Aaradhya AstroVision

http://aghori1.blogspot.com/?view=classic

A study on Aghora Life

During the eclipse on Oct.2nd/3rd. reciting the following Aghor Mantra will
give it's Siddhi. I shall try to make it as simple in English ( the pronunciation
included). Should be recited RHYTHMICALLY. Sit on any asana ALWAYS esp.
Red if possible.

"aum hrong aghore ghore hungm,

ghortare hungm; (tare pronounced not as in 'tearing tare...but as ta-re)
aum hreengm kleengm, sarvatah sarvaange,
namaste rudra roope hungm."
To be recited at least 108 times....

"May the truth of words here dawn in you the radiance of thousand suns
illuminating your consciousness"

Topics

Philosophy of Aghora
Aghora - Beginning Stages
Aghora - Beginning Stages - Agni
Aghora - Beginning Stages - Vayu
Initiation into Aghora as a Disciple
Mantra Sharira
Kula-Akula-Cakra and understand the relevance of sanskrit
Individual Sadhanas 19
Sadhanas for Mother Goddess Tara 19
Mantra Siddhi On Tara Ritual 22
Tara Ritual Blessing 22
Tara Yantra & Benefits of Wearing the Yantra 23
Adya Ma 25
Tara Ma 26
Tara Ma Mantra Variants 27
Tara Trijada Ritual 28
Tara Ma and Vedas 29
Nyasa in Vedas and Tantra 32
Neela Saraswathi Sadhana 35
Saraswathi Sadhana 36
Tara Saptakshari(mantrantara) 38
Modes Of Worship 39
Yakshini Sadhana 40
Yakshini Sadhana Siddhi 42
Vada Yakshini Sadhana 43
Vada Yakshini Sadhana and Siddhi 44
Madanamekhala Yakshi Sadhana 45
Madanamekhala Yakshi Siddhi 46
Vishala Yakshini Sadhana 46
Vishala Yakshini Siddhi 47
Bhadra Kali Sadhana 48
Kali Sadhana 50
Kali Sadhana Siddhi 52
Kali Sadhana - Satwic and Madhyama Ways 53
Raktheswari Sadhana 53
Raktachamundi Sadhana 55
Raktachamundi Siddhi 56
3 Prathyangira Sadhana 56
Ugra Prathinkara Sadhana 59
Prathinkara Siddhi (Shanta) 60
Prathinkara Siddhi (Ugra) 61
Aghorarudra Sadhana 61
Aghorarudra Sadhana Siddhi 62
Aghoraghrita 63
karnapischaachini Sadhana 64
Karnapischaachini Siddhi 65
Vatukabhairava Sadhana 65
Vatukabhairava Siddhi 67
Cchinnamasta Sadhana 68
Cchinnamasta Sadhana Siddhi 69
Dhoomavathi Sadhana 69
Dhoomavathi Sadhana Siddhi 70
Jayestalakshmi Sadhana 71
Jayestalakshmi Sadhana Siddhi 72
Bagalamukhi Sadhana 73
Bagalamukhi Sadhana Siddhi and Prayoga 74
Kubera Sadhana 76
Kubera Sadhana Siddhi 77
Shulini Durga Sadhana 79
Shulini Durga Siddhi and Prayoga 80
Hanuman Sadhana 81
Hanuman Sadhana Siddhi & Detailed Prayoga 83
Relevance of Various deities 86
Deity Infusion 87
Panchamakara Sadhana 88
Panchamamsa Sadhana 90
The world of Projections 92
Cosmos and Beyond 93
Revisiting the Cremation ground 94
Across The Worlds 95
The Astral worlds 96
"Death" of the Sthula 97
Final Post 98

All the concepts in Vedas highly emphasize on purity and on the satvic to the
farther extent on the rajasic style of worships. Example of satvic worship is any
simple hawans for peace etc and examples of rajasic forms can be rites,
ashwametha. But most people in kali yuga find it difficult to associate with
satwa guna completely. Pure rajasic forms are also difficult to be found. So
most of us stay between rajasic and tamasic characteristics hence most of the
times people find it difficult to honor promises for a ritual at the deepest level
and hence vedic rituals are not being performed as an anustana in its essential
essence. Aghora is one of the faster and refined forms for the rajasic, tamasic
forms of beings. But during ancient times, for a vedi to achieve rishihood, it's
said that he should have mastered Aghora too.
Aghora is the height is Vama Marga Tantra in its essence. But it also is a way
of life in true sense. All the white sides (disciplines) presume maya as the
reality and work towards realizing the uniqueness. But, Aghora from the start
believes in leaving everything behind, totally without relationship with the
mundane world.
so an Aghori perceives the world devoid of attachments. For him the world is
also like his favorite dwelling place the smashan (cremation ground)...he
considers the world as the smashan, the one which belongs to one who are
already dead or the one who will be dead at a future period of time.
Most of the time when the word Aghori is mentioned most people identify it
with a man who lives in filth and other related impurities in smashan. I do
agree that some aghori's deliberately convey that picture, but it's not necessary
to find the aghori in an unapproachable form. The major reason for aghoris to
portray such a picture is to avoid unwanted conversations and disturbances.
The urge to converse always is a result of one being uncomfortable with
oneself. As speech is an inferior form of communication which is subjective to
the bodily existence, a person who is accustomed with fierce aghora discipline
easily sacrifices it to achieve higher modes or methods of communication. In
any white discipline, we always practice for enlightenment or advancement to
newer spiritual level with moderation. Or in other words, we are patient. But an
aghori embraces the darkness, sacrifices everything and extremely induces
pain to burn of his karmic debts to return back to the source. Aghora practices
are extreme in regard and hence only suited for people who have high
temperaments.
Before moving into the nature of aghora rituals, I would love to attract the
attention of the readers to the least celebrated Veda called Atharva Veda. There
are two mantra samitha which can be seen associated with Atharva Veda. They
are the Shaunka and Pippalada systems. As the duty of the Atharvan was to
protect the vedic rituals from
any hindrances, these systems provide ways from charms to sorcery to
witchcraft. It's interesting that sage Shaunaka even has a text for Rigveda
based Tantra called Shunaka Rikvidhana. The relationship of Atharva with
aghora basically is in the level of deities or in other words, they share a lot of
common deities. Examples of common deities include Tara Ma, Mahakala,
Bhairava, the ethereal beings like Yakshini etc. But the sadhana and the
philosophy of aghora are more different and spiritually oriented.

Philosophy of Aghora

The philosophy of aghora as mentioned is more devoid of unreal worldly

pleasures. The real heart of this philosophy is the true love for "Ma" - the
cosmic shakthi. Aghori loves everything with the same intensity like his/her
love for Ma. It is like unconditional love to all beings equally as he/she sees the
world as the manifestation of the cosmic shakthi. Nothing is pure or impure for
an aghori. Every thing around him is Ma in some form or other and he
passionately embraces it.
The preliminary state of an aghori mind is to accept the fact of death during his
life itself. For him as I said, everything around him is dead already or dying.
The only sure event any animate and inanimate object can have is death. So
when the death is accepted during life, the senses have no meaning. A dead
man is neither hungry nor has any preferences of where to stay. But voluntary
way of losing the body with hunger is also not acceptable for two reasons:
1. As the body came into being without one's consent and
2. Aghori's sole purpose of life is to return to the source and without
emptying the karma he does not want to lose the medium to suffer.
So, now what's the easy way? Use the preliminary logics from tantra and do
extreme sadhana out of it.
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Dear all, tantra relies on the purification on the five elements which composes
the body. With the purification of the
physical body, we can concentrate on increasing the subtle awareness and
there by charging the sukshma sharira or
subtle existence. This will result in access to the karana sharira, the causative
body who is the accountant of all karmas and thereby births.
Aghori does not believe in rules. He just goes on the preparatory phase like the
tantrics and then resolve to absolutely impossible ways of charging the
sukshma sharira. Here the sadhanas are more or like a do or die scenario. If
the adept who is in the aghora path makes a mistake, he can even lose his life.

Aghora - Beginning Stages

The basic notion of accepting Jagat Sat Brahman Sat will make the importance
of the sthula sharira; physical body more prominent. Aghora also demands a
few preliminary steps to be taken before entering into the sadhanas. Since the
jagat or this world is also considered as a reality, the instrument which binds
the human being, the body is to be made conducive for progress. For the same
purpose the composition of the body is to be carefully understood. Just like
everybody knows the body is made up of the five elements. Each element
should be purified. But most of the times, the matter that is overlooked is the
much rooted ayurvedic concepts on tridoshas (vata, pitha, kabha). So a human
being whose state of comfortable life in this world is decided by the balancing
of the tri doshas; the nature of the sthula based on the doshas should be
identified and balanced, then the person can enter into the purification of the
five elements, the bhuta shuddhi. The key aspect one should understand is
every ritual whether it's internal or external, vedic or tantrik is keen on
emphasizing the five elements or even their purification. Even a small puja held
in the households represents the five elements starting from the fire which is
symbolically represented by a lamp to flowers which is the representation of
ether.
As the preparatory step for aghora, one should first understand the key
concept called prana. Prana alternatively called the vital force keeps the
physical body functioning. The moment the flow of prana stops or the prana
exits the realms of physical body, the state of death happens. Prana can be
acquired from all the five elemental sources based on the stage of progress of
the Sadhak. But for the beginner, the prana is being derived basically out of
food.
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The association of prana with food needs careful observation. If we fail to
understand the implications we will still
remain rooted to the limited level of existence than liberation.
The sources of prana which is primarily limited to food for the human being in
the beginning of spiritual plan; should be carefully scrutinized. Although
aghora as a system does not distinguish which food to eat, till a certain level of
control is achieved over body metabolism, a vegetarian diet is to be adhered to.
Most of the texts recommend up to the level as to why a vegetarian diet is to be
taken that too on to basic level of understanding but a generic interpretation
do not prepare one self for any further levels. So analyze one self carefully.
What are the natures of your emotional and physical behaviors? Example, can
be are you rest less person? Do you tend to increase weight with limited
consumption of food? Etc. A so called healthy person who cannot sit idle and
whose mind is very fluctuating is a clear example of having a vata intensified
stage. Based on the nature of the body, there are foods which can be consumed
to balance the dosha. For example sweet foods help to control vata. Even the
dietary timings can also be fixed to control a dosha.
There is plenty of literature available in print media for this as natural health,
perfect health etc. but the essential understanding anyone should have is that,
this is just preliminary requisite. Every vegetable or way of preparation affects
the system. This topic looks like very health oriented, but I would love to say
that proper identification of body type, arranging the food habits and live with
the food habits for three months can be really helpful in making a good start.
Lets make the physical body to the level at which we can work on;
understanding the assimilation of food more effectively, understand the various
types of fires that exist and then thereby accelerate across to more subtle
levels.

Aghora - Beginning Stages - Agni

Before proceeding into further levels of aghora itself, we should understand the
relevance of two important elements from all sides of philosophy. Those two
elements are Agni and Vayu. Let's begin with the element Agni.
Agni
Irrespective of the school of thought which the aspiring spiritual disciples
belong to, Agni plays a major role. What is the major superior quality of Agni
which makes it much decorated in all scriptures? Among the five elements only
Agni can purify anything without getting impure itself. Take the aspect of water
for example, when we clean with water; water gets impure within the process.
So agni is supposed to be the only element to be used for purification in subtle
levels.
According to vedic system, agni is classified as laukikagni and yajnaagni.
Laukikagni is the fire we use for various household activities. This is also used
in tantric fire worship of tantra shastra and also in which Rig Veda mantra
samhita or Atharvana Veda samhita is used.
Now the yajnaagni is classified basically into smartha and sharutha agni's.
All rituals which are performed as recommended by grihya sutras use smarta
agni. Also smartha yagnas and samaskaras of daily nature (nitya karma), for
fulfilling desires(kamya karmas), incidental worships( naimittic karma) are also
done with this agni. There are various names given for this agni as aupasana,
griha etc. This is installed in the house during the marriage ceremony and is
used for upasana. Everyone should keep this agni at least in the smallest form
in house through out his life. Only a person who has smartha agni in his home
can kindle shrauta agni or store shrauta agni in the house hold. Now about
shrautaagni - ritualistically this agni is used for conducting all
yagnas as recommended by the shrutis (vedic corpus). This agni installation in
the house is like the householder or the yajamana's desire to attain the Dyu
and Swar Lokas too. Hence it's called expansive agni, or vaitharanikagni.
Shrauta agni again have been classified into five basically named as
panchagnis. The panchagani's are garhapatya, dakshina, ahavaniya, sabhya
and avasatya. Among these the first three form (tretagni) the primary ones and
are extensively used for shrauta rituals.

The three forms of agni commonly used are

1) Garhapatya - symbolizes the grihapathi or the householder and the

oblations to this helps him to conquer expanded prithvi loka. Since earth is
circular, the fire pit used for doing the offering is also circular.
2) Dakshina - the oblations to this agni helps the householder to
conquer dyu loka , the akasha . Hence it appears semicircular to view; the fire
pit used for the rituals is semicircular in shape.
3) Ahavaniya - the oblations to this agni helps to conquer the swar loka.
Here this agni is used for invoking various devas. Since the shape of the
heaven is perceived as square (perfectly symmetrical) the square or rectangular
fire pits are used for this rituals.
With this preliminary knowledge of the agni as per vedas, we should expand
our familiarity towards the nature of yagnas too in the essential level. yagnas
can be classified broadly into three
1) Paroksha yagna - this is the yagna that happens in nature. The
celestial interplay of complex nature.
2) Antaryama yagna - this is the yagna which can be called internal
sacrifice.
3) Pratyaksha yagna - this is the yagna which is more commonly seen
as this is the outward ritual representation. It in limited sense; model on the
paroksha yagna.
With these concepts as the foundation, lets move towards the other disciplines
of tantra and even the latter yogas mentioned in bhagavat gita and the
relevance of agni and sacrificial representations there.
Dear all, with the generic explanation of agni in vedic aspect; being briefly
mentioned lets focus on the internal agni. There are two types of internal fire.
One is bhuta agni and another one is jataragni.
Before defining the two agni's lets understand the human body in the subtle
level. The human body in the subtle level is divided basically into two levels -
Bhauthika and Daivika. The first three chakras: mooladhara (earth),
swadishtana (water) and manipurka (fire) are the chakras which make the
ordinary human beings characteristics or in simple word the human beings
themselves.
Jataragni is responsible for the all the digestive, sexual and other instinctive
fires of bhauthika level of human body. The main purpose of this agni is to
absorb the prana from food in the stula or physical level and is always being
centered at the manipuraka chakra. When the jataragni is strong it makes the
bhuta agni dormant and will make the ego self identified with the body. Human
beings acquire land, make houses, have kids, try to achieve worldly
distinctions, differentiate among one self and also very materialistic when the
jataragni is strong.
Tantra speaks extensively about the laukikagni (ritualistic fire used for external
tantric rites) which is the jataragni in
one form and hence never refrain or make people abstain from the world. This
makes the strong emphasis on the
concept of "Brahman sat Jagat sat ".
When we interpret it in Vedas, the yajnagni classification which is mentioned
as the smarthagni is the jataragni itself in the internal level. All the grihya rites
are done externally with the smarthagni. So the internal agni creates the will
and the external representation makes the necessary performance of
manifested levels of existence; the definitive samaskaras.
We will continue with deeper concepts and also the explanation of the presence
and relevance of agni in various yogic disciplines. Dear all, now with the
presence and relevance of agni being explained in the tantric and vedic levels
and explaining its common existence in both realms, lets view on the various
yogic disciplines.
All the yogic systems advocate on restraining of sense organs with yamas and
niyamas. In this way, the fire created by the abstinence is the fire used for
offerings. Based on the nature of the offerings this fire is again named suitably.
A yogi at first control his senses, as senses are the receptors for the mind.
Since yogas are based on achieving the enlightenment either by controlling
mind or the vital breath (prana), the fire created also is named appropriately.
The yoga systems which emphasizes on the control of breathe like pranayama
systems symbolically works on the varied version of antaryaga. But when the
control is done by restricting and restraining the mind, the agni takes various
names and forms. An adept starts his journey by offering his sense organs to
this fire symbolically. Then he will kindle the agni for various other related
activities of mind and perform the offerings. This is also called yoga yagna. For
example if the offering to this agni is jnana or knowledge of spiritual mileage,
its called jnana yagna. The devour for the new knowledge levels to offer to the
subtle fire, janana agni is also created in return. Similarly all yoga systems in
Bhagavat Gita could be viewed. Generally the most important aspect of agni is
to amplify the effect and the quality of the offerings. Hence it is used for subtle
purification and also used for attaining purusharthas with external rituals.
With the brief explanation of agni and its associations with the various
disciplines, lets move our focus on to the second element called vayu. Dear all,
the interesting fact is the literature available on agni and its multilevel
existence which is broad, sometimes makes people really perceive every aspect
of it as distinct and mutually non interchangeable.

