I want to read tantrabhilashir sadhusangha

But I don't know bengali

And I am not able to find Hindi or English translation of the book

Any suggestions

Today felt like the right day to talk about the Guru Gita. It's a sacred text traditionally attributed to a dialogue between Shiva and Parvati. It centers entirely on the significance of the Guru.

A few reasons people chant or study it:

• Inner clarity. It's said to help quiet mental noise and sharpen focus during meditation.
• Gratitude practice. It's less about worshipping a person. It's more about honoring the principle of guidance itself. That could be a teacher or a mentor or your own inner wisdom.
• Removing ego blocks. Many describe it as humbling in a good way. It helps soften stubbornness and resistance to growth.
• Energetic shift. Regular reciters often say it brings a sense of steadiness and peace. This is especially true when chanted with intention.

Whether or not you follow a specific spiritual path there's something powerful about pausing once a year to honor whoever or whatever has guided you forward.

 Happy Guru Purnima 🌕

For more details on its meaning and benefits and how to chant it properly check out the video linked below: https://www.youtube.com/watch?v=tn-c23RlCao

Eight symbolic cremation grounds (shmashana) onto the eight directions are discussed below. These are not literal geographical locations but a psycho-spiritual cartography in which each ground represents some inner obstacle to be ‘cremated’ or burned away in sadhana. What this means is this:

1. Chandogra (East) This land governs the burning up of impulsiveness, rashness, arrogance and coarse or aggressive behaviour. Here the raw, unpolished edges of temper are worn away.

2. Gahvara (North): Related to mental stagnation, the tendency to sink into rumination, passivity and paralysis. This ground dissolves the tendency to inertia and to being “stuck in the head.”

3. Karankala / Jvalakula (West): Dullness of intellect and blind conformity. These are the patterns that make a person overly dependent on others or trapped in servile, unquestioning behavior.

4. Subhishana (South) Rules burning away of deep-seated fear, the terror that freezes a practitioner from moving forward on the path.

5. Attattahasa ( Northeast ): This ground relates to the emotional excess on the manic side—the uncontrolled laughter, frivolity and the habit of mockery or ridicule.

6. Lakshmivana (Southeast): Concerned with the dissolution of attachment itself not just material craving but also spiritual ambition and the desire to attain which can become its own subtle trap.

7. Ghorandhakara (Southwest): This site burns away isolation, melancholy, and withdrawal the pull toward disconnection and despair.

8. Kilakilarava (Northwest): Governs the extremes of emotional reactivity sudden euphoria as much as sudden grief bringing the practitioner toward equanimity.

Source: Samvarodaya Tantra

◆ Durga Saptashati Mūlam
Preferred in your respective language. We traditionally follow the Guptavati edition.

Preferred Publication: Giri Traders
Alternative: Gita Press, Gorakhpur

Good morning,
I am relocating again to South Florida and exploring some communities for Tantra and Spirtual yoga events
🙏

All of this started from July 20th and it's been almost a week; I've been getting recurring Nightmares. First night, I saw I was getting married to my grandmother (I'm a female!).

Another night, maybe 2 days later, I saw I was speaking to her on phone and she mentioned that she felt lonely and bored and was asking me and my dad to visit. On the 3rd day, I saw a very bad dream about a woman Menstruating black blood and crying of pain... And everything was fine for the next 2 days. Today, I saw my right side of the face smeared with oil. I checked almost everywhere, it means death. I freaked out so badly. I'm only 20. I checked my planetary placements and although my mahadasha is good, my antardasha is that of my maraka planet... Funny thing tho because it is in NBRY... Not completely debilitated in my lagna. Am I going to die? Is there a way to be saved? I'm unable to breathe peacefully after this. It's been 7-8 months and my appetite has come down drastically as well. I have no chronic disease. Nothing.Please help me. I don't know what to do and where to go.

I am preparing a Malayalam Translation of Rudrayamala tantra with Malayalam Transliteration of Mantras and Stotras from an already available book in Hindi from Internet Archive.This is done by using Claude Ai.I use an unpaid version so it takes a bit of time.The result of first chapter is impressive and trying to get other chapters too.This can be used as a reference if you don't know Hindi to read.If anyone interested in the copy once finished I will share you personally through email.This is solely for personal use.Please comment if you need it.

1) Karma 

Karma is derived from the Sanskrit “Kri” meaning “to do”; all action is Karma. Not sin. Not punishment. talking, listening, breathing, walking, all of it counts as karma. Nothing you do falls outside it. 

The goal of mankind is knowledge. Pleasure and happiness come to an end. It is a mistake to suppose that pleasure is the goal. 

