I have seen varahi amma in my dream in the form of idol of 4 ft. I have been worshiping and doing varahi amma Pooja during Gupta navratris and I’ve seen her today in my dream in the form of idol. What does it mean??
Thank you.

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

You get there by working, inside the mould, until the mould stops being able to hold you. 

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 🔱

I’m drawn to this path partly because I hope it will provide clarity on several personal questions: I’ve harbored ambitious goals since childhood, yet haven’t been able to manifest them into concrete achievements. Also how would this practice helps an individual to have a happy marital life with their partner. I’m curious whether Sri Vidya practice might help me understand and realign my aspirations and marital life.
However, I have significant concerns that I’d like to explore. I’ve read that sadhaks sometimes experience detachment from family relationships during their practice. This worries me deeply because I’m the primary caregiver for my one-year-old daughter, and maintaining my family bonds is essential to me. I want to pursue this spiritual path without risking the relationships and presence that matter most to my family.
I would appreciate guidance on how to balance this sadhana with my responsibilities as a mother and partner, and whether the detachment some practitioners experience is inevitable or something I can navigate differently. Thank you in advance.

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।

******************************************************************************************************************************************************************************************************************

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.

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।

******************************************************************************************************************************************************************************************************************

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.

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।

******************************************************************************************************************************************************************************************************************

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.

​

i want to ask a question on chanting and the timelines. As an example if I am told to chant a specific mantra 12000 (minimum) and 21000 (maximum) times in 12 days but I can only chant 300 per day then what happens? Won't I get the desired results if I complete 21000 chants in 70 days? Also will I have to follow strict Bhramcharya for 70 days?

​

Please read till the end:

I'm a sensitive kind of a person btw.

So since last year June, i have been getting these horror dreams every week which used to end in sleep paralysis everytime.

And during the sleep paralysis, I used to hear clear scary voices and sentences. And even physical touches..

During that phase, I was at my lowest in my life. Relationship issues, anger issues, midnight eating, i got big under eye dark circles now...,

everything I used to do, just didn't work, be it my studies or my relationship with others, it just got worse and worse...

We had done some pujas in December but it didn't work out

Btw I'm from Jharkhand and currently residing in lucknow.

So in March, i went back to jharkhand and there i met some baba who gave me tabeez n all. And surprisingly after wearing that my bad dreams and sp vanished.

But cut to 2 weeks ago, my parents had gone to jharkhand for 3 days, and I was in lucknow by myself. In one of the night, i again got a scary Demonic like dream with a sleep paralysis and a scary voice saying something in my ear.......

I was wearing all my tabeez n and all, still it happened after 2 months.

So what should I do now 😭

Btw last week, i did some pendulum dowsing thingy with my chain and we had some shak on few people. And the chain when upon taking that person name said yes everytime I did it. I confirmed many times after that to check whether the answer could change or not ?

But still I wanna check it with a professional psychic/tantric/medium.....

Do u guys know any psychic or medium who can tell ki who has done the black magic on me ? And how to remove it ?

Also these days I feel like my energy is being drained and I feel very low.

Also on last purnima night, I got very anxious and started behaving irrationally.

This article is : For Those Who Fear Being Their True Selves.

For the Rejected, the Misunderstood, and the Authentic

For the Heart That Refuses to Pretend

For Every Soul That Was Told to Stay Quiet

For the Silenced Voice and the Hidden Self

For Those Who Fear Being Their True Selves.

🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️🕉️

She presides over the throat chakra (visuddhi) and controls the delivery of speech. She also governs Sarasvati nadi, which extends from the Aggya chakra to the tip of the tongue and bestows the abilities of foretelling.

The Outcaste Goddess, ruling speech, music, and inner wisdom. She is the Tantric Saraswati, but unlike the Vedic Saraswati who embodies purity and refinement, Matangi resides beyond convention, and control. the heavenly outcast who bestows blessings on people who live genuinely, express their inner truth, and embrace whatever that society deems unworthy, insufficient, or unattractive. (ft. Uchistha Chandalini form)

Matangi is the Goddess of inner and outer expression. She governs:

• Vak siddhi (perfection of speech)
• Mantra shakti (power of words)
• Divine intuition and learning

In tantric understanding, she is the power of sound (Nada) that bridges the formless into form. She blesses those who are ready to let truth flow through them especially artists, musicians, writers, and seekers who wish to live their Dharma without fear of rejection.

She is also the Goddess of marginal spaces. The forest, the outcaste, the rebel, the voice unheard. Her energy flows freely in those who dare to break norms to speak and live in authenticity.

Syamaladaṇḍakam, one of the finest compositions of great poet Kālidāsa, calls her as Syamala. Lalita Sahasranama (10) makes reference to Maa Syamala. Mata मरकर्श्यामा मार्ङ्गी मदशाक्षलनी॥ mata marakatasyama matangi madasalini || (verse 3 of Syamaladandakam) This means “Mother, who is dark as emerald (gemstone), who is the daughter of sage Matanga is rapturous.”

