshanebhyo nama( Upahara - paadyamidam, arkhyamidam, aachamaneeyamidam Moorthi pooja - pranava traya, upachara , moola traya, moolakshara , anga , ayudha , bhushana , a%ter angaavarana , sunandathi ($) , indradi, vajradi %ollowed by Om aiem uchhistachaandaalyaee nama( * the nirmalyadhaari * with all this do the pooja. dwadastas and naivedya all as per bhadrakaali pooja and conclude in the same way. iti vada yakshini pooja samaptam 5 +ada 'akshini #adhana and #iddhi 6ear all let me outline the siddhi and speci%ic details %or this Cakshi. 7or attaining the per%ection or siddhi one has to do the japa %or lakh times the moola mantra with samyama and vrutha. 'hen a%ter this* 0,000 numbers o% ucchamalari %lower has to be o%%ered as homa. 'he last steps are similar to that mentioned in the generic Cakshi sadhana. 'he di%%erence between the two Cakshinis are Aada Cakshini can be used not only %or attaining the desires but also %or annihilation o% enemies. 'here is a risk which is applicable to normal tantriks in this regard. 1% you send a Aada Cakshini against your enemies and she %ails in the attempt, your li%e is at risk. <he comes back and creates havoc. <o this is one o% the dangerous among Cakshini &a's. () <econdly she pre%er to stay in big trees with scented %lowers. 1n this %orm she can be invoked and kept as a protector %or %amily. 1t was a tradition that tantric %amilies in vamachara has a Aada Cakshini invoked and kept %or generations in the big tree in the premises. 7rom the perspective o% an aghori, she is &a and invoking her is similar to that o% any other Cakshini. -ut aghori will ask %or celestial mileage and help %or spiritual wattage %or his reali9ation %rom this &a. Madanamekhala 'akshi #adhana 6ear all, now let me outline another %orm o% yakshini called madanamekhala yakshini and her sadhana now. Astra mantra ( sahasraara hum phal Moola ( Om kraum madana mekhale nama( swaha Anga , !) Om hridayaya nama( ) kraum sirasae swaha #) madanashikaayae vashal .) mekhalayae kavachaya hum /) namau nethraabhyaam vaushaal >) swaaha astraaya phal /handa, vishrava ( rishi (, pankthi chanda, madana mekhala devata Dha!ana, (omitted on purpose) 3eeta shakthi , peeta samasti and peeta pooja as per the vada yakshini sadhana &oorthi kalpana - peeta shakthi, moola, madana mekhalaa moorthayaee nama Upachara , Om hreem om nama( Aavaahana , as per bhadrakaali pooja ( will outline during shakti pooja variants) A!udha n!asa , !) poogaaya namah ) taamboolaaya namah -husha nyasa , upahara moorthi pooja to be done as in case o% vada yakshini 6wadastas , naivedya etc should be done as per bhadrakaali pooja iti madana mekhalayakshi pooja samamptam 5 Madanamekhala 'akshi #iddhi 6ear all, let me outline how one gets siddhi with the madanamekhala yakshi sadhana. the aspirant have to chant the moola mantra %or ! lakh times and then do homa o% red shoe %lower %or !0,000 times. 'hen do the pooja as per above. 'he per%ection will be bestowed upon. 1% the aspirant sits under the ucchamalari tree %or !. days and do japa o% !0,000 numbers and a homa o% !000 numbers o% the moola mantra with ucchamalari %lower, he;she will be given eyeliner by yakshini. On wearing this, hidden wealth residing on the earth will be revealed to him;her. ,s an aghori, this last sadhana is not per%ormed as itBs a kamya rite %or material bene%its. 'o know the Cakshini &a* is all what aghori looks %or. 1ts a spiritual attainment %or him, not a materialistic pursuits. +ishala 'akshini #adhana 6ear all, let me outline the vishalayayakshini sadana Astra ( sahasrara hum phal Moola ( Om ,eim vishalae hreem sreem kleem swaha Anga , !) Om aeim hridayaya nama( ) vishalae sirasae swaha #) hreem shikhaye vashal .) sreem kavachaya hum /) kleem nethrabhyaam vaushal >) swaha astraya phal /handa ( vishrava rishi( , pankthi chanda( , vishaala devatha Dha!ana , (omitted on purpose) 3eeta shakthi , peeta samishti , peeta pooja all as per vatayakshini sadhana &oorti kalpana , peeta shakti , moola is vishalamoorthaye nama( Upachara - Om sreem om nama( Avahana - as per bhadrakaali sadhana A!udha n!asa - !) bhramyadraukthaulpalaya nama( () &hushana n!asa - !) <uvasithakachabhaaraaya nama( ) <warnamayasarwabhushenebyo nama( Upahara - arkyamidam , padyamidam , aachamaneeyamidam Moorthi pooja - as per vadayakshini pooja 6wadastas to naivedya and the whole , please do as per bhadrakali sadhana iti vishalayakshi sadhana samaptam 5 Aishala Cakshini <iddhi 6ear all, let me outline the methodology %or vishala yakshini siddhi Eith the dhyana and vrutha, the aspirant has to chant the moola mantra %or $ lakh times. Eith kuvala, kariveera leaves, amala, kusa grass separately 0,000 numbers as homa and pooja, then the per%ection will be bestowed. ,%ter this, i% a sankalpa o% the yakshini dragging the enemies by a noose, touching by a rope and with a heavy thorned stick beating on the head and chant !0,000 times. )ow with the cow dung obtained %rom the %orest, do a homa o% !0,000 numbers. 'hen drop those ashes o% homa in the water o% wells and place he walks. 'he enemies either will die or will leave the locations and move away. 'he sadhak becomes able to van8uish enemies by the very thought about them. 7or an aghori, there are no enemies in the world as persons. -ut there are certain roadblocks that can be removed by this sadhana. 'he biggest roadblock %or a sadhak in the path o% aghora is the vasanas. 'he vasanas can act as noose attaching the sadhak to the material world. 'he re8uest to this yakshini now will be to van8uish those thoughts and deeds that cause attachment o% vasana to the realms o% materialistic world. &hadra 0ali #adhana 6ear all, let me outline one bhadrakali sadhana which has a %ew o% its ritualistic steps being %ollowed in the yakshini sadhanas. Astra - sleem pashu hum phal &oola - ,eim kleem sau( hreem bhadrakaalyae nama( Anga , !) hraam bham hridayaya nama( ) hreem bhram sirase swaha #) hroom kaam shikhaye vashal .) hraim laayaem kavachaya hum /) hraum nam nethrathrayaya vaushal >) hra( ma( astrayaya phal /handa ( eshwara rishi( , pankti chanda( , shakthi bhairavi devatha Dha!ana ( (omitted on purpose) Peeta shakthi - hreem nama( Peeta samisti - Om hreem sarwashakthimayaaya brahmaavishnusivatmakaaya prethasanaaya nama( Peeta pooja - !) gum gurubhyo nama( ) gam ganapathayae nama( #) kam karthyayinnayae nama( .) ksham kshethrapaalaya nama( /) aadharashakthiayaee nama( >) moolaprakrithyae nama( ?) aadikurmaaya nama( $) vidyaabdhae nama( ") ratnadweepaya nama( !0) manimandapaaya nama( !!) kalpavrikshaaya nama( along with dharmathi (.) adharmaadi (.) ! ) anandaaya nama( !#) pridhivyaae nama( !.) navayoni chakraaya nama( along with ichhadi navashakti , samsathwathi (>) , mandala thraya , aatma chatusta , kaaranjana peetathi , peeta samisti (/. total) do pooja with water %rom beginning to end. ( will provide a glossary %or the common mantras mentioned across various sadhanas) Moorthi kalpana - peeta shakti , moola , bhadrakaalimoorthayae nama( Upachara - rudrasuthaayae vidhmahae shoolahastaaya dheemahe thanna( kaali prachodayaal ,avahana , mudras , vyapaka , lipinyasa , panchatatwa nyasa moolakshara nyasas , anga nyasa chandas etc has to be done per a competent guru's advice (i will outline a general way o% doing this in the end o% all sadhanas as a glossary %or satis%ying the curiosity o% th reader, strictly not %or Aa!uda n!asa - !) khadgaaya nama( ) charmaaya nama( #) trishoolaaya nama( .) kapaalaya nama( bhushana n!asa - !) kiridaaya nama( ) ardhachandraaya nama( #) mahaarhakundalaabhyaam nama( .) haaraaya nama( /) angadaebhyo nama( >) kanganaebhyo nama( ?) kadakaebhyo nama( $) rakthapattambharaabhyaam nama( ") raktamaalaayae nama( !0) raktakaanjyaae nama( !!) ratnamekhalaayae nama( !) ratnanoopuraabhyam nama( Upahara - padyamidam , arkhyamidam , aachamaneeyamidam Moorthi pooja - pranavathraya, upachara, moolatraya, moolakshara, anga, ayudha, bhushana, and then with vashinyaadyashtashakti ($), asithaanga bhairavaadi (!>), indradi , vajraadi along with the nirmaalyadhari 4 praumshaeshikaaye nama(4, with all these do pooja with water %rom beginning to end. Dadastas !) ,eim sundaryae nama( ) kleem sumukhaye nama( naivedya and all the remaining as per normal pooja systems. iti bhadra kali sadhana samaptam 5 0ali #adhana 6ear all, let me outline the kali sadhana now. 