Mahalaya Creation

Kulavāgeśvarī is one of the Mahāvidyās mentioned in the Rudrayāmala-ukta Devī Rahasyam. She is none other than Mahātripurabhairavī herself, as is made evident from her mantra. Yet in her Gāyatrī mantra she is also linked with Kāmeśvarī, that is, Lalitā. She is not Brahmā-jāyā Sarasvatī; rather, she is exceedingly fierce. Her worship is undertaken exclusively through the Vāma-mārga, and she was adored by Mahābhairava Dakṣiṇāmūrti himself, who is the mantra-dṛṣṭā ṛṣi of her vidyā. She is also regarded as the Kula-guru.

Her Mahābhairava is Śiva (the same Mahābhairava associated with Śāradā-Mahāvidyā, one of the Pañcaratneśvarīs of Durgā).

Her Dhyānas and Gāyatrī Mantra from Agnikārya-Paddhati~


1. Dhyāna

Devīṃ kadamba-vana-gām aruṇa-trikoṇa-saṃsthāṃ sitāṃ sita-varāmbuja-karṇikāsthām |
sat-pustaka-akṣa-valayānvitapāṇi-padmāṃ vāgīśvarīṃ kula-guruṃ praṇamāmi nityam ||

Translation: I eternally bow to Vāgīśvarī, the Kula-guru, the goddess who moves through the kadamba forests, who abides within the crimson triangle, seated upon the white, excellent lotus’s pericarp. Her lotus-hands bear the sacred book and the rosary, radiant with pure brilliance.

2. Second Dhyāna ~

Triśūlāsi-dharāṃ dīptyāṃ rasyāṃ vahni-sannibhām |
Tryakṣīṃ siṃhāsana-gatāṃ kula-vāgīśvarīṃ bhaje ||

Translation: I adore Kula-Vāgīśvarī, three-eyed and enthroned upon a lion, who blazes like fire, whose radiance is intense, and who bears the triśūla and sword, embodying the very essence of power.

3. Gāyatrī Mantra ~

Vāgīśāya vidmahe Kāmeśvaryai dhīmahi tanno śaktiḥ pracodayāt

Translation: May we know Vāgīśā;
may we meditate upon Kāmeśvarī;
may that Śakti illuminate and impel our understanding.


Specially made for my dearest friend- ‪@joyguruvlog6095‬​

2 days ago (edited) | [YT] | 14

Mahalaya Creation

Kaumārī, the third among the Aṣṭamātrikās and Navadurgās of Katyāyanī, is herself recognized as a Mahāvidyā. She is said to bestow the puruṣārtha of kāma. According to the Devī Bhāgavatam, she manifested along with her army of śaktis from the body of Lord Skanda and arrived on the battlefield to assist Mahā-Sarasvatī in slaying the demon brothers Śumbha and Niśumbha.

As per the Kālīka Purāṇa, she is enumerated among the eight Yoginīs of Ambikā Kauśikī and serves as the āvaraṇa devatā of Ambikā Kauśikī. The Varāha Purāṇa narrates that she appeared with seven other Mātrikās to drink the blood of Andhakasura and aid Lord Śiva in his destruction.

Her Mahābhairava, who represents her vimarśa, is Chanda Bhairava, also referred to as Kumāra for his eternal youthfulness. Kaumārī is depicted in diverse iconographies: in some, she has six heads; in others, she is single-headed. Her mantra-krama is also prescribed in Tantric sources.

Kaumārī is the ādhiṣṭhātrī of the Mātrikā varṇa – lung, whereas her consort, Chanda Bhairava, presides over the varṇa – liṅg. She is venerated as the mother of Lord Mahāskanda, her very name signifying "the mother of Skanda," as stated in the Devī Purāṇa 37.83 ~


Kumārarūpādhārī ca kumārajananī tathā |
Kumāraripuhantrī ca kaumārī tena sā smṛtā || 83 ||

Translation:
She assumes the form of Kumāra, is the mother of Kumāra, and the destroyer of Kumāra’s enemies; hence, she is called Kaumārī.

Her form as described in the Meru Tantra 16.32 is ~


Guṇaṃ khaṭvāṅgakaṃ daṇḍamaṅkuśaṃ dadhatīṃ karaiḥ |
Indragopāruṇāṃ dhyāyet kaumārī karuṇālayām || 32 ||

Translation:
One should meditate on Kaumārī, the compassionate one, possessing a rope, a khaṭvāṅga (club with a skull), a daṇḍa, and an aṅkuśa in her hands, whose complexion is red like Indra’s cow, full of mercy.