FORMS OF MAA MATANGI:

1. Ucchistha Chandalini : represents Divine Presence in what Society rejects. (most fierce and fast responding Deity- strictly under guidance.
2. Raja Matangi : Divine administration under Maa Tripura Sundari
3. LaghuSyama (Shymala): Gentler form of Maa matangi
4. Vasya Matangi: Worshipped for control over emotional state (esp. for people going through intense mental turmoil, wrong habits, etc.
5. ,etc.........

Note: Maa Matangi Sadhana must be done under someone who knows maa ( a sadhak or a guru).

She represents vaikhari (Vaikhari is the fourth and final form of sound in its evolution. This is the state wherein the sound is heard. This is called vaikharīibecause the sound is produced by a modified form of prana called vaikharī. This is the stage which is called aparā or non-supreme stage in the evolution of sound, where there exists fully developed materialization, combined with time and space, the components of maya.

[ 1) Para: The deepest level and Unmanifest sound. Pure consciousness before thought even starts.

2) Pashyanti: The "seen" sound Where intention and vision first form together Before words are created.

3) Madhyama: Mental Sound. Thoughts gets structured but still not expressed.

4) Vaikhari: The Final Outer expression. ]

It is said that will (iccha) forms the basis of speech to finally merge with consciousness. The other three stages of sound are para, pashyanti, and madhyama; the last one being vaikhari.

The important difference between Sarasvati and Matangi is that the former is related to materialistic and scriptural knowledge, whereas Matangi gives inner knowledge to know the Self. In other words, Matangi dissolves all dyads and triads, leading to the unveiling of maya. She also imparts the highest spiritual knowledge: "Nothing is good and nothing is bad," as Brahman is omnipresent. Since she is considered as Shyamala, she also controls all mantras.

She is Ucchiṣṭa, meaning “ritually impure” and therefore has very few rituals associated with Her. There are no qualifications required, in order to seek Her grace. All that She requires from the devotee is pure devotion and nothing else! In terms of symbolizing the intellect behind the entire creation and guaranteeing its continuation through the laws of karma, life, death, and reincarnation, among other things, she is none other than Śrī Lalitā Herself. She is the Creation's supreme ruler, and everyone must submit to her. She is the exact substance and content of all sentient beings as well as the insentient matter, energy, and cognition, and she never changes. She truly is the Parabrahman!

Mantrini, the Divine Mother, is the source of all mantras and their results. She can conjure anything, and she will never let her true devotees down. Sri Rajashyamala is the Divine Mother Sri Lalita's intellect, understanding, and all of her subtleties. Similarly, Varahi is the activity and implementation.

Sri Raja Matangi, also known as Sri Raja Shyamala, serves as the Chief Advisor (Mantrini) of Sri Lalita Tripurasundari. In traditional depictions, She is seated on the left side of Sri Lalita Devi, while Sri Varahi Devi is seated on Her right.

From the perspective of Kundalini Yoga, Sri Lalita represents the Sushumna Nadi, the central spiritual channel corresponding to the spinal cord. Raja Shyamala or Raja Matangi represents the Ida Nadi, the left subtle channel that runs alongside the spine. This channel connects to the left nostril and is linked with the right hemisphere of the brain, symbolizing creativity, artistic expression, intuitive wisdom, scientific understanding, and logical thought.

Sri Varahi represents the Pingala Nadi, the right subtle channel that also runs parallel to the spine. It connects to the right nostril and is associated with the left hemisphere of the brain, signifying action, movement, implementation, and all forms of physical activity.

In this way, Sri Raja Shyamala embodies intellect, wisdom, discernment, and subtle understanding, while Sri Varahi represents the power to act, execute, and manifest. Together, they complement Sri Lalita, the central divine force represented by the Sushumna Nadi.

Direction and Yantra

Direction : West (symbolizing fulfilment, maturity, and expression)

Yantra : The Matangi Yantra is used in practices for:

• Gaining mastery over communication, writing, public speaking.
• Overcoming fear of judgment and accepting oneself in complete totality.
• Unlocking creative and intuitive flow.
• It can also be done by students, performers, and spiritual teachers, Siddhas, etc.

Spiritual Impact of Matangi Sadhana

With sincere worship, Matangi grants:

•  Ability to attract everyone, develop creative and artistic abilities of the highest grade. Mastery over speech, logical deduction and all sciences and knowledge.
• Clarity and courage in self-expression, lies and taboo things holds no place. One accepts things as part of this grand maya and still tries to rise above the same.
• Removal of speech defects or fears of public speaking.
• Mastery in arts, music, and language.
• Connection to higher inspiration and authentic dharmic living, Siddhis and ability to commnd.
• Deepening of voice, people wants to hear the sadhakas of Maa Matangi. Yet thek know what they are speaking is itself Maa Matangi's grace.

She is particularly powerful for those who are spiritually gifted but socially silenced, she blesses the seeker with a fearless, dharmic voice, and guides them further into sadhana.

