Time Travel Mythology: Mahabharata

The mythology of time travel is extensive and far reaching. While the idea of an actual “time machine” wasn’t conceived until the late 1800’s, you can find legends and stories that features a hero traveling to the past or future in a magical, fantastical way. I thought I would share with you one of those stories that we’ll be touching upon in the documentary.

Mahabharata, 400BC

One of the very first time travel stories that have been recorded in history appears in the Hindu epic, Mahabharata– speculated to be written as early as 400BC. The story follows a king, his daughter, and their search for a perfect suitor.

Revati was the only daughter of King Kakudmi, a powerful monarch who ruled Kusasthali, a prosperous and advanced kingdom under the sea. Thinking no one could prove to be good enough to marry his beautiful daughter, Kakudmi took Revati with him to Brahmaloka, the home of Brahma, to ask the god’s advice about finding a suitable husband for her.

Brahma

Brahma was listening to a musical performance when they arrived, and so they waited patiently until the performance was finished. Finally, King Kakudmi humbly bowed and made his request:

“O Brahmâ! To whom shall I betroth this daughter? I have come to you to ask on this point I have searched for many princes and seen also a good many of them and none of them is to my liking and so my mind is not at rest.”

Brahma laughed at the foolishness of the King.

“O King! The princes that you thought would become the bridegroom of your daughter, all died; their sons and grandsons and their friends even have all passed away.”

 

Different Planes of Existence

Time, Brahma goes on to explain, runs differently on different planes of existence. During the time they had waited in Brahmaloka to see him, 27 chatur-yugas, had passed on Earth. Everything that Kakudmi had and owned, his friends and family, his sons and wife, his armies and treasures, had vanished with the time that had passed. The King and his daughter were overcome with astonishment and grief for everything they had lost, but Brahma comforted them, and recommended a worthy husband currently on earth: Balarama, the twin brother of Krishna.

Balarama and his Wife Revati

What is really interesting though, is how similar their view of time was 2500 years ago to how physicists and astronomers conceptualize space-time today. In Einstein’s theory of relativity, time is relative to the observer’s frame of reference- it depends on the observer’s motion and strength of gravity. For instance, one could argue that time here on earth runs slower than in space because gravity slows the passage of time.

Hindu philosophy was familiar with the concept that time is relative and many passages on the Vedic scriptures continuously point out that the cosmic time of the gods is different than the time on earth.

One Chatur-Yuga is equivalent to 4,320,000 human years.

 

Were King Kakudmi and his daughter two unwitting time
travelers? What they thought were just minutes in front god Brahma, millennia
had taken place at home. When they came back, they did so to a vastly different
place.

Today, we so often think of time as an arrow moving in one direction, with a beginning, middle and end. But I think it is interesting to look at different cultures and how they view time. Their perceptions help us look at time, and the idea of time travel, a little bit differently

What is the significance of various forms of Hanuman?

1. Forms of Hanuman : Science behind the idol

1.1 Colour

        One comes across varied information about Hanuman’s true form. He is mostly red and rarely black. ‘Red’ Hanuman is one who is smeared with sindur (vermilion). Saturn’s (Shani’s) influence may have resulted in His black complexion. Hanuman is popular as an incarnation of Rudra or as the son of Rudra. The red complexioned Rudra has perhaps influenced Hanuman’s complexion too. When Hanuman became red in complexion, tales of His love for sindur gained popularity.
1. Once after bathing, Sita applied a red circular mark in the centre of Her forehead with sindur. When Hanuman asked Her the reason for it, She replied, “It prolongs the life of your Master.” This influenced Hanuman so greatly that He smeared sindur over His entire body !

Forms of Hanuman : smeared with sindur (vermilion)

Once when Hanuman was proceeding to Lanka with the Dronagiri hills Bharat struck Him with an arrow and wounded His leg. The wound healed with a mixture of sindur and oil. Hence sindur and oil are Hanuman’s favourites.’

1.2 Form

Look at the two figures given below. Decide with which figure you feel more pleasant and then read further.

Figure A	Figure B

At one of our workshops in Mumbai twenty-five out of thirty-six seekers who participated in this experiment gave their answers. The average spiritual level of the seekers was 35%. During a satsang (spiritual meeting) at times the spiritual level of a seeker can even become 40-50%. The spiritual level of an average person is 20% while that of one who has attained the Final Liberation (Moksha) is 100%. If average individuals participate in the experiment, they do not perceive anything. Hence in such experiments everyone does not get spiritual experiences. Only those who have attained a spiritual level of 35% and above and are able to perceive something of the subtle dimension are able to give answers. Sixteen out of twenty-five seekers experienced serenity (shanti) with figure ‘A’ and the rest with figure ‘B’.
Figure ‘A’ depicts the tail of Maruti as the servitor (Dasmaruti) and figure ‘B’ the tail of Maruti as the courageous one (Virmaruti). One must have realised how without even looking at the entire form of Maruti merely by looking at His tail, energy or divine consciousness (chaitanya) in His form is manifested. Energy manifests from Maruti as the courageous one and divine consciousness from Maruti as the servitor since the latter is merged into Lord Rama.
Forms of Hanuman : Maruti as the servitor (Dasmaruti) and Maruti as the courageous one (Virmaruti)
Hanuman has two forms namely Maruti as the servitor and Maruti as the courageous one. The servitor form is the one in which Hanuman stands in front of Rama with His hands folded in obeisance, His tail resting on the ground. The stance of Maruti as the courageous one is that of one ready for battle. His tail is upright and His right hand is turned towards His head. Sometimes even a demon crushed under His feet is depicted. To overcome problems of possession, black magic, etc. Maruti as the courageous one is worshipped.

                        Dasmaruti

Forms of Hanuman : Maruti with five faces (Panchmukhi Maruti)

Forms of Hanuman : Panchamukhi Hanuman

One finds quite a few idols of the five-faced Maruti. These five faces are those of the eagle (garud), boar (varah), horse (hayagriva), the lion (sinha) and the monkey (kapi).This idol has ten arms, wields a flag, a human head, a sword and other weapons. A five faced Deity implies that it maintains vigilance and controls the five directions – North, South, East, West and the upward direction. Hanuman facing the south : Here, ‘south’ means the south direction and the right side. 

Forms of Hanuman : Maruti facing the south (Dakshinmukhi Maruti)

        The face of the idol is towards the south, hence it is known as dakshinamukhi (dakshin = south, mukhi = face). One finds such Hanuman idols in the cities of Mumbai, Pune, Aurangabad, etc. in the state of Maharashtra and Basavgudi in Karnataka. Hanuman facing the right side is aggressive (emits energy), akin to Ganapati with His trunk pointing towards the right. Both these are worshipped in order to overcome the adverse effects of distressing energies. The sushumna nadi is always active in Deity Ganapati and Hanuman; but once Their form is changed, there are slight variations and accordingly either the surya or chandra nadi gets activated to some extent. 