Her praṇam mantra, as per the Mahākāla Saṃhitā 1.13.1099 is ~


Kaumārī pītavasanāṃ mayūravaravāhinīm |
Śaktihastāṃ śoṇadehāṃ namāmi varadāṃ sadā || 1099 ||

Translation:
I bow always to Kaumārī, adorned in yellow garments, mounted on a noble peacock, holding śakti in her hands, with a red body, and ever bestowing boons.

The depiction provided corresponds to Kaumārī as described in the Meru Tantra.

‪@joyguruvlog6095‬

1 week ago | [YT] | 13

Mahalaya Creation

Pañcaratneśvarī–vidyā

One of the principal foundations of the Durgā–kula tradition is the doctrine of Pañcaratneśvarī–vidyā, which literally signifies “the five gem-like mantras (or vidyās).” According to the Rudrāyāmala-ukta Devī-rahasyam (65.3–4):

दुर्गायाः परमं तत्त्वं पञ्चरत्नेश्वरीमयम् ।
शृणुष्वावहितो भूत्वा येन मुक्तिर्भवेत् कलौ ॥३॥
श्रीदुर्गा शारदा शारी सुमुखी बगलामुखी ।
पञ्चरत्नेश्वरी विद्या दुर्गायाः कथिता मया ॥४॥

Translation:
“The supreme essence (parama-tattva) of Goddess Durgā is constituted of the five gem-like vidyās. Listen attentively, for through them liberation is attained even in the age of Kali. They are Śrī Durgā, Śāradā, Śārī, Sumukhī, and Bagalāmukhī — these are proclaimed by me as the fivefold Pañcaratneśvarī–vidyā of Durgā.”

Among these, the Durgā referred to is none other than Mūla–Durgā Mahīṣāsuramardinī, upon whom I have already produced a detailed exposition on my secondary channel.
In the present discourse, however, we shall concern ourselves with Śāradā.

Śāradā: The Kashmiri Goddess of Knowledge

Goddess Śāradā is described as the consort of Śiva, specifically Paramaśiva (not Sadāśiva, who is the consort of Umā). She is none other than Parāśakti herself and abides in Kāśmīra, the divine seat where innumerable forms of Sarasvatī are said to reside. Among them is the five-faced Śāradā, the consort of Brahmā; many other manifestations of Sarasvatī also dwell there.

In the Rudrāyāmala and in a comprehensive ritual compendium resembling the Bṛhat–Tantrasāra, known as the Agni–Kārya–Paddhati, detailed dhyānas, mantras, and references to Paramaśiva associated with Śāradā are preserved.
Her visualizations (dhyānas) are as follows:

1. Dhyāna I

श्री शैले स्थिताया प्रहसितवदना पार्वती शूलहस्ता
वह्निसूर्येन्दु नेत्रा त्रिभुवनजननी षड्भुजा सर्वशक्तिः ।
शाण्डिल्येनोपनीता जयतु भगवती भक्तिगम्या
नु यातासा वै सिंहासनस्था ह्यभिमतफलदा शारदाशङ्करो तु ॥

Translation:
“I meditate upon the Goddess Śāradā, who abides upon the sacred mountain, her face radiant with a gentle smile. She is Pārvatī herself, bearing the trident in hand, with eyes that are the Fire, the Sun, and the Moon. The Mother of the three worlds, six-armed, the embodiment of all powers, she was initiated by Sage Śāṇḍilya. May that Blessed One, approachable through devotion alone, who is enthroned upon the lion-seat and grants the fulfilment of every desire, together with Śaṅkara, be victorious.”

2. Dhyāna II

उद्यद्वालार्क बिम्बद्युति मनलशिखाकोटि तेजस्विनीं तां
भास्वच्छन्द्राग्नि नेत्रां विविधमणिलसत्किङ्किणी जालरम्याम् ।
शूलप्रासादयुक्तान मृतसुकलश व्युहपाशान्दधानां
वन्दे सिंहासनस्थां प्रहसितवदनां शारदां षड्भुजाळ्याम् ॥

Translation:
“I adore Śāradā, resplendent as ten million rising suns and blazing fires, whose three eyes shine like the Moon, the Sun, and Fire. Her girdle is adorned with chains of jeweled bells. She holds the trident, spear, skull-bowl, noose, and other weapons, and sits upon a lion-throne, her face beaming with a tranquil smile, six-armed and glorious.”