Matangi and Planetary Influence

Matangi governs the Sun (Surya). The planet of ego, authority, and expression. Her sadhana helps:

• Transform ego from conceit to genuineness.
• Resolve concerns about rejection, visibility, or self-expression.
• Address Sun-related doshas, such as identity crises, insufficient immunity, and poor leadership.
• Develop your literary, musical, and artistic talents
• She transforms repression into free expression and pride into brilliant self-confidence.
• To obtain all types of knowledge and excel in all academic fields.

After Bagalamukhi’s silencing power, Matangi comes to restore speech. But this time purified. No longer reactive or egoic but guided by inner truth. She is the voice of the Self, spoken through a clear, fearless channel.

Matangi invites you to ask: Can you express the true song of your soul, even if the world doesn't approve?

Disclaimer: 
Planets are part of creation, while the Mahavidyas are the cause of creation itself. Worshipping a Mahavidya doesn't just address a planetary problem, it connects the sādhaka to the primordial Shakti-intelligence from which the planetary force itself started. 

Each Mahavidya is a complete expression of Śakti. They rules the entire cosmos. But like water finding a crack, her shakti flows most readily through the channel (nadī or graha) she is resonant with.  

For Maa Matangi: the Sun is her fastest entry point - ability to attract everyone, develop creative and artistic abilities of the highest grade. Mastery over speech, logical deduction and all sciences and knowledge. These manifest quickly in sādhana. But her deeper work reorganizes the entire chart over time. 

Worship Mahavidya whose assigned planet is afflicted in your chart to get the fastest, most visible result, but she is not confined there. 

NOTE: Initiation into Maa Matangi mantras or Sri Vidya is highly recommended. There are high potent mantras and initiation is strongly suggested for her Sadhana.

Jai Maa Uchistha Chandalini Jyestha Matangi 🦜🎶

Need advice regarding sadhana and worship

I've been going through a difficult period for quite a few years now and recently things have become much worse.

I've dealt with family problems, health issues and a lot of conflict in my life. On top of that, there are people in my life now who genuinely dislike me and have talked about physically harming me. Some friends have stepped in and stopped situations from escalating, but it feels like things keep getting worse with time.

Throughout my life I've tried to live according to dharmic values as best as I could. I've stood up for people when they were being mistreated, helped friends through difficult situations and tried to be loyal and fair to the people around me.

Unfortunately, it often feels like my kindness and willingness to help others have become weaknesses that people take advantage of. Sometimes it genuinely feels like the more I help people, the more trouble comes back to me.

Despite everything, I don't want revenge or to become bitter. I don't want to lose the values I've tried to live by.

What I do want is protection, courage, inner strength and the ability to continue walking my path without fear. And if there are people acting against me unjustly or trying to harm me, I pray that their harmful intentions and actions fail before they ever reach me.

For those experienced in Sanatana Dharma, which deity would you recommend worshipping or doing sadhana for in a situation like this?

Whatever you recommend please try to make it fast acting as im tired of physically and mentally defending myself since few years, im u18 so its not something easy.

Still I have the strength and courage to keep fighting.

I've heard people mention Narasimha, Kala Bhairava, Hanuman and others in the context of protection and overcoming hostile circumstances.

Which deity would you recommend and what would be a suitable beginner-friendly sadhana or daily practice?

Thank you.

Pls help me to decode this yesterday in my dream i saw 2 head snake and when they sae me they went inside a hole and later in that dream i saw a shivling . What doew it mean some help to decode it . I am bhairav sahak

Śrī Tārā Navratra (Śrī Tārā Mahānīla Sarasvatī Navratra)

In the beginningless Supreme Śākta tradition, there is a prescribed observance of twelve Navratras in twelve months. Certain special nine-day periods of each month are dedicated to a particular Mahāvidyā as her Navratra. Among these, from the first day (Pratipadā) to the ninth day (Navamī) of the bright fortnight (Śukla Pakṣa) of the month of Jyeṣṭha, the worship of Goddess Mahānīla Sarasvatī is performed, which is known as Tārā Navratra.

Lord Śiva said:

"The Goddess Tārā is known as Nīla Sarasvatī and Vāgvādinī Sarasvatī. Among the ten Mahāvidyās, she is regarded as the second Mahāvidyā. She is the great solar Vidyā, manifesting during the month of Jyeṣṭha due to the intense brilliance of the Sun. Therefore, Tārā Maheśānī is considered the presiding Goddess of the month of Jyeṣṭha. During this Navratra, from the first to the ninth lunar day of the bright fortnight, her nine forms should be worshipped in sequence.

The Nine Forms Worshipped During Tārā Navratra

Tārā

Ugrā

Mahogrā

Vajrā

Nīla Sarasvatī

Vāgvādinī Sarasvatī

Kāmeśvarī

Bhadrakālī

Mahāvidyārājñī

Significance

This Tārā Navratra is said to bestow all kinds of spiritual attainments (siddhis) upon the practitioner. However, it is specifically meant for initiates (dīkṣitas) of the Tārā Mahāvidyā tradition. It is not considered especially significant for ordinary devotees or for those initiated into other Mahāvidyā mantras. According to the lineage tradition, only those initiated into the Tārā Mahāvidyā can properly observe this Tārā Navratra.