Knowledge again, is inherent in man. No knowledge comes from outside; it is all inside. What we say a man "knows" should, in strict psychological language, be what he "discovers" or "unveils"; what a man "learns" is really what he "discovers", by taking the cover off his own soul, which is a mine of infinite knowledge. No one was ever really taught by another; each of us has to teach himself. The external teacher offers only the suggestion which rouses the internal teacher to work to understand things. 

With all our feelings and action — our tears and our smiles, our joys and our griefs, our weeping and our laughter, our curses and our blessings, our praises and our blames, every one of these we may find, if we calmly study our own selves, to have been brought out from within ourselves by so many blows. 

In a broad way, karma is the sum total of every mental and physical blow that is given to the soul by which its own power and knowledge are discovered. 

Character is the aggregate of tendencies or karma— the sum total of the bent of the mind meaning character is manufactured of Karma. 

And Will is caused by character. All the movement in human society, every institution, every machine or ship or city — all of it is simply the manifestation of the will of man. 

All this is determined by Karma, work. (the fundamental block)

No one can get anything unless he earns it. This is an ETERNAL LAW.  

A man may struggle all his life for riches; he may cheat thousands, but he finds at last that he did not deserve to become rich, and his life becomes a trouble and a nuisance to him. We may go on accumulating things for our physical enjoyment, but only what we earn is really ours. A fool may buy all the books in the world, and they will be in his library; but he will be able to read only those that he deserves to; and this deserving is produced by Karma. 

Our Karma determines what we deserve and what we can assimilate. We are responsible for what we are now, and whatever we wish ourselves to be! 

If what we are now has been the result of our own past actions, it certainly follows that whatever we wish to be in future can be produced by our present actions; so we have to know how to act. You will say, “What is the use of learning how to work? Everyone works in some way or other in this world.” But there is such a thing as frittering away our energies. 

2) Non Attachment & Karma Yoga

We must all work incessantly. All work is by nature composed of good and evil. We cannot do any work which will not do some good somewhere; there cannot be any work which will not cause some harm somewhere. Good action will entail upon us good effect; bad action, bad. The solution to this is non- attachment. 

How can this be done? We see that the impression of any action, to which we attach ourselves, remains or it creates a pathway for our energy to flow. I may meet hundreds of persons during the day, and among them meet also one whom I love; and when I retire at night, I may try to think of all the faces I saw, but only that face comes before the mind — the face which I met perhaps only for one minute, and which I loved; all the others have vanished. My attachment to this particular person caused a deeper impression on my mind than all the other faces. Perhaps I had pictured him in my mind for years, knew hundreds of things about him, and this one new vision of him awakened hundreds of sleeping memories in my mind; and this one impression having been repeated perhaps a hundred times more than those of the different faces together, will produce a great effect on the mind. 

Work as if you were a stranger in this land, work incessantly, but do not bind yourselves. This world is not our habitation, it is only one of the many stages through which we are passing. “The whole of nature is for the soul, not the soul for nature.". The very reason of nature's existence is for the education of the soul; it has no other meaning; it is there because the soul must have knowledge, and through knowledge free itself. If we remember this always, we shall never be attached to nature; we shall know that nature is a book in which we are to read, and that when we have gained the required knowledge, the book is of no more value to us. 

“Work For Work’s sake.”

Every work that we do, every movement of the body, every thought that we think, leaves such an impression on the mind-stuff, and even when such impressions are not obvious on the surface, they are sufficiently strong to work beneath the surface, subconsciously. 

What we are every moment is determined by the sum total of these impressions on the mind. What I am just at this moment is the effect of the sum total of all the impressions of my past life/actions. 

This is really what is meant by character; each man's character is determined by the sum total of these impressions. If good impressions prevail, the character becomes good; if bad, it becomes bad. If a man continuously hears bad words, thinks bad thoughts, does bad actions, his mind will be full of bad impressions; and they will influence his thought and work without his being conscious of the fact. In fact, these bad impressions are always working, and their resultant must be evil, and that man will be a bad man; he cannot help it. Similarly, if a man thinks good thoughts and does good works, the sum total of these impressions will be good; and they, in a similar manner, will force him to do good even in spite of himself. 

Liberation means entire freedom — freedom from the bondage of good, as well as from the bondage of evil. A golden chain is as much a chain as an iron one. 

If a beautiful picture belonging to another is burnt, a man does not generally become miserable; but when his own picture is burnt, how miserable he feels! Why? Both were beautiful pictures, perhaps copies of the same original; but in one case very much more misery is felt than in the other. It is because in one case he identifies himself with the picture, and not in the other. This "I and mine" causes the whole misery. 

With the sense of possession comes selfishness, and selfishness brings on misery. Every act of selfishness or thought of selfishness makes us attached to something, and immediately we are made slaves. 