'his is really dangerous among all to practice. Kven to chant the moola mantra is on the risk o% the individual who takes up the task. Astra , sleem pashu hum phal Moola mantra , kreem kreem kreem hum hum hreem hreem dakshinae kaalikae kreem kreem kreem hum hum hreem hreem swaha Anga , !) kraam hridayaaya nama( ) kreem sirase swaha #) kroom shikhaye vashal .) krayim kavachaya hum /) kraum nethratrayaya vaushal >) kra( astraaya phal /handa , bhairava rishi( ushnik chanda ( kaali devata 6hayana ( omitting it purposely Peeta shakthi , hreem nama( Peeta samisti , Om hreem kaalikaayogapeethathmane nama( Peeta pooja mantras , gurwathi (as mentioned in bhadra kali sadhana), jnanatmaka , jayaati, navashakthi peeta samisti with all these do pooja %rom beginning to end with water. P,# ( pooja yantra can be an idol or an yantra or padma . Cantra; padma de%initions( shadkone, in the center o% it thrikone, in the centre a bindu in per%ect circle, along with that $ lea%lets (ashtadala) along with bhupura. Moorti kalpana ( peeta shakti, moola kaalimurthayae nama( Dpachara , avahana as per bhadra kaali pooja A!udha n!asa - !) khadgaya nama( ) daarika sirase nama( #) abhayaya nama( .) varadaaya nama( &hushana n!asa - !) muktakeshaaya nama( ) siromaalaaya nama( #) shavakundalabhyam nama( .) shavakaramekhalaaye nama( Upahara ( padyamidam, arkhyamidam, achamaneeyamidam Moorthi pooja ( pranavathraya, upachara, moolathraya, moolakshara, anga, ayudha, bhushana, angavarana a%ter that on shadkone kaliyaadi(>), on trikones and shadkones ugradi("), on astadala bhramyaadi ($), on bhupuras eight sides bhairavyaadi($), outside bhupura indradi, vajradi* along with 4prom sheshikaaye nama(4 the nirmalyadhaari mantra, do pooja with water %rom beginning to end 6wastas naivedya and all remaining as per bhadra kali pooja ithi kaali sadhana samaptam 5 0ali #adhana #iddhi 6ear all, let me outline the per%ection o% kali sadhana. Eith dhyana and vrutha, i% an aspirant do japa o% ! lakh times o% the mantra and then do !0,000 times homa using kariveera %lowers and do pooja, he will get the siddhi. Gecite the mantra in a cemetery in the night, !0,000 times sitting naked. 'hen on a corpse (details omitted) at the heart position, sit naked with the blood o% one's own sprinkled on erik %lowers, do a %lower worship with each %lower o%%ered chanting the mantra. 1% this sadhana is %ul%illed, the aspirant will become the owner o% land o% big si9es. Eith the vaginal %luid o% woman smeared on the body o% onesel%, do meditate upon this mantra %or !0,000 times, the person will become a great poet and will be well known to people. 1% this mantra is recited every evening with the sankalpa o% kali and mahakala doing 4surata4 (se2ual intercourse o% pleasure nature) in their sleeping chamber, %or !000 times %or every day %or a year , the person will be bestowed upon with the knowledge o% all sorts , all vidyas , prosperities, %ame, with children and grandchildren and thereby live com%ortable %orever. 1% the mantra is done homa with red lotus %lowers %or !000 times, the person will be richer than kubera. 1% the homa is done with bilwa, then he;she gets a kingdom. 1% blood red %lowers are o%%ered, one can seduce the entire world %or one's own will. 1% you recite the mantra sitting in the corpse %or ! lakh times, you will receive the per%ection o% the mantra and all the desires will be %ul%illed. 1% the 4bali4 o% rishabha or goat is done with the o%%ering o% blood and %lesh, then all per%ections will reach him;her. 0ali #adhana " #atic and Madh!ama )a!s 6ear all, let me outline the kali sadhana in the satwic and madhayama ways. 1n the satwic way, sitting on the 4shava4 or corpse is being depicted as the yogic posture shavasana. , competent guru should advise the the mantra and the disciple should recite the mantra in the same asana. 1n the treatment o% 4baliM the blood and the %lesh is replaced by 4guruthi4 and lea% cooked rice sweet. 1n the tarpana vidhi, the honey, kadali %ruit a category variant in plantain, 4taripana4 are used. 'he vidhi is 4 najayathe ithyaja(M 'he ajamamasa e2tract is symboli9ed by butter. 'he kali sadhana is not supposed to be done under any circumstances based on te2t book knowledge. 'his will create havoc. %akthesari #adhana 6ear all, there are various mantranthara or variants to =ali &a. -ut to outline them is like representations o% the same sadhana with a little variation. 'hose who are interested can pursue it %inding the suitable guru. -ut %or all sadhanas to be success%ul, the lord o% tantra and aghora, lord shiva is the root and should be remembered. () now let me outline the raktheswari sadhana. Astra , sleem pashu hum phal Moola mantra ( ,im hreem raktheswaryaee nama( Anga , !) ,im hraam hridayaya nama( ) ,im hreem sirase swaha #) ,im hroom shikhaye vashal .) ,im hraim kavachaaya hum /) ,im hraum nethratrayaya vaushal >) ,im hra( astraaya phal /handa , isha rishi( gayatri chanda( raktheswari devata( Dh!ana , (omitted) 3eeta shakthi , peeta samishti , peeta pooja as per kali sadhana Moorti kalpana , peeta shakthi and moola and raktheswari moorthayae nama( Upchara , rudrasuthaayae vidhmahe khadgahasthayae dheemahi tanno raktheswari prachodayaal Avahana , as per bhadrakali sadhana A!udha n!asa , !) karawaalaya nama( ) rakthapoornachashakaaya nama( &hushana sadhana , !) kireedaya nama( ) ardhachandraaya nama( #) kundalabhyaam nama( .) rakthamaalaayae nama( /) rakthaamshukaaya nama( >) rakthamayasarwabhooshanaebhyo nama( Upahara , paadyamidam , arkhyamidam , aachamaneeyamidam Moorti pooja , pranavathrya, upachara , moola thraya , moolakshara , anga, ayudha , bhushana , vashinyaadyashtashakthi , angaavarana , asithangabhairavaadi (!>) , indradi , vajraadi along with 4prom sheshikaaye nama(4 * the nirmalyadhaari do pooja %rom beginning to end with water. Dasta - naivedya and remaining all as per the bhadrakaali sadhana iti raktheswari sadhana samamptam 5 %aktachamundi #adhana 6ear all, let me outline the raktachamundi sadhana. Astra , sleem pashu hum phal Moola ( Om hreem rakthachamundyaee nama( Anga , as per bhuvaneshwari sadhana /handa ( esha rishi(, pankti chanda(, raktachamundi devata( 6hayana sloka ( omitted on purpose 3eeta shakthi , peeta samishti , peeta pooja as per -hadrakali sadhana Moorti kalpana ( peeta shakti moola rakthachamundeemoorthayae nama( Upachara ( rudrasuthaayae vidhmahe shoolahastaayae dhimahi tannschamundi prachodayaal Aavaha ( as per bhadrakali sadhana A!udha n!asa , !) trishulaaya nama( ) parashavae nama( #) paashaaya nama( .) angushaaya nama( &hushana n!asa , !) kireedaaya nama( ) ardhachandraaya nama( #) tharalakundalaabhyaam nama( .) angadaadi sarvabhushanaebhyo nama( Upahara , paadyamidam, arkhyamidam, aachamaneeyamidam Moorti pooja ( pranavatraya, upachara, moolatraya, moolakshara, anga, ayudha, bhushana , angavarana, a%ter this ,m asithangabhairavaadi (!>) indradi, vajraadi, prom sheshikaayae nama(, the nirmalyadhari, do %rom beginning to end pooja with water. 6wastas to naivedya and all else as per bhadrakali sadhana iti raktachamundi sadhana samaptam 5 %aktachamundi #iddhi 6ear all, now let me outline how the per%ection %or the Gaktachamundi sadhana. 'he moola mantra is to be chanted $ lakh times and per%orm homa as mentioned. %or the pooja do a naivedya o% ghee payasa and rice cake and %or prasanna pooja per%orm a guruthi tharpana. 'his will give the siddhi. 'hose who are a%%ected by a suksha ethereal attack, please make them do vibhoothi snana, the dathwaakarshana, and a small sacri%icial ritual (all these to be learned %rom a competent guru). 6epends on the cogency and power o% the ethereal possession, 3er%orm a bali or homa or both. 'he person will be relieved o% the attack Prath!angira #adhana 6ear all, now let me outline the most celebrated prathyangira sadhana. 