Hanuman facing the left-side

Hanuman facing south

2. Shani (Saturn) and Maruti

        Although there is a firm belief among people about the relationship between Shani and Hanuman, its explanation is equally mysterious and beyond comprehension.

2.1 Similarities

1. In the Hanumantsahasranam stotra, Shani is mentioned as one of the thousand names of Hanumant.
2. The Suryasanhita mentions that Hanuman was born on a Saturday (Shanivar).
3. Rudra is one of Shani’s ten names.
4. Like Shani, Hanuman too is occasionally depicted as dark complexioned.
5. In Garhval where Shani is popular, Hanuman too is depicted as wielding an iron whip. Hence, unknowingly a similarity must have been established between Shani and Hanuman. Thus leading to worship of Hanuman on Saturday and the incorporation of this worship in the vowed observance on Saturday.

2.2 Differences

1. Shani is the son of the Sun Deity (fire element), whereas Hanuman is the son of the Wind Deity (air element).
2. There is discord between Shani and the Sun, whereas Hanuman is a devotee of the Sun. Hanuman has acquired all His knowledge from the Sun. The Sun has also imparted a hundredth fraction of its radiance to Hanuman. Due to discord between Shani and the Sun, the Sun helped Hanuman, who is considered to be Shani’s enemy. At that time, the air element and energy had not manifested completely in Hanuman.
3. Shani is slow, whereas Hanuman is swift like the eagle.
4. Shani is considered to be an evil planet. Hanuman is certainly not evil.
5. There is a custom of not selling oil on Saturdays, whereas there is a tradition of offering oil to Hanuman on Saturdays.

3. Demigods (Yakshas) and Maruti

        The Yakshas are described as brave and invisible. In the Valmiki Ramayan, Hanumant is addressed as the ‘invisible one’. Mahavir (The great valiant) is one of the well known names of Hanuman. It indicates the relationship between Hanuman and the worship of Yaksha. Hanumant finds a mention in the list of the fifty-two valiants, as Kapilumbir. At many places in Maharashtra, in the Hindu lunar month of Phalgun, processions of ‘valiants’ are on their way to worship Virmaruti. 

4. Ganapati and Maruti

         Both are red in colour. Both possess ashtamahasiddhi (The eight great supernatural powers).

5. Importance of Maruti as described by saints

        Samarth Ramdas Swami has said, ‘Hanumant is our Deity’. Hanuman represents energy, skill and devotion. Hence, Saint Ramdas initiated the worship of Hanuman. The eleven Hanuman idols installed by Him are well known. In North India too, Saint Tulsidas established temples and gave importance to worship of Hanuman. Madhavacharya (founder of the Brahma sect, propounding duality) is considered to be an incarnation of Hanuman. Several other saints have also glorified Hanuman through Their compositions to set an example for society.

Death of the Sthula

The accomplished aghori who accepts such a duty in any of the sukshma loka returns for one last time to this earth and becomes visual in the physical realms. Now the time has come for the final ascent.

The last ritual in the mortal realm is to appoint one person to do the needful disposal of the sthula sharira. The aghori in the adept stage itself develop the capacity of identifying the one who is going to cremate him/her. On the auspicious night after bidding the farewell, the accomplished aghori asks his chosen one to join him/her at midnight. If the chosen one is a disciple , this is last 3 hours for the master to tell him any further instructions. The disciple need to be prepared to travel his/her progress without the bodily confined presence of the master.

                                   At the beginning of the Brahma time in the morning, the aghori will enter into the final meditation and with the help of the vayu pervading in the body, he/she opens the brahmarandra, releases oneself and casts this sthula forever.

The disciple or the chosen one can set this body to fire preferably from a funeral pyre. The ashes are collected carefully and disposed in the river or ocean. No after death rituals is needed for this cremation as there is no bondage of the accomplished one with this realm through the karana sharira. It's now accomplished one's choice to return to earth in whichever form he/she likes as any other ethereal being or luminous ones.

the duties of an astral ascended being is beyond to be shared for the reader of this thread. But I would like to share some details; more general regarding sukshma lokas.

The ascended being will undertake his/her new duty in any of the sukshma loka as per the karana sharira's debt and will undergo cycles of progress across various sukshma lokas. After these cycles, one lose the nominal karana sharira also and the sukshma will be more finite beyond projections to nodal existence. This infinitely capable minutely finite state merges with absolute consciousness; the static aspect of the cosmic force and will dissolve its identity completely and identify with everything from finite and infinite; once and and for all. Till the cosmic force starts another interactive interplay of its dynamic and static equilibrium with absolute consciousness, its perfect liberation . :))

The interesting aspect of sukshma lokas is whenever one ascended wants to come and stay in lower realms like earth or this set of dimensions, its possible at one's own risk. Either one can manifest or one can take birth by lowering to the level for further divine play. But if further karmas incident on him/her than intended he/she will have to again follow the process of cleansing and other related austerities for making the karana nominal. :))

I hereby conclude my purpose of life on Aghora. None of these words are mine, instead written through me as a medium. As a being, Now I surrender myself to the divine will and the state of consciousness bestow on me by cosmic force.

My prayer for all you dear ones is :

"May the truth of words here dawn in you the radiance of thousand suns illuminating your consciousness, May you all be beings of higher realms in time with the force of the divine mother, May you all taste the elixir of eternal life, May you all have the lasting peace and freedom from cycle of lives and births here in earth and in astral realms" 

The Astral worlds

lets now understand the worlds of sukshma. The world of sukshma is in various levels. A nominal karana sharira for our world,it does not mean that the sukshma loka has no debts attached to the Aghori, the enlightened one.

Every man or woman who dies ordinarily has a chance to go to some sukshma loka to enjoy the brief period of good karmas before returning to earth once again. But the freed karana sharira in the earthly realms allows the aghori to stay in the sukshma lokas whichever one he owes debt for the casual body or karana sharira in that levels.

The description of sukshma lokas are beyond words to explain. The accomplished one can be of any stature, creates and destroys any animate and inanimate objects at will. The beings on this sukshma world are connected by the very intent to communicate. The levels of understanding is guided by perception. The world of beings are of light - luminous ones, demi gods, ethereal beings etc many classes and classifications belong here.

The interactions in this world should be only understood either through death with good karmas and or becoming an accomplished one in which ever path one embark upon. I am not at liberty to explicitly mention minute details. :))

As an accomplished one, if one decides to accept the duties of any world of sukshma in any of these trips, the aghori visits once again to this world. This time he/she visits back for the last few days.