Aghora - Beginning Stages - Vayu

The external representation of vayu is the vyana (all pervading vayu) which
forms prana itself for the universe. As per the tantric concept of microcosm and
macrocosm, the representation of the world with all its elements is just an
extended existence of the inward form. The essential nature of vayu is that it
interacts with the beings in a different level compared to agni. Even agni is
kindled in presence of vayu and hence the mutual existence can be
comprehended.
So all external rituals as per vedic systems enrich the vayu and purifies it, with
which it enables the much healthier existence of sthula sharira or physical
body and also the astral body in subtler levels. But just like agni, vayu also has
different manifestation based on its functions. If we evaluate the roles of agni
and vayu in the deeper level it is agni that facilitates assimilation and vayu that
facilitates sustenance. Without mutual existence life will not thrive in limited
levels. When the time vayu is existing in environment, it performs major
activities in totality. But once it becomes confined to a body like human body
there are five types of vayus like the five types of agni's. The five types of vayus
are prana, apana, samana, udana and vyana.
The function of prana is absorption of essential elements and hence it exist in
the thoracic region till the diaphram. Apana powers the activities like urinary
excretory and reproductive activities and hence reside in the lower abdomen.
Samana exists between diaphragm and lower abdomen. The throat and facial
expression are performed by udana. Vyana exits through out the body as all
pervading base.
Dear all, with the five vayus being explained, we will now look closely to the two
major vayus which are vital for the spiritual progress in any disciplines. They
are prana and apana. For kindling the mystic fire or the real fire, the role of
vayu is known to all beyond explanation. Hence the prana and apana are the
vayus responsible for the sustenance of bhuta agni and jataragni respectively.
When prana is strong the bhuta agni; the spiritual fire will dominate the
jataragni, the digestive fire. Now in normal human beings, whose prana is not
so strong, prana and apana are doing
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their respective jobs of absorption and elimination and will both intensify the
digestive fire only at the seat of fire,
manipuraka chakra.
Now the yogi in which ever discipline he/she is will start bhuta shuddi as the
discipline specifies. He will enter into prana route with pranayama and
discipline his lifestyle. Now when he starts this process, prana starts
intensifying making the bhuta agni more prominent. But this will be a small
beginning. Still the jataragni is fully active with the apana facilitating its
sustenance. Thus during the process of bhuta shuddi, this state of bhuta agni;
kindled and kept ready for further enhancement, is achieved.
Now the biggest question of yogi is how to enhance the bhuta agni over
jataragni. Many disciplines from yoga to tantra provide ways and means to
achieve this, but essentially what happens is one truth i.e., the flow of apana is
reversed. When apana is reversed, the attachment of jataragni and apana is
affected and without the vayu present the agni cannot sustain. Apana, when its
flow gets reversed meet the prana and bhuta agni at manipuraka chakra. On
this transformation, the yogi moves from state of adhibhautika to adhidaivika.
When the flow of apana is fully reversed which requires tremendous sadhanas
which ever discipline followed, the kundalini will start rising from the
mooladhara.
With all the aspects of vayu being discussed under the purview of tantra, the
focus is on to the other disciplines. The view of vayu as per the Upanishads
also requires special mention. As per the various upanishads like Maitri,
Chandogya, the prana is mentioned as inbreath, the apana as outbreath, the
samana as middle breath and udana is upbreath. Or in other words, prana is
inhalation, apana is exhalation, samana is the duration between prana and
apana and udana the extension samana. The natural question about the role of
vyana can be explained as samana is the higher form of vyana and in between
them is the synthesis of udana.
Now which is the most important vayu for a yogi? The most preliminary texts of
yoga to even intermediate texts glorify
the role of the vayu: prana. But prana and the exercises to regulate and
distribute prana come just as the preliminary
steps. When the prana is balanced with apana, the sushmna awakens and now
the most important vayu becomes
samana which is the vayu responsible for sushumna breathing. The
explanation to this statement is based on the 13
relationship of prana to Ida, apana to Pingala. The moment Ida and Pingala are
balanced, Sushmna gets activated.
Suspending of prana and apana to perfection, in the relams of samana, the mid
section of the body will force the exit
or rising of it through the central canal of Sushmna.
As per Chandogya Upanishad, the soul and senses is supported in prana, the
prana (when its balanced with apana by altering the flow) is supported on
apana, the apana in turn is supported by the all pervading vyana and vyana
supported by its extention to higher realms, the samana.
Now, we will look into the upapranas based on five movements and the
relevance of prana based on prasna and Brihadaranyaka Upanishads.
With the clearer understanding of each vayus and the relevance let's look into
prana with much more detail. Prana has five sub classifications based on its
movements. They are:
Koorma - which makes the eyes blink
Krikara - that which generates hunger, thirst, the coughing and sneezing
Devadatta - that which causes sleep and yawning Naga - that causes hiccups
and belching Dhananjaya - that linger soon after death
According to Prashnoupanishad (3.3), prana is born for the self itself. Like the
shadow to a man's body, it remains with the self and at death the magnetic
force that makes the body together binding, which is prana itself leaves and
makes the body deteriorates. Now if any one gains complete control over prana
and its associations along with the other elements, he/she can create his own
body from nowhere( like sages and rishi's do) and also can switch between
absolute sukshma+karana state to sukshma+karana+stula sharira(ordinary
living being) free at will. Since the karana sharira and sukshma manifests to
the visual level of sthula, the necessary information required for correctly
reproducing the body at will is stored there and can be accessed once you have
complete control over these proceedings. Aghora has very powerful sadhanas
for achieving this level and also for projections. The thread of togetherness,
prana is being highlighted in Brihadaranyaka Upanishad also with similar
meanings. According to this Upanishad, the prana is the thread on which this
world and the whole beings are held together, when
an individual dies, the limbs are loosened for the binding thread.

Initiation into Aghora as a Disciple

Dear all, the topics which we have discussed so far are preliminaries pertaining
to bhuta shuddi. Although there are practices to do to achieve this, the secrecy
of tantric doctrine has to be maintained. But the further topics here will be a
little bit more elaborate, but still be devoid of intricate details pertaining to
practices.
The initiation ceremony happens in aghora only after the bhuta shuddi. The
ceremony happens in a cremation ground on a special day based on the
strength of the lunar energy. Eclipses are also considered as an auspicious
day, but instead of selecting a random day, the presence of the various planets
(jyothish) as per the prasna or the astrological positions of planets in kundali.
The temperament for learning aghora is determined by the positions of various
planets prior to even making a disciple embark on bhuta shuddi. So now it's all
about when the ritual should be conducted. On the predetermined day,
between midnight and three in the morning, the aspirant and the aghori reach
the cremation ground. The first step is to protect the aspirant from any
responses from ethereal beings when invoked by the aghori. So he makes the
necessary protection enchantments and then draws a kilana (the bounded
space) inside with the disciple sits.
As you all know, the root of aghora sadhanas is on the cosmic force, the
goddess in the "ugra" (cogent and potent) form. Various people call these
manifestations as tara, bagalamukhi, chinna masta etc.
Depends on the aghori, he/she will invoke the goddess basically with a shava
(corpse) sadhana. This sadhana needs a new corpse preferably of a man or
woman of young age, died of non natural causes. The corpse has to be naked
and positioned and has to be filled in its mouth with various elements (details
will not be mentioned) and then the aghori sits on it in a particular direction,
wearing the yantra of the goddess he worships and will invoke the goddess with
the mantra. The offering to the goddess is meat and liquor which denotes the
elements of air and fire respectively.
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Depending on the reach of the aghori, the goddess manifests from any form -
beast to non visual realms. There are
specific indications to understand the success of the sadhana. After all, the
aspiring disciple is just a spectator to this
event. On successful completion of the sadhana, with the power invoked of the
goddess in the essential elemental
form of fire and air and subtle levels, the aghori gives the disciple a mantra,
and infuses it to the various realm (realms
purified by bhuta shuddi). This happens in presence of the funeral pyre of the
corpse used for shava sadhana.
The disciple receives the mantra and then an yantra for worship and will
commit to a few oaths. This is one of the most common ways of initiation. The
disciple will be asked the next morning after his sleep about any dreams and
the aghori will interpret the dreams and thus determine whether the subtle
level infusion of the mantra was successful or not and there by the initiation.
The initiated disciple has more tests to face than any one who is in any other
discipline.

The twofold approach of aghora is:

1) Rituals with the master and mastering them and

2) Develop and identify the powers of a mantra sharira and mantrika
mandala.
The rituals of various natures are done along with the guru. The first stage of
rituals is to control over the lower ethereal beings. There are classifications of
these ethereal beings based on the ages and the level the spirits existence. For
the proper understanding of this realm, the guru has to guide you through the
various sadhanas as per Atharvana Veda to achieve the results and
understanding.
The internal mantra sharira is recognized by the help of one seed syllable the
guru bestows upon the disciple. One such seed on perfection open doors to the
infinite realms of understanding. It is like entry-pass to the whole different
universe.
There are a lot many people who asked me a question why Sanskrit is called
language of Gods. For that to be explained correctly we need to go to the deeper
levels of understanding of our existence which will be outlined soon. As I
mentioned earlier, we have outlined a lot many generic outlooks on purifying
the agni and vayu. These were processes which will give you both the physical
and subtle level shuddhi. But only cleaning the deeper levels will not result in
complete progress.
Just like the metal which is purified in fire in presence of air, the body is now
ready to be energized and finally invoke
the manifestations and also one's own divinity. The process of invoking the
external manifestations includes external

16
rituals which has specific mantras, yantras and tantras required. My humble
plan is to outline the sadhanas of
various forms of goddesses like
1) Tara, Chinna-masta, Bagalamukhi, Varthali, Prathyangira
(Atharvana Bhadrakali)
2) The Yakshini, Kinnari, Gandarva, Apsara sadhanas
3) The shaiva sadhanas except Mahakala sadhana and
4) The sadhanas for various lower level ethereal beings like
Karnapishhachini.
The whole rituals right from the nyasas and the mantras for it also along with
the various upachara and acharas will be mentioned. Also how the yantras to
be drawn and the articles to be offered to the fire will also be mentioned. But I
will remove one seed syllable and one detail from the entire sadhana, so that
the reader here cannot practice it. This whole document is for understanding
not for practices.
All these sadhanas will connect the cosmic existence of the manifestations and
also the internal existence of the manifestations in subtle realms. But the
internal realms have to be strengthened and properly perceived before one
attempting the sadhanas alone. I thought of giving an index to the external
sadhanas before proceeding with mantra sharira. The next topic will be on
mantra sharira.

Mantra Sharira

The awareness of the existence of a mantra sharira can be achieved from

various literatures. But to have one of your own requires constant and rigorous
practice. Let's be back to the original question of the divinity of Sanskrit. Let's
take our attention to the various chakras in the subtle body. Most literature
speaks of the basic beeja mantras for the chakras as LAM, VAM, RAM, YAM,
HAM, and OM in the order from mooladhara to agna respectively. But when we
carefully analyze the various petals we can find that there are inscriptions of
various letters in it too. The various letters associated with various chakras
and numbers of petals are as follows
1) Mooladhara - 4 - vam, sham, ssham, sam
2) Swadhistana - 6 - bam, bham, mam, yam, ram, lam
3) Manipuraka - 10 - pham, dam, dham, nam, tam, tham, ddam, dham,
nam, pam
4) Anahatha - 12 - kam, kham, gam, gham, ngam, cham, chham, jam,
jham, nyam, tam, tham
5) Vishuddhi - 16 - am, aam, im, eem, um, oom, rim, reem, lrim, lreem,
em, aim, om, aum, am, ah 17
6) Agna - 2 - ham, ksham.
Now you can find that the letters of the alphabets are present even with certain
repetitions in the main centers. The repetitions of letters are just for
establishing the progressive connection of one energy center to another energy
center.
Let's take individual letters. Every letter has a bindu and a physical
representation. This bindu adds energy to the ordinary letter. Based on the
nature of the underlying letter, the nature of the deity representing the beeja
also varies.
For eg let's take the agna chakra, it has two petals with inscriptions of ham on
the left petal and ksham on the right petal. The beeja for cosmic akasha and
the shakti together here into oneness. Thus every chakra with the sanskrit
syllables with bindu can be interpreted and used for various purposes in
accordance with the respective deities. Now let's look on the Kula- Akula -
Cakra and the interpretation of Sanskrit and mantra sharira in next topic.

Kula-Akula-Cakra and understand the relevance of sanskrit

Now let's look into the Kula-Akula-Cakra and understand the relevance of
Sanskrit. A lot of people here may disagree on making the secret doctrines
public. But I feel same alike of what is mentioned in Mahanirvana tantra; in
kali yuga, tantra should be discussed and disclosed openly for people. But still
the success depends on finding a competent guru. So I will still remove a few
minor details which will make the reader just a person who is aware of this and
not a sadhak.
Kula-Akula-Cakra categories syllables based on the five elements. The
categories are wind (air), fire, earth, water and ether. The syllables are
respectively allotted to the various categories and respective intonations. The
Kula-Akula- Cakra is as follows:
1) Wind - a, a( strong pronounce) , e , ka , ca, ta ( stress on t) , ta , pa ,
ya , sa ( stress on s)
2) Fire - i , i ( strong pronounce ), ai , kha , cha , tha ( stress on t) , tha ,
pha , ra , ksa ( not a strict letter in Sanskrit , but serves as a substitute for
anusvara )
3) Earth - u, u (strong pronounce) , o , ga , ja , da ( stress on t d) , da ,
ba , la , la( gap filler to that left as an omission of visarga)
4) Water - r (strong pronounce) , r ( double emphasis) , au , gha, jha,
dha ( stress on d) , dha , bha , va , sa
5) Ether - I (strong pronounce) , I ( emphasis and strong pronounce) ,
am ( stress on m) , na ( stress on n), na , na
(emphasis on n) , na, ma , sa ( mild on s), ha
Every disciple based on the nature of him/her is given a syllable and hence it
becomes his/her practice to maximize the effect with the deity and understand
the subtle relevance of the other beejas. Just like all aghoris, we consider Kula
as mild and not so fast and not superior and also less intense than aghora. Let
them believe they are superior forgetting the fact that nothing is superior or
inferior in the eyes of the lord.
Every disciple is given a beeja mantra based on his or her tenacity and
temperament by the guru. Every beeja has a deity, a tatwa like fire, earth,
water etc and also a mandala (space). Every element in the pancha bhuta is
related and are ordered based on the level of existence, so gaining control over
the various elements and the respective siddhis and overpowering them in
essential self is the next step.
Now the recital of mantra will activate a specific nadi. In every mantric
discipline, we recite a mantra after the necessary pranayama. For each mantra
we do an anustana. Such like three anustanas form a purushacharana. With
the purushacharana and the necessary percentages (which I do not want to
mention) will be done as marjara, tarpana and homa. After this, the person will
obtain the siddhi. So what's the mantrika mandala?
Mantrika mandala is the space thus one create with the nadi's activated and
controlled and use one's body to habitat the respective energy. This energy can
be released for various purposes or amplify it using various sadhanas. This is
the base for the tricks which people do in black magic. But our goal is higher;
we are here to realize our self in aghora. Now the specific mantra on proper
initiation and proper practice will make the person completely aware of the
tatwa. Most master gives a mantra for a satvic mind pertaining to akasha
mandala. For a rajasic mind, it's good to give an agni mandala mantra and for
a tamasic mind a water mandala mantra. Since earth is so stable, people wont
try to control it directly as it make time of years to lifetimes.
The beauty of gaining control over the higher mandala like akasha is that, the
aspirant with a little effort can control the other lower elements like fire and
water. since the akasha mandala is attached to the agna chakra and the
syllable OM is attributed to it, i would like to tell that , this is the prime reason
why OM is the most widely used mantra in our times.
Purifying thus the subtle levels of existence and energizing to the threshold will
decide the success of external
sadhanas. The rise of mantrika mandala will eventually make the various
chakras accessible to the adept. Most of the
"softer paths" always recommend the chakras and thereby kundalini activated
slowly. But when an aghori increases
his mantrika mandala to a certain level he focuses that energy so intense to the
various energy centers and make
them activated. This comes with tremendous bodily responses. There can be
loss of appetite for days, cannot
withstand the body heat etc. But as I mentioned earlier, aghora is about do or
die doctrine. But this is always the last
stage for any discipline.
Now let's discuss on the external sadhanas a little bit as an introduction.
Aghora sadhanas are basically routed to Athavana Veda and tantric sects. But
it is refined and more focused on non material aspects. Just like a normal
tantric ritual in essential self or a abhicarini in the realms of Atharvana Veda,
the results obtained are used for ascent higher in terms of material realms.
aghori's do not believe in perfections or siddhi's, for them it is just a road block
to progress. So transmute such material a gain into spiritual gains is what
aghori's do when they perform external rituals.
When I am outlining the concept of each sadhana, I will mention separately
what a normal tantirc or vedi will demand or bestowed upon with (basically
kamya rites) and what an aghori asks for or command for as the blessing. So
all that matters here is what an aghori demands and what a tantric demands?