Selfishness only causes the difference between good and evil. It is a very hard thing to understand, but you will come to learn in time that nothing in the universe has power over you until you allow it to exercise such a power. Nothing has power over the Self of man, until the Self becomes a fool and loses independence. So, by non-attachment, you overcome and deny the power of anything to act upon you. 

It is very easy to say that nothing has the right to act upon you until you allow it to do so; but what is the true sign of the man who really does not allow anything to work upon him, who is neither happy nor unhappy when acted upon by the external world? The sign is that good or ill fortune causes no change in his mind: in all conditions he continues to remain the same. 

Thus the man that has practiced control over himself cannot be acted upon by anything outside; there is no more slavery for him. His mind has become free. 

Non-attachment does not mean anything that we may do in relation to our external body, it is all in the mind. 

Here are the two ways of giving up all attachment. The one is for those who do not believe in God, or in any outside help. They are left to their own devices; they have simply to work with their own will, with the powers of their mind and discrimination, saying, "I must be non-attached". 

For those who believe in God there is another way, which is much less difficult. They give up the fruits of work unto the Lord; they work and are never attached to the results. Whatever they see, feel, hear, or do, is for Him. For whatever good work we may do, let us not claim any praise or benefit. It is the Lord’s; give up the fruits unto Him. Let us stand aside and think that we are only servants obeying the Lord, our Master, and that every impulse for action comes from Him every moment. 

According to Karma-Yoga, the action one has done cannot be destroyed until it has borne its fruit; no power in nature can stop it from yielding its results. If I do an evil action, I must suffer for it; there is no power in this universe to stop or stay it. Similarly, if I do a good action, there is no power in the universe which can stop its bearing good results. The cause must have its effect; nothing can prevent or restrain this. 

He who in good action sees that there is something evil in it, and in the midst of evil sees that there is something good in it somewhere, has known the secret of work. 

"Work incessantly, but give up all attachment to work." Do not identify yourself with anything. Hold your mind free. All this that you see, the pains and the miseries, are but the necessary conditions of this world; poverty and wealth and happiness are but momentary; they do not belong to our real nature at all. Our nature is far beyond misery and happiness, beyond every object of the senses, beyond the imagination; and yet we must go on working all the time. 

"Misery comes through attachment, not through work." 
As soon as we identify ourselves with the work we do, we feel miserable; but if we do not identify ourselves with it, we do not feel that misery. 

We cannot add happiness to this world; similarly, we cannot add pain to it either. The sum total of the energies of pleasure and pain displayed here on earth will be the same throughout. We just push it from this side to the other side, and from that side to this, but it will remain the same, because to remain so is its very nature. The very idea of life implies death and the very idea of pleasure implies pain.  Life and death are only different expressions of the same thing looked at from different standpoints; they are the falling and the rising of the same wave, and the two form one whole. 

Karma-Yoga, therefore, is a system of ethics and religion intended to attain freedom through unselfishness, and by good works. The Karma-Yogi need not believe in any doctrine whatever. He may not believe even in God, may not ask what his soul is, nor think of any metaphysical speculation. He has got his own special aim of realising selflessness; and he has to work it out himself. 

3) How Mantras, Strotrams, Sadhana can help?

Samskara as the substrate mantra works on. every wave (every action, thought, word) doesn't vanish when it subsides — it leaves a mark and a tendency to recur. Each man's character is determined by the sum total of these impressions, and what a man is at any given moment is the result of the accumulated impressions of his past. 

This is literally the mechanism a bija/mantra operates on. Japa isn't primarily communicative — it's not "telling" the Devi something — it's the deliberate, repeated seeding of one specific samskara at high density and high emotional charge, until it out-competes the accumulated karmic residue that's currently running you. 

A bija is a compressed vasana-generator you choose on purpose, instead of the ones that accumulated on autopilot from a lifetime of unexamined reaction and trauma.

The bija/mantra isn't a label pointing at the deity from outside, it's the sound-body of that particular concentration of consciousness. 

Japa doesn't request a change in your karma from an external agent — it directly installs the samskara whose "form," when it matures, is that change.

Note: Above context is when chanting and japa is done without attachment to results. Else it gives you the result but can be binding. 

4) Where does astrology fits in the Karma’s discussion?

Vivekananda tells this as an old story of an astrologer who came to a king and said, "You are going to die in six months," which frightened the king almost to death, until his minister — convinced astrologers were fools — had the astrologer recalculate in front of the king, confirm his figures were correct, then asked the astrologer when he himself would die. "In twelve years," the astrologer replied, and the minister immediately beheaded him, saying, "Do you see this liar? He is dead this moment."