Across The Worlds

with the complete understanding of the levels of existence with the deeper level tatwas, the aghori can now enter into the state of deep contemplation. Now with the new found knowledge of the intermingling of projections in this current world , he/she can see what has happened , what is happening and whats in the future as resultant by products of the various projections.

now its time to shrink the sthula to the sukshma. The subtle understanding to tatwas provide him/her with the ability to control them in gross level also. Thus with the intent of the aghori, the five elements drops its projection to the world and the mind becomes detached. This mind which seeds the ego merges to the true identity of the being; the self. The karana sharira is now a spectator. With the closed eyes, the aghori closes his existence to the external world which is the reality to the human beings.

The kundalini which is awakened in him/her will give with choices of world to manifest. Now the aghori can vary the level of consciousness to manifest in any of the lokas or worlds and communicate with all beings pertaining to the world.

It’s all of projecting oneself into the desired world with the attributes that suits the world. This is how the immortals traverse and the luminous ones. The way is always the same.

Revisiting the Cremation ground

 The individualistic perspective of enlightened level is clearly expressed, now it’s the time for the enlightened to visit the cremation ground. This time he/she never feels at all alone in cremation ground. With the virtue of the clarified bodies, he/she visualizes the various beings present in the cremation ground with the deeper perception.

The accomplished now do a shava sadhana on the corpse which is of the opposite gender. The procedures are of the same in this case as before. This time the corpse chosen should be fresh. In other words it should be not been in the state of death for long. In short, the vyana, the vayu should not be allowed to leave the body. :)

The shava sadhana in this level will bring the connection of the vyana of the aghori to the vyana of the subject. This is the first of the time a heterogeneous projection is established with the will full effort of the accomplished one. The vyana of the opposite gender mingles with the vyana of the accomplished one and the intent of the very creation of the being is known now to the aghori.

When traverse through the vyana, the aghori accomplishes connection with the other vayus and agni's of the being in its previous states of lower forms and also this heterogeneous interaction kindles the understanding of the connection with vyanas and agni's of the animate and inanimate beings around as a result product of the sadhana.

Since human is the known stronger projection to this world , all the elementary levels beneath it is visualized and this whole world projections are manifested in front of the aghori as the collective will of many interlacing projections. But with the power to control the basic tatwas of one higher order being, the aghori has accomplished his/her ability to control anything that pertains to this world.

Now the jagat is midhya to him/her. Just a manifestation which he/she can produce with the very intent involving respective souls which fit the realms.

Cosmos and Beyond

  The projection known in the visible realms alone restricts the interaction of existence. The karana projects in the subtle realms also to fulfill the karmic debts. These soft projects are subtle and hence seldom noticeable by the ordinary mortal being. The preference of a particular place to a immediate bonding with strangers are phenomenon which is created by a soft projection.

Since the individual have no understanding in this karmic interaction, he/she just is a spectator to these events. The cosmos is just the present reality of the beings in the same levels of projections. The rules are common among them. The visualizations are common among them. The imaginary dangers are common among them. Every feeling which is experienced by the manifested gunas through the medium of five basic elements are also common. But based on the nature of gunas, one may feel differently with other based on a moment or projected situation.

In the microcosmic level, the limited self with its level of reach identify with a certain level projection; a certain world. In macrocosmic level, the collective projections webbed by the level of consciousness in the specific dimensions forms the cosmos. The events of the specific world is determined by the grand scale projection of the consciousness in that level. And those limited selves who have a karmic debt interacts in that level of world with their respective projection and experience the results of the same. Thus the dvaita and advaita philosophy is merged at this understanding. Being the one as consciousness and Being dependent on the consciousness to stay with the one. :)

Like this cosmos, there exist many worlds. There exists many levels of manifested consciousness and transcending from one level to another cannot happen with the complete microscopic control of being in sukshma, sthula and karana levels alone. It requires skills beyond that.

The world of Projections

A perfected being now understands the unreal world in the real sense. The stula and sukshma sacrifices with the level of karana being understood, one visualizes the world in its right way. Now he sees his own sthula as a mere projection of the limited ego with the attributes derived from karana. The ego since it’s the strongest identification of one's limited state will make the projection visible to the ordinary levels and present the stula as a reality. The rasa, guna and the tatwas are all in ratio as per the accounting of karmas with the karana sharira. The sukshma thus loses its true nature and projects the body as its state.

The state of projection is different with luminous ones, ethereal beings, human beings and lower order beings like animals etc. Let the focus on the human beings and lower order beings.

When the projection for the sthula is determined it needs a center for interaction and confinement. The mind is formed as the epicenter of these two facilities. The mind process continuously the interactions of sthula projection and also eclipse the one from the true nature. The developed level of karmas and the ability to think (the one who thinks is called manava) makes the stula representations varied in manifolds. Even from the mere color of skin to the nature of interactions and tastes, the stula projection expresses complex variations in traits. The birth of an individual is there for only happens when a suitable couple projects their immense desire to have an offspring. :)

When we looks at animals, they have a less developed mind and hence they are similar in the projections to a major extend. The lesser the level more similar the projections.

This reality explains every phenomenon and validate whatever science invented and yet to invent in future. Apart from as Sthula projection, the karana also projects in the subtle realms also. These projections and how the cosmos exists will be discussed in next posts .. :)

Panchamamsa Sadhana

after the panchamakara sadhana, the aghori who is in the path of returning to the source; has no karmic debts. The aghori still possess a sthula sharira and for the very reason of it the karana sharira exists. Since the aghori possess all the three bodies, he exists in this jagat which is still a reality in the limited sight.

But with the full awareness of the subtle body, the aghori now knows that this world is a mere projection in the limited existence. Based on the tastes, gunas, doshas and senses, the causative body projects the sthula sharira with the limited master ego, and the sukshma lies dormant in this. The causative body decides the nature, composition and even the soft projections of subtle levels based on the previous births.
The panchamamsa sacrifice is the at most sacrifice for the sthula sharira. With this sacrifice, the sthula sharira becomes limitless and is devoid of much relevance to the one world it exists.
The panchamamsa or the five sacred meats which are spiced stands for the five senses. The classical representation of this as the meat of man, cow, elephant, horse, and dog are symbolic for the senses. For eg: Dog represents hearing. The five ambrosias added in classical context are fat, feces, urine, blood and semen which symbolize the tastes and gunas. The inherent ratio of their existence creates the doshas or nullify them in the sthula sharira. The downward pointing triangle with the human skulls represent the evolution of human through the three gunas. The skull on which the cooking is done is once own head and the fire mentioned is the cosmic agni. The upward pointing triangle is the air mandala which is the vayu which support the ascend of the bhuta agni.
Dear all, let me outline the process of doing this sadhana.
The aghori sits in the accomplished posture and then ascends his samana and sets the base on the crown in the skull, the bhuta agni will ascend from the agni chakra and will sit at the agna chakra where it loses its distinction completely and becomes absolute: the cosmic agni.The bhuta agni cannot accept the offering of senses, gunas or tastes if it retains its identity with the current sthula.Once it becomes the cosmic agni it can accept all the offerings. With the connection with ma, the five elements existing in the body will bring forth the representations for all the ambrosia.The medium is thus created and with the creation of the medium, the physical existence of these fluids is replaced by respective projections. Now the brain, the seat of human sensual and other faculties is sacrificed which results in the replacement of it with limitless consciousness.The ego is still limited faculty of existence without any control and the self connects on the ego for the projections.Thus the true existence of the projection comes into being and the sthula is now transmittable, transformable and transmutable.Thus the Stula sacrifice completes and all the three bodies exists at most pure state.
For the humans who sees an aghori, he/she shows no difference from an ordinary state.But internally,the residual karana sharira which makes the binding possible is existent with the modifications and the kundalini is dormant which can be awakened any moment at will.The five elements are free in all levels but integrated by the modified consciousness and its intent.The identification with the deity is complete now internally.The aghori can retain the external outlook of a deity.But after all he is now everything and yet nothing.Thus his transformation internally and his expressions to external levels are complete.
But this makes him/her only eligible to exist in the current jagat absolutely and returning to source needs further steps.