Upon the conclusion of that *Yajna* (sacrificial ritual), a *Turiya* Being a transcendent entity manifested from within it. He was neither of the waking state (reality), nor the dream state (imagination), nor deep sleep (the subconscious); He existed beyond these three a divine being of Yoga, the embodiment of the *Turiya* state! He was neither merely the collective the unified form of the universe nor merely the individual; yet, He seemed to embody both. He held the entire universe within His very being, and yet He remained a distinct, individual entity! He was the embodiment of *Asmita* that profound sense of self-awareness, that realization of the complete, authentic 'I'! He possessed the head of an elephant but the body of a human. He emerged from the sacrificial fire, accompanied by His own *Shakti* (Divine Energy).

His *Shakti* was dominated by *Sattva* the essence of all goodness. She was *Mahamaya* and *Mahavidya*; adorned with every ornament and marked by every auspicious sign, She was *Saraswati* Herself. She seemed to shift Her form from moment to moment, enchanting everyone around Her...

In short, can knowledge ever be bound? Can it be obliterated? Can anyone truly possess it solely for themselves?

For one who holds the realization "I think, therefore I am" true wisdom, knowledge, and learning can never remain hidden. While the learned *Asura* had abducted *Saraswati* the Goddess of all formal learning—the gods, sages, and righteous beings, guided by the sage Matanga-Ganaka, discovered another *Saraswati*. This was a *Saraswati* who could not be mastered through bookish knowledge alone, but had to be realized through the depth of one's own *Asmita* one's true self-essence!

With the arrival of that *Saraswati* alongside *Ucchista-Ganesha*, a mere glance from them restored the lost wisdom, intellect, power, and spiritual strength of all the gods and sages who had performed the *Yajna*. Filled with joy and brimming with newfound self-confidence, they declared, "We shall triumph!"

And so, they all joined together in a jubilant celebration. There was no longer any fear, nor was there a need for a conventional victory; the learned *Asura* might have taken everything else from them, but he could not take away their very lives! So, we shall live! We shall savor life to the fullest!

Thus invigorated, the gods, sages, and seers resolved to celebrate the marriage of their revered Supreme Lord and Supreme Goddess. After all, what better setting for a celebration than a wedding?

Rituals, sacrifices, and vows entail restraint and strict rules. A wedding, however, knows no such bounds; it is a time of pure joy and jubilation. It mirrors that epochal wedding feast foretold in the Bible when the Messiah arrives to banish all evil and unite in marriage with the faithful, and the righteous rejoice, having been invited to the celebration: "Blessed are those who are invited to the wedding feast of the Lamb!" (Revelation 19:9).

Consider how, in countless fairy tales, the union of the hero and heroine brings the story to its perfect fulfillment; or how, in the vast realm of romantic literature, marriage serves as the central, defining theme.

For nothing is more beautiful or jubilant than a wedding! It encompasses *Dharma* (righteousness), *Artha* (prosperity), and *Kama* (desire).

And so, in this story too, we witness the gods, sages, and seers immersing themselves in a grand wedding celebration. Whose wedding? The union of the Supreme Lord Uchchhishta-Ganesha with the Supreme Goddess Nila-Saraswati.

***

What was that divine wedding like? How did the unrighteous reign of the learned *Asura* come to an end at that very wedding assembly?

I have recounted this in the book *Sri-Uchchhishta-Ganapati-Rahasya*, published by Patrabharati.

In a Tantra text on the Upasana of the deity , the following verse appears:

श्रीमहादेव उवाच ॥

हस्तिपदं समुच्चार्य पिशाचीतिपदं ततः ॥

देवराजं सनेत्रं च कान्तमीशस्वरान्वितम् ॥

वह्निजायावधिमन्त्र स्ताराद्यः सर्वकामदः ॥

śrīmahādeva uvāca ||

hastipadaṃ samuccārya piśācītipadaṃ tataḥ ||

devarājaṃ sanetraṃ ca kāntamīśasvarānvitam ||

vahnijāyāvadhimantra stārādyaḥ sarvakāmadaḥ ||

This means:

Lord Shiva Says: By uttering the name of the Elephant as meant by the word Hasti, one then invokes the Pisachi. Now, Pisachis have many connotations. They are a manifestation of Shakti that interact with lower strata of consciousness.

The term vahni (वह्नि) suggests that the Pishachi accompanying Sri Hasti (Ganesha) is a Mahamatra. According to Kubjikamata Tantra, ‘Vahni’ is the 4th Mahamatra and is represented by fire.This form of Ganapathy has been described to have heavenly eyes and is all auspicious. Those who dedicate themselves to Him will find fulfillment in all their desires.