1tBs a humble re8uest even not to use the moolamantra 1 am mentioning here. ,stra ( sleem pashu hum phal Moola ( Om hreem yaam kalpayanthi noraya( krooraam kruthyaam vadhoomiva hraam brahmanaa apanirnnudma ( prathyakkarthaaramruchathu hreem nama( Anga ( !) hraam yangalpayanthi noraya( hridayaya nama( ) krooraam kruthyaam sirase swaha #) vadhoomiva shikhyae vashal .) hraam brahmanaa kavachaaya hum /) apanirnnudma( nethratryaaya vaushal >) prathyakkarthaaramruchathu hreem nama( astraaya phal /handa ( brahma rishi ( (some says angira rishi( ) anushtup chanda( prathyangira devata( Dh!ana shloka , 4aashaambara muktakachaa khanachaavi ( dheyaa sacharmaasikaraahibhushanaa damshtraugravakthra grasithaahithaanwayaa prathyangiraa shankarathaejasaerithaa.4 3eeta shakthi, peeta samishti, peeta pooja as per annapoorneshwari sadhana &oorthi kalpana- peeta shakthi moola and prathyangiraa moorthayae nama( Upachara - ugravakthraaya vidhmahae khadgahastaayae dheemahi tanna( prathyangiraa prachodayaal. (3lease do not meditate on this gayatri variant) Aavahana - as per annapoorneshwari sadhana A!udha n!asa - !) khadgaaya nama( ) charmaaya nama( &hushana n!asa - !) mukthachaayae nama( ) aashambarayaa nama( Upahara ( padyamidam , arkhyamidam , aachamaniyamidam Moorthi pooja - (omitted on purpose) Dastas - naivedaya and remaining as per annapoorneshwari sadhana iti prathyangira sadhana samaptham5 Ugra Prathinkara #adhana 6ear all , let me outline you the Dgra 3rathinkara sadhana which is also called =rityaadyachhadanakari be%ore moving into the per%ection. Astra , sleem pashu hum phal Moola , hreem kshipram krutyae nivarthaswa karthrurevanruhaal prathi hreem pashumchaiivaasya naashaya puthraamchaiiva nibarhaya hum phal hreem nama( Anga , !) hreem kshipram hridayaaya nama( ) nivarthaswa sirasae swaha #) karthrurevagruhaan prathishikhaae vashal .) hreem pashumchaiiva nashaya kavachaya hum /) puthraamchaiiva nibarhaya nethratrayaya vaushal >) hum phal hreem nama( astraaya phal /handa , angiraa( rishi(, anustupchanda (, kryaanaashini prathinkara devatha Dha!ana shloka ( omitted on purpose 3eeta shakthi, peeta samishti, peeta pooja as per prathinkara sadhana Moorthi kalpana ( peeta shakti, moola, krityaanaashineemoorthayae nama( Upachara , as per previous sadhana Avaahana , as per annapoorneshwari sadhana A!udha n!asa , !) khadgaaya nama( ) thrishoolaaya nama( &hushana n!asa , !) mukthakeshaya nama( ) jwalaavaktraya nama( #) navaambaraabhyaam nama( .) neelakandyae nama( Upahara , padyamidam arkhyamidam aachamaneeyamidam Moorthi pooja - omitted as it should be learned %rom a competent guru 6wastas to naivedya all the others as per annapoorneshwari sadhana iti prathinkara sadhana samaptham 5 Prathinkara #iddhi (#hanta) 6ear all let me outline the 3rantinkara per%ection. Eith austerities and dhyana, the aspirant has to recite the mantra %or !0,000 times and do a homa %or !000 times mantra with kadaladi chamatha. Cou will receive the per%ection. 'he enemies will die on themselves with achieving this per%ection. 'he persons who have been subjected to any black magic o% any degree can be cured by making them sprinkled over with the water which has been energi9ed by !0$ times o% the mantra. (one sprinkle %or every recital in the !0$ numbers) 1% the homa is done with the kadaladi chamatha dipped in panchagavya, with every o%%ering being circled across the person who is the subject, all evil attacks will be warded o%%. 1% this is %ollowed by a representative bali and attachment to the dhatu, then no evil spirits will prevail anywhere near the vicinities. 1% the chamata (konna) is being used %or dripping in panchagavya and done !0,000 repetitions o% the mantra, then all the bad luck and the abhcarini's done across the nations will paci%y. Prathinkara #iddhi (Ugra) 6ear all, let me outline the Dgra 3rathinkara per%ection in brie%. 'he austerities %or the per%ection is same as that o% the shanta %orm but the mantra used will be mentioned in the ugra %orm o% sadhana. 'he added advantage o% this per%ection is, when this mantra becomes per%ected, one will be able to send the evil spirits back to the place where it was being sent. 'his is one o% the mantras commonly used %or sorcery. 1 strictly advise not to do this. () similarly, when an yantra is written %or prathinkara based on this mantra will be a great help %or protection. Aghorarudra #adhana 6ear all, let me now outline about a sadhana which has nothing to do with aghora per say, but aghoris practice it just %or understanding o% the mantra devatha. 'his is a sadhana in which the deity is Gudra in the %erocious %orm. Gudra here is shiva and the vedic god Gudra himsel%. Astra , sleem pashu hum phal Moola , Om hreem s%pura s%pura pras%pura pras%pura ghoraghorathara thanuroopa chada chada prachada prachada kaha kaha vama vama bandha bandha khataya khataya hum phal Anga , !) Om hreem s%pura s%pura hrudayaya nama( ) pras%pura pras%pura sirasae swaha #) ghora ghoratanuroopa shikhayae vashal .)chada chada prachada prachada kavachaaya hum /) kaha kaha vama vama nethrathryaaya vaushal >) bandha bandha khataya khataya hum phal astraaya phal /handa , aghora rishi , anushtup chanda , aghorarudrau devatha Dh!ana ( omitted on purpose peeta pooja , peeta samasti , peeta pooja as per shiv panchakshari sadhana &oorti kalpana, peeta shakthi ,moola and aghorarudramoorthayae nama( Dpachara and avahana as per shiv panchakshari sadhana e2cept the ayudha nyasas which is mentioned below A!udha , !) parashavae nama( ) damaravae nama( #) khadgaaya nama( .) khetaaya nama( -hushana and upahara as per shiv panchakshari sadhana Moorthi pooja - pranava thraya, upachara, moola thraya, moolakshara, anga, ayudha, bhushana, angaavarana culminated with parashavae nama( starting now with parashwathi ($), indradi (!0), vajradi (!0), chandeshwaraya nama( nirmalyadhari mantra, do pooja with water %rom beginning to end . 6wadastas to naivedya and remaining as per shiv panchakshari sadhana . iti aghorarudra sadhana samaptam 5 Aghorarudra #adhana #iddhi 6ear all, let me outline the per%ection %or ,ghorarudra sadhana. Eith vrutha and dhyana, any aspirant who chants this mantra %or a lakh times, thila mi2ed with ghee will be done as homa %or !0,000 nos. 'hen do the pooja. 'he person will receive per%ection. ghee, kadaladi, thila, mustard , payasa made o% milk, ghee i% o%%ered as homa, !000 nos each in the night, the troubles %rom evil spirits , kritya etc will be van8uished. 3lash (white), chittamrit, kadaladi when o%%ered !000 nos each in the night, the problems thatBs caused %rom smaller order spirits will be paci%ied. =adaladi, konna both dipped in panchagavya i% o%%ered in homa on a krishnapanchami night, do o%%ering o% !000 nos, the troubles %rom bhuta (higher order spirits) will be paci%ied or destroyed. :hee, kadaladi, panchagavya, havi, ghee when o%%ered each !000 nos %ollowed by smapatha hymns, provide to who ever has a demoniacal possession. 'he problem will be recti%ied. Aghoraghrita 6ear all, let me outline the way to prepare the ,ghoraghritha. 6o a %ull ekadasarudraabhisheka in the shiva linga and collect the divine water did as o%%ering. ,s per vidhana, per%orm the aghora mantra, #>0 kuvla leaves and then do the pusha based archana. Dse the necessary amount o% leaves and grind it with the water collected %rom the o%%ering and make it clari%ied and then mi2 it with ghee. &ake it boil lightly and prepare it with reciting the aghora mantra. Ehen it becomes o% the right mi2, then per%orm a !000 times aghora mantra japa on it and clari%y and prescribe it %or persons who have epilepsy. 