Panchamakara Sadhana

 with the five elements cleansed and charged with the mantra and the resemblance with deity; one develops the divine connection with the cosmic shakti; ma. The deities which are manifestations to the various levels of involvement in this world are directly linked with ma. It is ma alone who creates, keeps and destroys every animate and inanimate objects and conducts all actions through the agents.

The aspirant who is in the process of identifying with his/her deity is now in direct connection with ma; but still he/she has a predominant sthula and a sukshma sharira; although of higher order than normal humans.

With the Panchamakara, He/she offers the ultimate sacrifice to the sukshma sharia. The panchamakara is the sadhana in which the subtle existence of all the five elements is duly acknowledged and freed. In this sadhana, the panchamakara are mamsa, mudra, matsya, madira and maithuna.These are silence, breath (the breath already in nyasa oriented levels), erect posture (possibly siddhasana), the kundalini union and the nectar of life.

The process of panchamakara is as follows: the accomplished one who is resembling the deity, in the cradle of ma divinely connected should do the nyasa of the mantra of deity ( this is already inherent as a part of breath; (for understanding of readers its explicitly stated)), requests ma(pashyanthi or para form of communication) to identify herself with dormant shakti (Kundalini). Ma who is connected with the aspirant channels the cosmic force and thus the kundalini awakens in the aspirant for the first time with at most perfection. The properties of each element are known now in absolute to the aghori and he/she knows how to play with it internally.

When the kundalini reaches bindu visarga, the nectar of immortality is blessed to the aspirant. One can receive the nectar either in bhutaagni or jataragni. In jataragni, it makes the aghori independent of all necessities of sustenance. But in bhuta agni, it transcends the state of sukshma to absolute.

Dear all, the bondage of sukshma on any kind is now non existent. The choice of an Aghori to be an immortal or the one who should return to the source is decided at this level.

The complete knowledge of sukshma which comes with the ascend of the kundalini through the subsequent chakras; provide with the perfect awareness of the microcosmic world. As the macrocosmic world is just a reality to the limited self whichever level the self exists, the complete understanding of microcosmic levels will give the understanding of all worlds that exists in the subtle levels which have equal representations in the macrocosmic space. After the ascent upto bindu visarga, the kundalini starts her downward path, once again visiting all subtle worlds.

On reaching wherever the original kundalini resided, the aghori can now open into the current world with the new identity of limitless subtle knowledge and divine connections with ma. The identification of deity is not a mere resemblance now. It is nearing to perfection.

Thus the panchamakara sadhana is completed.

Deity Infusion

the classification of deities basically as puranic and vedic has no relevance in Aghora. For any aspirant in the discipline of Aghora, whichever deity him/her finds attached with will have to be pursued with utmost devotion and commitment.But as I mentioned in the previous posts, perfections have to be discarded. One should always focus on the goal of returning to the source.

When a deity sadhana is perfected, the next step to be undertaken is to infuse the deity into oneself with internal sadhana. The perfected one with a purified agni and vayu can kindle the bhuta agni and starts offering the mantra on to it. The more one gets closer to the deity the more the subtle understanding increases. The features of deity start manifesting in him/her. The depth of understanding dawns in one self and the perception deepens. The aspirant slowly moves towards resembling the deity in the sthula level of existence.

The consciousness will be altered and the levels of consciousness start ascending beyond the human levels. The daivika nature will bring forth visible changes and one will start losing the individuality slowly. The other elements than vayu and agni are also purified in the due course and the nadi's are all charged with vibrations of the subtle realms.

The sukshma and sthula sharira becomes more predominant and the karana sharira loses slowly its relevance as the karmas are burned off in the process.

Now the aspirant aghori is prepared for the advanced sadhanas - Panchamakara sadhana and Panchamamsa sadhana.

Relevance of Various deities

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

Hanuman Sadhana

before moving into the real Hanuman sadhana and aspects of perfection, I would like to write a post about hanuman. Hanuman or Anjaneya is considered one of the most ferocious among the deities in the treatment of aghora. At the same time an aghori can relate very well more than any others in other schools of spiritual discipline with hanuman. The very name of the form of hanuman as Anjaneya is the example for how an aghori sees him. The son of Anjana –  Anjaneya.

The divine ma Adya is seen in every mother by an aghori. For Anjaneya, the very devotion to his mother is also well mentioned in scriptures. Such a similarity in relationship makes Anjaneya a brother, a protector for an adept, during his early stages of development.
For Anjaneya there are various practices and styles of worship spread across in various schools of thought. The way in which an aghori invokes anjaneya in cremation grounds clearly distinguishes him for the others.
The sadhana of anjaneya is also a proof of the neutrality of aghora as a treatise which is independent and not mere as a subset classification to a shaivite system.
 
let me outline the hanuman sadhana
Astra : sahasrara hum phal
Moola : haum hahsaehkhaehhraim saehkhaehhraim haehsaum haehsaehkhraehhraimhaehsaum hanumathae nama:
Anga :
1) haum hridayaya nama:
2) hahsaehkaehhraim sirase swaha:
3) sahkhahhraim shikhayae vashal
 4) hahsaum kavachaaya hum
5) hahsahkhahhraim nethrayaabhyam vaushal
6) hahsaum astrayaa phal
Chanda - ramachandra rishi: jagathi chanda: hanuman devatha:
Dhayana : omitted on purpose :))
Peeta shakti : sreem nama:
Peeta samishti : sreem vaishnavayogapeetaya nama:
Peeta pooja : garwathijnanatmanandae vimalaadinavashakthi , peeta samisti from beginning to end do pooja with water
Moorti kalpana : peeta shakti , moola and hanuman moortayae nama:
Upachara : balam dhaechi tanushnau balamindraauanalaustuna: balam taukaaya tanayaaya jeevasetwam hi baladaa asi
Aavahana : omitted as needed to be done on guru upadesha
Ayudha nyasa :
1) mulgaraya nama:
2) gadaaya nama:
Bhushana nyasa :
1) makudaya nama:
2) swarnakundalabhyaam nama:
3) haaraya nama:
4) angadaadi sarwabhushanaebhyau nama:
Upachara : arkyamidam, padyamidam, achamaneeyamidam
Moorti pooja : pranavathrya, upachara, moolathryaya, moolakshara, anga, ayudha, bhushana, after agnavarana ramabhaktyiadi , sugreevadi, indradi, vajradi, pushpadharinyae nama: as nirmalyadhari, with this mantra do pooja with water from beginning to end
Dwastas :
1) mudgarapaanayae nama:
2) gadapaanayae nama: and naivedya and remaining pooja as per generic pooja ways and complete the same
iti hanuman sadhana samaptam ||

Hanuman Sadhana Siddhi & Detailed Prayoga

Dear all let me outline the perfection of Hanuman sadhana.