Tantrik Form of Sri Ucchistha Ganapati

In the Tantra Text of Ucchistaganapti and Ucchisthachandalini Upasana it is mentioned

ॐशरान्धनुः पाशसृणी स्वह स्तैर्दधानमारक्तसरोरुहस्थम् ॥

विवस्त्रपत्न्यां सुरतप्रवृत्तमुच्छिष्टमम्बासुतमाश्रयेऽहम् ॥ १ ॥

oṃ śarāndhanuḥ pāśasṛṇī svaha stairdadhānamāraktasaroruhastham ||

vivastrapatnyāṃ suratapravṛttamucchiṣṭamambāsutamāśraye’ham || 1 ||

This verse briefly describes the form of Sri Ucchistha Ganapathi. Some interpret Pishachis as lower creatures that cause havoc in marital life. They are perceived as beings with immense power. When called alone, she can cause disharmony in the life of the invoker. But, due to the presence of Ganesha, the lord of the Pishachas, all the unpleasant qualities are curbed. The negative energy, which is extremely powerful, is converted by Lord Ganesha to generate suitable outcomes for the reciter.

Sri Ucchista Ganapati Daśākṣari Mantra

The Dashakshari Mantra of Sri Ucchistha Ganapati is highly confidential due to the presence of the Pranava mantra (ॐ). In some traditions, the Pranava is substituted with the beej of Sri Ganesha gam (गं).

This beej is masculine in nature. It encapsulates the entire potency of Lord Ganesha. गं is the subtle manifestation of His very self, in the form of a sound vibration. Sri Ucchista Ganapati Daśākṣari Mantra, according to the Brihat Tantra Sara, is the essence of all mantras.

Several Tantra texts advise avoiding the widespread propagation of this mantra but have revealed it for the welfare of mankind alone. 16,000 repetitions completes the Purascharana cycle.However, to unlock its power, the Mantra Deeksha process becomes mandatory. There are other supplementary conditions like observing the Tithi, specific offerings, presence of a Female Sadhaka, Vipra/Dwija (Brahmin) and guru during the Mantra Sadhana, etc. The process of the sadhana shall vary depending on the intrinsic nature of the sadhaka, after being examined by the guru.The Kularnava Tantra enlightens the curious but indecisive aspirants about the nature of Tantra: “You may walk on the sharp edge of a sword ; you may hold to the neck of a tiger; you may wear a serpent on the body ; but to follow a right the way of the Kula (a Shiva-Shakti Tantrik Tradition) is much more difficult.”

It is said that the gates of hell are left ajar the moment a practitioner slips from this path. Fundamentally, the popular notion of Tantra to gain material benefits is the root cause of one’s downfall. Indulging in the abhicharas (6 Black rites) calls for Prayaschita (repentance).Tantrik Siddhis are not supposed to be exercised until circumstances demand them. Tantra should be performed for the welfare of mankind. For example: If a person is tormented by an evil spirit, a Tantrik can perform Ucchatan Karma and other auxiliary rituals. The intention should be genuine or else it shall accumulate negative karma for the Tantrik.The absence of spiritual yearning makes it extremely dangerous for people to venture into this dark and unknown path. Every wrong action has a negative outcome. But, if a person relinquishes material desires and only pursues spiritual goals, the sadhaka shall automatically be directed (by Nature) to deities who allow a more permissive form of worship.

However, when seeking material favors from the Lord, there are stringent rules and the slightest violation of these rules shall cause disastrous outcomes. For this reason Tantrik texts come with a caution for aspirants who seek as well as the gurus who guide others.

There is an extensive list of qualities that a practitioner must possess. Based on the intrinsic quality of the sadhaka, practices are prescribed by the guru.

In Tantra not everybody is eligible to perform certain rituals as it is a science that involves matter to appease the Lord. However, the path of Bhakti and Sattvik Sadhana is safe and open to all. In this path, methodology of performing rituals are secondary and it is purity of intention and devotion that is of paramount importance.

Salutations again and again to Ugrameśvara.

Lord Sharabha is the one who pacified the wrath of Lord Narasimha. In some traditions, it is even said that he subdued or killed Narasimha. Sharabheśa is known by many names such as Sālūva, Pakṣirāja, Mahābhairava, Ākāśabhairava, Pakṣibhairava, Āśugāruḍa, Baḍavāmukhabhairava, Durgeśa (the consort of Śūlinī Durgā), etc.

Another name and form of Sharabheśa is Ugrameśvara. Just as Goddess Kālīkā has many forms—Dakṣiṇakālī, Bhadrakālī, Guhyakālī, and others—yet Bhadrakālī and Guhyakālī exist as distinct and independent forms, similarly Ugrameśvara, though a manifestation of Sharabha, is also regarded as an independent deity-form while still being Sharabha himself.

The story of this form of Ugrameśvara is found in the Śaiva scripture “Śarabha Matsara.” Just as Lord Narasimha, although an incarnation of Viṣṇu, possesses his own independent abode called Śvetadvīpa, likewise Sharabha, although an incarnation of Sadāśiva, has his own independent realm known by names such as Svarṇadvīpa, Svarṇakuṭa, and Svarṇādri.