'he disease will be paci%ied. -ut this has to be done by a sadhak who have per%ected the mantra. karnapischaachini #adhana 6ear all, let me now out line karnapischaachini sadhana. Astra ( sleem pashu hum phal Moola ( Om hreem karnapischaachini karne mae kadhaya swaha Anga , !) Om hridayaya nama( ) hreem sirase swaha #) karnapischaachini shikhaye vashal .) karne mae kavachaya hum /) kadhaya nethrathrayaaya vaushal >) swaha astraya phal /handa ( vishrava( rishi( anustup chanda( karnapischaachini devata( Dh!ana ( (omitted) 3eeta shakthi , peeta samisti , peeta pooja as per vada yakshini sadhana &oorti kalpana - peeta shakthi moola and karnapischaachineemoorthayae nama( Upachara ( Om hreem om nama( Aavahana ( as per bhadrakaali sadhana A!udha n!asa , !) naramundamaalaayae nama( ) astimaalaayae nama( &hushana n!asa , !) kuvastrayaya nama( ) naraandraadisarwabhushanaebhyo nama( Upahara ( padyamidam , aarkhyamidam , aachamaneeyamidam Moorti pooja ( as per kali sadhana Dastas - naivedaya and all as per bhadrakaali sadhana iti karnapischaachini sadhana samaptam 5 +atukabhairava #adhana 6ear all, let me outline you the vatukabhairava sadhana. Astra , sleem pashu hum phal Moola , hreem vatukaaya aapadudhaaranaaya kuru kuru vatukaaya hreem Anga , !)hraam vaam hridayaaya nama( ) hreem veem sirase swaha #) hroom voom shikaayae vashal .) hraaim vaaim kavachaya hum /) hrau vaum nethratrayaaya vaushal >) hra( va( astraaya phal /handa , brihadaaranyaka rishi( anustup chanda( aapadudhaaranau bhairavu devatha( Dh!ana ( omitted on purpose () 3eeta shakthi, peeta samisti, peeta pooja as per shiva sadhana(panchakshari) &oorti kalpana - peeta shakthi , moola and aapadudhaarana vatukabhairavaa moorthayae nama( Upachara - as per shiva sadhana Aavahana - aavahana upachara, saadyojathaam prapadyaami saadyojathayavae nama( bhavaebhavae naadibhavaebhava swamaam bhavothbhavaaya nama( Moola ( aehaehi bhagavan aagacha aagacha aavaahayami Avahana mudras , !) moola saadyojaatham ithyadi ) moola vaamadevaaya namau jeshtaaya namau rudraaya nama( kaalaya nama( kalanaaya nama( kalavikalanaaya namau balaaya namau balavikalanaaya namau balapramadhanaaya nama( sarwabhoothadamanaaya namau manonmanaaya nama( samsthapithau bhava( #)moola aghoraebhyodhaghorabhaebhyo ghora ghora taraebhyacha sarwathasharwaebhyo namaste astu rudrarupaebhya( sanniruddhaubhava along with other mudras , moola recited ending with eeshanassarvavidyaanaameeswarassarwabhoothaanaam brahmaadhipathirbrahmanaudhipathirbrahmaa shivomae astu sadaashivaum (saptamaathra pranava) , with this mantra pray on the citadel and remaining as per shiva sadhana panchakshari A!udha n!asa - !) shoolaya nama( ) dandaaya nama( bhushana - 1 ) kingineejaalya nama( ) noopuraabhyaam nama( Upahara - paadyamidam , arghyamidam , aachamaneeyamidam moorthi pooja - pranavathraya , upachara , moolatraya , moolakshara , anga, aayudha, bhushana , aasitham gangadi astabhairava, angavarna, aam brahmnyaadi astamathruk , dakiniputhradi , bhramanyaadi astamatruputhraadi , dhenukavadukaadi , idradi , vajradi ,chandeshwaraya nama( as nirmalyadhari %rom beginning to end do pooja with water dwastas to naivedya as per shiva sadhana (panchakshari) iti vatukabhairava sadhana samaptam 5 +atukabhairava #iddhi 6ear all , there are various prayoga %or vatukabhairava siddhi. -ut %or the per%ection , one aspirant has to do the %ollowing. One has to do a japa o% !,00,000 times and then do homa with trimadhura with thila %or ,!0,000 times and do pooja. One gets the per%ection. 'he prayoga %or vatukabhairva deity is as %ollows. ,ll this prayoga can be done by those who have got the per%ection. Eith the sugarcane with each piece broken and dipped in ghee, do a homa %or !0,000 numbers. 'his is loka vashya. 1% one use kairava %lower in place o% sugarcane, then the result is blessing o% the %amily with a kid i% one uses thila and rice in place, then the result is abundance in wealth and grains. 1% one uses the %lower o% kuvala, then the result is richness i% salt is crushed and mi2ed with tri madhura, then the women will be attracted to the one. 1% pattochi chamatha is used %or !,000 times homa, then the place will be blessed with rain. 1% this chamata is used %or !0$ times homa daily, there will be no wealth and grains. 7or three days, with honey do a !000 times homa, every one will be attracted or partially under control. 'he women who cannot bare children, i% one pala vayamb being crushed and mi2ed with ghee, the mantra being in%used !,000 times to be given. ,%ter the ritu snana, the .$ days, same 8uantity e8ually the woman have to consume. Ehen ritu period comes, stop it. Ehen the necessary shuddha is achieved continue with it. ,%ter this process is over, the woman will be pregnant in the ne2t ritukala and will give birth to a son. 'he beginning and the end o% this should have a bali. 'he bali can be satwic or rajasic. 1n satwic system, the bali is done with trimadhura mi2ed with payasa made o% special dal. 7or rajasic, its blood and %lesh. iti vatukabhairva prayoga vidhana samaptam 55 /chinnamasta #adhana #iddhi 6ear all, let me outline the per%ection o% Fchinnamasta <adhana 'he aspirant who do the japa o% . lakh times with shuddhi and dhyana and do a homa o% .0,000 numbers with the %lower o% plash or %lower o% kuvala. 'hen do the pooja as mentioned in the previous post. One will attain the per%ection or siddhi. 1% the %lower o% kuvala is being o%%ered !0,000 numbers in homa, one would attain prosperity. 1% the nut o% kuvala is being used in same number whatever is desired will come true. 1% the %lower o% malati plant is done as homa, one will attain per%ection o% words* vak siddhi. Ehen the %lower o% chembaka, one will attain utmost com%ort. i% the meat o% goat is being o%%ered !00 numbers daily, then the kings will become under control o% the one who do it (%or the satwic worship, specially prepared rice cake can be used in the place o% meat) i% one lakh %lower o% kariveera is being done as homa , all the diseases will be cured and one will be in utmost com%ort and live %or %ull term o% li%e. Ged kariveera %lower will bring kings and ministers under one's control. the protection %rom abicharini, the obtainment o% palacial residence, attainment o% victory in war, travel in jungle* %or the above results one should do with utmost dhyana and shuddi do the japa o% !0,000 number o% moola mantra. %or desire %ul%ilment and release %rom the bondage , the goddess is done sankalpa as %air in color , %or vasya karma (attraction), the sankalpa is o% red color goddess, and %or marana (slaying) as o% smoky color and %or stambana (stunning charm) as o% golden color. ,ll the shalkarmas can be done with this mantra. Dhoomavathi #adhana 6ear all, let me outline the 6hoomavathi sadhana. -ut a little deviating %rom the previous treatment, i will not mention the per%ection o% this <adhana. Astra mantra( sahasrara hum phal moola( dhoom dhoom dhoomavathi swaha. Anga, !) dhoom dhoom dhoom hridayaya nama( ) dhoom dhoom maam sirase swaha #) dhoom dhoom vam shikaaye vashal .) dhoom dhoom thim kavachaaya hum /) dhoom dhoom swaam nethratryaya vaushal >) dhoom dhoom haam astraya phal /handa ( pippalada rishi (, nichyachada(, jyeshta devatha( Dh!ana sloka , Lathyuchha malinaambarakhilajanodwaegaavahaa durmanaa rookshaakshitriyathaa vishaladarshanaa sukshmodari chanchala praswaedaambuchithaa kshuthaakulathanu( krishnaathirookshaprabhaa dhyaeya mukthakachaa sadapriyakalirdhoomavathee mantrinaaM peeta shakthi , peeta samisti , peeta pooja , moorti kalpana upachara , avahana , ayudha nyasa , bhooshana nyasa , , upahara all as per jyeshtalakshmi pooja (will outline this as ne2t post) Moorthi pooja ( (omitting on purpose) Dastas - naivedya and conclusion as per jyeshtalakshi pooja. iti dhoomavthi sadhana samaptham 5 Dhoomavathi #adhana #iddhi 6ear all, the 6hoomavathi sadhana is treated as a mantrantra %or Jyestalakshmi sadhana. ,lthough 1 had thought o% not mentioning the per%ection, the necessary signs that happened lately, bestow upon me the duty elaborate the same. () let me outline the per%ection o% this sadhana. Eith the proper vritha and dhyana, the aspirant has to be naked and recite the mantra !00,000 times in the cremation ground. 'hen o%%er thila %or !0,000 times and do the pooja. 'he per%ection is achieved. 1n a house where one stays alone, or in a deep %orest or in a cave also, the aspirant can per%orm the japa %or !00,000 times. One has to per%orm this without having %ood during the period when the sun is present (complete time %rom dawn to dusk) without any element o% %ear. (,s this sadhana can be challenged by various events which can instill %ear and this can be really tough when done on a cremation ground). () 6aily such recitation will van8uish the enemies and also bring the per%ection to an aspirant. 2a!estalakshmi #adhana 6ear all, let me outline the Jyestalakshmi sadhana in the most common %orm. 