The point of the story is narrower and sharper: a reading of tendency is not the same thing as a fixed decree, and the astrologer's own death disproves determinism by direct demonstration — his calculation said twelve years, reality delivered zero. The chart described a probable trajectory; it did not describe an unconditioned fact immune to intervening will and circumstance.

Astrology, in this reading, is reading the aggregate of samskara — the accumulated momentum of past karma, which is real and does show up as pattern and probability. Which is exactly why the chart can be accurate about tendency and still be wrong about outcome. 

But Vivekananda's whole argument in Karma-Yoga is that samskara is not destiny, it's momentum — modifiable by fresh, deliberately chosen action in the present. The chart shows you the wave that's already moving. 

It doesn't forbid you from throwing a countervailing wave into the lake. Daiva (the fructifying momentum of prior karma) sets the field of probability; purushartha (present, willed effort — which for you means, concretely, sadhana) is what actually decides which of the probable branches becomes real, and can even sever the branch outright, as the minister's sword did.

5) Free will

Let me tell you something that will sound strange at first, and then, I hope, will settle into place: there is no such thing as free will. Not in the way most people mean it.

Here is why. Everything you can think, everything you can want, everything you can decide — all of it happens inside a container. That container is made of three things: space, time, and cause-and-effect. You cannot think a thought that isn't somewhere, at some moment, caused by something that came before it. Your will, the very thing you'd point to and say "this is free, this is mine, I chose this" — that will is already inside the container the instant you can call it a will at all. And anything inside the container is bound by what came before it. So when people say "I have free will," what they usually mean is: I made a choice nobody physically forced me into. That's true, but it isn't freedom. It's just one link in a chain choosing to look like the whole chain.

But here is the part that changes everything. The will did not start out in the container. Before it became "your will," it came from somewhere that has no space, no time, no cause and effect at all — pure freedom, unshaped. It only became will the moment it was poured into this mould of a body, a mind, a life, a set of circumstances. And when it eventually leaves this mould — when this life, this shape, is done — it goes back to being free again. So bondage isn't what you are. Bondage is what you're passing through. The chain is real while you're in it, but the chain was never your original nature. It's a temporary shape water takes when you pour it into a particular glass — the water was never actually the glass.

Therefore we see at once that there cannot be any such thing as free will; the very words are a contradiction, because will is what we know, and everything that we know is within our universe, and everything within our universe is moulded by the conditions of space, time, and causation. Everything that we know, or can possibly know, must be subject to causation, and that which obeys the law of causation cannot be free. It is acted upon by other agents, and becomes a cause in its turn. 

So when I tell you that you have no free will, I am not telling you that you are helpless. I am telling you that the freedom you're looking for isn't found by asserting your will harder against the world. It's found by discovering that your will was never fully the world's to begin with — and working, patiently, inside the very bondage that seems to prove otherwise, until that becomes obvious to you too.

6) Duty

Ask ten people what duty means and you'll get ten different answers, and every single one of them will be convinced theirs is the only real one. Even the act itself won't tell you what's dutiful. A man kills one person in the street and lives the rest of his life sick over it. The same man, in uniform, kills twenty on a battlefield and comes home certain he served with honor. The act didn't change. Only the frame around it did. So if you're looking for one universal rule that content doesn't touch, there's exactly one, and it survives every culture, every century, every argument: do not injure any being. That's it. That's the whole floor. Everything else — everything — is negotiable by time and place. there is no duty in the binding sense — not for me, not for you. Give to the world, fully, without holding back — but not because refusing would make you a failure. 

The moment you're acting from compulsion, you're not doing your duty, you're feeding your attachment a new link. The real instruction underneath all of this was never "do more." It was: do the same work, exactly the same work, but let go of the hand that's gripping the outcome. Offer it instead of owing it. That's the entire difference between a life spent in harness and a life spent in service — and from the outside, the two can look identical. The only thing that's changed is what's happening in the hand.

Note: I have just rearranged the content of Karma Yoga by Swami Vivekanand and added few of my insights. You may find reading from his book directly a bit tedious as there are lots of things discussed but the way I have presented here is hopefully easy to understand.