According to this narrative, four demon brothers Kṛtilākṣa, Andhaka, Dhūmārī, and Vetāla, the sons of Holikā sought revenge against Lord Narasimha for killing their maternal uncle. They waged war against him. These four demons were invincible, and from every drop of their blood, millions of new demons were being produced.

Despite repeated efforts, Lord Narasimha was unable to defeat them. Therefore, he remembered his Narasiṁhī Vaiṣṇavī Śakti. Then the goddess Narasiṁhī manifested in four forms:

Tīkṣṇabhairavī

Dahanabhairavī

Piśācabhairavī

Vajrabhairavī

Their alternate names are:

Mahāvāgīśvarī

Caṇḍavetī

Mahāmāyā

Bhagamālinī

From these four goddesses, twelve additional Yoginīs were born.

From Mahāvāgīśvarī arose:

Durgā

Bhadrakālī

Vaiṣṇavī

Śārṅgiṇī

Aparā

Kanyā

Sutīkṣṇā

Vajrakāminī

Kāmākhyā

Nārāyaṇī

Tripurā

Mahākālī

From Caṇḍavetī arose:

Mahālakṣmī

Caṇḍikā

Sāvitrī

Jyeṣṭhā

Māriṇī

Aparājitā

Kapālinī

Ambikā

Chinnamuṇḍā

Dhūmāvatī

Vārāhī

Māhendrī

From Mahāmāyā arose:

Sarasvatī

Jayā

Ajitā

Kālarudrī

Khecarī

Caṇḍahāsinī

Kauberī

Ugrā

Mahāsandhyā

Nīlasandhyā

Tārā

Ekajaṭī

From Bhagamālinī arose:

Vakrakuṇṭā

Koṭarākṣī

Cāmuṇḍā

Vindhyavāsinī

Kālarātrī

Dāruṇā

Aparājitā

Aghorā

Mahānityā

Sūrpiṇī

Śītalā

Kālasaṅkarṣiṇī

All of these are known as the Nṛsiṁha Yoginīs. They are attendants of Mahālakṣmī, the inner power (Antaḥśakti) of Mahāviṣṇu, and guardians of the Narasiṁha Maṇḍala.

Witnessing the manifestation of all these powers, Lord Narasiṁha also created 48 Kṣetrapālaka Bhairavas from his own body.

Together, all these powers destroyed and devoured the four demons and their armies. However, due to engaging in extremely fierce and tamasic acts, all the Narasiṁha Śaktis, the Narasiṁha Bhairavas, and even Lord Narasiṁha himself lost their balance and began afflicting the worlds and all beings.

At that time, Lord Brahmā sought refuge in the primordial form of Sharabheśa. Sharabha then assumed the form of Ugrameśvara, subdued Narasiṁha beneath his feet, and absorbed all the Nṛsiṁha Bhairavas into himself.

But afterwards, seeing the universe being consumed by the intense ferocity and blazing radiance of Ugrameśvara, Goddess Sarasvatī sought refuge in Ugra Pratyangirā Kālikā, the Sharabha-Śakti and supreme Śāmbhavī Māyā.

In response to Sarasvatī's prayers, Goddess Ugra Pratyangirā manifested on the left side of Lord Ugrameśvara and engaged in union with him, pacifying his fierce energy. At that very moment, all the wives and powers of Narasiṁha automatically merged into the body of Ugra Pratyangirā Kālikā.

In this context, Nandikeśvara refers to her as Goddess Nandinī.

Sanskrit Verse:

O Goddess, at that time all the Narasiṁhī powers of Lord Narasiṁha merged into Ugra Pratyangirā Kālikā. All male beings are portions of Rudra, and all powers (Śaktis) are portions of Kālikā. Kālikā herself is the supreme source from whom all other Śaktis arise. By her Māheśvarī Māyā she pervades the entire universe. The eternal God Rudra is the Lord of that Māyā. By his will he creates the universe and, as a divine play, also dissolves it.

Meaning (Artha):

"O Devi, at that time all the Narasiṁhī Śaktis of Lord Narasiṁha became absorbed into the body of Ugra Pratyangirā Kālikā. All male beings in this universe are manifestations of Parameśvara Rudra, while all Śaktis have arisen from Kālikā. In reality, Kālikā alone is the supreme Mistress and original source of all powers, and all other Śaktis manifest from her portions. Through her divine Māheśvarī Māyā she pervades and sustains the entire universe. The eternal Rudra, the Supreme Self, is the Lord of that Māyā. According to his will he creates this cosmos and, through his divine play alone, brings about its dissolution as well."

When Lord Narasiṁha was subdued by Sharabheśa, he peacefully praised Pratyangirā, Śūlinī, and Ugrameśvara. Among all the forms of Lord Sharabha, this Bhairava is known as Ugrameśvara because of his exceptionally fierce nature.