'here are various mantrantara to this sadhana. Astra ( sahasrara hum phal Moola ( Om hroom nama( sarwaringaayae nama( Anga , !) hroom om hridayaya nama( ) nam om sirase swaha #) ma( om shikayae vashal .) sam om kavachaya hum /) vram om nethrathrayaya vaushal >) rim om astrayaya phal ?) gaam om udaraaya nama( $) yayaem im prushtaaya nama( /handa, kali rishi( , gayathri chanda( jyesta devatha( Dh!ana , omitted on purposes Peeta shakthi , sreem nama( Peeta samishti , sarwashakthikamalaasanaaya nama( Peeta pooja , gurwati jnanatmaandae , krishnaadi navashakti , peeta samishti , with water do pooja %rom beginning to end Moorti kalpana ( peeta shakti , moola and jyestaa moorthayae nama( Upachara (bhoorllakshmae vidhmahae bhuvaugrayae dheemahi tanno jyestaa prachodayaal (dear all , never use this gayatri without proper initiation ()) ) Aavahana ( aavahana , mudras , vyapakas , lipinyaasas as per guru's adivice (omitting it here on purpose) A!udha n!asa , !) abhayaaya nama( ) katinyastakaraaya nama( &hushana n!asa , !) bhujagayamithakeshaaya nama( ) kumudachoodaya nama( #) kundalaabhyaam nama( .) jamkhaalambivastraaya nama( /) sarwabhooshanaebhyo nama( Upahaara , arkyamidam, padyamidam , aachamaneeyamidam moorthi pooja ( pranavatraya , upachara , moolatraya , moolakshara , anga , ayudha , bhushana , a%ter angavarna !) Om haum nama( sarwaloka hridayayae swaha nama( ) Om hrum nama( atmatejasae swaha nama( #) Om hoonnamau dharmatejasae swaha nama( .) Om khsuloom nama( sarwahaasaayae swaha nama( /) Om kannama( paramaeshaayae swaaha nama( and indradi, vajraadi, dhruthyae nama( as nirmalyadhari , with water do pooja %rom beginning to end. Dastas, !) chandinyae nama( ) chandasenaya nama( naivedya remanining as per normal pooja and %inish it. iti jyestalakshmi sadhana samaaptam 5 2a!estalakshmi Perfection 6ear all, 1 am not planning to elaborate the per%ection because the sadhana is outlined as a e2planation to 6hoomavathi sadhana. 'here are variants %or Jayestalakshmi sadhana as 1 mentioned. 'he major points taken into considerations are !) 'he Jyestalakshmi sadhana when per%ected* lakshmi sadhana will be automatically per%ected %or them. ) 'he moolaroopa* sribhagavathi sadhana is done only a%ter Jayeshtalakshmi sadhana is pe%ormed. &agalamukhi #adhana 6ear all, let me outline the -agalamukhi sadhana now. Astra mantra , sleem pashu hum phal Moola , Om hreem bagalamukhim sarwadushtaanaam vacham mukham vadam stambhaya jihwaam keelaya budhim vinaashaya hreem om swaha ( its a humble re8uest that please do not recite even this moola ()) ) Anga , !) Om hreem hridayaya nama( ) bagalamukhi sirase swaha #) sarwadushtaanaam shikayae vashal .) vacham mukham vadam stambhaya kavachaya hum /) jihwaam keelaya nethratrayaya vaushal >) budhim vinaashaya hreem om swaha astraya phal /handa , narada rishi( brihathi chanda( bagalamukhi devatha ( Dha!ana shloka Lsauvarnaasanasamsthitaam trinayanaam peetamshukollasineem hemaanbhaamgarucheem shashaankamakudaam sachambakasragyuthaam hasthayirmmudhgarapaashavajrarasanaa( sambhipratheem bhushanaervyaathaamgeem bagalamukhim trijagathaam samsthambhineem chindayaethM Pooja !antra ( trikone , shalkone , astadala , shodashadala , bhupura 3eeta shakti , peeta samisti , peeta pooja as per baneshi sadhana Moorthi kalpana ( peeta shakti , moola , bagalamukhi moorthayae nama( Upachara ( Om hreem om nama( Aavahana ( as per bhuvaneshwari sadhana A!udha n!asa , !) mudgaraya nama( ) paashaya nama( #) vajraaya nama( .) rasanaayae nama( &hushana n!asa , !) makudaya nama( ) ardhachandraya nama( #) champakamalaayae nama( .) peethambaraya nama( /) angadaadi sarwabhushanaebyo nama( >) swarnasimhasanaaya nama( Upahara ( arkhyamidam , paadyamidam , achamaneeyamidam Moorthi pooja ( omitting on purpose.. () 6wastas to naivedya as all per bhuvaneshwari sadhana iti bagalamukhi sadhana samaptham 5 &agalamukhi #adhana #iddhi and Pra!oga 6ear all, let me outline the per%ection and the detailed prayoga. 'he aspirant %or the per%ection with vrutha and dhyana has to chant the mantra %or !00,000 times and then do a homa with picchi %lower %or !0,000 times. 'hen again do the pooja as mentioned above. He;she gets the per%ection. 'he person who gains per%ection in this way can do a stambhana on even devas Nas bagalamukhi is a part o% the dasamahavidyas and she is the stambhanashakthi. 'he GA !0.!0.! attributes to her, subtle intonationsO. 'he aspirant has to use yellow colored garland, clothes, yellow colored anoints and with red sandalwood paste should do the pooja %or bagalamukhi. Eith thila mi2ed with trimadhura, i% the per%ected one o%%ers %or !0,000 times in homa, he enslaves all people around him. 1% salt is used instead o% thila to mi2 with trimadhura, then he can attract people to him. Eith neem leaves dipped in oil and do an o%%ering !0,000 times, then it causes discord among desired people and entities. Eith the dark palm leaves, mi2ed with salt and tamarind powder, !0,000 times, it causes stambhana o% enemies. )ow 1 am providing you with a marana prayoga. -ut whoever per%orms it is at their risk as most marana prayoga has the innate ability re8uired to deploy it against someone success%ully. 1% one do not the have the innate ability, the spell back %ires and the one who deploy loses his sthula sharira or physical body... () )ow let me outline the marana deployment. 'he articles used are charcoal, mutha %ruit, small mustard seeds, ghee o% bu%%alo and gul gul. 'his is o%%ered on any %uneral pyre o% !0,000 nos. 1t results in the slaying o% the enemy intended. One added comment 1 would like to make here as aghori is - i% you are per%orming it and the sukshma or the %ragment o% sukshma o% the person whose %uneral %ire you do the o%%ering* is strong enough, it can de%initely attack you. () it attracts karmic debt %or even the person whose %uneral %ire is being used. 6ear all, let me continue with the detailed prayoga. 1% the per%ected one do a homa o% !0,000 times with the mi2ture o% karuka , chitamrut, malar dipped in trimadhura , he can cure all the incurable diseases.Nas stated in ayurvedaO 7or achieving a higher wattage, the aspirant can per%ect the mantra by sitting on the top o% mountain , or the deep jungles or the river con%luences, adhering to brahmacharya and recite it the same !00,000 times. He will get all the per%ections. 1% the per%ected one do a japa o% #00 numbers with a mi2ture o% milk %rom a cow having a single color , sugar and honey and give it to anyone %or consumption, he will be cured o% the e%%ects o% any venom. 1% the per%ected one makes a wooden sandal made out o% white plash wood, then anoint it with mehndi, chant the mantra %or !00,000 times touching the sandal and then do a homa o% !0,000 numbers, the person can cover very long distances in a matter o% seconds on wearing such a per%ected sandal. i% the per%ected one, cleanse and per%ect mercury Nthis is one topic 1 am going to re%rain %rom writing as it is a secretive alchemical methodology and should be passed %rom guru to disciple.. ()) O grind with cleanse manola and juice o% black palm %ruit and honey and chant the mantra %or !00,000 times and consume it. 'his will give the per%ection to be invisible %rom normal eyes Nyou will be still visible to subtle levels.. ())O 6ear all , let me outline some o% the prayoga with yantra. Eith the charcoal taken %rom %uneral pyre, draw the yantra on a copper plate or kanjira wood plank. 6raw the shalkone and then use the juice o% lea% o% umma, mi2ed with tamarind and arithala and with that ink write on the chakra. 'he writing is as %ollows. On the center you write, hreem, on the shalkone, si2 si2 letters %rom the mantra. Kncircling the madhyabeeja, write the saadhyanaama, karma (amuka stambhaya stambhaya), along with the yantranyaya. 6o the prana pratishta on the yantra and tie it with a yellow thread completely. Eith the mud made o% the potterBs clay wheel, make a small idol o% o2 and place this yantra concealed inside the stomach portion o% the o2 idol. Eith arithala, smear the entire o2 idol. 'his o2 idol is being worshiped with the mentioned mantra daily. ,lso one should chant this mantra %or !0$ times daily sitting near the o2. ,%ter the proper pooja %or a %ew days (the number o% days are omitted on purpose.. ()) ) , place this o2 on the cremation ground. 1t will bring stambana to words, movements, intellect and all activities related to it to the chosen selected name o% enemy. 1% one per%ected is using this yantra to be written on the cloth used to cover a dead body and writes the yantra on it with charcoal and do prana prathista to it with placing in the mouth o% a %rog, cover it deep with clothes and do pooja* a%ter words keep in on cremation ground, its a stambhana %or all enemies. 