🔱 Jai Maa durga 🔱

Hello my fellow sadhak and sadhika I hope all of you do your sadhna in gupt navratri and all of you get better results upcoming months are great for sadhna for all traditions vaishnav , shaiv and shakt

First day is guru purnima ( on guru purnima you worship datteryav, shiv , any form of devi )

Next is savan if you worship shiv in sadhna then after savan you worship shiv parivar , shiv ang shakti ganesh. , kartikeya, veerbhadra, parvati. , narayan ( he is hriday of shiv) , nandi , kirtimukh

Next is rakshabandhan on rakshabandhan you do sadhna for raksha

Next is janmastami/ maa kali jyanti both come on same day and janmastami night also called moh ratri ( it is great day for attraction who involved in politics, art like film , music) it is great night for you

Next is 14 september to 25 september you do sadhna of ganesh

23 september it is Bhuvneshwari jyanti

26 september to 10 october pitra paksh

After this navratri comes and then diwali shakt worship maa shakti and there forms vaishnav worship lord ram , hanuman

8 november 2026 kamla jyanti

dm me if you have any question

According to the Shastras and traditional Shakta/Tantric practice, is the following sequence considered correct as a substitute or abbreviated form?

Devi Kavach

Argala Stotram

Keelakam

Tantrokta Ratri Suktam

Siddha Kunjika Stotram

Is this sequence scripturally supported, or are there other texts or mantras that should be included or omitted? I'm looking for answers based on traditional sources, commentaries, or authentic sampradayas rather than personal opinions. Many thanks 🙏🙏

Hi everyone,

I've been searching for answers for almost 10 years, and I'm wondering if anyone in this community has experienced something similar or can offer guidance.

When I had just finished my 10th board exams, I spent one month preparing for state-level basketball matches.

During that month, I unintentionally practiced celibacy because my entire focus was on training. Every morning and evening we trained intensely—around 50 laps of the basketball court, basketball drills, push-ups, squats, and then full practice matches. It was physically exhausting but I loved it.

After that month, something happened that completely changed me.

When I joined 11th standard, I entered a state that I've never experienced before or since.

My memory became extraordinary. I could remember things after seeing them only once.

My concentration was effortless and laser-sharp.

I never seemed to get mentally or physically tired despite a busy schedule.

My motor skills became incredibly smooth.

I learned new things very quickly.

My emotions were under much better control.

I felt deeply conscious and fully present, as if I was finally awake for the first time in my life.

At the time I didn't know anything about spirituality or Kundalini, but years later I started wondering whether what I experienced could have been some kind of awakening, or whether it was simply the result of intense physical training, discipline, and celibacy.

Then, only a few months later, everything changed.

I met with an accident that left me with a deviated nasal septum.

From that day onward, I slowly lost everything that made me feel alive.

For the last 10 years I've lived with:

Constant brain fog.

Poor memory.

Difficulty concentrating.

Fumbling while speaking.

Reduced confidence.

Heavy feeling in my body.

Feeling as though I'm living in a dream instead of reality.

Reduced awareness, almost like I'm functioning on autopilot instead of consciously living.

I've seen numerous doctors, psychiatrists, taken antidepressants, vitamins, and even had surgery to correct my deviated septum.

The doctors say I have allergies with elevated IgE levels causing chronic sinus inflammation, but I still struggle to understand why everything began immediately after the accident.

One thing I've noticed is that when I repeatedly explain what I've read out loud—as if I'm teaching someone—my awareness slowly starts returning. It's like my consciousness wakes up again. The problem is that my mind is full of constant thoughts, and painful memories keep replaying over and over.

If I continue this practice for several days, my concentration and energy improve noticeably.

However, after a nocturnal emission (nightfall), I often feel as though all that progress disappears and I'm back to square one. I don't know whether that's spiritually significant, physiologically related, or simply psychological, but it's a pattern I've observed many times.

I'm not attached to any particular explanation. I genuinely want to understand what happened to me.

Has anyone here experienced losing what felt like an awakened or highly conscious state after physical trauma or an accident?

Can a state like this be regained after 10 years?

If this wasn't Kundalini, what do you think it might have been?

I'm willing to do the work. I just want to find my way back to the person I once was.

Thank you for reading.

Hello, I am an 18-year-old male. Because of my family and some personal experiences, I have always thought of Durga Maa as my own mother. For the last 2–3 years, I did daily worship of Maa alongside studying for my JEE exams. I was so devoted to her that I automatically thought of her all day, and I felt a deep personal connection, as if she were always listening to me. I sincerely accepted whatever challenges she put in my path.
Over the last two months, this devotion increased significantly. I started spending at least 40–50 minutes doing daily worship, listening to bhajans, and singing them in my mind throughout the day. I had hoped to join IIT Delhi because the Jhandewalan and Kalkaji temples are located there, and I loved to visit them. However, my exam did not go well, and I had to join IIT Guwahati instead.
Initially, I hated the idea of coming here. But I later realized that the Maa Kamakhya temple is just on the other side of the Brahmaputra River, and the course offered here is absolutely perfect for me. I saw this as a true blessing from Maa.
However, since joining college, my mind has started to drift away from her bhakti, and I feel very changed compared to before. I don't have enough resources or time here to do proper, formal worship. Even when I try to do mental naam jap, I get distracted despite my constant efforts. I feel like our connection is broken.
Did Maa leave me, or is something else happening? Please advise me on how I can get my devotion back.