3. Dhyāna III

आदर्शदण्डकलशामृत पुस्तकाक्षसूत्रं
त्रिशूलपरिपूरित साधकाशा ।
सिंहासना त्रिनयनैकमुखी महार्घभूषा
भवत्ववतु पीतरुचिस्त्रिलोकीम् ॥
षड्भुजां त्रिनयनां स्मिताननां
शाण्डिल्यर्षिसुतपादपङ्कजाम् ॥

Translation:
“May that golden-hued Śāradā protect the three worlds — seated upon the lion-throne, one-faced, three-eyed, six-armed, and adorned with precious ornaments. In her hands are the mirror, staff, pot of nectar, book, rosary, and trident. With a smiling countenance, she is ever worshiped at the lotus-feet of Sage Śāṇḍilya.”

4. Dhyāna IV

पर्वतस्थितवर्ती धृतशूलां शारदां भगवतीं हृदि ध्याये ।
सिंहासनां त्रिनयनां शरशाङ्गकुन्तघण्ठा
स्वधाकलशसन्मदवारणाख्यैः ॥
युक्तायुधैः कनकगौररुचिर्विभूत्यै
भूयात् समस्तफलदाननु शारदासौ ॥

Translation:
“In the heart, meditate upon the Blessed Śāradā, dwelling upon the mountain, holding the trident. She sits on a lion-throne, three-eyed, armed with arrows, spear, bell, and the sacred pot of oblation, as well as the staff named Madavāraṇa. Of golden and luminous complexion, may that Śāradā, bestower of all fruits, grant us prosperity and spiritual perfection.”

From these dhyānas, it becomes evident that Maharṣi Śāṇḍilya was one of her primary worshippers. In her tattva (metaphysical essence), she is related to Bhairavī, Aniruddha–Sarasvatī, and Vāgeśvarī. She is, in fact, also called Sarasvatī, as clearly indicated in her Gāyatrī from the Agni–Kārya–Paddhati:

शारदायै विद्महे सप्ताक्षर्यै धीमहि ।
तन्नः सरस्वती प्रचोदयात् ॥

Translation:
“Let us contemplate upon Śāradā, the seven-lettered One; may that Sarasvatī inspire and illumine our intellect.”

Within the sequence of the Pañcaratneśvarī–vidyās, she occupies the second place, immediately following Mūla–Durgā. She must not be confused with Brahmapatnī–Śāradā, the wife of Brahmā.

She was also worshipped by the twice-born Kāśyapa (distinct from Maharṣi Kāśyapa), to safeguard Brahmāvarta from the incursion of Mlecchas. From the stuti attributed to him, it may be inferred that in one cosmic cycle (kalpa), she herself slew Śumbha, Niśumbha, and possibly Durgamāsura.

Her consort, or Mahābhairava, is called Śiva or Śaṅkara.

Dhyāna of Śiva, the Consort of Śāradā

तद्यत्सूर्यसहस्रभास्वरमुखं कर्पूरपूरप्रभं
पिङ्गारक्तजटातटं फणिफणालङ्कारहारोज्जुलम् ।

स्मेरास्यं शशिखण्डमण्डिततनुं
खड्गं कपालं वरं शूलं चापधरं दधानम्
अनिशं दोर्भिर्भजेऽहं शिवम् ॥

Translation:
“I ever adore Lord Śiva, whose face shines with the brilliance of a thousand suns, radiant as pure camphor, whose matted locks are reddish-golden and adorned with serpents. His smiling visage is crowned by the crescent moon; he bears in his hands the sword, skull, boon-bestowing gesture, trident, and bow.”

By logical inference and direct textual evidence, this Śiva is none other than the Śāradā–pati, for his viniyoga itself declares —

‘śrī–śāradā–patiḥ śivo devatā’ —
thus affirming that this Śāradā is Svādhīna–vallabhā, the independently sovereign spouse of Śiva.

On the Brahmapatnī–Śāradā

According to the Sarasvatī–rahasya Upaniṣad, Goddess Sarasvatī dwells in Kāśmīra. It must be remembered that Kāśmīra was also the epicentre of the Sarasvata–mata tradition. Numerous Sarasvata Āgamas describe many forms of Sarasvatī residing there, the most prominent being the panchakshari Śāradā, who is the Adhiṣṭhātrī deity of a special form of Mātrikā–nyāsa, as stated in the swayambhu kalpa.