1% there is a problem in a place with ethereal beings, the per%ected one can write the yantra with the juice o% aadalodaka lea% and do the prathista o% yantra on the same land. 6o the japa o% the mantra %or !0,000 nos and with this even the ethereal beings including lower order devas will be even stunned (stambhana). Eith the root o% %orest grown type o% cucumber plant, the per%ected should chant the mantra %or !0$ times and drop it in water* it will cause stambana o% water. ,ny one who per%ected the mantra and do per%ect upasana o% the yantra, the stambana o% enemy activities, mobility and words are the voluntary results. ,s i mentioned earlier, -agalamukhi is the devastambana and hence most o% the karmas mentioned above and pertaining to the same. -ut the upasak will have all his wishes %ull%iled by this mani%estation o% goddess saraswathi. iti bagalamuki prayoga vidhanam samaptam 5 0ubera #adhana 6ear all, let me outline the =ubera sadhana. Astra ( <leem pashu hum phal Moola ( Cakshaya kuberaya vaishravanaaya dhanadhaanyadhipathayae dhanadhaanyasamardhim mae dehi dadaapaya swaha Anga , !) yakshaya hridayaya nama( ) kuberaya sirase swaha #) vaishravanaaya shikaayae vashal .) dhanadhaanyaadhipathayae kavachaya hum /) dhanadhaanyasamardhim mae nethraabhyaam vaushal >) dehi dadaapaya swaha astraaya phal Fhanda ( vishrava rishi( , brihati chanda( , shivamithrau dhaneshswaro devata( Dha!ana , Lmanujavaahyavimaanavarastitham garudaratnanibham nidhinaayakam shivasakham mukutaadivibhushitham varagade dadhatham bhaja thundilamM 3eeta shakti , peeta samishti peeta pooja as per shiva sadhana Moorti kalpana , peeta shakti with moola , dhanamoorthayae nama( Dpachara , aavahana as per vaishravana sadhana A!udha n!asa , !) gadaayae nama( ) varadaaya nama( -hushana nyasa, upahara, moorti pooja, 6wastas and naivedya all as per vaishravana sadhana. iti =ubera sadhana samaptham 5 0ubera #adhana Perfection 6ear all, let me outline the kubera sadhana per%ection. Eith dhyana and vruta, i% an aspirant chants this mantra %or !00,000 times, the do a homa o% !0,000 number with thila and then do the pooja. 'he per%ection will be blessed on the person. 1% the mantra is chanted !0,000 times in a temple o% lord shiva, one will get vast riches and wealth. 1% the mantra is chanted sitting in the shade o% kuvala tree %or !00,000 times, he;she will be bestowed with unmeasurable money. #hulini Durga #adhana 6ear all, let me outline now the <hulini 6urga sadhana, the one %orm o% goddess mani%ested along with 3rathyangira Astra , sahasrara hum phal Moola , Om hreem jwalajwala shulini dushtagruha hum phal swaha Anga , !) shulini durge hum phal hridayaya nama( ) shulinivaradae hum phal sirasae swaha #) shulinivindyavasini hum phal shikayae vashal .) shulinyasuramardini hum phal kavachaya hum /) shulini yudhapriyae trasa yatrasaya astraya phal /handa , deerkhama( rishi( kukup chanda( shulinidurga devata( Dh!ana shloka ((omitted on purpose) () 3eeta shakti , peeta samishti peeta pooja mantras as per durga sadhana Moorthi kalpana ( hreem nama( Om hreem jwalajwala shulini dustagraha hum phal swaha nama( shulini moorthayae nama( Upachara - ayuda nyasa ( as mentioned below) and remaining as per durga sadhana A!udha n!asa , !) chakraya nama( ) shakhyaya nama( #) sharaya nama( .) chapaya nama( /) khadgaya nama( >) trishulaya nama( ?) gadaayae nama( $) pashaaya nama( -hushana nyasa - upahara - moorthi pooja - dwastas -naivedya as all per durga sadhana. iti shulini sadhana samaptham 5 #hulini Durga #iddhi and Pra!oga 6ear all, let me outline the per%ection o% the sadhana. Eith dhyana and vrutha, the aspirant should recite the moola mantra to !00,000 times o% the number o% aksharas in the mantra. 'hen per%orm a havan with !0P o% the total number with ghee. 'he per%ection is happened. 1% the per%ected one, when per%orms a havan o% !000 times o% the mantra on trimadhura mi2ed with thila, he;she receives the superhuman powers. 1% the per%ected one per%orms a havan o% !00 times daily with ghee or karuka, he;she will receive the desired wealth in one year. 1% the per%ected one , do a havan o% !0,000 times and sampata being smeared on the weapons, then the one who goes to battle with the weapons will be victorious over enemies. 1% the per%ected one, do a havan o% !0,000 times with chamatha o% banyan tree or trimadhura mi2ed with thila, then he can gain control over the people on higher positions. 1% a weapon is on the hand and the per%ected one , do a sankalpa o% goddess black skinned as the van8uisher and then touch the weapon on anyone one who is under demoniacal possession, the possession will be released. 1% the per%ected one chants the mantra, the venom o% snake, rat, and scorpion all will be cured. 1% the per%ected one energi9es the arrows with this mantra, the very use o% these arrows can make the enemies to leave the battle %ield. 1% the aspirant does the sankalpa o% goddess carrying the 'shula' and 'paasha' as ayudha, then he can come back victorious %rom any wars. )ow 1 am outlining the marana prayoga. 1% the per%ected one, do a hawan with thila and mustard %or !00,000 times, with the name o% the enemy mentioned with the mantra. On success%ul completion, the enemy dies. iti shulini prayoga samaptham 5 Hanuman #adhana 6ear all, be%ore moving into the real Hanuman sadhana and aspects o% per%ection, 1 would like to write a post about hanuman. Hanuman or ,njaneya is considered one o% the most %erocious among the deities in the treatment o% aghora. ,t the same time an aghori can relate very well more than any others in other schools o% spiritual discipline with hanuman. 'he very name o% the %orm o% hanuman as ,njaneya is the e2ample %or how an aghori sees him. 'he son o% ,njana @ ,njaneya. 'he divine ma ,dya is seen in every mother by an aghori. 7or ,njaneya, the very devotion to his mother is also well mentioned in scriptures. <uch a similarity in relationship makes ,njaneya a brother, a protector %or an adept, during his early stages o% development. 7or ,njaneya there are various practices and styles o% worship spread across in various schools o% thought. 'he way in which an aghori invokes anjaneya in cremation grounds clearly distinguishes him %or the others. 'he sadhana o% anjaneya is also a proo% o% the neutrality o% aghora as a treatise which is independent and not mere as a subset classi%ication to a shaivite system. Hanuman <adhana 6ear all , let me outline the hanuman sadhana Astra ( sahasrara hum phal Moola ( haum hahsaehkhaehhraim saehkhaehhraim haehsaum haehsaehkhraehhraimhaehsaum hanumathae nama( Anga , !) haum hridayaya nama( ) hahsaehkaehhraim sirase swaha( #) sahkhahhraim shikhayae vashal .) hahsaum kavachaaya hum /) hahsahkhahhraim nethrayaabhyam vaushal >) hahsaum astrayaa phal /handa - ramachandra rishi( jagathi chanda( hanuman devatha( Dha!ana ( omitted on purpose ()) Peeta shakti ( sreem nama( Peeta samishti ( sreem vaishnavayogapeetaya nama( Peeta pooja ( garwathijnanatmanandae vimalaadinavashakthi , peeta samisti %rom beginning to end do pooja with water Moorti kalpana ( peeta shakti , moola and hanuman moortayae nama( Upachara ( balam dhaechi tanushnau balamindraauanalaustuna( balam taukaaya tanayaaya jeevasetwam hi baladaa asi Aavahana ( omitted as needed to be done on guru upadesha A!udha n!asa , !) mulgaraya nama( ) gadaaya nama( &hushana n!asa , !) makudaya nama( ) swarnakundalabhyaam nama( #) haaraya nama( .) angadaadi sarwabhushanaebhyau nama( Upachara ( arkyamidam, padyamidam, achamaneeyamidam Moorti pooja ( pranavathrya, upachara, moolathryaya, moolakshara, anga, ayudha, bhushana, a%ter agnavarana ramabhaktyiadi , sugreevadi, indradi, vajradi, pushpadharinyae nama( as nirmalyadhari, with this mantra do pooja with water %rom beginning to end Dastas , !) mudgarapaanayae nama( ) gadapaanayae nama( and naivedya and remaining pooja as per generic pooja ways and complete the same iti hanuman sadhana samaptam 55 Hanuman #adhana #iddhi ( Detailed Pra!oga 6ear all let me outline the per%ection o% Hanuman sadhana. ,n aspirant who with vrutha and dhayana, chants the mantra %or !,000 times and then do a homa o% !00 number with a mi2ture o% milk , curd and ghee mi2ed e8ually with paddy grains(with the shell), he;she will get the per%ection. Eith this per%ection, he;she becomes eligible %or %ul%illment o% wishes o% both one's own and others. kadali banana, musambi, the jaggery sweet made o% rice, and mango i% o%%ered each one thousand in number %ollowed by the o%%ering o% %ood to ! brahmachari brahmins, he;she will be able to van8uish any ethereal in%lictions, possessions, enemies, the bad e%%ects o% planets, asuras etc. , per%ected one i% he;she takes a bowl o% %resh water, in%use the mantra %or !0$ times to it and then gives it to anyone who have been poisoned, the e%%ect o% the poison wards o%%. a per%ected one i% he;she chants the mantra %or "00 times, every night %or a period o% !0 days , he;she will be mitigated %rom the %ears and threats caused by any enemy * even the enemy is the =ing. 6etailed 3rayoga 6ear all, let me outline the detailed prayoga o% the hanuman sadhana. 