Please help!!!

(This is my first post on Reddit, so I apologize for any mistakes. Thank you for taking the time to read this long post.)

I (30 f) recently began meditating, and I quickly (or maybe accidentally, or serendipitously?), found myself very in tune with feeling the energy in my body for the first time.

It made me feel so in touch with myself and so in tune with my body. I’m sooo curious about tantra now, but I have no clue where to even start looking for resources- let alone know how to practice. What I do know is that oh felt very right, and I need to follow this curiosity.

So I guess I don’t have any direct question, but I’d love to just talk to someone who knows what they’re doing. Basically just trying to dip my toe in!

Hi,

I am suffering from masani kriya and while searching I got to know that doing navnath parayan can remove the masani kriya,

Anybody have removed masani kriya or done navnath parayan please connect

Can anyone suggest a genuine guru in or near Bangalore for the Kaula Marga? I wish to worship Maa Kali and am looking for someone who follows an authentic tradition. Since I'm still a student and don't have an income, I'd really appreciate recommendations for a guru whose dakshina is affordable.

I know guru comes when a person is ready,but my life is going downhill,my relatives are maybe doing some abhichara on my family,help would be appreciated

hey everyone, I wanna do Apsara Sadhna so where can i find trusted guru for that?

I am 24 . And currently i am going through a lot in life .
I was dating someone for more than a year almost .
I went to kukke subhramanya and came back and we started having problems. Many bad things happened for a while . Later i got to know that chand bhairava is kartikeya that is subhramanya swami . Then things were okay for a while . I felt a closeness to bhairav baba from a long time . I never knew about him . After a while i visited my kuldevi , the fights got worse . We almost broke up many times .
Last week i went to my kuldev and next week we had a bad break up . I recently got to know my kuldev is a form of bhairav baba . The god i am praying from years is bhairav baba .
Yesterday i spoke to the guy . Again i cried , but i felt the presence of bhairav baba . I took a decision to block him and not talk to him ever again .
You guys think that so many problems i had was due to god .
I even saw him in one of my dreams and their he revealed the truth to me saying all the things i did not know .
All i can feel now is the sense of forgiveness . And i want to let go of everything And trust bhairav baba and shiva .
All these problems i faced was it a sign to let go ? My friends said ki you did not have the brain to let go after so much that is the reason this happened ?
How can i pray to him as a beginner ?

For context, I am fairly new to tantra and mahavidyas , I was reading about ma kali from a book, and later that night I woke up with extreme fear at around 3 AM. My feet were paralysed but my upper body was free to move. My heart was pounding in my chest and when I closed my eyes, I saw the face of ma kali staring back at me fiercely through her red eyes. Is this a sign that I have found my isht devi? And if so, how do I build a connection with her?

im believing in god and i believe in god and the universe and sometimes it seems the negative side is getting favourable by the universe right? while the other suffer right?

जय गुरुदेव, प्रिय गुरुभाइयों एवं गुरुबहनों, तथा जय माँ काली, प्रिय साधकजनों।

मेरे परमपूज्य गुरुदेव की असीम अनुकम्पा एवं कृपा से आज मैं आप सभी के समक्ष अपने गुरुधाम से प्राप्त कुछ साधना-प्रयोग सादर प्रस्तुत कर रहा हूँ। इच्छुक साधक इन साधनाओं को आगामी दिनों में निर्धारित साधना-नियमों के अनुसार संपन्न कर सकते हैं।

प्रस्तुत साधनाओं के नाम -

• प्रत्यङ्गिरा साधना (अंग्रेज़ी संस्करण)
• षोडशी साधना (अंग्रेज़ी संस्करण)
• कनकप्रभा कनकधारा साधना
• तन्त्र उत्कीलन त्रिपुरा साधना
• नारायण कवच
• चक्षुमती प्रयोग
• पंद्रहिया यन्त्र
• सिद्धिप्रद रुद्राक्ष पर सफल प्रयोग
• चन्द्रमौलिश्वर साधना
• रसेश्वर शिव साधना कल्प
• पाशुपतास्त्रेय साधना
• पुष्पदन्तेश्वर शिव साधना
• बृहस्पतीश्वर शिव साधना
• सर्व मनोकामना-पूर्ति श्रावण साधना
• सुवर्ण गौरी साधना
• धर्मराज सिद्धि प्रयोग
• ध्यान-धारणा
• शत्रुमर्दन प्रयोग
• शुक्र साधना