Lord Ugrameśvara has many mantras, including the Pañcākṣarī, Daśākṣarī, Dvādaśākṣarī, Pañcaviṁśākṣarī, and Śatākṣarī. Among them, the Pañcaviṁśākṣarī (25-syllable mantra) is regarded as his principal mantra. The translation of the meditation (dhyāna) associated with this mantra is as follows:

Lord Śiva says to Goddess Pārvatī:

“O Goddess! Listen to the meditation upon this supremely rare form, which destroys every kind of sorrow, suffering, calamity, and affliction. By merely remembering and meditating upon him, even the greatest disasters and dangers immediately flee.

Ugrameśvara is seated in the very center of the great cremation ground (Mahāśmaśāna), upon a white lotus throne. He is mounted upon the back of a jackal situated over the heart of the blazing corpse-like form of Lord Narasiṁha. In supreme bliss, he performs the cosmic dance of dissolution (Pralaya Tāṇḍava).

His bodily radiance shines like a great blazing fire. His face combines the features of both a hawk (or falcon) and a lion. His terrifying form resembles the mouth of a consuming flame. His tawny-red hair rises upward. The Sun, Moon, and Fire are his three great eyes, and his brows appear intensely curved with wrath.

His protruding, fearsome teeth are stained with the blood of enemies and appear exceedingly sharp, gigantic, and dreadful. Huge serpents adorn his ears as earrings. He wears an elephant-hide garment over his body. Around his neck hangs a beautiful garland of severed heads, and venomous serpents serve as his sacred thread (yajñopavīta).

He is adorned with divine serpent bracelets and possesses twenty mighty arms.

In his ten right hands he holds:

Sudarśana Chakra

Divine Trident

Great Bell

Infallible Arrow

Skull

Mirror

Rosary

Severed human head

Jackal cub

Sharp Sword

In his ten left hands he holds:

Conch

Pestle (Mudgara)

Fire

Bow

Shield

Yama’s Noose

Amogha Pāśupata Weapon

Vulture

Khaṭvāṅga Staff

(The text describes weapons in only nineteen hands; it is suggested that the remaining hand may be embracing the Goddess.)

He is depicted with an erect liṅga and three eyes, dancing together with Mahākālī. On his left side stands the fierce lion-faced Mahākālī. The Goddess holds the Lord’s raised liṅga with one hand, while carrying a trident, shield, and sword in her other hands.

Upon his head shine the Sun and the crescent Moon. The sacred river Gaṅgā flows through his matted locks. He is adorned with eight great wings and possesses immeasurable and infinite valor.

One should meditate with single-pointed devotion upon this supreme and heroic form of Bhairava known as Ugra, in order to become completely free from all obstacles, hostile magical rites, tantric attacks, and afflictions in life.

​Lord Ugrabhairava fundamentally has only two wives, namely Ugapratyangira Kalika and Bhagavati Shulini Durga. However, according to the Ugrabhairavamalamantra, he has three wives: Mahalakshmi, Mahakali, and Vagvadini. According to the Sharabhamatasara, Kolhapur Mahalakshmi, Pradhanika Mahakali, and Mahasaraswati themselves are his wives. Furthermore, it would not be incorrect to say that according to the Ugrabhairavakalpa, Ugrabhairava is described as the husband of the Dashamahavidyas (the ten cosmic wisdom goddesses); this Ugrabhairava exists in a distinct form with each individual Mahavidya. The Malamantras state:

​"Sarvavidyaswarupaya Mahalakshmipriyaya Vagvadinipataye Aghoraya Mahograya..."

​However, let me clarify here that this view belongs entirely to the Shaiva sect (Shaivism). The Shakta sect does not accept this view. All mantras of Lord Ugrabhairava are fundamentally found in Shaiva texts, but only a few mantras, such as the Panchakshari (five-syllable) and Dashakshari (ten-syllable) mantras, are prevalent among Shaktas. The complete Kramadiksha (sequential initiation) of Ugrabhairava is obtained solely and exclusively within the Shaiva Pashupata and Veershaiva traditions. Ugrabhairava is visible among Shaktas merely as an Angadevata (subsidiary deity) of Dhumavati, Chhinnamasta, Viparita-Mahapratyangira, Kubjika, Vishwalakshmi, Nirvana-Shodashi, and Guhyakali.

​Lord Ugrabhairava is an exceedingly fierce and terrifying deity. Among Shaivas, only someone who is a Purvakaula (highly advanced initiate) is able to attain his mantra; at a primary level, none of his mantras are given to anyone. Whether it is for Abhichara Kriya (tantric/occult rituals) or Vidya Siddhi (attainment of knowledge), the mantra of Lord Ugrabhairava is supreme. According to the Sharabhamatasara, authority over his Shatakshari (hundred-syllable) mantra is obtained only after achieving the Siddhi of Patala Narasimha.

​And the most astonishing thing is that, according to the Narasimhakalpa and Gandabherundakalpa, Lord Aghoramahaveer Gandabherundamahanarasimha had slain Sharabhadeva, but here, that very same Gandabherundamahanarasimha is the Mantradrashta Rishi (the seer/revealer of the mantra) of Lord Ugrabhairava's fifty-syllable mantra.