Individual Sadhanas

Sadhanas for Mother Goddess Tara 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.
• Chandas and details - akshbhyah rishi , brahathi chandah , tara
devata
20
• Dhyana shloka - ( will not mention this)
• Peedha shakthi - hrim namah
• Peedha samashti - Om hrim
pralaya'varishtitha'maha'shwetha'padmasanaya'namah
• Peedha puja mantras - garwathipadmantam (21 mantras), medhathi
(9), navashakthi and mandalathraya (9), atmachathustas (om hrim jnanatmane
namah), peedhasamisti with 38 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 of the guru, using the articles like chandan
, flowers etc with three OM , one should absorb the jeevachaitanya. This is
done as follows: with the first pranava you symbolically take that from 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 OM, you do a sankalpa as this chaintanya has risen in the subtle
realms within).
Now one has to have the sankalpa at hridaya and do two pranava (recital
sankalpa omitted) and with the name of the deity; (tara here), recite 'aagacha,
aagacha om avahayami) and bring it downwards from the mooladhara, then to
the right a little, move a little up and then reach out and hold the left nostril,
breath in through the right, with the pranava, submit and associate
conceptually a flower in the hridaya bhaga of the stana of devatha.
Let me continue with the remaining of the tara ma ritual
• Ayudha nyasa - khadgaya namah , kapalaya namah , neelapadmaya
namah (2)
• Bhushana 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 from the bindu , from east
to all four directions and to the front then the following:
o gum ganapataye namah o vaam vadukabhairavaya namah
21
o ksham kshetrapaalaya namah
o yaam yoginyai namah
o Om akshebyo vajrapushpam praticha swaha namah on shadkone with
angavarana with ashtadala that too above all with 4 directions from east
1. Om vaim vairochana vajrapushpam praticha swaha namah
2. Om Am amithabha vajrapushpam praticha swaha namah
3. Om pam padmanabha vajrapushpam praticha swaha namah
4. Om shakhapandura vajrapushpam praticha swaha namah o on the agni
direction (kone)
1. Om laam lamake vajrapushpam praticha swaha namah,
2. Om maam mamake vajrapushpam praticha swaha namah
3. Om paam pandure vajrapushpam praticha swaha namah
4. Om tam tarake vajrapushpam praticha swaha namah , o and on
bhupura four directions
1. padmandakaya namah
2. yamandakaya namah
3. narandakaya namah and
o On the top of it indradi (10 mantras) , vajradi (10) matheye namah
(nirmalyadhari) , with all these mantras , do from beginning to end ,
jalasadhana. Dear all I will provide you a common mantra's like indradi etc as
glossary when all rituals are explained.
• Dwadastas and naivedya - aim sundarye namah klim sumukheye namah and
do the naivedya. during naivedya one has to do the naivedyapranahuthi
followed by a moola of devatha , perform a manasapooja , followed by a moola
and offering of a flower , then the astra mantra to protect the naivdeya and the
devatha and then again a moola with offering of one flower , doing a nyasa of
the particular chandas , 8 times reciting the moola and then the chandas.
(simplified) Simplified: I am not mentioning the details of how this has to be
done at a temple of Tara ma and it has more steps to perform to fulfill the
pooja. This pooja emphasis on a offering of bali for the closure. The process is
as follows
22
Place akshatha in the front with kurum grass, with the jalagandhapuspha
arprana and then with the dhoopa deepa
mudra, drop thrice on. The mantra for that is "Om 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 ||

Mantra Siddhi on Tara Ritual

Dear all, with the pooja vidhana being mentioned lets outline the process of
obtaining the creation of mantra sharira, enhancement of mantra sharira and
creating the mantrika mandala and finally to the culmination the perfection or
siddhi. For achieving the perfection of 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 for 5 lakh times,
50,000 number being done as a homa with the ghee based naivedya, during
the period of ansutana, the person should have strict restrictions and shuddhi
(that too if you are already not a qualified aghori and only learning)
After completion, please continue with the poojas. There are various versions of
Tara mantras (not mentioning because of safety purposes). The expression of
the siddhi is one to be experienced and not to be defined. But there are
specialized variants of Tara mantra on rishi shakhti, gayatri chandas, tara
devata. Now those all you are and interested, can refer the variants on
references.
Tara Ritual Blessing
Dear all, let me outline the specific blessings on the Tara panchakshari rituals
or sadhanas once a sadhak has succeeded it to siddhi. Generic interpretation
and explanations
23
Anyone 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 famous. He/she will have
the ability to make people on one's own
side without any effort.
Specific interpretation and explanations
If one makes a paste of gorochana with sandal and then take it on a leaf, then
reciting the tara panchakshari for 108 times and make a tilak out of the paste
and then look on anyone's face, the person will become an obedient servant to
him/her for the rest of the life. There are variants of Tara sadhana and
respective prayogas which I will outline once the complete with the tantric and
aghora outlook of this tara panchakshari ritual.
Tara Yantra & Benefits of Wearing the Yantra
Dear all, now let me write about how Tara yantra can be made. The yantra
should be drawn in the following order on a bhorja patra with mentioned
inscriptions. The 'shaalkone' should be drawn with the moola written on the
center followed by saadhyanama and yantranyayas, and then the ashtadala is
drawn with an encircling veedhi vrutta and bhupura. The yantra should be
written from the water made of arikku tree.
On the centre comes the pranava, on the shalkones, from the saptakshari, six
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 of
letters attributed to "Ka" and eight ones which are:
1) kam, kham, gum, gham, gnum
2) cham, chham, jam, tham, njam
3) dam, ddam, daum, ddaum, knam
4) tam, dham, dum, dhamm, num
5) pam, pham, bum, bham, mum
6) yam, ram, lam, vam
7) sham, sshum, sam, hum
8) l(stress)um, ksham
On the veedhi vrutta, the maatruka aksharas will be inscribed, the
bhupakones, the beeja kleem is written. If written in gold, then the water of
arakku tree is used to smear it after writing.
A pranaprakista has to be done on this with homas, pujas and
sambaadasparsha. After this, the yantra is worn on a yellow silk thread around
the neck.
Now the bhala (blessings) and the variants that can come in yantra - Benefits
on wearing the yantra Dear all, various benefits on wearing the Tara ma yantra
are mentioned below.
If this yantra is tied to the neck of a kid, he will be freed of all diseases and also
disturbances from ethereal beings. If this yantra is tied to the left hand of
women; those women who have no chance of having kids, they can overcome
this conditions and have kids. Also if this done by women who has various
types of warts, skin diseases etc, it will be cured.
If this yantra is worn by men, the rags become the riches, even an ugly looking
person can transform to a handsome, and kings will win battles and also can
have their own kingdoms in no time. For normal humans, it will bestow upon
them with fulfillment that of all kamana's or desires.
It is been also mentioned that, Tara ma is the most powerful in kaliyuga for
fast acquisition of siddhi or perfections and hence the vidhanas have been kept
secret. (The same reason I have removed the vital portions from the details of
worship). This is the perspective of the tantric practitioner.
But as an aghori, the interest is not on any of the above mentioned benefits.
Now the reader should also know this that, some of the rishi's of Gautama
lineage have attained complete salvation or moksha with the proper sadhana of
this yantra. The variants of this mantra are used by Lord Brahma and lord
Vishnu.
These are the major points for an aghori to look upon. According to his
mindset, this devata can bestow him everything beyond any doubts. Hence
aghori's call Tara ma, or smashan Tara, the name "Adya". Adya means 'that
which is there from the beginning, the one which has no end and therefore
eternal'. Let me talk about Adya ma in detail.

25

Adya Ma

Dear all, so let me write about Ma Adya. Ma Adya as I mentioned earlier is

eternal. She is regarded as the cosmic force which set the creation happen. She
is that power which brings in the transformations in both the individualistic
and gross level (microcosmic and macrocosmic levels).
She is the creator and the destroyer at the same time. Since she is not
remembered as separate from oneself in supreme bliss by any being in
The beginning of life (that means at birth), the next place we can find her is the
place of death, where the funeral pyres are burning. She manifests there as
Smashan Tara for the individuals to perceive her; as her limitless scope is
beyond the reach. She is the goddess of death along with her consort the
Mahakala, who is the executioner. The very concept of the world, its codes of
creation, the growth and evolution are all manifested from Shiva who is the
medium, the basis of material existence and the tatwas in various planes. But
without the force or shakti, this cosmic cycle of actions and reactions and in
simple words activity does not exist. So Adya is the shakti of transformation.
At first there is Adya, the force from which then formed by divine condensation;
the cosmic consciousness - A complete set of all activities in totality without
attributes. Dear all, divine condensation is a word used to mention a concept,
the concept by which that form of shakti which is independent of space and
time has started obeying or
defining space. Thus cosmic consciousness is formed; the all space defining
and pervading form of Adya Ma, but independent of time. And Adya Ma is
becoming subtler and subtler here within this thus formed the Shiva and
Vishnu, two names for the same aspect. This cosmic consciousness then
started manifesting in various combinations and levels of existence with the
plan of the shakti and in her presence under the design of lord Vishnu. Dear
all, with the grand design from lord Vishnu, the various creations are
ideologically manifested as a dream in his cosmic sleep which gets carried
forward to lord Brahma, the one sitting on the lotus of lord Vishnu's, agni
chakra, the centre for assimilation and absorption.
Now Adya Ma will start residing in the individual levels as kundalini in all
beings. She lies dormant and also identifies with the body and will not
recognize the potential of herself or the individual to the reality. The various
animate and inanimate objects in the world thus started interacting together
based on the grand design and will repeat the cycles of birth and death.
In Aghora, the reason for all this to begin is the necessity to maintain a
dynamic equilibrium. Shakti if exists only as Adya Ma is complete and hence
dynamic. But if there are no activities for the ever pervading shakti, the
expansion of it in infinite space makes it less effective or reachable to the
minute levels. So a dynamic existence also has to be defined by defining space
then contracting space and then limiting space and then design consciousness
as the scope of actions and activities.
This is how all begins and ends and begins again and ends once again and
goes on. I am not at liberty to explain the time space coordinates that's being
defined with the limitless consciousness. I do not have the permission to speak
about the cycle of jeeva and the composition of it in various animate and
inanimate objects, my humble apologies for the same.
But when the state of aghori is reached, this will be manifested to oneself
especially the future. But the past of what happened including previous births
can even be known to an anchorite. The easiest way is to use a Karnapisachini
sadhana which I will outline in due course of time. She will tell you everything
on your ear.

Tara Ma
Dear all, with the concept of Adya Ma being explained in brief, lets move ahead
to the eligibility and base needed to reach a stage for invoking her. As I said
every ritual is essentially used for creating and increasing the mantrika
mandala. So this ritual (Tara Panchakshari) will make the anchorite to
communicate with the deity as the first step. Now after the successful
completion of this pooja, the sadhak has to make the Tara Yantra and then
start worshiping it. As I mentioned earlier, there are specific numbers of
worship to attain the mantra siddhi. This is applicable to the person who uses
his body as the yantra or an external yantra. The 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 for various deities.
Now let's move into the visualizations of Tara Ma and the variants of her
mantras based on tantra.
The visualizations are done linking to the color of the ma's skin. This is strictly
tantric and not an Aghoric view. The
visualizations are as follows:
27
For Vashya - Blood red colored
For Stambhana - Golden colored
For Marana - Black colored
For Uchadana - Smokey colored
For Shanthi - White colored
This visualizations are based on the five types of mantra prayogas. For an
aghori, he will invoke Ma in various color forms with the following sankalpas.
For Vashya - let the kundalini in me be under attraction and ascent to meet
with lord shiva in crown chakra For Stambhana - let the thoughts in me;
unstable be stopped or made still
For Marana - let the five senses in me be destroyed with in return provide me
with subtle understanding.
For Uchadana - let the thoughts and sensations stilled which are not of any
good for my sadhana be warded off from
me.
For Shanti - let the ever pervading and benevolent Ma gives peace and
prosperity to every being animate and inanimate around me.

Tara Ma Mantra Variants

Dear all, after the visualizations being discussed, lets move into the variants of
the Tara Ma mantras. This includes two basic variants other than
Panchakshari which have strict ritual differences. Those two are
1) Tara - Trijadatrakshari and
2) Tara - Saptakshari
since the rituals are different for the two, I will outline them separately in detail
after discussing the mantric variants in general.
The common mantric variants are as follows:
1) Om trim hrim hum hrim hum phal (this is the Saptakshari mantra
which Lord Brahma has used for the upasana of Tara Ma). The same mantra is
used in the Saptakshari ritual mentioned above.
2) Aim hrim srim klim sau: hum ugratare hum phal
3) Om hum hrim klim sau: hum phal
28
(Both these mantra variants are used by lord Vishnu to do Upasana of Tara
Ma)
4) Aim hrim srim klim h(stress)sau: hum ugratare hum phal
5) Om hum hrim klim hasau: hum phal (with a "hu"kara with the fifth
beeja) (Both these mantras are again used by lord Brahma for upasanas)
6) Om hrim hum phal
7) Trim hum hrim hum phal
8) Trim hum phal klim aim
(Among this the first two has been used by lord Brahma and the eighth one by
lord Vishnu) All the above 8 mantra variants are having shakhti rishi:, gayatri
chanda, tara devata Dhayana shloka:
"shwetambaram sharada chandrakandim saadbhushanaam
chandrakalavadamsam kartrim kapaalanvithapaanipadmaam taaram
trinethraam prabhajeyokhiladhaaidhaeeye"
with this dhaya shloka, with proper austeries, 4 lakh times japa, followed by
homa of red lotus flowers dipped in mixture of milk and ghee for 40,000 times
and do the sapakshari pooja (the one I mentioned earlier). He/she will get the
mantra siddhi.
If the homa is done with payasa made of jaggery mixed with honey for 1008
times, he/she will be reaching number one positions in all vidyas.
Tara Trijada Ritual
Dear all lets move into the next ritual of Tara Ma and its details. This ritual is
called
Tara Trijada (Chaturakshari mantra)
The details are as follows with some omissions
• Astra mantra - vajrodake hum phal
• Moola mantra - hrim trim hum phal
• Angas -
1. hram hridayaya namah
2. hrim srirase swaha
3. hrum shikaye vashal
4. hraim kavachaye hum
5. hraum netratrayaya vaushal
6. hra: astraya phal
• chanda - akshobhya rishi, brahathi chanda, tara devata
• dhayana sloka - this is omitted
• Peeda shakthi - hrim namah ( similar to the previous pooja
mentioned. that to be followed)
• 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 The upachara , avahana upto naivedya are similar to
that of the previous sadhana I mentioned.
UTara trijada pooja samaptam ||

Tara Ma and Vedas

Dear all, with the two major Tara sadhanas being explained let me try to detail
on the connection of vedic systems and the tantric systems.
There are two ways in which we can connect the tantra to vedic systems
1) By the deity form
2) By the metric form
let me start with Tara Ma and the deity form.
Tara ma is also known as Neelasaraswathi, the bluish wrathful form of the
vedic goddess Saraswathi. I will detail the Neelasaraswathi sadhana as the next
ritual in explanation. In Rig veda, she is also known as "Pashyanthi Vak" in the
dasha maha vidyas. The specific verse for this representation is the RV
1.164.41.
Before we move into the translations and the details, I would like to add the
three forms of communication. They are vaikhari, pashyanthi and para (I am
just treating madhyama or the nasalized speech as a form of vaikhari in refined
form not as a separate category). In this, humans use the vaikhari form of
communication. The communication in which, words are made audible by
friction and channeling of air. But para is the highest form of communication.
Only enlightened souls, luminous ones and rishis usually use this mode of
communication. The vedas are heard to the various rishi as para first. :). Here
no words are communicated just the intention.
Goddess saraswathi, the goddess of vidya and language exists in all the three
forms and is called Tara in the "pashyanthi vak". Pashyanthi is the point where
mind simply produce the syllable from no visual or frictional means. So Tara
Ma is that form of Saraswathi in which all the syllables merge and dissolves
and only the existence of all is on the subtle level. So she is where the word
began and where the word ends, the cosmic source. Now let's move into the RV
1.164.41.
Gaurirmimaya salilani takshatyekapadi dwipadi sa chatushpadi Ashtapadi
navapadi babhuvushi sahasrakshara parame vyoman ||
(The shabda brahma which is in the form of vak rupa, at the divine sky as one,
two, four eight and nine word forms in proper unison culminates into the
thousand letters or words)
The interpretation is as follows:
(In the cosmic sky, the shabda brahma as audible form of word manifested.
Now from the one form of ma, the Om - primordial sound and agna chakra
beeja (Akasha tatwa) is manifested. The duality of sound synonym to male and
female (the shabda and the bindu) is been formed, the four elemental seeds of
4 remaining elements are formed with the fifth one akasha( kula- Akula-
Cakra) and the eight vargas and the nine cakras or the energy centers with the
syllables attached to it (six commonly mentioned chakras + 3 secret chakras (
Golatha , Lalatha and Lalana (that can be only understood by raising the
kundalini)) are manifested. The various combinations of these syllables form
thousands and thousands of words in the physical world).
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Dear all as I mentioned earlier, Tara ma is the beginning as the cosmic force, it
is manifested form of word in the
subtle level, the base for the vaikhari.. If we examine the various syllables in
the above context we can find that all the
sanskrit alphabets which forms the base for all the communication, both in
vaikhari and on pashyanthi.
Dear all, thus the evolution of shakthi is well and completely explained in the
Rig vedic hymn. The existence of unity,
then the division at the cosmic space into two beejas of pursha and prakriti ,
then the remaining of pancha bhutas in
the beeja form sustained in the cosmic sky.
This pancha bhutas then manifest, collectively with the eight vargas for the
Tara Yantra in the cosmic space. The basic Tara Yantra is the pentagram itself
with a bindu in the center. The upward triangle and the lower triangle
symbolizing man and woman.
This yantra is elemental and it itself is the deity in the first form, a form of
recognizable existence. This yantra is replicated in the human body in limited
scope and expansiveness to various energy centers. Thus all these are
pertaining to the creation of the cosmic sound and individual sounds based on
the microcosm and macrocosm case.
Now how these syllables carry the power for such level of creation? This can be
explained based on the Bijavriksha Nyaya. The entire tree is being
conceptualized as a seed. But beeja in cosmic level are far more complex than
our seed and tree analogy. It has the ability to combine and create newer levels
of awareness and existence. Just like we make new words out of letters, the
bijas can be mixed and pronounced in specific way to attain benefits. Vedas
address this use of cosmic beejas or collection of letters or words in suktas
based on this logic. Every tantric or vedic chants have a rishi, a metre and a
devata. Now the merger of tantra and vedas can be learned by understanding
this connection.
Dear all, for understanding the relevance of meter is more important before
further venturing into other complex aspects.
For understanding about this let me explain it on basis of the Aitareya and
Kausitaki brahmanas of Rig Veda. Referring to the Adhayaya-1 on consecration
sacrifice which is a sub section on Soma Sacrifice basics, the relevance of
meters and the benefits are explained.
The verses in Gayatri meter was supposed to be used by those who desires
brilliance and splendor, in Usnih by those
who desires life, in Anustubh by those who desires heaven, of two Anushtubhs,
64 syllables who three world each 21
fold (not explaining details as this itself is a topic of lengthy discussions which
come under design of suktas), Brhati
verses for those who desire prosperity and glory, Pankti verses by those who
desire for fivefold sacrifices(again
large topic in itself, limiting explanation with apologies), Trishtubh verses for
those who desire power, force and
strength, Jagati verses those who desire cattles etc. I am just closing this list
with this limited content as this in itself is
a topic of broad scope.
Now the deities also have forms which have different effects. The agni suktas in
gayatri and agni suktas in trishtubh has different effects. So this means, the
nature of the same devata varies with intonations and syllables. Tantric gods
are non descriptive, so no hymns. They are codified as limited manifestations of
vedic expansive forces which are descriptive and broad. Still their prayoga also
has a rishi, a chandas and the devata. Also to note that the prayogas are less
complicated compared to a soma yaga or ashwamedha due to this limited
scope.
Take the example of Tara Panchakshari and Tara Trijada. Both are in Brhati
metric system. Now please read the benefits I outlined also. This will be dealing
with prosperity, gains, glory as benefits in most cases.