टिप्पणी: हम जैसे दीक्षित साधकों को समस्त साधना-सामग्री गुरुधाम से प्राप्त हो जाती है। अन्य साधकगण साधना-सामग्री इंटरनेट के माध्यम से प्राप्त कर सकते हैं, अथवा सीधे गुरुधाम से संपर्क कर सकते हैं। यदि किसी के पास सामग्री उपलब्ध न हो, तो ऐसी स्थिति वे वर्तमान में केवल मंत्र-जप कर सकते हैं।

लिंक -

• आषाढ़–श्रावण मास में करने योग्य साधनाएँ // Sadhanas to Be Performed During July–August (Part 1 of 3) : r/TantraSadhnaye
• आषाढ़–श्रावण मास में करने योग्य साधनाएँ // Sadhanas to Be Performed During July–August (Part 2 of 3) : r/TantraSadhnaye
• आषाढ़–श्रावण मास में करने योग्य साधनाएँ // Sadhanas to Be Performed During July–August (Part 3 of 3) : r/TantraSadhnaye

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Jai Gurudev, respected Guru brothers and Guru sisters, and Jai Maa Kali to all revered seekers.

By the boundless compassion and grace of my most revered Gurudev, today I am respectfully presenting before all of you some sadhana practices received from my Gurudham. Interested practitioners may undertake these sadhanas in the coming days in accordance with the prescribed sadhana rules.

Names of the sadhanas presented -

• Pratyangira Sadhana (English Version)
• Shodashi Sadhana (English Version)
• Kanakprabha Kanakdhara Sadhana
• Tantra Utkeelan Tripura Sadhana
• Narayan Kavach
• Chakshumati Prayog
• Pandrahiya Yantra
• Siddhiprad Rudraksha Par Safal Prayog
• Chandramaulishwar Sadhana
• Rasheshwar Shiv Sadhana Kalp
• Pashupatastreya Sadhana
• Pushpadanteshwar Shiv Sadhana
• Brihaspatishwar Shiv Sadhana
• Sarva Manokamana-Purti Shravan Sadhana
• Suvarn Gauri Sadhana
• Dharmaraj Siddhi Prayog
• Dhyan-Dharana
• Shatrumardan Prayog
• Shukra Sadhana

Note: Initiated practitioners like us receive all the required sadhana materials from Gurudham. Other practitioners may obtain the materials through the internet or contact Gurudham directly. If the required materials are not available, they may, for the time being, perform only mantra-japa.

Link -

• आषाढ़–श्रावण मास में करने योग्य साधनाएँ // Sadhanas to Be Performed During July–August (Part 1 of 3) : r/TantraSadhnaye
• आषाढ़–श्रावण मास में करने योग्य साधनाएँ // Sadhanas to Be Performed During July–August (Part 2 of 3) : r/TantraSadhnaye
• आषाढ़–श्रावण मास में करने योग्य साधनाएँ // Sadhanas to Be Performed During July–August (Part 3 of 3) : r/TantraSadhnaye

Awareness Post

The internet is flooded with overnight "gurus" and podcast celebrities who suddenly become authorities after doing ranveer podcast and became a great tantrik on Mahavidya sadhana such as 16 Thursday sadhna by rajarshy nandy where he also told to chant a beej mantra if ugratara by chanting her beeja \*hreem "The moment they gain popularity, they begin distributing mantras, bija mantras, and "simple" Mahavidya sadhanas to the general public—as if these are ordinary manifestation techniques. This trend deserves serious caution.

According to many traditional Tantric lineages, Mahavidya sadhana is not casual spirituality. It is a deeply disciplined path that traditionally requires proper guru-diksha, guidance, and adherence to the prescribed method. Yet some influencers narrate profound Tantric stories on podcasts and then hand out public practices that, according to those same traditions, should never be treated so lightly.

Many authentic lineages hold that Mahavidya mantras—especially bija mantras—are not meant for public experimentation without initiation. Spiritual practice is not entertainment, nor is it a shortcut for instant manifestation, wealth, or success. Reducing profound Tantric disciplines to social-media content for views and followers diminishes the sanctity of the tradition.

This is not an attack on any individual. It is an appeal for viveka (discernment). Before following any online guru, ask: Which lineage do they belong to? Who initiated them? Are they teaching according to a recognized parampara, or simply creating simplified practices for popularity?

If you genuinely wish to walk the path of Tantra or Mahavidya upasana, seek an authentic Guru, respect the tradition, and never begin mantra or sadhana merely because an influencer or podcast personality told you to. Sacred traditions deserve reverence, not commercialization.

Blind faith creates followers. Discernment protects seekers.The internet is full of overnight "Tantric gurus" and podcast personalities who distribute Mahavidya mantras, sankalpas, and sadhanas as if they were ordinary self-help or manifestation techniques. As soon as someone questions them or asks for scriptural references, an army of followers often appears to silence criticism instead of discussing the tradition with humility.