An aspirant who with vrutha and dhayana, chants the mantra for 12,000 times and then do a homa of 1200 number with a mixture of milk , curd and ghee mixed equally with paddy grains(with the shell), he/she will get the perfection. With this perfection, he/she becomes eligible for fulfillment of wishes of both one's own and others.

kadali banana, musambi, the jaggery sweet made of rice, and mango if offered each one thousand in number followed by the offering of food to 21 brahmachari brahmins, he/she will be able to vanquish any ethereal inflictions, possessions, enemies, the bad effects of planets, asuras etc.

A perfected one if he/she takes a bowl of fresh water, infuse the mantra for 108 times to it and then gives it to anyone who have been poisoned, the effect of the poison wards off.

a perfected one if he/she chants the mantra for 900 times, every night for a period of 10 days , he/she will be mitigated from the fears and threats caused by any enemy ; even the enemy is the King.


Detailed Prayoga


let me outline the detailed prayoga of the hanuman sadhana.

The fever that is caused by the abhicarini prayoga can be cured by first infusing the vidhuti with 108 times of the mantra and then do a marjara on the patient with the vibhuti in water or just by sprinkling the vibhuti itself on the patient. It takes three days of the same treatment to cure one person completely.

For the ease at treatment of diseases, an accomplished can infuse this mantra on medicines prescribed for the treatment and use them.

If an accomplished drinks milk with reciting the mantra for a battle, he/she never fails. If the vibuthi infused by this mantra is put all over body, the arrows of the enemies never find its way to the accomplished. When there is a wound in body with any weapons or made by insects like scorpion, the vibhuti infused with the mantra can be smeared and the wound will be healed. In all the above situations, mantra is rendered 108 times.

From the glowing fire, collect the ashes and keep it on a vessel. From sunrise to sunset the accomplished should chant the mantra touching the vessel. Now collect a new set of ashes from the fire. Drop both the ashes at the door steps of enemies. The enemies will create differences among themselves and drift apart. if the ashes is mixed with water and make a small smear of that on the forehead, and mix the mixture with sandalwood paste, then mix it with any food items and then give to any person whom you want to control , the person will be under your control as a servant.
Even wild animals are tamed with this.

if an accomplished make an idol of hanuman with the root of "ung" tree and that too to the size of his/her thumb, then do the prana prathista on that along with the pooja with vermilion , installed facing the home, he/she will not be affected by any ethereal beings , fire, poisons, 'enemity' of kings. Also the person will have a prosperity and wealth amassed on a daily basis.

Detailed Prayoga - Marana
Dear all, although marana is not a prayoga which comes under the purview of aghora, for the understanding of the readers i am mentioning a marana prayoga also now. The prayoga is as follows:

With the ashes or sand taken from the cremation ground, make an idol of the enemy. Write his/her name on the heart portion of the idol. Now do the pranaprathista on the idol and then with the chanting of this mantra, the accomplished should cut the idol with a sword. During the chant, one should add the name of the enemy making it "dwiteeyanta" and "cchinthibhindhi" and cut the idol, which means chanting "name of the person" cchinthi, bhindhi, "name of the person" maraya maraya. When one is doing it, he/she should bite her mouth and do the sankalpa dhyana that the body parts of the enemy is getting separated and he/she is dead. One should now press the hands against each other and leave the idol there and go back home. This should be repeated for 8 days. Enemy dies.

There are a few prayoga's in which one can invoke other ethereal beings as sub deities along with the help of a main deity. Its very common in vedic systems that more than one deva is present. But in any forms of other worships it’s rare. I am outlining the invocation of a vethala along with the marana prayoga now. :))

In the cremation ground, make a yagna kunda of semicircle nature (dimensions as per tantra yagna workbooks and not shrauta sutras). The homa is conducted facing the south. The accomplished should untie his/her hair. The articles of offerings are different for brahmanas who are accomplished and other groups castes who are accomplished due to inherent nature that brahmanas worship vedic rituals also.

The articles used for offerings are an equal mixture of salt and mustard, the seed and flower of durdhura,nail,poison,body hair along with chamtha of naruvari; for brahmanas. The offering has to be done 300 times. For non brahmanas,the articles are the wing of crow,kocha,eagle and owl along with 300 times of chamtha of naruvari.On the same night after the offering,one has to chant the mantra for 600 times. Once this process is repeated for 7 days, the enemy dies. Continue the same for another 3 days, a vethala will emerge and will make the accomplished known to the good and evil events and also the future of the accomplished. The vethala will ever remain after and accompany the accomplished one;obeying his/her commands. :))

If the accomplished one draws the picture of hanuman on the earth and chant the mantra adding to the beginning "name of the person to be freed from physical bondage by force, vimochaya vimochaya",then after once chant , he/she should erase the picture drawn with the left hand and repeat the same for 108 times.The person who is held in physical bondage by force will be freed.

The accomplished one of this mantra can perform the vidweshan and vasikaran with this mantra. The difference is the articles of offerings. For vidwesha , one should use karaveera , its flower or pepper. For Vashya; one should use mustard.

For the cure of jwara , one should offer ghee or milk.For the cure of serious
Stomach ailments one should offer the chamtha of kurunochi dipped in oil for 1000 times.

The accomplished one,if he/she offers sandalwood or gorochana or flowers which have good inherent scent, all the luck will be the granted to him as the result.

All shalkarmas can be performed with this mantra after perfection. But the aspirant should be keeping his brahmacharya during the austerities and also remember lord rama with affection.

if an accomplished person who have no specific desires (the aghori) chants this for 1 lakh times, he/she will be upasak to Hanuman.