‪@joyguruvlog6095‬​

3 weeks ago (edited) | [YT] | 5

Mahalaya Creation

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1 month ago | [YT] | 2

Mahalaya Creation

Śākta Upāsanā — Bhūtaśuddhi, Bhūtāpāsaraṇa, and Prāṇāyāma


(Disclaimer: This practice is strictly for initiated Śāktas who have received Śaktābhiṣeka, Pūrṇābhiṣeka, or a higher-order dikṣā. It is not intended for Sāmānya Dīkṣitas, non-Śāktas, or Adīkṣitas.)

Bhūtaśuddhi (भूतशुद्धि) is an essential rite in Śākta worship, performed immediately after Bhūtāpāsaraṇa (भूतापासरण). In this process, all the sins and impurities of the sādhaka (spiritual aspirant) are ritually dissolved. Generally, one encounters the Saṅkṣipta Bhūtaśuddhi (concise purification of the elements), but the Bṛhat Bhūtaśuddhi (great elemental purification) described in the Mahākāla–Saṁhitā is more elaborate. It aims to render the body of the adept completely sanctified and sinless. In this rite, the Pañca–Mahābhūtas — Pṛthvī (earth), Ap (water), Tejas (fire), Vāyu (air), and Ākāśa (ether) — are invoked and sublimated within the spiritual body.

Before undertaking Bhūtaśuddhi, one must perform Bhūtāpāsaraṇa, the expulsion of malevolent spirits and subtle entities. In this rite, a Bali (offering) is presented to the Bhūta-gaṇas, after which they are ritually driven away. Scriptures assert that beings such as Vetālas, Piśācas, Rākṣasas, Pretas, and Bhūtas can cause disturbances during worship — for instance, by displacing sacred vessels (arghya–patras) or creating minor disruptions in the ritual environment. Hence,the Naivedya–Bali offered to them serves both as appeasement and banishment. Similar in spirit to the removal of Vighnas (obstacles), this Bhūta–Bali holds special importance in Durgā–Pūjā, where it is offered after the Maṅgala–vastu rites and before Patrikā–praveśa.

Prāṇāyāma (प्राणायाम), the regulation and purification of breath, is a well-known yogic discipline originating from the Śāstras. Within Śākta worship, it is performed to harmonize and purify the inner being of the sādhaka, preparing the subtle channels (nāḍīs) for higher spiritual acts.

Vidhī (Procedure):

Bhūtaśuddhi:

भूतशुद्धिं ततः कुर्यादघतृण्या (घमृष्ट्या?) महारणिम् । तत्प्रकारं प्रवक्ष्यामि मनो दत्त्वा निशामय ॥ ४७२ ॥
हृत्पुण्डरीकादात्मानं ज्वलद्दीपशिखाकृतिम् ।
सुषुम्णावर्त्सना ब्रह्मबीजमन्त्रेण मस्तके ॥ ४७३ ॥ संयोज्य परमात्मनि ।
पञ्च भूतानि वै लिङ्गशरीरप्रकृतीनि हि ॥ ४७४ ॥ तं वायुं भालगगने तदाकाशं विचिन्त्य च ॥ ४७६ ॥ जीवात्मानं च संयोज्य परमात्मनि निश्चलम् ।
तत्र तत्र विलीनानि तत्तद्रूपैर्विचिन्त्य च । देहभूमिं लिङ्गपीठभुवि वारिणि तज्जलम् ॥ ४७५ ॥ हृत्तेजसि च तत्तेजोमुखसंस्थे समीरणे ।
बुद्ध्यहङ्कारप्रभृतीन् सर्वान् लीनान् विभाव्य च ॥ ४७७ ॥ वामनासापुटेनैव पूरयित्वा समीरणम् । सबिन्दु वायुबीजं च धूम्रवर्ण विभाव्य च ॥ ४७८ ॥ तदेव बीजं देवेशि पञ्चाशद्वारमीरयेत् । तदुत्पन्नेन
वातेन शुष्कं देहं विचिन्त्य च ॥ ४७९ ॥ दक्षनासापुटेनैव रेचयेद् वरवर्णिनि । पुनस्तेनैव मार्गेण वायुमुत्तोल्य सर्वशः ॥ ४८० ॥ सनादं तेजसो बीजं
रक्तवर्णं समुच्चरन् । पञ्चाशद् वारं देवेशि दग्धं देहं विचिन्त्य च ॥ ४८१ वामनासापुटेनैव भस्मरूपेण पाप्मना । सहैव रेचयेद् वायुं ततो नासापुटेन च ॥ ४८२ ॥ वामेन वायुमुत्तोल्य सहस्त्रदलमध्यगम् । विभाव्य परमात्मानं चन्द्ररूपं वरानने ॥ ४८३ ॥ सानुस्वारं वारिबीजं
पञ्चाशद्वारमुच्चरन् । तस्माच्चन्द्रात् सुधावृष्ट्या देहमाप्लाव्य सुन्दरि ॥ ४८४ ॥भूबीजेन सनादेन शुद्धं संयोज्य विग्रहम् । लीनीकृतानि यानीह पञ्चभूतानि वै पुरा ॥ ४८५ ॥ यथास्थानं स्थापयित्वा ब्रह्मबीजं पुनर्गुणन् ।
अहङ्कारादिभिस्तत्त्वैः
सहैव परमात्मनः ॥ ४८६ ॥ जीवात्मानं समाकृष्य स्थापयित्वा हृदम्बुजे । देवरूपमथात्मानं चिन्तयेत् क्षणमूर्जितः ॥ ४८७ ॥ भूतशुद्धिरियं प्रोक्ता महाघौघप्रणाशिनी ।