Nyasa in Vedas and Tantra

Dear all, with the discussion on the deity and the metric systems, I would like
to outline on one more topic on commonality of Vedas and tantra; the Nyasa.
Aghora exists in this togetherness.
Nyasa, the word means "to place". The practitioners of tantra are well aware of
the relevance of this term and application of it in the ritual. The Nyasa kramas
of various types are the best kept secrets without which a ritual will not attain
completion or the person is not bestowed with the siddhi.
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But the scope of Nyasa based on the vedic rituals is limited in description. Both
tantra and vedas accepts in unison
that the external rituals are just a representation of the internal ritual. Vedic
school categorizes this as antharyaga.
Please refer to the first kanda of Krishna Yajur veda taittariya samhita for a
sample antharyaga.
Tantra just focuses more on rituals with texts mentioning mostly on the
competent one addressed as "Vira". But in Aghora, the refined forms and the
lower form to "Vira" exists.
Aghora addresses the class of higher order beings who are introverted and
perform internal rituals as "Divya". Rishi's who should know both vedas and
aghora to perfect a sukta are in this classification. For eg: an aghora sadhana
done by Veda Vyasa was karnapichani sadhana to know more description of
past event at ease.
The lower form to "Vira" is classified as Pashu, who are not refined, but will
perform rituals more intense with focus on higher sensual pleasures.
Sometimes, the sukta in its lyrical content have explanations on the innate
nature. But some times when we translate, you will find it more poetic than
any inner meaning. But the rishi's have done this with a purpose. As I have
explained in the previous posts, every metric system has an innate power in
delivering the various purusharthas. Now they have a way to recite externally
and internally. Once you recite to countless times, it will start working on the
inner world.
The vaikhari mode of reciting sukta will kindle the pashyanthi form in oneself.
With this progress only one will get the reflection how the metric system can be
perfected to a nyasa vidhi. This nyasa vidhi will be revealed only when the
bhuta agni increases to that level within oneself. The prana will automatically
adjust to the schema of this revelation.
With this understanding lets compare the stages of a tantric ritual and an
antaryaga. I have outlined the tantric ritual for Tara Ma and its steps. Now let's
focus on the antaryaga from Krishna Yajur Veda Taiyttareya Samhita. I would
like to consider the smaller antaryaga ; Darshapurnamasau ( kanda1,
prapathaka1). This is an inner yagna or antharyaga which uses 177 yajus
mantra , 47 Riks and 15 RV. The steps are as follows: 1. Dhishana (channeling
rays of knowledge) (4 yajus , 4 riks , chandas : Dvipada virat,
Madhyejyothitristup , Ekapada Trishtup)
Trishtup is for channeling power and control and virat metric is associated
with food or nourishing.
2. Seat made of mantra for gods (16 yajus, 3 riks, chandas: Tristup,
Ekapada Tristup and Ekapada Gayatri)
Trishtup again facilitates power for the making of seat and Gayatri invokes the
power
3. Prayer to yagna for the manifestation of delight (9 yajus, 1 rik
chandas: Gayatri) The invoking of delight by gayatri which bestows brilliance
4. Agni , Soma and Gods of will and delight (19 yajus)
5. Purification of physical body (14 yajus, 3 riks chandas: Gayatri,
Ekapada Gayatri) The deity form, Savitr is requested for purification with the
gayatri chandas
6. Preparing the body for yagna (10 yajus, 1 rik chandas: trishtup)
The attainment of perfection can only be ensured by the active preparation of
body. Trishtup will provide the underlying strength
7. Firming and integrating the body (11 yajus, 1 Rik chandas: anustup)
anustup integrate the body to level of heavenly divinity with its metric capacity
8. Body as integrated offering ( 13 yajus , 4 riks chandas :
Uparishadbrhati , Ekapada Gayatri) Please remember that offering brings in
prosperity with proper invocation to receive with gayathri
9. The fire altar to support all ( 22 yajus , 3 riks chandas : Dvipada
Gayatri , Ekapada trishtup , Tripada trishtup) Here gayatri to create and
variants of trishtup to support.
10. Purification by agni ( 18 yajus, 5 riks chandas: Anushtup, Trishtup,
Gayatri) Purification with invoked agni at heavenly realms is accomplished by
three metric systems
11. Protective enclosure and seating of gods ( 18 yajus, 2 riks, 1 RV
chandas: Gayatri and Ekapada tristup) Self Explanatory
12. World builders ( 7 yajus, 2 riks: Ekapada Gayatri, Dwipada Gayatri)
The meters of creation used in singular and dual aspects
13. Elevation of a rishi (16 yajus, 4 riks chandas: Anustup,
Purastajyotistristup, Tristup ) Elevation is to heavens and support from the
force. due metric systems mentioned.
14. Rik mantras of gratitude (14 riks, all in RV, chandas: Tristup,
Anustup, Gayatri)
Gratitude is just a culmination of all with the respective support and actions
rendered by each devata that which is residing with the metric in various
manifestations.
With this simple yagna layout in perspective, it needs no further explanations
on the closeness in steps which tantric sadhana or an inner vedic ritual. Dear
all, you can understand this by comparing with the previous external sadhana
mentioned for Tara Ma.
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As an aghori, it is immaterial for this whole antaryaga to be performed sitting
on a corpse or a tantric sadhana in
vedic altars. For an Aghori, the whole world is the place of worship and all
systems are equally same and different.

Neela Saraswathi Sadhana

Dear all, with the brief deviation to vedas and tantras, let me outline, Tara Ma
as a form of Saraswati in the following ritual. This is the Mantranthara of
Taratrykshari outlined previously.
The astra mantras, moola mantra chandas all are similar with Tara Tryakshari
which is outlined previously. Dhyana shloka:
"raktambaraam raktasimhasanastham hemabhushithaam ekavaktraam
vedasamkhaiyeerbhujai: sambhibhratheem kramat akshamalaam
paanapathramabhayam varamuthamam shwetadeepasthithaam dhyayeth
sthitidhyanamidam smrutham"
peetha shakthi, peeda samishti, peeda pooja all mantras are same with
previous one Tara Tryakshari
• Moorthi kalpana : Hrim namah , hrim trim hum namah ,
taraamurthaye namah
• Upachara : Om hrim om namah
• Avahana : As per saraswathi pooja ( will outline it as next)
• Ayudha nyasa :
1. Akshamalaye namah
2. chakshakaayee namah
3. abhayaya namah
4. varadaya namah
• Bhushana Nyasas :
1. kiridaaya namah
2. ardhachandraya namah
3. makudaya namah
4. swarnakundalabhyam namah
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5. haaraya namah
6. angadebhyo namah
7. kankanebhyo namah
8. kadakebhyo namah
9. swarnanguliyebhyo namah
10. swarnakanjeeye namah
11. swarnanoopurabhyam namah
• Upachara: murthi pooja to naivedya are similar with Tara Pachakshari
sadhana. I will outline the general Saraswathi pooja next to complete this
sadhana variant.

Saraswathi Sadhana
Dear all, the complete the neela saraswathi sadhana, the saraswati sadhana
also should be outlined although, this is very common sadhana used in
ordinary households.
Now I will detail the sadhana and dear all should understand the necessary
components be in the Neela Saraswathi sadhana.
• Astra mantra - sleem pashuhum phal
• Moola mantra - Om saraswathye namah
• Anga -
1. Om sam hrydayaya namah
2. Om ram shirase swaha
3. Om swam shikyaye vashal
4. Om tyaim kavachaya namah
5. Om nam netratryaya vaushal
6. Om ma: astraya phal
• chandas - kanva rishi, gayatri chandas, saraswathi devata
• Dhyana Shloka -
"Hamsarooddaa harahasithaharendukunthavadaathaa
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Vaani mandasmithataramukhee maulibadhendurekhaa
Vidyaveenamruthamayakhadakshasragaadiptahasta
shubrabjasta bhavadabhimathapraptyaye bharati syath"
• Peeda shakthi - hrim namah
• Peeda samisti - hrim sarwashakthi kamalanasanaya namah
• Peeda pooja mantras - gurwathi jnanatmanandam ( durga , 28
mantras) , medhathi navashakthi ( saraswathi, 9 +) and in total 38 mantras
with which, with water from beginning to end do the pooja.
(I will keep an appendix of the various peeda pooja mantras in the end after
outlining all sadhanas)
• Moorti kalpana - hrim namah om saraswathye namah
saraswathimoorthaye namah
• Upachara - vaagiswareeyividmahe saraswathyee dhimahi tanno
vaagiswari prajodayal
• Avahana - omitting the avahana mudras, vyapaka, lipi, panchatatwa
and moolakshara nyasas :) as this outline is for information and not for
sadhana.
• Ayudha nyasa -
1. vidyayai namah
2. veenayai namah
3. amruthakumbhaya namah
4. akshamaalayai namah
• Bhushana nyasa -
1. makudaya namah
2. ardhachandraya namah
3. haaraya namah
4. angadi sarwabhushanebhyoo namah
5. shubravastraya namah
6. swethothareeyaya namah
7. ratnakanchyee namah
8. swarnanoopurabhyam namah

• Upahara - padyamidam arkhyamidam achamaneeyamidam

• Murthipooja - with the following steps; pranavathraya, upachara,
moolathraya, moolakshara, anga, ayudha, bhushana, angaavarana, astra
being completed with yogayee namah, then moortyavarana is performed,
38
followed by indradi pariwara, vajradi parivarayudhas, with the nirmalya dhari;
martye namah, one has to do
the do pooja with water, beginning to end.
• Dwadastas - Aim sundaryee namah klim sumukhyee namah
Followed by mukhapooja till naivedya (details are omitted as the general way of
doing this will be given as appendix)
|| Saraswati pooja samaptam ||

Tara Saptakshari(mantrantara)
Dear all, let me outline the Tara Saptakshari sadhana.
• Astra mantra - Vajrodake hum phal
• Moola mantra - Om trim hrim hum hrim hum phal ( the mantra
used by brahma)
• Anga -
1. hram hrdayaya namah
2. hrim sirase swaha
3. hroom shikhaye vashal
4. hraiyim kavachaya hum
5. hraum netratrayaya vaushal
6. hra: astraya phal
• Chandas - shakthi rishi gayatri chandas tara devata
• Dhayana shloka - "shwetambaraam sharadachadrakandim
sadhbhushanaam chandrakalavatamsam kartrikapaalanwithapaanipadmaam
taraam trinetram prabhajeyokhilardhayee"
• 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
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• Upachara - Om hrim om namah
• Avahana - ayudha and bhushana nyasa as mentioned below,
remaining all same as tara trijada sadhana
• Ayudha nyasa -
1. khadgaya namah
2. Kapalaya namah
• Bhushana nyasa -
1. makudaya namah
2. ardhachandraya namah
3. swarnabhushanebyo namah
• Upahara - arkyamidam, paadyamidam, aachamaneeyamidam
• Moorthi pooja - 16 dwastaa and naivedya as per tara panchakshari
ritual mentioned.
UTara Saptakshari Samaptam ||

Modes of Worship
Dear all, there are more Tara sadhanas which are primarily variants of the
already outlined ones. The mantrantara with moolamantra variations can also
be seen. I am leaving these sadhanas to the readers to find out themselves as
per individual interests.
Before I move into the next deity sadhana, a brief comment on the difference
between the worship by a man and a woman. Most of the ritualistic texts which
survived the test of times don't have clear demarcation on this aspect.
The beginning of understanding this difference is routed in the concept of man
as a representation of purusha and the woman as a representation of 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. But the sankalpa is different. Man
should realize and worship himself as the utmost purusha with penance and
rituals which will eventually understand the duality as a limitation and merge
with the cosmic energy. This is his route to attain the Brahman.
40
There are plenty of rituals and mantras like gayatri which is been designed to
worship the cosmic energy. This is
one reason why gayatri is been used especially by men for worship.
But women who are the embodiment of shakthi understands and realizes it
with rituals and penance and transcend the duality as a limitation to merge
with the supreme consciousness. This is her route to attain the omnipresent
omnipotent Brahman.
Women do not need need gayatri as her essential self is shakthi and she has to
realize that only. But she has to understand the tatwas and purusha aspects
for completion
No human beings are exceptions to this , but rishis, ethereal beings like
kinnaras , gandarvas, luminous ones like devas, the immortals and
manifestations of the trinity (brahma, vishnu , maheswara) are exceptions to
these rules as they know the entire aspects of shakthi and purusha in totality.

Yakshini Sadhana
Dear all, I am moving from the other forms of Tara Ma just to bring more
variations for the reader. I ensure that I will be outlining the sadhanas for the
various shakthi forms soon.
Now lets focus on the ethereal being called Yakshini. Yakshini is the feminine
counter part of Yaksha and its Kubera who is the king to the Yakshas. So there
are some schools of practice which believe that, worshiping Shiva as
Mrityunjaya followed by Kubera and a request to send a Yakshini should be the
order. But I have an alternate school of belief and practice.
There is a difference in the tantra and aghora teachings regarding Yakshini.
According to tantra, a Yakshini can bring in all comforts and also play the
pseudo role of your mother, sister, lover etc as per your demand. But for
aghori, these considerations involve a lot of karmas and hence Yakshini should
be invoked just to have an understanding about the being.
There are 30+ Yakshini and I am outlining just a few of them and their variant
sadhanas and anustanas. Just like earlier, I will remove a vital element as this
series is just for scholarly interests and not for practice. Dear all, let me outline
the Yakshini sadhana for all the readers.
• Astra mantra - sahasrara hum phal
• Moola mantra - srim srim yakshini ham ham ham swaha
• Anga -
1. srim hridayaya namah
2. srim shirase swaha
3. yakshini shikaye vashal
4. ham ham ham kavachaya hum
5. swaha nethrabhyam vaushal
6. srim srim yakshini ham ham ham swaha astraya phal
• Chanda - rishi : vishrava:, chanda : pankthi , devata : yakshini
• Dhyana shloka -
"smaaredh chambakakaandandare ratnasimhasanesthitam suvarnaprabhaam
ratnabhushabhiraamaam japaapushpasacchayavaasoyugaddyam bhaje
sarwasaukhyapradaam yakshinim taam"
• Peeta shakthi - hrim namah
• Peeta samishti - Om manoharaya yakshini yogapeetaya namah
• Peeta pooja mantras - gurwathi jnanatmakam (28), kamadaadi
navashakthi, including Peeta samishti with 38 mantras, do the water pooja
from beginning to end.
• Moorthi kalpana - for 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)
• Ayudhana nyasa - (omitting this)
From dwadastas through naivedya its as per bhadrakali pooja
|| Yakshini pooja samaptam ||

Yakshini Sadhana Siddhi

Dear all, let me outline the vidhi for the siddhi.
The moola mantra has to be recited for 1 lakh times. Then with 10,000 number
uchhamalari flower , perform a homa. The siddhi will be bestowed.
Now for aghora and tantra, there is a huge deviation in the culmination to
complete perfection (siddhi). Let me outline the final steps as per tantra.
After finishing the homa of 10,000, the person should go to the shade of a
baniyan tree in the night. This should be tree in the remote location devoid of
human presence. Sitting there, he should recite the moola mantra for 1000
times each, 6 days. On the seventh day, the place is sanctified with sandal
water in plenty followed by lighting a ghee lamp and chant the mantra without
fear till midnight. Then by midnight, you will hear music, sounds of bells etc.
the Yakshini will approach you in whichever form you desire and will ask for
ritual sex. This ritual gets completed with the culmination of siddhi.
But in aghora, the treatment is different. Before the final ritual, Kubera is
invoked as he is the king of the Yakshas and Yakshis. Then the process is
repeated like before till the last moment; as same as tantric rules. But in the
last moment, when she approaches, the aghori requests her to be the 'ma' for
him. So the Yakshini will take that form as he wishes.
Vada Yakshini Sadhana
Dear all let me move into the other Yakshini sadhanas specific to a form of
Yakshini. Let me start that with Vada Yakshini.
• Astra - shleem pashu hum phal
• Moola - eahyeahi yakshi yakshi maha yakshi vadavrikshanivasini
sheekhram mae sarwasaukyam kurukuru swaha
• Anga -
1. eahyeahi hridayaya nama:
2. yakshi yakshi sirase swaha
3. mahayakshi shikhaye vashal
4. vadavrikshanivasini kavachaya hum
5. sheekram mae sarwasaukyam netratrayaaya vaushal
6. kurukuru swaha astraya phal
• Chanda - vishrava: rishi:, anustup chanda:, yakshini devataa
• Dhayana shloka - omitting on purpose
• Peeta shakti - hreem nama:
• Peeta samashti - Om manoharaaya yakshini yogapeetayaya nama:
• Peeta pooja - gurwathi jnanatmakam (28) kaamadi navashakthi
along with peeta samishti from 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)
• Ayudha nyasa -
1. kramukaaya nama:
2. tamboolaaya nama:
• Bhushana nyasa -
1. muktakeshaaya namah
2. rakthachandanaangalepaaya nama:
3. raktavastraaya nama:
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4. sarwabhooshanebhyo nama:
• Upahara - paadyamidam, arkhyamidam, aachamaneeyamidam
• Moorthi pooja - pranava traya, upachara , moola traya, moolakshara
, anga , ayudha , bhushana , after angaavarana , sunandathi (8) , indradi,
vajradi followed 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 ||
Vada Yakshini Sadhana and Siddhi
Dear all let me outline the siddhi and specific details for this Yakshi.
For attaining the perfection or siddhi one has to do the japa for 2 lakh times
the moola mantra with samyama and vrutha. Then after this; 20,000 numbers
of ucchamalari flower has to be offered as homa.
The last steps are similar to that mentioned in the generic Yakshi sadhana. The
difference between the two Yakshinis are Vada Yakshini can be used not only
for attaining the desires but also for annihilation of enemies. There is a risk
which is applicable to normal tantriks in this regard. If you send a Vada
Yakshini against your enemies and she fails in the attempt, your life is at risk.
She comes back and creates havoc. So this is one of the dangerous among
Yakshini Ma's.
Secondly she prefer to stay in big trees with scented flowers. In this form she
can be invoked and kept as a protector for family. It was a tradition that tantric
families in vamachara has a Vada Yakshini invoked and kept for generations in
the big tree in the premises.
From the perspective of an aghori, she is Ma and invoking her is similar to that
of any other Yakshini. But aghori will ask for celestial mileage and help for
spiritual wattage for his realization from this Ma.