Shulini Durga Sadhana n Siddhi

let me outline now the Shulini Durga sadhana, the one form of goddess manifested along with Prathyangira

Astra : sahasrara hum phal

Moola : Om hreem jwalajwala shulini dushtagruha hum phal swaha

Anga :
1) shulini durge hum phal hridayaya nama:
2) shulinivaradae hum phal sirasae swaha
3) shulinivindyavasini hum phal shikayae vashal
4) shulinyasuramardini hum phal kavachaya hum
5) shulini yudhapriyae trasa yatrasaya astraya phal

Chanda : deerkhama: rishi: kukup chanda: shulinidurga devata:

Dhyana shloka :(omitted on purpose) :)

Peeta shakti , peeta samishti peeta pooja mantras as per durga sadhana

Moorthi kalpana : hreem nama: Om hreem jwalajwala shulini dustagraha hum phal swaha nama: shulini moorthayae nama:

Upachara - ayuda nyasa ( as mentioned below) and remaining as per durga sadhana

Ayudha nyasa :
1) chakraya nama:
2) shakhyaya nama:
3) sharaya nama:
4) chapaya nama:
5) khadgaya nama:
6) trishulaya nama:
7) gadaayae nama:
8) pashaaya nama:

Bhushana nyasa - upahara - moorthi pooja - dwastas -naivedya as all per durga sadhana.


iti shulini sadhana samaptham |

Shulini Durga Siddhi and Prayoga

 The perfection of the sadhana.

With dhyana and vrutha, the aspirant should recite the moola mantra to 100,000 times of the number of aksharas in the mantra. Then perform a havan with 10% of the total number with ghee. The perfection is happened.

If the perfected one, when performs a havan of 1000 times of the mantra on trimadhura mixed with thila, he/she receives the superhuman powers.

If the perfected one performs a havan of 100 times daily with ghee or karuka, he/she will receive the desired wealth in one year.

If the perfected one , do a havan of 10,000 times and sampata being smeared on the weapons, then the one who goes to battle with the weapons will be victorious over enemies.

If the perfected one, do a havan of 10,000 times with chamatha of banyan tree or trimadhura mixed with thila, then he can gain control over the people on higher positions.

If a weapon is on the hand and the perfected one , do a sankalpa of goddess black skinned as the vanquisher and then touch the weapon on anyone one who is under demoniacal possession, the possession will be released.

If the perfected one chants the mantra, the venom of snake, rat, and scorpion all will be cured.
If the perfected one energizes the arrows with this mantra, the very use of these arrows can make the enemies to leave the battle field. If the aspirant does the sankalpa of goddess carrying the 'shula' and 'paasha' as ayudha, then he can come back victorious from any wars.

Now I am outlining the marana prayoga. If the perfected one, do a hawan with thila and mustard for 100,000 times, with the name of the enemy mentioned with the mantra. On successful completion, the enemy dies.

iti shulini prayoga samaptham |

Kubera Sadhana

let me outline the Kubera sadhana.

Astra : Sleem pashu hum phal

Moola : Yakshaya kuberaya vaishravanaaya dhanadhaanyadhipathayae dhanadhaanyasamardhim mae dehi dadaapaya swaha

Anga :
1) yakshaya hridayaya nama:
2) kuberaya sirase swaha
3) vaishravanaaya shikaayae vashal
4) dhanadhaanyaadhipathayae kavachaya hum
5) dhanadhaanyasamardhim mae nethraabhyaam vaushal
6) dehi dadaapaya swaha astraaya phal

Chanda : vishrava rishi: , brihati chanda: , shivamithrau dhaneshswaro devata:

Dhayana :
“manujavaahyavimaanavarastitham
garudaratnanibham nidhinaayakam
shivasakham mukutaadivibhushitham
varagade dadhatham bhaja thundilam”

Peeta shakti , peeta samishti peeta pooja as per shiva sadhana

Moorti kalpana : peeta shakti with moola , dhanamoorthayae nama:

Upachara , aavahana as per vaishravana sadhana

Ayudha nyasa :
1) gadaayae nama:
2) varadaaya nama:

Bhushana nyasa, upahara, moorti pooja,

Dwastas and naivedya all as per vaishravana sadhana.

iti Kubera sadhana samaptham | 

Kubera Sadhana Perfection

With dhyana and vruta, if an aspirant chants this mantra for 100,000 times, the do a homa of 10,000 number with thila and then do the pooja. The perfection will be blessed on the person.

If the mantra is chanted 10,000 times in a temple of lord shiva, one will get vast riches and wealth.

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

Bagalamukhi Sadhana n Siddhi

let me outline the Bagalamukhi sadhana now.

Astra mantra : sleem pashu hum phal

Moola : Om hreem bagalamukhim sarwadushtaanaam vacham mukham vadam stambhaya jihwaam keelaya budhim vinaashaya hreem om swaha ( its a humble request that please do not recite even this moola :)) )

Anga :
1) Om hreem hridayaya nama:
2) bagalamukhi sirase swaha
3) sarwadushtaanaam shikayae vashal
4) vacham mukham vadam stambhaya kavachaya hum
5) jihwaam keelaya nethratrayaya vaushal
6) budhim vinaashaya hreem om swaha astraya phal

Chanda : narada rishi: brihathi chanda: bagalamukhi devatha :

Dhayana shloka

“sauvarnaasanasamsthitaam trinayanaam
peetamshukollasineem
hemaanbhaamgarucheem shashaankamakudaam
sachambakasragyuthaam
hasthayirmmudhgarapaashavajrarasanaa:
sambhipratheem bhushanaervyaathaamgeem bagalamukhim trijagathaam
samsthambhineem chindayaeth”

Pooja yantra : trikone , shalkone , astadala , shodashadala , bhupura

Peeta shakti , peeta samisti , peeta pooja as per baneshi sadhana

Moorthi kalpana : peeta shakti , moola , bagalamukhi moorthayae nama:

Upachara : Om hreem om nama:

Aavahana : as per bhuvaneshwari sadhana

Ayudha nyasa :
1) mudgaraya nama:
2) paashaya nama:
3) vajraaya nama:
4) rasanaayae nama:

Bhushana nyasa :
1) makudaya nama:
2) ardhachandraya nama:
3) champakamalaayae nama:
4) peethambaraya nama:
5) angadaadi sarwabhushanaebyo nama:
6) swarnasimhasanaaya nama:

Upahara : arkhyamidam , paadyamidam , achamaneeyamidam

Moorthi pooja : omitting on purpose.. :)

Dwastas to naivedya as all per bhuvaneshwari sadhana

iti bagalamukhi sadhana samaptham |

Bagalamukhi  Prayoga

let me outline the perfection and the detailed prayoga.

The aspirant for the perfection with vrutha and dhyana has to chant the mantra for 100,000 times and then do a homa with picchi flower for 10,000 times. Then again do the pooja as mentioned above. He/she gets the perfection.

The person who gains perfection in this way can do a stambhana on even devas [as bagalamukhi is a part of the dasamahavidyas and she is the stambhanashakthi. The RV 10.120.1 attributes to her, subtle intonations]. The aspirant has to use yellow colored garland, clothes, yellow colored anoints and with red sandalwood paste should do the pooja for bagalamukhi.