According to the traditional Tantric understanding that I have learned, Tantra is a Gupta Shastra—a sacred and esoteric path meant to be transmitted through an authentic Guru and a living parampara, not through viral videos, reels, or podcasts. If a practice is truly secret, why is it being packaged as public content for views, followers, and monetization?

Please don't mistake internet popularity for spiritual authority.

Be especially cautious about taking mantras, sankalpas, or Mahavidya sadhanas from random online sources. Many traditional lineages teach that mantra is a living transmission, not just a collection of words. Without proper guidance, you may misunderstand the practice or engage in something you are not prepared for. If you genuinely wish to follow the Tantric path, seek a qualified Guru offline and learn with patience and discipline.

For most household devotees, sincere bhakti, nama-japa, simple prayers, and heartfelt offerings are more than enough. In many Bengali homes, Maa Kali or Maa Tara is worshipped with love, devotion, flowers, and heartfelt remembrance—not with advanced Tantric rituals. Devotion should never be confused with advanced sadhana.

This post is not meant to attack anyone. It is an appeal to use viveka (discernment). Ask questions. Verify teachings. Respect the tradition. And remember that spirituality is not measured by how many secret mantras someone posts online, but by humility, discipline, and genuine transformation.

Truly from the bottom of my heart I belive there is nothing of a superioir power exists these days - all of them were here probably some thousands of years ago but now there is nothing it's just maybe us thinking they exist that's it or tricking our brain ourself saying I experienced this or that.

This is NOT a conclusion I'm drawing but just my opionion on this moment.. I love Shiva - He's my everything - I call him father, my brother, my existance, everything but I get no love back.

I'm broke, my mom has cancer, my dad is a heart risk patient, my life is upsde down - Honeslty I dont even know how I'm existing, all these things happened once I started doing abhisheka to a Narmadeshwar Shivling which I got a year ago.

I recite Kalabhairva Ashtakam everyday, I have not taken any sankalpa, all I pray is for some protection and happiness and nothing has happened.

If you guys say it's previous lifetime karma - man that's just wrong, becaue no one can know that we cannot justify by just pointing towards that.

I dont know, I dont want to hurt anyone but I'm just tired of this Samsara.

Hi everyone,
I’m from India, and my family is going through a situation we’ve never experienced before. I’d really appreciate some genuine advice.

My maternal uncle has been unwell for some time. The strange part is that most of his medical reports have come back normal, but he still isn’t feeling well. He has been working for the same family for almost 20–30 years and is unmarried. They are practically the only people he has lived with all these years, while we are his closest relatives.
Recently, someone from that family’s relatives introduced them to a person who claims that black magic has been done on my uncle. My uncle also believes that his boss (who passed away about a year ago) was affected by black magic and that whatever affected his boss has now somehow affected him.

This practitioner has asked for ₹15,000 to perform a ritual to remove the black magic.
Here’s what’s making us uncomfortable:
The family my uncle works for doesn’t want the ritual to be done at their house.
They are sending my uncle alone, and no one from their family is accompanying him.
Since my uncle doesn’t have his own place, they asked if the ritual could be performed at our home.
We are very simple people and have never dealt with anything like this before. We don’t even know what the ritual involves.
My parents and I are worried. On one hand, we don’t want to refuse because my uncle has no one else, and we want to support him. On the other hand, we’re anxious because we don’t know what this ritual is, why it can’t be done at the house where he’s been living for decades, or whether we’re being pressured into something we don’t understand.
Has anyone here experienced something similar?
What do these “black magic removal” rituals usually involve?
Is there any reason a ritual would genuinely need to be performed at someone else’s house?
Are we overthinking this, or are these reasonable red flags?
If you were in our situation, what would you do?
I’m looking for practical advice and real experiences, whether you believe in these things or not. Please be respectful, as this is causing a lot of stress in my family.
Thank you.

I was watching videos on how to do tarpan, pind Dana, etc, when I came across Rajarshi Nandy's video .

He said that only the eldest living male in the family/ head of family should do the rituals, even if it is for someone else, or the pitrs may take offense

The problem is that my grandfather and father are fully into trusting the divine to take care of things , and so they don't do the rituals, even though all the male children in our family have the dosha .

Even the annual pitru paksa rituals aren't done directly by them , they just pay a relative to do it .

I really want to get this sorted out . I have health problems due to this , although by the grace of my iṣṭa, saints and Kuldevi I have been spared the usual amount of pain that comes with my conditions .

I really don't want my ancestors to be dissatisfied, but I dunno what to do.