Translation: After this, one should perform Aghamarṣaṇa, the burning of the pāpa-puruṣa, followed by the Mahāraṇi-nāmaka Bhūtaśuddhi, the great elemental purification. Now I shall explain its method — listen with full attention.

From the hṛdaya-kamala, visualize your ātmā as a shining flame, like the tip of a burning lamp. Through the path of suṣumnā-nāḍī, bring this inner flame upward and unite it with the Paramātmā who dwells in the center of the sahasra-dala-kamala at the crown of the head, by means of the brahma-bīja-mantra — hauṁ or oṁ.

Then, meditate on the five basic mahābhūtas of the liṅga-śarīra being absorbed one into another: The earth-element, pṛthvī, of the body merges into the earth, bhūmi.

The water-element, ap, merges into water.

The fire-element, tejas, merges into the inner fire of the heart.

That fire then merges into the air, vāyu, located in the mouth.

The air merges into the space, ākāśa, situated at the forehead.

After that, meditate on ākāśa and unite the jīvātmā with the Paramātmā, dissolving buddhi, ahaṅkāra, and other inner faculties into that supreme state. Now inhale gently through the left nostril, vāma-nāsā-puṭa, and while doing so, meditate on the vāyu-bīja yaṁ together with bindu, visualizing it as smoke-colored, dhūmra-varṇa. Recite this bīja fifty times and imagine that your body is becoming dry and purified by that inner air.

Then exhale through the right nostril, dakṣiṇa-nāsā-puṭa. Again, through the same nostril, raise the air upward, stabilizing it completely, and meditate on the tejo-bīja raṁ, shining red, rakta-varṇa, and resonant with sound, nāda-yukta. Chant it fifty times and imagine the body burning away all impurities in that divine fire.Next, exhale through the left nostril, visualizing that all sins are reduced to ashes, bhasma-rūpa, and expelled together with the outgoing air.

After that, inhale once more through the left nostril, meditating on the Paramātmā as the moon-like presence in the center of the sahasra-dala. Chant the vāri-bīja vaṁ with anusvāra fifty times, and visualize the amṛta, nectar, flowing from that lunar source, cooling and flooding your entire body.

Then unite the body with the bhū-bīja laṁ, resonant with sound, restoring stability to the physical form.

Finally, re-establish the five mahābhūtas in their proper places, and by uttering the brahma-bīja oṁ, draw back the jīvātmā from the Paramātmā, placing it again within the lotus of the heart, hṛdaya-kamala.

After this, one should contemplate oneself as divine in form, deva-svarūpa, radiant and filled with spiritual energy within a single moment.

This is the Bhūtaśuddhi — the purifier of all great sins, mahā-pāpa-samūha-pranāśinī, as taught here.