With thila mixed with trimadhura, if the perfected one offers for 10,000 times in homa, he enslaves all people around him. If salt is used instead of thila to mix with trimadhura, then he can attract people to him.

With neem leaves dipped in oil and do an offering 10,000 times, then it causes discord among desired people and entities.

With the dark palm leaves, mixed with salt and tamarind powder, 10,000 times, it causes stambhana of enemies.

Now I am providing you with a marana prayoga. But whoever performs it is at their risk as most marana prayoga has the innate ability required to deploy it against someone successfully. If one do not the have the innate ability, the spell back fires and the one who deploy loses his sthula sharira or physical body... :)

Now let me outline the marana deployment. The articles used are charcoal, mutha fruit, small mustard seeds, ghee of buffalo and gul gul. This is offered on any funeral pyre of 10,000 nos. It results in the slaying of the enemy intended.

One added comment I would like to make here as aghori is - if you are performing it and the sukshma or the fragment of sukshma of the person whose funeral fire you do the offering; is strong enough, it can definitely attack you. :) it attracts karmic debt for even the person whose funeral fire is being used.

Dear all, let me continue with the detailed prayoga.

If the perfected one do a homa of 10,000 times with the mixture of karuka , chitamrut, malar dipped in trimadhura , he can cure all the incurable diseases.[as stated in ayurveda]

For achieving a higher wattage, the aspirant can perfect the mantra by sitting on the top of mountain , or the deep jungles or the river confluences, adhering to brahmacharya and recite it the same 100,000 times. He will get all the perfections.

If the perfected one do a japa of 300 numbers with a mixture of milk from a cow having a single color , sugar and honey and give it to anyone for consumption, he will be cured of the effects of any venom.

If the perfected one makes a wooden sandal made out of white plash wood, then anoint it with mehndi, chant the mantra for 100,000 times touching the sandal and then do a homa of 10,000 numbers, the person can cover very long distances in a matter of seconds on wearing such a perfected sandal.

if the perfected one, cleanse and perfect mercury [this is one topic I am going to refrain from writing as it is a secretive alchemical methodology and should be passed from guru to disciple.. :)) ] grind with cleanse manola and juice of black palm fruit and honey and chant the mantra for 100,000 times and consume it. This will give the perfection to be invisible from normal eyes [you will be still visible to subtle levels.. :))]

Dear all , let me outline some of the prayoga with yantra.

With the charcoal taken from funeral pyre, draw the yantra on a copper plate or kanjira wood plank. Draw the shalkone and then use the juice of leaf of umma, mixed with tamarind and arithala and with that ink write on the chakra. The writing is as follows. On the center you write, hreem, on the shalkone, six six letters from the mantra. Encircling the madhyabeeja, write the saadhyanaama, karma (amuka stambhaya stambhaya), along with the yantranyaya. Do the prana pratishta on the yantra and tie it with a yellow thread completely. With the mud made of the potter’s clay wheel, make a small idol of ox and place this yantra concealed inside the stomach portion of the ox idol. With arithala, smear the entire ox idol. This ox idol is being worshiped with the mentioned mantra daily. Also one should chant this mantra for 108 times daily sitting near the ox. After the proper pooja for a few days (the number of days are omitted on purpose.. :)) ) , place this ox on the cremation ground. It will bring stambana to words, movements, intellect and all activities related to it to the chosen selected name of enemy.

If one perfected is using this yantra to be written on the cloth used to cover a dead body and writes the yantra on it with charcoal and do prana prathista to it with placing in the mouth of a frog, cover it deep with clothes and do pooja; after words keep in on cremation ground, its a stambhana for all enemies.

If there is a problem in a place with ethereal beings, the perfected one can write the yantra with the juice of aadalodaka leaf and do the prathista of yantra on the same land. Do the japa of the mantra for 10,000 nos and with this even the ethereal beings including lower order devas will be even stunned (stambhana).

With the root of forest grown type of cucumber plant, the perfected should chant the mantra for 108 times and drop it in water; it will cause stambana of water.

Any one who perfected the mantra and do perfect upasana of the yantra, the stambana of enemy activities, mobility and words are the voluntary results. As i mentioned earlier, Bagalamukhi is the devastambana and hence most of the karmas mentioned above and pertaining to the same. But the upasak will have all his wishes fullfiled by this manifestation of goddess saraswathi.

iti bagalamuki prayoga vidhanam samaptam |

Jayestalakshmi Sadhana

 let me outline the Jyestalakshmi sadhana in the most common form. There are various mantrantara to this sadhana.

Astra : sahasrara hum phal

Moola : Om hroom nama: sarwaringaayae nama:

Anga :
1) hroom om hridayaya nama:
2) nam om sirase swaha
3) ma: om shikayae vashal
4) sam om kavachaya hum
5) vram om nethrathrayaya vaushal
6) rim om astrayaya phal
7) gaam om udaraaya nama:
8) yayaem im prushtaaya nama:

Chanda: kali rishi: , gayathri chanda: jyesta devatha:

Dhyana : omitted on purposes

Peeta shakthi : sreem nama:

Peeta samishti : sarwashakthikamalaasanaaya nama:

Peeta pooja : gurwati jnanatmaandae , krishnaadi navashakti , peeta samishti , with water do pooja from beginning to end

Moorti kalpana : peeta shakti , moola and jyestaa moorthayae nama:

Upachara :bhoorllakshmae vidhmahae bhuvaugrayae dheemahi tanno jyestaa prachodayaal (dear all , never use this gayatri without proper initiation :)) )

Aavahana : aavahana , mudras , vyapakas , lipinyaasas as per guru's adivice (omitting it here on purpose)

Ayudha nyasa :
1) abhayaaya nama:
2) katinyastakaraaya nama:

Bhushana nyasa :
1) bhujagayamithakeshaaya nama:
2) kumudachoodaya nama:
3) kundalaabhyaam nama:
4) jamkhaalambivastraaya nama:
5) sarwabhooshanaebhyo nama:

Upahaara : arkyamidam, padyamidam , aachamaneeyamidam

moorthi pooja : pranavatraya , upachara , moolatraya , moolakshara , anga , ayudha , bhushana , after angavarna
1) Om haum nama: sarwaloka hridayayae swaha nama:
2) Om hrum nama: atmatejasae swaha nama:
 3) Om hoonnamau dharmatejasae swaha nama:
4) Om khsuloom nama: sarwahaasaayae swaha nama:
5) Om kannama: paramaeshaayae swaaha nama: and indradi, vajraadi, dhruthyae nama: as nirmalyadhari , with water do pooja from beginning to end.