Madanamekhala Yakshi Sadhana

Dear all, now let me outline another form of yakshini called madanamekhala
yakshini and her sadhana now.
• Astra mantra : sahasraara hum phal
• Moola : Om kraum madana mekhale nama: swaha
• Anga :
1. Om hridayaya nama:
2. kraum sirasae swaha
3. madanashikaayae vashal
4. mekhalayae kavachaya hum
5. namau nethraabhyaam vaushaal
6. swaaha astraaya phal
• Chanda: vishrava : rishi :, pankthi chanda, madana mekhala devata
• Dhayana: (omitted on purpose)
• Peeta shakthi , peeta samasti and peeta pooja as per the vada
yakshini sadhana
• Moorthi kalpana - peeta shakthi, moola, madana mekhalaa
moorthayaee nama
• Upachara : Om hreem om nama:
• Aavaahana : as per bhadrakaali pooja ( will outline during shakti
pooja variants)
• Ayudha nyasa :
1. poogaaya namah
2. taamboolaaya namah
• Bhusha nyasa, upahara moorthi pooja to be done as in case of vada
yakshini
• Dwadastas, naivedya etc should be done as per bhadrakaali pooja

|| iti madana mekhalayakshi pooja samamptam ||

Madanamekhala Yakshi Siddhi

Dear all, let me outline how one gets siddhi with the madanamekhala yakshi
sadhana.
the aspirant have to chant the moola mantra for 1 lakh times and then do
homa of red shoe flower for 10,000 times. Then do the pooja as per above. The
perfection will be bestowed upon.
If the aspirant sits under the ucchamalari tree for 14 days and do japa of
10,000 numbers and a homa of 1000 numbers of the moola mantra with
ucchamalari flower, he/she will be given eyeliner by yakshini. On wearing this,
hidden wealth residing on the earth will be revealed to him/her.
As an aghori, this last sadhana is not performed as it's a kamya rite for
material benefits. To know the Yakshini Ma; is all what aghori looks for. Its a
spiritual attainment for him, not a materialistic pursuits.

Vishala Yakshini Sadhana

Dear all, let me outline the vishalayayakshini sadana
• Astra : sahasrara hum phal
• Moola : Om Aeim vishalae hreem sreem kleem swaha
• Anga :
1. Om aeim hridayaya nama:
2. vishalae sirasae swaha
3. hreem shikhaye vashal
4. sreem kavachaya hum
5. kleem nethrabhyaam vaushal
6. swaha astraya phal
• Chanda : vishrava rishi: , pankthi chanda: , vishaala devatha
• Dhayana : (omitted on purpose)
47
• Peeta shakthi , peeta samishti , peeta pooja all as per vatayakshini
sadhana
• Moorti kalpana , peeta shakti , moola is vishalamoorthaye nama:
• Upachara - Om sreem om nama:
• Avahana - as per bhadrakaali sadhana
• Ayudha nyasa -
1. bhramyadraukthaulpalaya nama: (2)
• Bhushana nyasa -
1. Suvasithakachabhaaraaya nama:
2. Swarnamayasarwabhushenebyo nama:
• Upahara - arkyamidam , padyamidam , aachamaneeyamidam
• Moorthi pooja - as per vadayakshini pooja
Dwadastas to naivedya and the whole, please do as per bhadrakali sadhana
|| iti vishalayakshi sadhana samaptam ||

Vishala Yakshini Siddhi

Dear all, let me outline the methodology for vishala yakshini siddhi
With the dhyana and vrutha, the aspirant has to chant the moola mantra for 8
lakh times. With kuvala, kariveera leaves, amala, kusa grass separately 20,000
numbers as homa and pooja, then the perfection will be bestowed.
After this, if a sankalpa of the yakshini dragging the enemies by a noose,
touching by a rope and with a heavy thorned stick beating on the head and
chant 10,000 times. Now with the cow dung obtained from the forest, do a
homa of 10,000 numbers. Then drop those ashes of homa in the water of wells
and place he walks. The enemies either will die or will leave the locations and
move away.
The sadhak becomes able to vanquish enemies by the very thought about
them.
For an aghori, there are no enemies in the world as persons. But there are
certain roadblocks that can be removed by this sadhana. The biggest roadblock
for a sadhak in the path of aghora is the vasanas. The vasanas can act as
noose attaching the sadhak to the material world. The request to this yakshini
now will be to vanquish those thoughts and deeds that cause attachment of
vasana to the realms of materialistic world.

Bhadra Kali Sadhana

Dear all, let me outline one bhadrakali sadhana which has a few of its
ritualistic steps being followed in the yakshini sadhanas.
• Astra - sleem pashu hum phal
• Moola - Aeim kleem sau: hreem bhadrakaalyae nama:
• Anga :
1. hraam bham hridayaya nama:
2. hreem bhram sirase swaha
3. hroom kaam shikhaye vashal
4. hraim laayaem kavachaya hum
5. hraum nam nethrathrayaya vaushal
6. hra: ma: astrayaya phal
• Chanda : eshwara rishi: , pankti chanda: , shakthi bhairavi devatha
• Dhayana : (omitted on purpose)
• Peeta shakthi - hreem nama:
• Peeta samisti - Om hreem sarwashakthimayaaya
brahmaavishnusivatmakaaya prethasanaaya nama:
• Peeta pooja -
1. gum gurubhyo nama:
2. gam ganapathayae nama:
3. kam karthyayinnayae nama:
4. ksham kshethrapaalaya nama:
5. aadharashakthiayaee nama:
6. moolaprakrithyae nama:
7. aadikurmaaya nama:
8. vidyaabdhae nama:
9. ratnadweepaya nama:
10. manimandapaaya nama:

Aghora - A True Treatise 49

11. kalpavrikshaaya nama: along with dharmathi (4) adharmaadi (4)
12. anandaaya nama:
13. pridhivyaae nama:
14. navayoni chakraaya nama: along with ichhadi navashakti ,
samsathwathi (6) , mandala thraya , aatma
 chatusta , kaaranjana peetathi , peeta samisti (54 total) do pooja
with water from beginning to end. ( will
provide a glossary for the common mantras mentioned across
various sadhanas)
• Moorthi kalpana - peeta shakti , moola , bhadrakaalimoorthayae
nama:
• Upachara - rudrasuthaayae vidhmahae shoolahastaaya dheemahe
thanna: kaali prachodayaal
• Aavahana , 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 of doing this in the end of all
sadhanas as a glossary for satisfying the curiosity of th reader,
strictly not for practice.
• Aayuda nyasa -
1. khadgaaya nama:
2. charmaaya nama:
3. trishoolaaya nama:
4. kapaalaya nama:
• bhushana nyasa -
1. kiridaaya nama:
2. ardhachandraaya nama:
3. mahaarhakundalaabhyaam nama
4. haaraaya nama:
5. angadaebhyo nama:
6. kanganaebhyo nama:
7. kadakaebhyo nama:
8. rakthapattambharaabhyaam nama:
9. raktamaalaayae nama:
10. raktakaanjyaae nama:
11. ratnamekhalaayae nama:
12. ratnanoopuraabhyam nama:
• Upahara - padyamidam , arkhyamidam , aachamaneeyamidam

50
• Moorthi pooja - pranavathraya, upachara, moolatraya, moolakshara, anga,
ayudha, bhushana, and then
with vashinyaadyashtashakti (8), asithaanga bhairavaadi (16), indradi ,
vajraadi along with the nirmaalyadhari
" praumshaeshikaaye nama:", with all these do pooja with water from
beginning to end.
• Dwadastas
1. Aeim sundaryae nama:
2. kleem sumukhaye nama: naivedya and all the remaining as per
normal pooja systems.
|| iti bhadra kali sadhana samaptam ||

Kali Sadhana
Dear all, let me outline the kali sadhana now. This is really dangerous among
all to practice. Even to chant the moola mantra is on the risk of 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 :
1. kraam hridayaaya nama:
2. kreem sirase swaha
3. kroom shikhaye vashal
4. krayim kavachaya hum
5. kraum nethratrayaya vaushal
6. kra: astraaya phal
• Chanda : bhairava rishi: ushnik chanda : kaali devata
• Dhayana : omitting it purposely
• Peeta shakthi : hreem nama:
• Peeta samisti : Om hreem kaalikaayogapeethathmane nama:
51
• Peeta pooja mantras: gurwathi (as mentioned in bhadra kali sadhana),
jnanatmaka, jayaati, navashakthi
peeta samisti with all these do pooja from beginning to end with water.
P:S : pooja yantra can be an idol or an yantra or padma .
Yantra/ padma definitions: shadkone, in the center of it thrikone, in the centre
a bindu in perfect circle, along with that 8 leaflets (ashtadala) along with
bhupura.
• Moortikalpana : peeta shakti, moola kaalimurthayae nama:
• Upachara, avahana as per bhadra kaali pooja
• Ayudha nyasa -
1. khadgaya nama:
2. daarika sirase nama:
3. abhayaya nama:
4. varadaaya nama:
• Bhushana nyasa -
1. muktakeshaaya nama:
2. siromaalaaya nama:
3. shavakundalabhyam nama:
4. shavakaramekhalaaye nama:
• Upahara : padyamidam, arkhyamidam, achamaneeyamidam
• Moorthipooja : pranavathraya, upachara, moolathraya,
moolakshara, anga, ayudha, bhushana, angavarana after that on shadkone
kaliyaadi(6), on trikones and shadkones ugradi(9), on astadala bhramyaadi (8),
on bhupuras eight sides bhairavyaadi(8), outside bhupura indradi, vajradi;
along with "prom sheshikaaye nama:" the nirmalyadhaari mantra, do pooja
with water from beginning to end
• Dwastas naivedya and all remaining as per bhadra kali pooja
|| ithi kaali sadhana samaptam ||

Kali Sadhana Siddhi

Dear all, let me outline the perfection of kali sadhana.
With dhyana and vrutha, if an aspirant do japa of 1 lakh times of the mantra
and then do 10,000 times homa using kariveera flowers and do pooja, he will
get the siddhi.
Recite the mantra in a cemetery in the night, 10,000 times sitting naked. Then
on a corpse (details omitted) at the heart position, sit naked with the blood of
one's own sprinkled on erik flowers, do a flower worship with each flower
offered chanting the mantra. If this sadhana is fulfilled, the aspirant will
become the owner of land of big sizes.
With the vaginal fluid of woman smeared on the body of oneself, do meditate
upon this mantra for 10,000 times, the person will become a great poet and
will be well known to people.
If this mantra is recited every evening with the sankalpa of kali and mahakala
doing "surata" (sexual intercourse of pleasure nature) in their sleeping
chamber, for 1000 times for every day for a year , the person will be bestowed
upon with the knowledge of all sorts , all vidyas , prosperities, fame, with
children and grandchildren and thereby live comfortable forever.
If the mantra is done homa with red lotus flowers for 1000 times, the person
will be richer than kubera. If the homa is done with bilwa, then he/she gets a
kingdom.
If blood red flowers are offered, one can seduce the entire world for one's own
will.
If you recite the mantra sitting in the corpse for 1 lakh times, you will receive
the perfection of the mantra and all the desires will be fulfilled.
If the "bali" of rishabha or goat is done with the offering of blood and flesh, then
all perfections will reach him/her.

Kali Sadhana - Satwic and Madhyama Ways

Dear all, let me outline the kali sadhana in the satwic and madhayama ways.
In the satwic way, sitting on the "shava" or corpse is being depicted as the yogic
posture shavasana. A competent guru should advise the mantra and the
disciple should recite the mantra in the same asana. In the treatment of "bali"
the blood and the flesh is replaced by "guruthi" and leaf cooked rice sweet. In
the tarpana vidhi, the honey, kadali fruit a category variant in plantain,
"taripana" are used. The vidhi is " najayathe ithyaja:" The ajamamasa extract is
symbolized by butter.
The kali sadhana is not supposed to be done under any circumstances based
on text book knowledge. This will create havoc.

Raktheswari Sadhana
Dear all, there are various mantranthara or variants to Kali Ma. But to outline
them is like representations of the same sadhana with a little variation. Those
who are interested can pursue it finding the suitable guru. But for all sadhanas
to be successful, the lord of 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: Aim hreem raktheswaryaee nama:
• Anga:
1. Aim hraam hridayaya nama:
54
2. Aim hreem sirase swaha
3. Aim hroom shikhaye vashal
4. Aim hraim kavachaaya hum
5. Aim hraum nethratrayaya vaushal
6. Aim hra: astraaya phal
• Chanda : isha rishi: gayatri chanda: raktheswari devata:
• Dhyana : (omitted)
• Peeta 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
• Ayudha nyasa :
1. karawaalaya nama:
2. rakthapoornachashakaaya nama:
• Bhushana sadhana :
1. kireedaya nama:
2. ardhachandraaya nama:
3. kundalabhyaam nama:
4. rakthamaalaayae nama:
5. rakthaamshukaaya nama:
6. rakthamayasarwabhooshanaebhyo nama:
• Upahara : paadyamidam , arkhyamidam , aachamaneeyamidam
• Moorti pooja : pranavathrya, upachara , moola thraya , moolakshara
, anga, ayudha , bhushana , vashinyaadyashtashakthi , angaavarana ,
asithangabhairavaadi (16) , indradi , vajraadi along with "prom sheshikaaye
nama:" ; the nirmalyadhaari do pooja from beginning to end with water.
• Dwasta - naivedya and remaining all as per the bhadrakaali
sadhana
|| iti raktheswari sadhana samamptam ||

55
Raktachamundi Sadhana
Dear all, let me outline the raktachamundi sadhana.
• Astra : sleem pashu hum phal
• Moola : Om hreem rakthachamundyaee nama:
• Anga : as per bhuvaneshwari sadhana
• Chanda : esha rishi:, pankti chanda:, raktachamundi devata:
• Dhayana sloka : omitted on purpose
• Peeta shakthi , peeta samishti , peeta pooja as per Bhadrakali
sadhana
• Moorti kalpana : peeta shakti moola rakthachamundeemoorthayae
nama:
• Upachara : rudrasuthaayae vidhmahe shoolahastaayae dhimahi
tannschamundi prachodayaal
• Aavahan : as per bhadrakali sadhana
• Ayudha nyasa :
1. trishulaaya nama:
2. parashavae nama:
3. paashaaya nama:
4. angushaaya nama:
• Bhushana nyasa :
1. kireedaaya nama:
2. ardhachandraaya nama:
3. tharalakundalaabhyaam nama:
4. angadaadi sarvabhushanaebhyo nama:

56
• Upahara : paadyamidam, arkhyamidam, aachamaneeyamidam
• Moortipooja: pranavatraya, upachara, moolatraya, moolakshara,
anga, ayudha, bhushana , angavarana, after this Am asithangabhairavaadi
(16) indradi, vajraadi, prom sheshikaayae nama:, the nirmalyadhari, do from
beginning to end pooja with water.
• Dwastas to naivedya and all else as per bhadrakali sadhana
|| iti raktachamundi sadhana samaptam ||

Raktachamundi Siddhi
Dear all, now let me outline how the perfection for the Raktachamundi
sadhana.
The moola mantra is to be chanted 8 lakh times and perform homa as
mentioned. for the pooja do a naivedya of ghee payasa and rice cake and for
prasanna pooja perform a guruthi tharpana. This will give the siddhi. Those
who are affected by a suksha ethereal attack, please make them do vibhoothi
snana, the dathwaakarshana, and a small sacrificial ritual (all these to be
learned from a competent guru). Depends on the cogency and power of the
ethereal possession, Perform a bali or homa or both. The person will be relieved
of the attack

Prathyangira Sadhana
Dear all, now let me outline the most celebrated prathyangira sadhana. It's a
humble request even not to use the moolamantra I am mentioning here.
• Astra : sleem pashu hum phal
• Moola : Om hreem yaam kalpayanthi noraya: krooraam kruthyaam
vadhoomiva hraam brahmanaa apanirnnudma : prathyakkarthaaramruchathu
hreem nama:
• Anga :
1. hraam yangalpayanthi noraya: hridayaya nama:
2. krooraam kruthyaam sirase swaha
57
3. vadhoomiva shikhyae vashal
4. hraam brahmanaa kavachaaya hum
5. apanirnnudma: nethratryaaya vaushal
6. prathyakkarthaaramruchathu hreem nama: astraaya phal
• Chanda : brahma rishi : (some says angira rishi: ) anushtup chanda:
prathyangira devata:
• Dhyana shloka :
"aashaambara muktakachaa khanachaavi : dheyaa
sacharmaasikaraahibhushanaa damshtraugravakthra grasithaahithaanwayaa
prathyangiraa shankarathaejasaerithaa."
• Peeta shakthi, peeta samishti, peeta pooja as per annapoorneshwari
sadhana
• Moorthi kalpana - peeta shakthi moola and prathyangiraa
moorthayae nama:
• Upachara - ugravakthraaya vidhmahae khadgahastaayae dheemahi
tanna: prathyangiraa prachodayaal. (Please do not meditate on this gayatri
variant)
• Aavahana - as per annapoorneshwari sadhana
• Ayudha nyasa -
1. khadgaaya nama:
2. charmaaya nama:
• Bhushana nyasa -
1. mukthachaayae nama:
2. aashambarayaa nama:
• Upahara : padyamidam , arkhyamidam , aachamaniyamidam
• Moorthi pooja - (omitted on purpose)
• Dwastas - naivedaya and remaining as per annapoorneshwari
sadhana

|| iti prathyangira sadhana samapthamU

Ugra Prathinkara Sadhana

Dear all, let me outline you the Ugra Prathinkara sadhana which is also called
Krityaadyachhadanakari before moving into the perfection.
• Astra : sleem pashu hum phal
• Moola : hreem kshipram krutyae nivarthaswa karthrurevanruhaal
prathi hreem pashumchaiivaasya naashaya puthraamchaiiva nibarhaya hum
phal hreem nama:
• Anga :
1. hreem kshipram hridayaaya nama:
2. nivarthaswa sirasae swaha
3. karthrurevagruhaan prathishikhaae vashal
4. hreem pashumchaiiva nashaya kavachaya hum
5. puthraamchaiiva nibarhaya nethratrayaya vaushal
6. hum phal hreem nama: astraaya phal
• Chanda : angiraa: rishi:, anustupchanda :, kryaanaashini
prathinkara devatha
• Dhayana shloka : omitted on purpose
• Peeta 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
• Ayudha nyasa :
1. khadgaaya nama:
2. thrishoolaaya nama:
• Bhushana nyasa :
1. mukthakeshaya nama:
2. jwalaavaktraya nama:
3. navaambaraabhyaam nama:
4. neelakandyae nama:
• Upahara : padyamidam arkhyamidam aachamaneeyamidam
• Moorthi pooja - omitted as it should be learned from a competent
guru
• Dwastas to naivedya all the others as per annapoorneshwari
sadhana
|| iti prathinkara sadhana samaptham ||

Prathinkara Siddhi (Shanta)

Dear all let me outline the Prantinkara perfection.
With austerities and dhyana, the aspirant has to recite the mantra for 10,000
times and do a homa for 1000 times mantra with kadaladi chamatha. You will
receive the perfection. The enemies will die on themselves with achieving this
perfection.
The persons who have been subjected to any black magic of any degree can be
cured by making them sprinkled over with the water which has been energized
by 108 times of the mantra. (one sprinkle for every recital in the 108 numbers)
If the homa is done with the kadaladi chamatha dipped in panchagavya, with
every offering being circled across the person who is the subject, all evil attacks
will be warded off.
If this is followed by a representative bali and attachment to the dhatu, then no
evil spirits will prevail anywhere near the vicinities.
If the chamata (konna) is being used for dripping in panchagavya and done
10,000 repetitions of the mantra, then all the bad luck and the abhcarini's
done across the nations will pacify.