Bhūtāpāsaraṇa :

पौराणिकेन मन्त्रेण तान्त्रिकेण तथैव च ॥ ४८८ ॥

भूतापसारणं कुर्याद्

अपसर्पन्तु ते भूता ये भूता भुवि संस्थिताः ॥ ४८९ ॥

विकीर्य श्वेतसर्षपान् ।

ये भूता विघ्नकर्तारस्ते नश्यन्तु शिवाज्ञया ।

वेतालाश्च पिशाचाश्च

राक्षसाश्च सरीसृपाः ॥ ४९० ॥ अपसर्पन्तु ते सर्वे कालीपूजां करोम्यहम् ।

मैधमायामहाक्रोधप्रेतकूौंग्रभैरवीः

नृसिंहं डाकिनीं चैव फेत्कारीं तदनन्तरम् ।

॥ ४९१ ॥

पिशाचभूतवेतालराक्षसानिति

कीर्तयेत् ॥ ४९२ ॥

उत्सारयद्वयं प्रोच्य यावत् पूजां करोम्यहम्
। अन्ते कूर्चास्त्रमूर्द्धनो भूतप्रोत्सारणे मनुः ॥ ४९३ ॥भूतशुद्धिं विधायेत्यं स्वं स्वं ध्यानं विधाय च ।
तत्तन्मन्त्रषडङ्गीयन्यासं कुर्वीत साधकः ॥ ४९४ ॥

Translation: The sādhaka should perform Bhūtāpāsaraṇa by scattering white mustard seeds while reciting both Purāṇic and Tāntric mantras.

Purāṇic Mantra:
“May all the bhūtas dwelling upon the earth flee far away.
May those bhūtas who cause obstacles be destroyed by the command of Śiva.
May all vetālas, piśācas, rākṣasas, and creeping creatures such as serpents depart from here.
I am about to perform the worship of Kālī.”
This is the Purāṇic mantra for Bhūtāpāsaraṇa.

Tāntric Mantra:
“Medhā, Māyā, Mahākrodha, Preta, Kūrcha, Ugra Bhairavī, Nṛsiṁha, Ḍākinī, Phetkārī” — after these names, the sādhaka should also utter the words piśāca, bhūta, vetāla, and rākṣasa.
Then, recite the command ‘Utsāraya, Utsāraya’ — “Drive them away, drive them away” — followed by the declaration, “May they remain away for as long as I perform my worship.”
Finally, conclude with the words Kūrcha, Astra, and Śira.

Prāṇāyāma :

प्राणायामं ततः कुर्यात् तमपि व्याहरामि ते । मूलमन्त्रस्य जापेन वारं षोडशकेन हि ॥ ४९५ ॥वामनासापुटेनैव पूरयित्वाऽनिलंबलात् ।पुनस्तस्य चतुःषष्ट्यावृत्त्या वायुं विकुम्भ्य च ॥ ४९६ ॥
पुनद्वात्रिंशदावृत्त्या मूलमन्त्रस्य पार्वति । नासापुटेन
दक्षेण रेचयेत् सकलानिलम् ॥ ४९७ ॥
प्रकारेणेदृशेनैकः
प्राणायामोऽभिजायते ।
आवश्यकं तत्त्रयं हि
फलाधिक्यं तदुच्चये ॥ ४९८ ॥

Translation: After completing Bhūtāpāsaraṇa, one should perform Prāṇāyāma, the discipline of controlled breathing. Now I shall explain its method.

While repeating the mūla-mantra sixteen times, inhale slowly through the left nostril. Then, retaining the breath, repeat the same mantra sixty-four times.
O Pārvatī, after that, exhale through the right nostril, repeating the mantra thirty-two times as the breath is released.

This entire sequence constitutes one Prāṇāyāma.
Three such Prāṇāyāmas are required for the ritual. Performing more than three increases the spiritual effect and merit.

Pic credit - ‪@ratnabharati_206‬

‪@joyguruvlog6095‬

1 month ago | [YT] | 10

Mahalaya Creation

Śākta Upāsanā — Āsana-śuddhi, Vighna-prasāraṇa, and Kara-śuddhi

(Disclaimer: This practice is strictly for initiated Śāktas who have received Śaktābhiṣeka, Pūrṇābhiṣeka, or a higher-order dikṣā. It is not intended for Sāmānya Dīkṣitas, non-Śāktas, or Adīkṣitas.)

In the discipline of Śākta upāsanā, the purification of the āsana holds paramount significance, for it is the sacred seat upon which the worshipper performs the entire ritual. Thus, the āsana must be rendered ritually pure before the commencement of worship.