Dwastas: 1) chandinyae nama: 2) chandasenaya nama: naivedya remanining as per normal pooja and finish it.

iti jyestalakshmi sadhana samaaptam |

Jayestalakshmi Perfection

Dear all, I am not planning to elaborate the perfection because the sadhana is outlined as a explanation to Dhoomavathi sadhana. There are variants for Jayestalakshmi sadhana as I mentioned. The major points taken into considerations are

1) The Jyestalakshmi sadhana when perfected; lakshmi sadhana will be automatically perfected for them.

2) The moolaroopa; sribhagavathi sadhana is done only after Jayeshtalakshmi sadhana is peformed.

Dhoomavathi Sadhana n Siddhi

let me outline the Dhoomavathi sadhana. But a little deviating from the previous treatment, i will not mention the perfection of this Sadhana.
Astra mantra: sahasrara hum phal
moola: dhoom dhoom dhoomavathi swaha.
Anga:
1) dhoom dhoom dhoom hridayaya nama:
2) dhoom dhoom maam sirase swaha
3) dhoom dhoom vam shikaaye vashal
4) dhoom dhoom thim kavachaaya hum
5) dhoom dhoom swaam nethratryaya vaushal
6) dhoom dhoom haam astraya phal
Chanda : pippalada rishi :, nichyachada:, jyeshta devatha:
Dhyana sloka :
“athyuchha malinaambarakhilajanodwaegaavahaa durmanaa
rookshaakshitriyathaa vishaladarshanaa sukshmodari chanchala
praswaedaambuchithaa kshuthaakulathanu: krishnaathirookshaprabhaa
dhyaeya mukthakachaa sadapriyakalirdhoomavathee mantrinaa”
peeta shakthi , peeta samisti , peeta pooja , moorti kalpana upachara , avahana , ayudha nyasa , bhooshana nyasa , , upahara all as per jyeshtalakshmi pooja (will outline this as next post)
Moorthi pooja : (omitting on purpose)
Dwastas - naivedya and conclusion as per jyeshtalakshi pooja.
iti dhoomavthi sadhana samaptham |




Dhoomavathi sadhana is treated as a mantrantra for Jyestalakshmi sadhana. Although I had thought of not mentioning the perfection, the necessary signs that happened lately, bestow upon me the duty elaborate the same. :)

let me outline the perfection of this sadhana.

With the proper vritha and dhyana, the aspirant has to be naked and recite the mantra 100,000 times in the cremation ground. Then offer thila for 10,000 times and do the pooja. The perfection is achieved.

In a house where one stays alone, or in a deep forest or in a cave also, the aspirant can perform the japa for 100,000 times. One has to perform this without having food during the period when the sun is present (complete time from dawn to dusk) without any element of fear. (As this sadhana can be challenged by various events which can instill fear and this can be really tough when done on a cremation ground). :) Daily such recitation will vanquish the enemies and also bring the perfection to an aspirant.

Cchinnamasta Sadhana

Now let me outline the Cchinnamasta sadhana. There exist mantra variants or mantra bhethas.

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


 The perfection of Cchinnamasta Sadhana
The aspirant who do the japa of 4 lakh times with shuddhi and dhyana and do a homa of 40,000 numbers with the flower of plash or flower of kuvala. Then do the pooja as mentioned in the previous post. One will attain the perfection or siddhi.
If the flower of kuvala is being offered 10,000 numbers in homa, one would attain prosperity. If the nut of kuvala is being used in same number whatever is desired will come true. If the flower of malati plant is done as homa, one will attain perfection of words; vak siddhi. When the flower of chembaka, one will attain utmost comfort.
if the meat of goat is being offered 100 numbers daily, then the kings will become under control of the one who do it (for the satwic worship, specially prepared rice cake can be used in the place of meat)
if one lakh flower of kariveera is being done as homa , all the diseases will be cured and one will be in utmost comfort and live for full term of life. Red kariveera flower will bring kings and ministers under one's control.
the protection from abicharini, the obtainment of palacial residence, attainment of victory in war, travel in jungle; for the above results one should do with utmost dhyana and shuddi do the japa of 10,000 number of moola mantra. for desire fulfilment and release from the bondage , the goddess is done sankalpa as fair in color , for vasya karma (attraction), the sankalpa is of red color goddess, and for marana (slaying) as of smoky color and for stambana (stunning charm) as of golden color. All the shalkarmas can be done with this mantra.

Vatukabhairava Sadhana n Siddhi

Astra : sleem pashu hum phal
Moola : hreem vatukaaya aapadudhaaranaaya kuru kuru vatukaaya hreem
Anga :
1)hraam vaam hridayaaya nama:
2) hreem veem sirase swaha
3) hroom voom shikaayae vashal
4) hraaim vaaim kavachaya hum
5) hrau vaum nethratrayaaya vaushal
6) hra: va: astraaya phal
Chanda : brihadaaranyaka rishi: anustup chanda: aapadudhaaranau bhairavu devatha:
Dhyana : omitted on purpose :)
Peeta shakthi, peeta samisti, peeta pooja as per shiva sadhana(panchakshari)
Moorti kalpana - peeta shakthi , moola and aapadudhaarana vatukabhairavaa moorthayae nama:
Upachara - as per shiva sadhana
Aavahana - aavahana upachara, saadyojathaam prapadyaami saadyojathayavae nama: bhavaebhavae naadibhavaebhava swamaam bhavothbhavaaya nama:
Moola : aehaehi bhagavan aagacha aagacha aavaahayami
Avahana mudras :
1) moola saadyojaatham ithyadi
 2) moola vaamadevaaya namau jeshtaaya namau rudraaya nama: kaalaya nama: kalanaaya nama: kalavikalanaaya namau balaaya namau balavikalanaaya namau balapramadhanaaya nama: sarwabhoothadamanaaya namau manonmanaaya nama: samsthapithau bhava:
3)moola aghoraebhyodhaghorabhaebhyo ghora ghora taraebhyacha sarwathasharwaebhyo namaste astu rudrarupaebhya: sanniruddhaubhava along with other mudras , moola recited ending with eeshanassarvavidyaanaameeswarassarwabhoothaanaam brahmaadhipathirbrahmanaudhipathirbrahmaa shivomae astu sadaashivaum (saptamaathra pranava) , with this mantra pray on the citadel and remaining as per shiva sadhana panchakshari
Ayudha nyasa –
1) shoolaya nama:
2) dandaaya nama:
bhushana – 1
) kingineejaalya nama:
2) noopuraabhyaam nama:
Upahara - paadyamidam , arghyamidam , aachamaneeyamidam
moorthi pooja - pranavathraya , upachara , moolatraya , moolakshara , anga, aayudha, bhushana , aasitham gangadi astabhairava, angavarna, aam brahmnyaadi astamathruk , dakiniputhradi , bhramanyaadi astamatruputhraadi , dhenukavadukaadi , idradi , vajradi ,chandeshwaraya nama: as nirmalyadhari from beginning to end do pooja with water
dwastas to naivedya as per shiva sadhana (panchakshari)
iti vatukabhairava sadhana samaptam |


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