Prathinkara Siddhi (Ugra)

Dear all let me outline the Ugra Prathinkara perfection in brief.
The austerities for the perfection is same as that of the shanta form but the
mantra used will be mentioned in the ugra form of sadhana.
The added advantage of this perfection is, when this mantra becomes
perfected, one will be able to send the evil spirits back to the place where it was
being sent. This is one of the mantras commonly used for sorcery. I strictly
advise not to do this.
Similarly, when an yantra is written for prathinkara based on this mantra will
be a great help for protection.
Aghorarudra Sadhana
Dear all, let me now outline about a sadhana which has nothing to do with
aghora per say, but aghoris practice it just for understanding of the mantra
devatha. This is a sadhana in which the deity is Rudra in the ferocious form.
Rudra here is shiva and the vedic god Rudra himself.
• Astra: sleem pashu hum phal
• Moola : Om hreem sfpura sfpura prasfpura prasfpura
ghoraghorathara thanuroopa chada chada prachada prachada kaha kaha
vama vama bandha bandha khataya khataya hum phal
• Anga :
1. Om hreem sfpura sfpura hrudayaya nama:
2. prasfpura prasfpura sirasae swaha
3. ghora ghoratanuroopa shikhayae vashal
4. chada chada prachada prachada kavachaaya hum
5. kaha kaha vama vama nethrathryaaya vaushal
6. bandha bandha khataya khataya hum phal astraaya phal
• Chanda : aghora rishi , anushtup chanda , aghorarudrau devatha
• Dhyana : omitted on purpose
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• peeta pooja , peeta samasti , peeta pooja as per shiv panchakshari
sadhana
• Moorti kalpana, peeta shakthi ,moola and aghorarudramoorthayae
nama:
• Upachara and avahana as per shiv panchakshari sadhana except
the ayudha nyasas which is mentioned below
• Ayudha :
1. parashavae nama:
2. damaravae nama:
3. khadgaaya nama:
4. khetaaya nama:
• Bhushana 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 (8), indradi (10), vajradi (10),
chandeshwaraya nama: nirmalyadhari mantra, do pooja with water from
beginning to end.
• Dwadastas to naivedya and remaining as per shiv panchakshari
sadhana.
Hiti aghorarudra sadhana samaptam ||
Aghorarudra Sadhana Siddhi
Dear all, let me outline the perfection for Aghorarudra sadhana.
With vrutha and dhyana, any aspirant who chants this mantra for a lakh
times, thila mixed with ghee will be done as homa for 10,000 nos. Then do the
pooja. The person will receive perfection.
ghee, kadaladi, thila, mustard , payasa made of milk, ghee if offered as homa,
1000 nos each in the night, the troubles from evil spirits , kritya etc will be
vanquished.
Plash (white), chittamrit, kadaladi when offered 1000 nos each in the night, the
problems that's caused from smaller order spirits will be pacified.
Kadaladi, konna both dipped in panchagavya if offered in homa on a
krishnapanchami night, do offering of 1000 nos, the troubles from bhuta
(higher order spirits) will be pacified or destroyed.
Ghee, kadaladi, panchagavya, havi, ghee when offered each 1000 nos followed
by smapatha hymns, provide to who ever has a demoniacal possession. The
problem will be rectified.

Aghoraghrita
Dear all let me outline the way to prepare the Aghoraghritha.
Do a full ekadasarudraabhisheka in the shiva linga and collect the divine water
did as offering. As per vidhana, perform the aghora mantra, 360 kuvla leaves
and then do the pusha based archana. Use the necessary amount of leaves and
grind it with the water collected from the offering and make it clarified and then
mix it with ghee. Make it boil lightly and prepare it with reciting the aghora
mantra. When it becomes of the right mix, then perform a 1000 times aghora
mantra japa on it and clarify and prescribe it for persons who have epilepsy.
The disease will be pacified. But this has to be done by a sadhak who have
perfected the mantra.

Karnapischaachini Sadhana
Dear all, let me now out line karnapischaachini sadhana.
• Astra : sleem pashu hum phal
• Moola : Om hreem karnapischaachini karne mae kadhaya swaha
• Anga :
1. Om hridayaya nama:
2. hreem sirase swaha
3. karnapischaachini shikhaye vashal
4. karne mae kavachaya hum
5. kadhaya nethrathrayaaya vaushal
6. swaha astraya phal
• Chanda : vishrava: rishi: anustup chanda: karnapischaachini
devata:
• Dhyana : (omitted)
• Peeta shakthi, peeta samisti, peeta pooja as per vada yakshini
sadhana
• Moorti kalpana - peeta shakthi moola and
karnapischaachineemoorthayae nama:
• Upachara : Om hreem om nama:
• Aavahana : as per bhadrakaali sadhana
• Ayudha nyasa :
1. naramundamaalaayae nama:
2. astimaalaayae nama:
• Bhushana nyasa :
1. kuvastrayaya nama:
2. naraandraadisarwabhushanaebhyo nama:
• Upahara : padyamidam , aarkhyamidam , aachamaneeyamidam
• Moorti pooja : as per kali sadhana
• Dwastas - naivedaya and all as per bhadrakaali sadhana

|| iti karnapischaachini sadhana samaptam ||

Karnapischaachini Siddhi
Dear all let me outline the perfection of the karnapischaachini sadhana.
The sadhana for karnapischaachini is to be done on a corpse (aghora) or in
shavasana in the cremation ground. The mantra repetitions are for 100,000
times and the 10,000 number of it has to be done as a homa with konna
chamatha. The siddhi will be bestowed.
If the person has performed it without keeping the "shuddha" state, it will lead
to the grace of the goddess.
With this perfection, the aspirant will be told about the thoughts of others by
the goddess on his ear. She can tell you
the past, any events. But she cannot tell you the future.
Many famous sages have used this sadhana for getting a commentary on
certain events without diverting their spiritual energy for knowing the same.
Vatukabhairava Sadhana
Dear all, let me outline you the vatukabhairava sadhana.
• Astra : sleem pashu hum phal
• Moola : hreem vatukaaya aapadudhaaranaaya kuru kuru vatukaaya
hreem
• Anga :
1. hraam vaam hridayaaya nama:
2. hreem veem sirase swaha
3. hroom voom shikaayae vashal
4. hraaim vaaim kavachaya hum
5. hrau vaum nethratrayaaya vaushal
6. hra: va: astraaya phal
• Chanda : brihadaaranyaka rishi: anustup chanda:
aapadudhaaranau bhairavu devatha:
• Dhyana: omitted on purpose
• Peeta shakthi, peeta samisti, peeta pooja as per shiva
sadhana(panchakshari)
• Moorti kalpana - peeta shakthi , moola and aapadudhaarana
vatukabhairavaa moorthayae nama:
• Upachara - as per shiva sadhana
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• Aavahana - aavahana upachara, saadyojathaam prapadyaami
saadyojathayavae nama: bhavaebhavae
naadibhavaebhava swamaam bhavothbhavaaya nama:
• Moola : aehaehi bhagavan aagacha aagacha aavaahayami
• Avahana mudras :
1. moola saadyojaatham ithyadi
2. 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:
3. 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
• Ayudha nyasa -
1. shoolaya nama:
2. dandaaya nama:
• bhushana -
1. kingineejaalya nama:
2. noopuraabhyaam nama:
• Upahara - paadyamidam, arghyamidam, aachamaneeyamidam
• moorthipooja - pranavathraya , upachara , moolatraya ,
moolakshara , anga, aayudha, bhushana , aasitham gangadi astabhairava,
angavarna, aam brahmnyaadi astamathruk , dakiniputhradi , bhramanyaadi
astamatruputhraadi , dhenukavadukaadi , idradi , vajradi ,chandeshwaraya
nama: as nirmalyadhari from beginning to end do pooja with water
• dwastas to naivedya as per shiva sadhana (panchakshari)
Hiti vatukabhairava sadhana samaptam ||

Vatukabhairava Siddhi
Dear all, there are various prayoga for vatukabhairava siddhi. But for the
perfection , one aspirant has to do the following.
One has to do a japa of 21,00,000 times and then do homa with trimadhura
with thila for 2,10,000 times and do pooja. One gets the perfection.
The prayoga for vatukabhairva deity is as follows. All this prayoga can be done
by those who have got the perfection. With the sugarcane with each piece
broken and dipped in ghee, do a homa for 10,000 numbers. This is loka
vashya. If one use kairava flower in place of sugarcane, then the result is
blessing of the family with a kid. If one uses thila and rice in place, then the
result is abundance in wealth and grains. If one uses the flower of kuvala, then
the result is richness.
If salt is crushed and mixed with tri madhura, then the women will be
attracted to the one.
If pattochi chamatha is used for 21,000 times homa, then the place will be
blessed with rain. If this chamata is used for 108 times homa daily, there will
be no wealth and grains.
For three days, with honey do a 1000 times homa, every one will be attracted
or partially under control. The women who cannot bare children, if one pala
vayamb being crushed and mixed with ghee, the mantra being infused 21,000
times to be given. After the ritu snana, the 48 days, same quantity equally the
woman have to consume. When ritu period comes, stop it. When the necessary
shuddha is achieved continue with it. After this process is over, the woman will
be pregnant in the next ritukala and will give birth to a son. The beginning and
the end of this should have a bali.
The bali can be satwic or rajasic. In satwic system, the bali is done with
trimadhura mixed with payasa made of special dal. For rajasic, its blood and
flesh.
Hiti vatukabhairva prayoga vidhana samaptam ||

Cchinnamasta Sadhana
Dear all, now let me outline the Cchinnamasta sadhana. There exist mantra
variants or mantra bhethas.
• Astra mantra : sleem pashu hum phal
• Moola : om sreem hreem aim vajravairochanaeyae hreem hreem
phal swaha
• Anga :
1. Om Aam khadgaya swaha hridayaya nama:
2. om eem khadgaya swaha sirase swaha
3. Om uum vajraaya swaha shikaayae vashal
4. Om pashaaya swaha kavachaaya hum
5. om hreem hreem astraaya phal
• Chanda : bhairava rishi : samraal chanda: cchinnamasta devatha:
• Dhyana shloka : omitted on purpose
• Peeta shakthi peeta samishti , peeta pooja as per kaali sadhana
• Moorthi kalpana - peeta shakti , moola along with cchinnamasta
moorthayae nama:
• Upachara - Om hreem om nama:
• Aavahana - as per kaali sadhana
• Ayudha nyasa -
1. khadgaaya nama:
2. swarakhapoornachashakaaya nama:
• Bhushana nyasa -
1. mukhtakeshaaya nama:
2. vikeernaalakaaya nama:
3. rakhtamayasarwabhushaebhyo nama:
• Upahara - padyamidam , arkyamidam , aachamaneeyamidam
• Moorthi pooja - pranavathraya, upachara on completion starts from
outside all aavaranas. outside bhupura ; vajradi and indradi , on the four
apertures of bhupura from east on ;karaladi (4) , on astadala ; eka lingadi (8) ,
on shalkones ; angaavara , on the center of the triangle ; cchinnamastaayae
nama: , on both sides 1) daakinyaee nama: 2) varninyae nama: followed by
moolakshara and moola traya , Om prom sheshikaayae nama: as nirmalya
dhari mantra ,with this do pooja from beginning to end with water.
• Dwastas to naivedya as per bhadrakaali sadhana and completes
this.
Hiti Cchinnamasta sadhana samaptam ||

Cchinnamasta Sadhana Siddhi

Dear all let me outline the perfection of Cchinnamasta Sadhana
The aspirant who do the japa of 4 lakh times with shuddhi and dhyana and do
a homa of 40,000 numbers with the flower of plash or flower of kuvala. Then do
the pooja as mentioned in the previous post. One will attain the perfection or
siddhi.
If the flower of kuvala is being offered 10,000 numbers in homa, one would
attain prosperity. If the nut of kuvala is being used in same number whatever
is desired will come true. If the flower of malati plant is done as homa, one will
attain perfection of words; vak siddhi. When the flower of chembaka, one will
attain utmost comfort.
if the meat of goat is being offered 100 numbers daily, then the kings will
become under control of the one who do it (for the satwic worship, specially
prepared rice cake can be used in the place of meat)
If one lakh flower of kariveera is being done as homa , all the diseases will be
cured and one will be in utmost comfort and live for full term of life. Red
kariveera flower will bring kings and ministers under one's control.
The protection from abicharini, the obtainment of palacial residence,
attainment of victory in war, travel in jungle; for the above results one should
do with utmost dhyana and shuddi do the japa of 10,000 number of moola
mantra. for desire fulfilment and release from the bondage , the goddess is
done sankalpa as fair in color , for vasya karma (attraction), the sankalpa is of
red color goddess, and for marana (slaying) as of smoky color and for stambana
(stunning charm) as of golden color. All the shalkarmas can be done with this
mantra.
Dhoomavathi Sadhana
Dear all, let me outline the Dhoomavathi sadhana. But a little deviating from
the previous treatment, i will not mention the perfection of this Sadhana.
• Astra mantra: sahasrara hum phal
70
• moola: dhoom dhoom dhoomavathi swaha.
• Anga:
1. dhoom dhoom dhoom hridayaya nama:
2. dhoom dhoom maam sirase swaha
3. dhoom dhoom vam shikaaye vashal
4. dhoom dhoom thim kavachaaya hum
5. dhoom dhoom swaam nethratryaya vaushal
6. dhoom dhoom haam astraya phal
• Chanda : pippalada rishi :, nichyachada:, jyeshta devatha:
• Dhyana sloka :
"athyuchha malinaambarakhilajanodwaegaavahaa durmanaa
rookshaakshitriyathaa vishaladarshanaa sukshmodari chanchala
praswaedaambuchithaa kshuthaakulathanu: krishnaathirookshaprabhaa
dhyaeya mukthakachaa sadapriyakalirdhoomavathee mantrinaa"
• peeta shakthi, peeta samisti, peeta pooja, moorti kalpana upachara,
avahana, ayudha nyasa, bhooshana nyasa, upahara all as per jyeshtalakshmi
pooja (will outline this as next post)
• Moorthi pooja : (omitting on purpose)
• Dwastas - naivedya and conclusion as per jyeshtalakshi pooja.
|| iti dhoomavthi sadhana samaptham ||

Dhoomavathi Sadhana Siddhi

Dear all, the Dhoomavathi sadhana is treated as a mantrantra for
Jyestalakshmi sadhana. Although I had thought of not mentioning the
perfection, the necessary signs that happened lately, bestow upon me the duty
elaborate the same. Let me outline the perfection of this sadhana.
With the proper vritha and dhyana, the aspirant has to be naked and recite the
mantra 100,000 times in the cremation ground. Then offer thila for 10,000
times and do the pooja. The perfection is achieved.
71
In a house where one stays alone, or in a deep forest or in a cave also, the
aspirant can perform the japa for
100,000 times. One has to perform this without having food during the period
when the sun is present (complete time
from dawn to dusk) without any element of fear. (As this sadhana can be
challenged by various events which can
instill fear and this can be really tough when done on a cremation ground).
Daily such recitation will vanquish the
enemies and also bring the perfection to an aspirant.

Jayestalakshmi Sadhana
Dear all let me outline the Jyestalakshmi sadhana in the most common form.
There are various mantrantara to this sadhana.
• Astra : sahasrara hum phal
• Moola : Om hroom nama: sarwaringaayae nama:
• Anga :
1. hroom om hridayaya nama:
2. nam om sirase swaha
3. ma: om shikayae vashal
4. sam om kavachaya hum
5. vram om nethrathrayaya vaushal
6. rim om astrayaya phal
7. gaam om udaraaya nama:
8. yayaem im prushtaaya nama:
• Chanda: kali rishi: gayathri chanda: jyesta devatha:
• Dhyana : omitted on purposes
• Peeta shakthi : sreem nama:
• Peeta samishti : sarwashakthikamalaasanaaya nama:
• Peeta pooja : gurwati jnanatmaandae , krishnaadi navashakti , peeta
samishti , with water do pooja from beginning to end
• Moorti kalpana : peeta shakti , moola and jyestaa moorthayae nama:
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• 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)
• Ayudha nyasa :
1. abhayaaya nama:
2. katinyastakaraaya nama:
• Bhushana nyasa :
1. bhujagayamithakeshaaya nama:
2. kumudachoodaya nama:
3. kundalaabhyaam nama:
4. jamkhaalambivastraaya nama:
5. sarwabhooshanaebhyo nama:
• Upahaara : arkyamidam, padyamidam , aachamaneeyamidam
• moorthi pooja : pranavatraya , upachara , moolatraya , moolakshara
, anga , ayudha , bhushana , after angavarna
1. Om haum nama: sarwaloka hridayayae swaha nama:
2. Om hrum nama: atmatejasae swaha nama:
3. Om hoonnamau dharmatejasae swaha nama:
4. Om khsuloom nama: sarwahaasaayae swaha nama:
5. Om kannama: paramaeshaayae swaaha nama: and indradi, vajraadi,
dhruthyae nama: as nirmalyadhari, with water do pooja from beginning to end.
• Dwastas:
1. chandinyae nama:
2. chandasenaya nama: naivedya remanining as per normal pooja and
finish it.
Hiti jyestalakshmi sadhana samaaptam ||

Jayestalakshmi Sadhana Siddhi

73
Dear all, I am not planning to elaborate the perfection because the sadhana is
outlined as a explanation to
Dhoomavathi sadhana. There are variants for Jayestalakshmi sadhana as I
mentioned. The major points taken into
considerations are
1) The Jyestalakshmi sadhana when perfected; lakshmi sadhana will be
automatically perfected for them.
2) The moolaroopa; sribhagavathi sadhana is done only after
Jayeshtalakshmi sadhana is peformed.