'he %ever that is caused by the abhicarini prayoga can be cured by %irst in%using the vidhuti with !0$ times o% the mantra and then do a marjara on the patient with the vibhuti in water or just by sprinkling the vibhuti itsel% on the patient. 1t takes three days o% the same treatment to cure one person completely. 7or the ease at treatment o% diseases, an accomplished can in%use this mantra on medicines prescribed %or the treatment and use them. 1% an accomplished drinks milk with reciting the mantra %or a battle, he;she never %ails. 1% the vibuthi in%used by this mantra is put all over body, the arrows o% the enemies never %ind its way to the accomplished. Ehen there is a wound in body with any weapons or made by insects like scorpion, the vibhuti in%used with the mantra can be smeared and the wound will be healed. 1n all the above situations, mantra is rendered !0$ times. 7rom the glowing %ire, collect the ashes and keep it on a vessel. 7rom sunrise to sunset the accomplished should chant the mantra touching the vessel. )ow collect a new set o% ashes %rom the %ire. 6rop both the ashes at the door steps o% enemies. 'he enemies will create di%%erences among themselves and dri%t apart. i% the ashes is mi2ed with water and make a small smear o% that on the %orehead, and mi2 the mi2ture with sandalwood paste, then mi2 it with any %ood items and then give to any person whom you want to control , the person will be under your control as a servant. Kven wild animals are tamed with this. i% an accomplished make an idol o% hanuman with the root o% 4ung4 tree and that too to the si9e o% his;her thumb, then do the prana prathista on that along with the pooja with vermilion , installed %acing the home, he;she will not be a%%ected by any ethereal beings , %ire, poisons, 'enemity' o% kings. ,lso the person will have a prosperity and wealth amassed on a daily basis. Detailed Pra!oga - Marana 6ear all, although marana is not a prayoga which comes under the purview o% aghora, %or the understanding o% the readers i am mentioning a marana prayoga also now. 'he prayoga is as %ollows( Eith the ashes or sand taken %rom the cremation ground, make an idol o% the enemy. Erite his;her name on the heart portion o% the idol. )ow do the pranaprathista on the idol and then with the chanting o% this mantra, the accomplished should cut the idol with a sword. 6uring the chant, one should add the name o% the enemy making it 4dwiteeyanta4 and 4cchinthibhindhi4 and cut the idol, which means chanting 4name o% the person4 cchinthi, bhindhi, 4name o% the person4 maraya maraya. Ehen one is doing it, he;she should bite her mouth and do the sankalpa dhyana that the body parts o% the enemy is getting separated and he;she is dead. One should now press the hands against each other and leave the idol there and go back home. 'his should be repeated %or $ days. Knemy dies. 'here are a %ew prayoga's in which one can invoke other ethereal beings as sub deities along with the help o% a main deity. 1ts very common in vedic systems that more than one deva is present. -ut in any %orms o% other worships itBs rare. 1 am outlining the invocation o% a vethala along with the marana prayoga now. ()) 1n the cremation ground, make a yagna kunda o% semicircle nature (dimensions as per tantra yagna workbooks and not shrauta sutras). 'he homa is conducted %acing the south. 'he accomplished should untie his;her hair. 'he articles o% o%%erings are di%%erent %or brahmanas who are accomplished and other groups castes who are accomplished due to inherent nature that brahmanas worship vedic rituals also. 'he articles used %or o%%erings are an e8ual mi2ture o% salt and mustard, the seed and %lower o% durdhura,nail,poison,body hair along with chamtha o% naruvari* %or brahmanas. 'he o%%ering has to be done #00 times. 7or non brahmanas,the articles are the wing o% crow,kocha,eagle and owl along with #00 times o% chamtha o% naruvari.On the same night a%ter the o%%ering,one has to chant the mantra %or >00 times. Once this process is repeated %or ? days, the enemy dies. Fontinue the same %or another # days, a vethala will emerge and will make the accomplished known to the good and evil events and also the %uture o% the accomplished. 'he vethala will ever remain a%ter and accompany the accomplished one*obeying his;her commands. ()) 1% the accomplished one draws the picture o% hanuman on the earth and chant the mantra adding to the beginning 4name o% the person to be %reed %rom physical bondage by %orce, vimochaya vimochaya4,then a%ter once chant , he;she should erase the picture drawn with the le%t hand and repeat the same %or !0$ times.'he person who is held in physical bondage by %orce will be %reed. 'he accomplished one o% this mantra can per%orm the vidweshan and vasikaran with this mantra. 'he di%%erence is the articles o% o%%erings. 7or vidwesha , one should use karaveera , its %lower or pepper. 7or Aashya* one should use mustard. 7or the cure o% jwara , one should o%%er ghee or milk.7or the cure o% serious <tomach ailments one should o%%er the chamtha o% kurunochi dipped in oil %or !000 times. 'he accomplished one,i% he;she o%%ers sandalwood or gorochana or %lowers which have good inherent scent, all the luck will be the granted to him as the result. ,ll shalkarmas can be per%ormed with this mantra a%ter per%ection. -ut the aspirant should be keeping his brahmacharya during the austerities and also remember lord rama with a%%ection. i% an accomplished person who have no speci%ic desires (the aghori) chants this %or ! lakh times, he;she will be upasak to Hanuman. %elevance of +arious deities 6ear all, since the sadhanas and deities are endless* 1 conclude the sadhanas and per%ections section. -ut the major 8uery o% the reader will be the relevance o% this sadhanas in aghora. ,s 1 mentioned in the beginning, the purpose o% all the sadhanas mentioned above is to understand the e2istence o% deities and their nature. -ut there are other rationales %or an aghori to embark upon such sadhanas. 'he con%ined space o% being a human, cleansed in the two realms o% agni and vayu, still have limitations. 'o transcend %rom the %inite to in%inite re8uires the advancement in the levels o% awareness also. Having a sthula sharira cleansed in the realms o% agni and vayu enables the easy accent o% the levels o% awareness. ,s the ultimate goal o% the aghori is to return to the source at the earliest, he;she will per%orm any actions to accelerate the levels o% progress.1t is common that most o% the aspirants would develop a sense o% belonging to one deity. 'his sense o% unconditional love and the sadhana resulting in per%ection will enable to achieve all purusharthas %or an ordinary sadhak. -ut %or an aspiring aghori, what he;she wants to achieve is the complete sel% identi%ication with his;her deity. Ehen an aspiring aghori sel% identi%ies completely with his;her deity, the human limitations on the levels o% awareness transcends to limitless higher levels. 'he %aculties o% being a human slowly being replaced by eternal %aculties inherent in the deity. 'he levels o% e2istence also will be enhanced beyond the %our dimensions. -ut attaining a per%ection o% one sadhana is only a stepping stone. 'here are various steps %ollowing the per%ection o% the sadhana to the sel% identi%ication with the deity. Deit! 3nfusion 6ear all, the classi%ication o% deities basically as puranic and vedic has no relevance in ,ghora. 