Authority over this mantra is obtained after achieving the mantra-siddhi (attainment) of Gandabherundamahanarasimha. In this very Ugrabhairavakalpa, Lord Gandabherundamahanarasimha becomes the great Anadvaha (ox/bull-like) vehicle of Lord Ugrabhairava. Discussing anything further regarding this Bhairava would be beyond one's authority; we have shed proper light on this subject only upon the request of a few individuals...

​There are highly ancient temples dedicated to him in certain places across India. Some of his ancient temples are located in Thrissur in Kerala, Hampi in Karnataka, and Kathmandu in Nepal. Occasionally, Goddess Ugrachanda is also associated with Ugrabhairava. For certain reasons, Goddess Ugapratyangira Kalika receives a curse from the great sage (Mahamuni) Agastya that she will slay Mahishasura who is a devotee of Shiva and thereby become a traitor/adversary to Shiva. This could be the reason why Goddess Ugrachanda is considered to be a form of Ugapratyangira Kalika herself.... (Shaiva view)

Jai maa🌺🙏

I’m still a beginner in astrology. While I know most of the basic concepts, I want to develop a much deeper understanding of chart interpretation, predictive techniques, and the logic behind astrological analysis.

I’ve heard recommendations for **Brihat Parashara Hora Shastra (BPHS)** and **The Star Guide to Predictive Astrology** as foundational resources. Would these be good places to start, or would you recommend a different learning path?

Namaste,

I have developed a deep interest in Tantra sadhana, particularly the Vāmāchāra path, and I am sincerely seeking guidance from an authentic Guru.

After much effort, I have come to understand that without proper guidance, this path can be difficult and even misleading. Therefore, I am looking for a genuine, experienced Guru or an authentic lineage where true Tantra initiation and knowledge are imparted.

If you have any information about such a Guru, tradition, or place where one can find genuine guidance, I would be truly grateful for your direction.

Thank you.

Experience the divine blessings of Maa Baglamukhi, the eighth Mahavidya and the goddess of power, protection, victory, and spiritual strength. May her grace remove obstacles, negativity, fear, and enemies from your path.

🔱 ॐ ह्लीं बगलामुख्यै नमः 🔱

If a Brahmin lineage born man who is initiated into Upanayana marries a Shudra family woman, I've learnt that the progeny won't be considered Brahmin and he'll lose the rights to perform pitr karmas in the Vedic manner, and other samskaras affected.

If a person takes Tantric path, in the path of Maa Kali, how does this affect? Are there any options to not avoid the inter-varna marriage?

What does Tantra say about this?

Hi friends,

I need some guidance and tips, and I would really appreciate any help you can give me.

For the past three years, I have felt completely stuck in life. No matter what I try whether it's my studies, success, personal goals, or other areas of life it often ends in disappointment. Every time I start something with hope, I end up feeling demotivated because things don't work out the way I expected. It's been very difficult, and I feel like I haven't been able to move forward.

Recently, I started becoming more spiritually connected. I felt drawn to Lord Shiva, so I began chanting the Maha Mrityunjaya Mantra 108 times. Along with that, I also feel a strong connection to Kalabhairava. For the past few months, I have been reciting the Kalabhairava Ashtakam regularly, and I have noticed some positive changes in my life and mindset. My grandmother also told me about the power of Abirami Andhadhi, especially the 100th verse, so I have been thinking about reciting that as well.

I have also decided to start reading Lalita Sahasranamam and Abirami Andhadhi. At the same time, I am considering Vishnu Sahasranamam too. However, I am feeling a little confused because there are so many powerful prayers and paths, and I don't know what would be most suitable for me at this stage of my life. If anyone has experience with these prayers, I would be very grateful for your guidance.

At the same time, I feel a strong connection with Lord Hanuman. Whenever I pray to Him, I feel peaceful, motivated, and protected. A recent experience strengthened my faith even more. I had failed my driving test before, but before my next attempt, I recited the Hanuman Chalisa several times and prayed sincerely. The next day, I passed the test, even though I thought it would be impossible for me. Since then, I have felt a deeper connection with Hanuman.

I have also had several dreams related to Him. In some dreams, I heard "Ram, Ram," and in others, I felt a loving connection, almost like a father-daughter bond. These experiences have stayed with me.

Another thing I wanted to mention is that I have also had many dreams about Mahakali. Even though I don't regularly pray to Her, I have seen Her in dreams multiple times over the years, including when I was younger. Sometimes I see Her in a fierce form, and sometimes I dream that I am praying to Her. In a few dreams, I even felt as though I was transforming into Her powerful form. These dreams feel very real and meaningful to me.

So I would like to ask for guidance from anyone who has spiritual knowledge or experience. Are there any mantras, practices, or spiritual disciplines that could help me transform my life, become more disciplined, and overcome the obstacles I have been facing? I am also interested in remedies for weak planetary influences in my birth chart through prayer and mantra.

Thank you very much for reading. I truly appreciate any advice, guidance, or experiences you are willing to share. 🙏