Bagalamukhi Sadhana
Dear all, let me outline the Bagalamukhi 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 request that please do not recite even this moola.
• Anga :
1. Om hreem hridayaya nama:
2. bagalamukhi sirase swaha
3. sarwadushtaanaam shikayae vashal
4. vacham mukham vadam stambhaya kavachaya hum
5. jihwaam keelaya nethratrayaya vaushal
6. budhim vinaashaya hreem om swaha astraya phal
• Chanda : narada rishi: brihathi chanda: bagalamukhi devatha :
• Dhayana shloka -
"sauvarnaasanasamsthitaam trinayanaam peetamshukollasineem
hemaanbhaamgarucheem shashaankamakudaam
sachambakasragyuthaam
hasthayirmmudhgarapaashavajrarasanaa:
sambhipratheem bhushanaervyaathaamgeem bagalamukhim trijagathaam
samsthambhineem chindayaeth"
• Pooja yantra : trikone, shalkone, astadala, shodashadala, bhupura
• Peeta shakti, peeta samisti, peeta pooja as per baneshi sadhana

74
• Moorthi kalpana : peeta shakti, moola, bagalamukhi moorthayae
nama:
• Upachara : Om hreem om nama:
• Aavahana : as per bhuvaneshwari sadhana
• Ayudha nyasa :
1. mudgaraya nama:
2. paashaya nama:
3. vajraaya nama:
4. rasanaayae nama:
• Bhushana nyasa :
1. makudaya nama:
2. ardhachandraya nama:
3. champakamalaayae nama:
4. peethambaraya nama:
5. angadaadi sarwabhushanaebyo
6. swarnasimhasanaaya nama:

• Upahara : arkhyamidam , paadyamidam , achamaneeyamidam

• Moorthi pooja : omitting on purpose
• Dwastas to naivedya as all per bhuvaneshwari sadhana
Hiti bagalamukhi sadhana samaptham ||

Bagalamukhi Sadhana Siddhi and Prayoga

Dear all let me outline the perfection and the detailed prayoga.
The aspirant for the perfection with vrutha and dhyana has to chant the
mantra for 100,000 times and then do a homa with picchi flower for 10,000
times. Then again do the pooja as mentioned above. He/she gets the perfection.
The person who gains perfection in this way can do a stambhana on even devas
[as bagalamukhi is a part of the dasamahavidyas and she is the
stambhanashakthi. The RV 10.120.1 attributes to her, subtle intonations]. The
aspirant has to use yellow colored garland, clothes, yellow colored anoints and
with red sandalwood paste should do the pooja for bagalamukhi.
With thila mixed with trimadhura, if the perfected one offers for 10,000 times
in homa, he enslaves all people around
him. If salt is used instead of thila to mix with trimadhura, then he can attract
people to him.
With neem leaves dipped in oil and do an offering 10,000 times, then it causes
discord among desired people and
entities. With the dark palm leaves, mixed with salt and tamarind powder,
10,000 times, it causes stambhana of
enemies.
Now I am providing you with a marana prayoga. But whoever performs it is at
their risk as most marana prayoga has the innate ability required to deploy it
against someone successfully. If one do not the have the innate ability, the
spell back fires and the one who deploy loses his sthula sharira or physical
body... :)
Now let me outline the marana deployment. The articles used are charcoal,
mutha fruit, small mustard seeds, ghee of buffalo and gul gul. This is offered
on any funeral pyre of 10,000 nos. It results in the slaying of the enemy
intended.
One added comment I would like to make here as aghori is - if you are
performing it and the sukshma or the fragment of sukshma of the person
whose funeral fire you do the offering; is strong enough, it can definitely attack
you. :) it attracts karmic debt for even the person whose funeral fire is being
used.
Dear all, let me continue with the detailed prayoga.
If the perfected one do a homa of 10,000 times with the mixture of karuka ,
chitamrut, malar dipped in trimadhura , he can cure all the incurable
diseases.[as stated in ayurveda]
For achieving a higher wattage, the aspirant can perfect the mantra by sitting
on the top of mountain , or the deep jungles or the river confluences, adhering
to brahmacharya and recite it the same 100,000 times. He will get all the
perfections.
If the perfected one do a japa of 300 numbers with a mixture of milk from a
cow having a single color , sugar and honey and give it to anyone for
consumption, he will be cured of the effects of any venom. If the perfected one
makes a wooden sandal made out of white plash wood, then anoint it with
mehndi, chant the mantra for 100,000 times touching the sandal and then do
a homa of 10,000 numbers, the person can cover very long distances in a
matter of seconds on wearing such a perfected sandal.
if the perfected one, cleanse and perfect mercury [this is one topic I am going to
refrain from writing as it is a secretive alchemical methodology and should be
passed from guru to disciple.] grind with cleanse manola and juice of black
palm fruit and honey and chant the mantra for 100,000 times and consume it.
This will give the perfection to be invisible from normal eyes [you will be still
visible to subtle levels.
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Dear all , let me outline some of the prayoga with yantra.
With the charcoal taken from funeral pyre, draw the yantra on a copper plate
or kanjira wood plank. Draw the shalkone and then use the juice of leaf of
umma, mixed with tamarind and arithala and with that ink write on the
chakra. The writing is as follows. On the center you write, hreem, on the
shalkone, six six letters from the mantra. Encircling the madhyabeeja, write
the saadhyanaama, karma (amuka stambhaya stambhaya), along with the
yantranyaya. Do the prana pratishta on the yantra and tie it with a yellow
thread completely. With the mud made of the potter's clay wheel, make a small
idol of ox and place this yantra concealed inside the stomach portion of the ox
idol. With arithala, smear the entire ox idol. This ox idol is being worshiped
with the mentioned mantra daily. Also one should chant this mantra for 108
times daily sitting near the ox. After the proper pooja for a few days (the
number of days are omitted on purpose.) , place this ox on the cremation
ground. It will bring stambana to words, movements, intellect and all activities
related to it to the chosen selected name of enemy.
If one perfected 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 of a frog, cover it deep with clothes and do pooja;
after words keep in on cremation ground, its a stambhana for all enemies.
If there is a problem in a place with ethereal beings, the perfected one can write
the yantra with the juice of aadalodaka leaf and do the prathista of yantra on
the same land. Do the japa of the mantra for 10,000 nos and with this even the
ethereal beings including lower order devas will be even stunned (stambhana).
With the root of forest grown type of cucumber plant, the perfected should
chant the mantra for 108 times and drop it in water; it will cause stambana of
water.
Any one who perfected the mantra and do perfect upasana of the yantra, the
stambana of enemy activities, mobility and words are the voluntary results. As
i mentioned earlier, Bagalamukhi is the devastambana and hence most of the
karmas mentioned above and pertaining to the same. But the upasak will have
all his wishes fullfiled by this manifestation of goddess saraswathi.
Hiti bagalamuki prayoga vidhanam samaptam ||

Kubera Sadhana
Dear all, let me outline the Kubera sadhana. • Astra : Sleem pashu hum phal
77
• Moola : Yakshaya kuberaya vaishravanaaya
dhanadhaanyadhipathayae dhanadhaanyasamardhim mae
dehi dadaapaya swaha
• Anga :
1. yakshaya hridayaya nama:
2. kuberaya sirase swaha
3. vaishravanaaya shikaayae vashal
4. dhanadhaanyaadhipathayae kavachaya hum
5. dhanadhaanyasamardhim mae nethraabhyaam vaushal
6. dehi dadaapaya swaha astraaya phal
• Chanda : vishrava rishi: , brihati chanda: , shivamithrau
dhaneshswaro devata:
• Dhayana :
"manujavaahyavimaanavarastitham garudaratnanibham nidhinaayakam
shivasakham mukutaadivibhushitham varagade dadhatham bhaja thundilam"
• Peeta shakti , peeta samishti peeta pooja as per shiva sadhana
• Moortikalpana : peeta shakti with moola , dhanamoorthayae nama:
• Upachara , aavahana as per vaishravana sadhana
• Ayudha nyasa :
1. gadaayae nama:
2. varadaaya nama:
• Bhushana nyasa, upahara, moorti pooja,
• Dwastas and naivedya all as per vaishravana sadhana.
Hiti Kubera sadhana samaptham ||

Kubera Sadhana Siddhi

Dear all, let me outline the kubera sadhana perfection.
With dhyana and vruta, if an aspirant chants this mantra for 100,000 times,
the do a homa of 10,000 number with thila and then do the pooja. The
perfection will be blessed on the person.
If the mantra is chanted 10,000 times in a temple of lord shiva, one will get
vast riches and wealth.

78
If the mantra is chanted sitting in the shade of kuvala tree for 100,000 times,
he/she will be bestowed with
unmeasurable money.

Shulini Durga Sadhana

Dear all, let me outline now the Shulini Durga sadhana, the one form of
goddess manifested along with Prathyangira
• Astra : sahasrara hum phal
• Moola : Om hreem jwalajwala shulini dushtagruha hum phal swaha
• Anga :
1. shulini durge hum phal hridayaya nama:
2. shulinivaradae hum phal sirasae swaha
3. shulinivindyavasini hum phal shikayae vashal
4. shulinyasuramardini hum phal kavachaya hum
5. shulini yudhapriyae trasa yatrasaya astraya phal
• Chanda : deerkhama: rishi: kukup chanda: shulinidurga devata:
• Dhyana shloka :(omitted on purpose)
• Peeta 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
• Ayudha nyasa :
1. chakraya nama:
2. shakhyaya nama
3. sharaya nama:
4. chapaya nama:
5. khadgaya nama:
6. trishulaya nama:
7. gadaayae nama:
8. pashaaya nama:

• Bhushana nyasa - upahara - moorthi pooja - dwastas -naivedya as all per

durga sadhana.
Hiti shulini sadhana samaptham ||

Shulini Durga Siddhi and Prayoga

Dear all, let me outline the perfection of the sadhana.
With dhyana and vrutha, the aspirant should recite the moola mantra to
100,000 times of the number of aksharas in the mantra. Then perform a havan
with 10% of the total number with ghee. The perfection is happened. If the
perfected one, when performs a havan of 1000 times of the mantra on
trimadhura mixed with thila, he/she receives the superhuman powers.
If the perfected one performs a havan of 100 times daily with ghee or karuka,
he/she will receive the desired wealth in one year.
If the perfected one , do a havan of 10,000 times and sampata being smeared
on the weapons, then the one who goes to battle with the weapons will be
victorious over enemies.
If the perfected one, do a havan of 10,000 times with chamatha of banyan tree
or trimadhura mixed with thila, then he can gain control over the people on
higher positions.
If a weapon is on the hand and the perfected one , do a sankalpa of goddess
black skinned as the vanquisher and then touch the weapon on anyone one
who is under demoniacal possession, the possession will be released. If the
perfected one chants the mantra, the venom of snake, rat, and scorpion all will
be cured. If the perfected one energizes the arrows with this mantra, the very
use of these arrows can make the enemies to leave the battle field. If the
aspirant does the sankalpa of goddess carrying the 'shula' and 'paasha' as
ayudha, then he can come back victorious from any wars.
Now I am outlining the marana prayoga. If the perfected one, do a hawan with
thila and mustard for 100,000 times, with the name of the enemy mentioned
with the mantra. On successful completion, the enemy dies.
Hiti shulini prayoga samaptham ||

Hanuman Sadhana
Dear all, before moving into the real Hanuman sadhana and aspects of
perfection, I would like to write a post about hanuman. Hanuman or Anjaneya
is considered one of the most ferocious among the deities in the treatment of
aghora. At the same time an aghori can relate very well more than any others
in other schools of spiritual discipline with hanuman. The very name of the
form of hanuman as Anjaneya is the example for how an aghori sees him. The
son of Anjana - Anjaneya.
The divine ma Adya is seen in every mother by an aghori. For Anjaneya, the
very devotion to his mother is also well mentioned in scriptures. Such a
similarity in relationship makes Anjaneya a brother, a protector for an adept,
during his early stages of development.
For Anjaneya there are various practices and styles of worship spread across in
various schools of thought. The way
in which an aghori invokes anjaneya in cremation grounds clearly
distinguishes him for the others.
The sadhana of anjaneya is also a proof of the neutrality of aghora as a treatise
which is independent and not mere as
a subset classification to a shaivite system.
Dear all , let me outline the hanuman sadhana
• Astra : sahasrara hum phal
• Moola : haum hahsaehkhaehhraim saehkhaehhraim haehsaum
haehsaehkhraehhraimhaehsaum hanumathae nama:
• Anga :
1. haum hridayaya nama:
2. hahsaehkaehhraim sirase swaha:
3. sahkhahhraim shikhayae vashal
4. hahsaum kavachaaya hum
5. hahsahkhahhraim nethrayaabhyam vaushal
6. hahsaum astrayaa phal
• Chanda - ramachandra rishi: jagathi chanda: hanuman devatha:
• Dhayana : omitted on purpose
• Peeta shakti : sreem nama:
• Peeta samishti : sreem vaishnavayogapeetaya nama:
82
• Peeta pooja : garwathijnanatmanandae vimalaadinavashakthi ,
peeta samisti from 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
• Ayudha nyasa :
1. mulgaraya nama:
2. gadaaya nama:
• Bhushana nyasa :
1. makudaya nama:
2. swarnakundalabhyaam nama:
3. haaraya nama:
4. angadaadi sarwabhushanaebhyau nama:
• Upachara : arkyamidam, padyamidam, achamaneeyamidam
• Moorti pooja : pranavathrya, upachara, moolathryaya, moolakshara,
anga, ayudha, bhushana, after agnavarana ramabhaktyiadi , sugreevadi,
indradi, vajradi, pushpadharinyae nama: as nirmalyadhari, with this mantra
do pooja with water from beginning to end
• Dwastas :
1. mudgarapaanayae nama:
2. gadapaanayae nama: and naivedya and remaining pooja as per
generic pooja ways and complete the same
Hiti hanuman sadhana samaptam ||

Hanuman Sadhana Siddhi & Detailed Prayoga

Dear all let me outline the perfection of Hanuman sadhana.
An aspirant who with vrutha and dhayana, chants the mantra for 12,000 times
and then do a homa of 1200 number with a mixture of milk , curd and ghee
mixed equally with paddy grains(with the shell), he/she will get the perfection.
With this perfection, he/she becomes eligible for fulfillment of wishes of both
one's own and others. kadali banana, musambi, the jaggery sweet made of rice,
and mango if offered each one thousand in number followed by the offering of
food to 21 brahmachari brahmins, he/she will be able to vanquish any ethereal
inflictions, possessions, enemies, the bad effects of planets, asuras etc.
A perfected one if he/she takes a bowl of fresh water, infuse the mantra for 108
times to it and then gives it to anyone who have been poisoned, the effect of the
poison wards off.
A perfected one if he/she chants the mantra for 900 times, every night for a
period of 10 days , he/she will be mitigated from the fears and threats caused
by any enemy ; even the enemy is the King. Detailed Prayoga
Dear all, let me outline the detailed prayoga of the hanuman sadhana.
The fever that is caused by the abhicarini prayoga can be cured by first
infusing the vidhuti with 108 times of the mantra and then do a marjara on the
patient with the vibhuti in water or just by sprinkling the vibhuti itself on the
patient. It takes three days of the same treatment to cure one person
completely.
For the ease at treatment of diseases, an accomplished can infuse this mantra
on medicines prescribed for the treatment and use them.
If an accomplished drinks milk with reciting the mantra for a battle, he/she
never fails. If the vibuthi infused by this mantra is put all over body, the arrows
of the enemies never find its way to the accomplished. When there is a wound
in body with any weapons or made by insects like scorpion, the vibhuti infused
with the mantra can be smeared and the wound will be healed. In all the above
situations, mantra is rendered 108 times.
From the glowing fire, collect the ashes and keep it on a vessel. From sunrise to
sunset the accomplished should chant the mantra touching the vessel. Now
collect a new set of ashes from the fire. Drop both the ashes at the door steps
of enemies. The enemies will create differences among themselves and drift
apart. if the ashes is mixed with water and make a small smear of that on the
forehead, and mix the mixture with sandalwood paste, then mix it with any
food items and then give to any person whom you want to control , the person
will be under your control as a servant.
Even wild animals are tamed with this.
if an accomplished make an idol of hanuman with the root of "ung" tree and
that too to the size of his/her thumb, then do the prana prathista on that along
with the pooja with vermilion , installed facing the home, he/she will not be
affected by any ethereal beings , fire, poisons, 'enemity' of kings. Also the
person will have a prosperity and wealth amassed on a daily basis. Detailed
Prayoga - Marana
Dear all, although marana is not a prayoga which comes under the purview of
aghora, for the understanding of the readers i am mentioning a marana
prayoga also now. The prayoga is as follows:
With the ashes or sand taken from the cremation ground, make an idol of the
enemy. Write his/her name on the heart portion of the idol. Now do the
pranaprathista on the idol and then with the chanting of this mantra, the
accomplished should cut the idol with a sword. During the chant, one should
add the name of the enemy making it "dwiteeyanta" and "cchinthibhindhi" and
cut the idol, which means chanting "name of the person" cchinthi, bhindhi,
"name of the person" maraya maraya. When one is doing it, he/she should bite
her mouth and do the sankalpa dhyana that the body parts of 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. This should be repeated
for 8 days. Enemy dies.
There are a few prayoga's in which one can invoke other ethereal beings as sub
deities along with the help of a main deity. Its very common in vedic systems
that more than one deva is present. But in any forms of other worships it's
rare. I am outlining the invocation of a vethala along with the marana prayoga
now. :))
In the cremation ground, make a yagna kunda of semicircle nature
(dimensions as per tantra yagna workbooks and not shrauta sutras). The homa
is conducted facing the south. The accomplished should untie his/her hair.
The articles of offerings are different for brahmanas who are accomplished and
other groups castes who are accomplished due to inherent nature that
brahmanas worship vedic rituals also.
The articles used for offerings are an equal mixture of salt and mustard, the
seed and flower of durdhura, nail, poison, body hair along with chamtha of
naruvari; for brahmanas. The offering has to be done 300 times. For non
brahmanas,the articles are the wing of crow,kocha,eagle and owl along with
300 times of chamtha of naruvari.On the same night after the offering,one has
to chant the mantra for 600 times. Once this process is repeated for 7 days, the
enemy dies. Continue the same for another 3 days, a vethala will emerge and
will make the accomplished known to the good and evil events and also the
future of the accomplished. The vethala will ever remain after and accompany
the accomplished one; obeying his/her commands.
If the accomplished one draws the picture of hanuman on the earth and chant
the mantra adding to the beginning "name of the person to be freed from
physical bondage by force, vimochaya vimochaya",then after once chant ,
he/she should erase the picture drawn with the left hand and repeat the same
for 108 times.The person who is held in
physical bondage by force will be freed.
The accomplished one of this mantra can perform the vidweshan and
vasikaran with this mantra. The difference is the articles of offerings. For
vidwesha, one should use karaveera, its flower or pepper. For Vashya; one
should use mustard.
For the cure of jwara, one should offer ghee or milk.For the cure of serious
stomach ailments one should offer the chamtha of kurunochi dipped in oil for
1000 times.
The accomplished one,if he/she offers sandalwood or gorochana or flowers
which have good inherent scent, all the luck will be the granted to him as the
result.
All shalkarmas can be performed with this mantra after perfection. But the
aspirant should be keeping his brahmacharya during the austerities and also
remember lord Rama with affection.
If an accomplished person who has no specific desires (the aghori) chants this
for 1 lakh times, he/she will be upasak to Hanuman.