7or any aspirant in the discipline o% ,ghora, whichever deity him;her %inds attached with will have to be pursued with utmost devotion and commitment.-ut as 1 mentioned in the previous posts, per%ections have to be discarded. One should always %ocus on the goal o% returning to the source. Ehen a deity sadhana is per%ected, the ne2t step to be undertaken is to in%use the deity into onesel% with internal sadhana. 'he per%ected one with a puri%ied agni and vayu can kindle the bhuta agni and starts o%%ering the mantra on to it. 'he more one gets closer to the deity the more the subtle understanding increases. 'he %eatures o% deity start mani%esting in him;her. 'he depth o% understanding dawns in one sel% and the perception deepens. 'he aspirant slowly moves towards resembling the deity in the sthula level o% e2istence. 'he consciousness will be altered and the levels o% consciousness start ascending beyond the human levels. 'he daivika nature will bring %orth visible changes and one will start losing the individuality slowly. 'he other elements than vayu and agni are also puri%ied in the due course and the nadi's are all charged with vibrations o% the subtle realms. 'he sukshma and sthula sharira becomes more predominant and the karana sharira loses slowly its relevance as the karmas are burned o%% in the process. )ow the aspirant aghori is prepared %or the advanced sadhanas - 3anchamakara sadhana and 3anchamamsa sadhana. Panchamakara #adhana 6ear all, with the %ive elements cleansed and charged with the mantra and the resemblance with deity* one develops the divine connection with the cosmic shakti* ma. 'he deities which are mani%estations to the various levels o% involvement in this world are directly linked with ma. 1t is ma alone who creates, keeps and destroys every animate and inanimate objects and conducts all actions through the agents. 'he aspirant who is in the process o% identi%ying with his;her deity is now in direct connection with ma* but still he;she has a predominant sthula and a sukshma sharira* although o% higher order than normal humans. Eith the 3anchamakara, He;she o%%ers the ultimate sacri%ice to the sukshma sharia. 'he panchamakara is the sadhana in which the subtle e2istence o% all the %ive elements is duly acknowledged and %reed. 1n this sadhana, the panchamakara are mamsa, mudra, matsya, madira and maithuna.'hese are silence, breath (the breath already in nyasa oriented levels), erect posture (possibly siddhasana), the kundalini union and the nectar o% li%e. 'he process o% panchamakara is as %ollows( the accomplished one who is resembling the deity, in the cradle o% ma divinely connected should do the nyasa o% the mantra o% deity ( this is already inherent as a part o% breath* (%or understanding o% readers its e2plicitly stated)), re8uests ma(pashyanthi or para %orm o% communication) to identi%y hersel% with dormant shakti (=undalini). &a who is connected with the aspirant channels the cosmic %orce and thus the kundalini awakens in the aspirant %or the %irst time with at most per%ection. 'he properties o% each element are known now in absolute to the aghori and he;she knows how to play with it internally. Ehen the kundalini reaches bindu visarga, the nectar o% immortality is blessed to the aspirant. One can receive the nectar either in bhutaagni or jataragni. 1n jataragni, it makes the aghori independent o% all necessities o% sustenance. -ut in bhuta agni, it transcends the state o% sukshma to absolute. 6ear all, the bondage o% sukshma on any kind is now non e2istent. 'he choice o% an ,ghori to be an immortal or the one who should return to the source is decided at this level. 'he complete knowledge o% sukshma which comes with the ascend o% the kundalini through the subse8uent chakras* provide with the per%ect awareness o% the microcosmic world. ,s the macrocosmic world is just a reality to the limited sel% whichever level the sel% e2ists, the complete understanding o% microcosmic levels will give the understanding o% all worlds that e2ists in the subtle levels which have e8ual representations in the macrocosmic space. ,%ter the ascent upto bindu visarga, the kundalini starts her downward path, once again visiting all subtle worlds. On reaching wherever the original kundalini resided, the aghori can now open into the current world with the new identity o% limitless subtle knowledge and divine connections with ma. 'he identi%ication o% deity is not a mere resemblance now. 1t is nearing to per%ection. 'hus the panchamakara sadhana is completed. Panchamamsa #adhana 6ear all, a%ter the panchamakara sadhana, the aghori who is in the path o% returning to the source* has no karmic debts. 'he aghori still possess a sthula sharira and %or the very reason o% it the karana sharira e2ists. <ince the aghori possess all the three bodies, he e2ists in this jagat which is still a reality in the limited sight. -ut with the %ull awareness o% the subtle body, the aghori now knows that this world is a mere projection in the limited e2istence. -ased on the tastes, gunas, doshas and senses, the causative body projects the sthula sharira with the limited master ego, and the sukshma lies dormant in this. 'he causative body decides the nature, composition and even the so%t projections o% subtle levels based on the previous births. 'he panchamamsa sacri%ice is the at most sacri%ice %or the sthula sharira. Eith this sacri%ice, the sthula sharira becomes limitless and is devoid o% much relevance to the one world it e2ists. 'he panchamamsa or the %ive sacred meats which are spiced stands %or the %ive senses. 'he classical representation o% this as the meat o% man, cow, elephant, horse, and dog are symbolic %or the senses. 7or eg( 6og represents hearing. 'he %ive ambrosias added in classical conte2t are %at, %eces, urine, blood and semen which symboli9e the tastes and gunas. 'he inherent ratio o% their e2istence creates the doshas or nulli%y them in the sthula sharira. 'he downward pointing triangle with the human skulls represent the evolution o% human through the three gunas. 'he skull on which the cooking is done is once own head and the %ire mentioned is the cosmic agni. 'he upward pointing triangle is the air mandala which is the vayu which support the ascend o% the bhuta agni. 6ear all, let me outline the process o% doing this sadhana. 'he aghori sits in the accomplished posture and then ascends his samana and sets the base on the crown in the skull, the bhuta agni will ascend %rom the agni chakra and will sit at the agna chakra where it loses its distinction completely and becomes absolute( the cosmic agni.'he bhuta agni cannot accept the o%%ering o% senses, gunas or tastes i% it retains its identity with the current sthula.Once it becomes the cosmic agni it can accept all the o%%erings. Eith the connection with ma, the %ive elements e2isting in the body will bring %orth the representations %or all the ambrosia.'he medium is thus created and with the creation o% the medium, the physical e2istence o% these %luids is replaced by respective projections. )ow the brain, the seat o% human sensual and other %aculties is sacri%iced which results in the replacement o% it with limitless consciousness.'he ego is still limited %aculty o% e2istence without any control and the sel% connects on the ego %or the projections.'hus the true e2istence o% the projection comes into being and the sthula is now transmittable, trans%ormable and transmutable.'hus the <tula sacri%ice completes and all the three bodies e2ists at most pure state. 7or the humans who sees an aghori, he;she shows no di%%erence %rom an ordinary state.-ut internally,the residual karana sharira which makes the binding possible is e2istent with the modi%ications and the kundalini is dormant which can be awakened any moment at will.'he %ive elements are %ree in all levels but integrated by the modi%ied consciousness and its intent.'he identi%ication with the deity is complete now internally.'he aghori can retain the e2ternal outlook o% a deity.-ut a%ter all he is now everything and yet nothing.'hus his trans%ormation internally and his e2pressions to e2ternal levels are complete. -ut this makes him;her only eligible to e2ist in the current jagat absolutely and returning to source needs %urther steps.