Relevance of Various deities

Dear all, since the sadhanas and deities are endless; I conclude the sadhanas
and perfections section. But the major query of the reader will be the relevance
of this sadhanas in aghora. As I mentioned in the beginning, the purpose of all
the sadhanas mentioned above is to understand the existence of deities and
their nature. But there are other rationales for an aghori to embark upon such
sadhanas.
The confined space of being a human, cleansed in the two realms of agni and
vayu, still have limitations. To transcend from the finite to infinite requires the
advancement in the levels of awareness also. Having a sthula sharira cleansed
in the realms of agni and vayu enables the easy accent of the levels of
awareness.
As the ultimate goal of the aghori is to return to the source at the earliest,
he/she will perform any actions to accelerate the levels of progress.It is
common that most of the aspirants would develop a sense of belonging to one
deity. This sense of unconditional love and the sadhana resulting in perfection
will enable to achieve all purusharthas for an ordinary sadhak. But for an
aspiring aghori, what he/she wants to achieve is the complete self
identification with his/her deity. When an aspiring aghori self identifies
completely with his/her deity, the human limitations on the levels of awareness
transcends to limitless higher levels. The faculties of being a human slowly
being replaced by eternal faculties inherent in the deity. The levels of existence
also will be enhanced beyond the four dimensions. But attaining a perfection of
one sadhana is only a stepping stone. There are various steps following the
perfection of the sadhana to the self identification with the deity.

Deity Infusion
Dear all, the classification of deities basically as puranic and vedic has no
relevance in Aghora. For any aspirant in the discipline of Aghora, whichever
deity him/her finds attached with will have to be pursued with utmost devotion
and commitment.But as I mentioned in the previous posts, perfections have to
be discarded. One should always focus on the goal of returning to the source.
When a deity sadhana is perfected, the next step to be undertaken is to infuse
the deity into oneself with internal sadhana. The perfected one with a purified
agni and vayu can kindle the bhuta agni and starts offering the mantra on to
it. The more one gets closer to the deity the more the subtle understanding
increases. The features of deity start manifesting in him/her. The depth of
understanding dawns in one self and the perception deepens. The aspirant
slowly moves towards resembling the deity in the sthula level of existence.
The consciousness will be altered and the levels of consciousness start
ascending beyond the human levels. The daivika nature will bring forth visible
changes and one will start losing the individuality slowly. The other elements
than vayu and agni are also purified in the due course and the nadi's are all
charged with vibrations of the subtle realms.
The sukshma and sthula sharira becomes more predominant and the karana
sharira loses slowly its relevance as the karmas are burned off in the process.
Now the aspirant aghori is prepared for the advanced sadhanas -
Panchamakara sadhana and Panchamamsa sadhana.

88
Panchamakara Sadhana
Dear all, with the five elements cleansed and charged with the mantra and the
resemblance with deity; one develops the divine connection with the cosmic
shakti; ma. The deities which are manifestations to the various levels of
involvement in this world are directly linked with ma. It is ma alone who
creates, keeps and destroys every animate and inanimate objects and conducts
all actions through the agents.
The aspirant who is in the process of identifying with his/her deity is now in
direct connection with ma; but still he/she has a predominant sthula and a
sukshma sharira; although of higher order than normal humans.
With the Panchamakara, He/she offers the ultimate sacrifice to the sukshma
sharia. The panchamakara is the sadhana in which the subtle existence of all
the five elements is duly acknowledged and freed. In this sadhana, the
panchamakara are mamsa, mudra, matsya, madira and maithuna.These are
silence, breath (the breath already in nyasa oriented levels), erect posture
(possibly siddhasana), the kundalini union and the nectar of life.
The process of panchamakara is as follows: the accomplished one who is
resembling the deity, in the cradle of ma divinely connected should do the
nyasa of the mantra of deity ( this is already inherent as a part of breath; (for
understanding of readers its explicitly stated)), requests ma(pashyanthi or para
form of communication) to identify herself with dormant shakti (Kundalini). Ma
who is connected with the aspirant channels the cosmic force and thus the
kundalini awakens in the aspirant for the first time with at most perfection.
The properties of each element are known now in absolute to the aghori and
he/she knows how to play with it internally.
When the kundalini reaches bindu visarga, the nectar of immortality is blessed
to the aspirant. One can receive the nectar either in bhutaagni or jataragni. In
jataragni, it makes the aghori independent of all necessities of sustenance. But
in bhuta agni, it transcends the state of sukshma to absolute.
Dear all, the bondage of sukshma on any kind is now non existent. The choice
of an Aghori to be an immortal or the one who should return to the source is
decided at this level.
The complete knowledge of sukshma which comes with the ascend of the
kundalini through the subsequent chakras; provide with the perfect awareness
of the microcosmic world. As the macrocosmic world is just a reality to the
limited self whichever level the self exists, the complete understanding of
microcosmic levels will give the understanding of all worlds that exists in the
subtle levels which have equal representations in the macrocosmic space. After
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
of limitless subtle knowledge and divine connections with ma. The
identification of deity is not a mere resemblance now. It is nearing to
perfection. Thus the panchamakara sadhana is completed.
 90
Panchamamsa Sadhana
Dear all, after the panchamakara sadhana, the aghori who is in the path of
returning to the source; has no karmic debts. The aghori still possess a sthula
sharira and for the very reason of it the karana sharira exists. Since the aghori
possess all the three bodies, he exists in this jagat which is still a reality in the
limited sight.
But with the full awareness of the subtle body, the aghori now knows that this
world is a mere projection in the limited existence. Based 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. The causative body
decides the nature, composition and even the soft projections of subtle levels
based on the previous births.
The panchamamsa sacrifice is the at most sacrifice for the sthula sharira. With
this sacrifice, the sthula sharira becomes limitless and is devoid of much
relevance to the one world it exists.
The panchamamsa or the five sacred meats which are spiced stands for the five
senses. The classical representation of this as the meat of man, cow, elephant,
horse, and dog are symbolic for the senses. For eg: Dog represents hearing. The
five ambrosias added in classical context are fat, feces, urine, blood and semen
which symbolize the tastes and gunas. The inherent ratio of their existence
creates the doshas or nullify them in the sthula sharira.
The downward pointing triangle with the human skulls represent the evolution
of human through the three gunas. The skull on which the cooking is done is
once own head and the fire mentioned is the cosmic agni. The upward pointing
triangle is the air mandala which is the vayu which support the ascend of the
bhuta agni.
Dear all, let me outline the process of doing this sadhana.
The 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 from the
agni chakra and will sit at the agna chakra where it loses its distinction
completely and becomes absolute: the cosmic agni.The bhuta agni cannot
accept the offering of senses, gunas or tastes if it retains its identity with the
current sthula.Once it becomes the cosmic agni it can accept all the offerings.
With the connection with ma, the five elements existing in the body will bring
forth the representations for all the ambrosia.The medium is thus created and
with the creation of the medium, the physical existence of these fluids is
replaced by respective projections. Now the brain, the seat of human sensual
and other faculties is sacrificed which results in the replacement of it with
limitless consciousness.The ego is still limited faculty of existence without any
control and the self connects on the ego for the projections.Thus the true
existence of the projection comes into being and the sthula is now
transmittable, transformable and transmutable.Thus the Stula sacrifice
completes and all the three bodies exists at most pure state.
For the humans who sees an aghori, he/she shows no difference from an
ordinary state.But internally,the residual karana sharira which makes the
binding possible is existent with the modifications and the kundalini is
dormant which can be awakened any moment at will.The five elements are free
in all levels but integrated by the modified consciousness and its intent.The
identification with the deity is complete now internally.The aghori can retain
the external outlook of a deity.But after all he is now everything and yet
nothing.Thus his transformation internally and his expressions to external
levels are complete.
But this makes him/her only eligible to exist in the current jagat absolutely
and returning to source needs further steps.

The world of Projections

Dear all, a perfected being now understands the unreal world in the real sense.
The stula and sukshma sacrifices with the level of karana being understood,
one visualizes the world in its right way. Now he sees his own sthula as a mere
projection of the limited ego with the attributes derived from karana. The ego
since it's the strongest identification of one's limited state will make the
projection visible to the ordinary levels and present the stula as a reality. The
rasa, guna and the tatwas are all in ratio as per the accounting of karmas with
the karana sharira. The sukshma thus loses its true nature and projects the
body as its state.
The state of projection is different with luminous ones, ethereal beings, human
beings and lower order beings like animals etc. Let the focus on the human
beings and lower order beings.
When the projection for the sthula is determined it needs a center for
interaction and confinement. The mind is formed as the epicenter of these two
facilities. The mind process continuously the interactions of sthula projection
and also eclipse the one from the true nature. The developed level of karmas
and the ability to think (the one who thinks is called manava) makes the stula
representations varied in manifolds. Even from the mere color of skin to the
nature of interactions and tastes, the stula projection expresses complex
variations in traits. The birth of an individual is there for only happens when a
suitable couple projects their immense desire to have an offspring.
When we looks at animals, they have a less developed mind and hence they are
similar in the projections to a major extend. The lesser the level more similar
the projections.
This reality explains every phenomenon and validate whatever science invented
and yet to invent in future. Apart from as Sthula projection, the karana also
projects in the subtle realms also. These projections and how the cosmos exists
will be discussed next.

Cosmos and Beyond

Dear all, the projection known in the visible realms alone restricts the
interaction of existence. The karana projects in the subtle realms also to fulfill
the karmic debts. These soft projects are subtle and hence seldom noticeable
by the ordinary mortal being. The preference of a particular place to a
immediate bonding with strangers are phenomenon which is created by a soft
projection.
Since the individual have no understanding in this karmic interaction, he/she
just is a spectator to these events. The cosmos is just the present reality of the
beings in the same levels of projections. The rules are common among them.
The visualizations are common among them. The imaginary dangers are
common among them. Every feeling which is experienced by the manifested
gunas through the medium of five basic elements are also common. But based
on the nature of gunas, one may feel differently with other based on a moment
or projected situation.
In the microcosmic level, the limited self with its level of reach identify with a
certain level projection; a certain world. In macrocosmic level, the collective
projections webbed by the level of consciousness in the specific dimensions
forms the cosmos. The events of the specific world is determined by the grand
scale projection of the consciousness in that level. And those limited selves who
have a karmic debt interacts in that level of world with their respective
projection and experience the results of the same. Thus the dvaita and advaita
philosophy is merged at this understanding. Being the one as consciousness
and Being dependent on the consciousness to stay with the one.
Like this cosmos, there exist many worlds. There exists many levels of
manifested consciousness and transcending from one level to another cannot
happen with the complete microscopic control of being in sukshma, sthula and
karana levels alone. It requires skills beyond that.

Revisiting the Cremation ground

Dear all, the individualistic perspective of enlightened level is clearly expressed,
now it's the time for the enlightened to visit the cremation ground. This time
he/she never feels at all alone in cremation ground. With the virtue of the
clarified bodies, he/she visualizes the various beings present in the cremation
ground with the deeper perception.
The accomplished now do a shava sadhana on the corpse which is of the
opposite gender. The procedures are of the same in this case as before. This
time the corpse chosen should be fresh. In other words it should be not been in
the state of death for long. In short, the vyana, the vayu should not be allowed
to leave the body.
The shava sadhana in this level will bring the connection of the vyana of the
aghori to the vyana of the subject. This is the first of the time a heterogeneous
projection is established with the will full effort of the accomplished one. The
vyana of the opposite gender mingles with the vyana of the accomplished one
and the intent of the very creation of the being is known now to the aghori.
When traverse through the vyana, the aghori accomplishes connection with the
other vayus and agni's of the being in its previous states of lower forms and
also this heterogeneous interaction kindles the understanding of the
connection with vyanas and agni's of the animate and inanimate beings around
as a result product of the sadhana.
Since human is the known stronger projection to this world , all the elementary
levels beneath it is visualized and this whole world projections are manifested
in front of the aghori as the collective will of many interlacing projections. But
with the power to control the basic tatwas of one higher order being, the aghori
has accomplished his/her ability to control anything that pertains to this
world.
Now the jagat is midhya to him/her. Just a manifestation which he/she can
produce with the very intent involving respective souls which fit the realms.

Across The Worlds

Dear all, with the complete understanding of the levels of existence with the
deeper level tatwas, the aghori can now enter into the state of deep
contemplation. Now with the new found knowledge of the intermingling of
projections in this current world , he/she can see what has happened , what is
happening and whats in the future as resultant by products of the various
projections.
Now its time to shrink the sthula to the sukshma. The subtle understanding to
tatwas provide him/her with the ability to control them in gross level also.
Thus with the intent of the aghori, the five elements drops its projection to the
world and the mind becomes detached. This mind which seeds the ego merges
to the true identity of the being; the self. The karana sharira is now a spectator.
With the closed eyes, the aghori closes his existence to the external world
which is the reality to the human beings.
The kundalini which is awakened in him/her will give with choices of world to
manifest. Now the aghori can vary the level of consciousness to manifest in any
of the lokas or worlds and communicate with all beings pertaining to the world.
It's all of projecting oneself into the desired world with the attributes that suits
the world. This is how the immortals traverse and the luminous ones. The way
is always the same.

The Astral worlds

Dear all, lets now understand the worlds of sukshma. The world of sukshma is
in various levels. A nominal karana sharira for our world, it does not mean that
the sukshma loka has no debts attached to the Aghori, the enlightened one.
Every man or woman who dies ordinarily has a chance to go to some sukshma
loka to enjoy the brief period of good karmas before returning to earth once
again. But the freed karana sharira in the earthly realms allows the aghori to
stay in the sukshma lokas whichever one he owes debt for the casual body or
karana sharira in that levels.
The description of sukshma lokas are beyond words to explain. The
accomplished one can be of any stature, creates and destroys any animate and
inanimate objects at will. The beings on this sukshma world are connected by
the very intent to communicate. The levels of understanding are guided by
perception. The worlds of beings are of light - luminous ones, demi gods,
ethereal beings etc many classes and classifications belong here.
The interactions in this world should be only understood either through death
with good karmas and or becoming an accomplished one in which ever path
one embarks upon. I am not at liberty to explicitly mention minute details. As
an accomplished one, if one decides to accept the duties of any world of
sukshma in any of these trips, the aghori visits once again to this world. This
time he/she visits back for the last few days.

"Death" of the Sthula

Dear all, the accomplished aghori who accepts such a duty in any of the
sukshma loka returns for one last time to this earth and becomes visual in the
physical realms. Now the time has come for the final ascent. The last ritual in
the mortal realm is to appoint one person to do the needful disposal of the
sthula sharira. The aghori in the adept stage itself develop the capacity of
identifying the one who is going to cremate him/her. On the auspicious night
after bidding the farewell, the accomplished aghori asks his chosen one to join
him/her at midnight. If the chosen one is a disciple, this is last 3 hours for the
master to tell him any further instructions. The disciple need to be prepared to
travel his/her progress without the bodily confined presence of the master.
At the beginning of the Brahma time in the morning, the aghori will enter into
the final meditation and with the help of the vayu pervading in the body,
he/she opens the brahmarandra, releases oneself and casts this sthula forever.
The disciple or the chosen one can set this body to fire preferably from a
funeral pyre. The ashes are collected carefully and disposed in the river or
ocean. No after death rituals is needed for this cremation as there is no
bondage of the accomplished one with this realm through the karana sharira.
It's now accomplished one's choice to return to earth in whichever form he/she
likes as any other ethereal being or luminous ones.

Dear all, the duties of an astral ascended being is beyond to be shared for the
reader of this thread. But I would like to share some details; more general
regarding sukshma lokas.
The ascended being will undertake his/her new duty in any of the sukshma
loka as per the karana sharira's debt and will undergo cycles of progress across
various sukshma lokas. After these cycles, one lose the nominal karana sharira
also and the sukshma will be more finite beyond projections to nodal existence.
This infinitely capable minutely finite state merges with absolute
consciousness; the static aspect of the cosmic force and will dissolve its
identity completely and identify with everything from finite and infinite; once
and and for all. Till the cosmic force starts another interactive interplay of its
dynamic and static equilibrium with absolute consciousness, its perfect
liberation.
The interesting aspect of sukshma lokas is whenever one ascended wants to
come and stay in lower realms like earth or this set of dimensions, its possible
at one's own risk. Either one can manifest or one can take birth by lowering to
the level for further divine play. But if further karmas incident on him/her
than intended he/she will have to again follow the process of cleansing and
other related austerities for making the karana nominal.
I hereby conclude my purpose of life on Aghora. None of these words are mine,
instead written through me as a medium. As a being, now I surrender myself to
the divine will and the state of consciousness bestow on me by cosmic force.
My final prayer for all you dear ones is:
"May the truth of words here dawn in you the radiance of thousand suns
illuminating your consciousness, May you all be beings of higher realms in
time with the force of the divine mother, May you all taste the elixir of eternal
life, May you all have the lasting peace and freedom from cycle of lives and
births here in earth and in astral realms"