According to the Mahākāla Saṃhitā, a set of mantras revealed by Lord Śiva are prescribed for the purpose of āsana-śuddhi. Among these, the first two are intended to purify the bhūmi (earth), while the third sanctifies the āsana itself. Thereafter, the āsana is to be ritually worshipped with the prescribed mantras. As stated in the Mahākāla Saṃhitā, the āsana represents the Kāmapīṭha, and beneath it resides the Ādhāra-śakti, the foundational power or substratum. Hence, the sanctification of the āsana is not merely procedural but metaphysically essential.

In all sacred undertakings, vighnas—obstacles and impediments—inevitably arise. To annihilate such obstructions, Lord Śiva has delineated in the Mahākāla Saṃhitā the Vighna-prasāraṇa-vidhi, a ritual process by which these vighnas are expelled or neutralized. Without performing this rite, hindrances are said to manifest at every stage of the pūjā.

Following this, Kara-śuddhi—the purification of the hands—is to be performed. This act, occurring immediately after the āsana-śuddhi-pāṭha, purifies the kara (palms) of the worshipper. It is a subtle yet indispensable step, for without the sanctification of the hands, which serve as the instruments of offering, the acts of pūjā themselves cannot attain ritual efficacy.

Vidhi —

Vighna-prasāraṇa

इति संस्मृत्य सिद्धार्थाक्षतानादाय पार्वति ॥ ४६० ॥
तारं ततो महाक्रोधं दारयद्वितयं ततः ।
विघ्नं हूं फट् सर्वशेषे विकीयनिन तान् प्रिये ॥ ४६१ ॥
पाणिघातत्रयेणान्तरायान् भौमान् विनाशयेत् ।
तालत्रयेणान्तरिक्षान् दिव्यान् दिव्येक्षणेक्षणैः ॥ ४६२ ॥

Translation:
O Pārvatī! Having thus recollected, one should take white mustard seeds and akṣata (unbroken rice grains) in hand and recite the following mantra. First, with the mantra beginning with tāra followed by mahā-krodha, then uttering dāraya twice, and concluding with vighnaṃ hūṃ phaṭ — O beloved! scattering these with that mantra, one must strike the ground thrice with the heel to destroy the earthly obstacles (bhaumika-vighnas). Thereafter, by clapping thrice, the aerial and celestial obstacles (antarīkṣa and divya-vighnas) are dispelled, gazing upward with divine vision. Having done this, one should seat oneself upon the āsana and recite both Vedic and Tantric mantras in due order.

कामपीठासने वस्तु स्मरेदृष्यादि साधकः ।
तारादस्य ङसन्तं श्रीकामपीठोपवेशनम् ॥ ४५८ ॥
नारायण ऋषिः प्रोक्तः प्रतिष्ठाच्छन्द उच्यते ।
कूर्मरूपी विष्णुरपि देवता परिकीर्तिता ॥ ४५९ ॥
विनियोगस्तु पूजार्थ कामपीठोपवेशने ।
धृत्वासनं ततो ब्रूयाद् वैदिकं तान्त्रिकं मनुम् ।

Translation:
For the Kāmapīṭha Āsana, the sādhaka should contemplate the seers and elements associated with it. After uttering Oṃ, one should pronounce the ṅasanta form of “Śrī-Kāmapīṭhopaveśana,” i.e. Oṃ asya Śrī-Kāmapīṭhopaveśanasya. The ṛṣi of this mantra is Nārāyaṇa, its chandas (metre) is called Pratiṣṭhā, and its devatā is Viṣṇu in his Kūrmarūpa (tortoise form). The viniyoga (application) of this mantra is for the ritual seating on the Kāmapīṭha during worship.

पृथ्वि त्वया घृता लोका देवि त्वं विष्णुना धृता ॥ ४६३ ॥
त्वं च धारय मां नित्यं पवित्रं कुरु चासनम् ।
आदावमुं पठित्वैवं तान्त्रिकं मन्त्रमुच्चरेत् ॥ ४६४॥
तारं मैधं धरावीजं बिन्दुनादविभूषितम् ।
मामुक्त्वा धारयद्वन्द्वमासनं पावय द्वयम् ॥ ४६५ ॥
पवित्रे वैष्णवि प्रोच्य हूं फट् स्वाहा च पश्चिमे ।

Translation:
Āsana-śuddhi Mantra: “O Earth! Thou hast upheld all beings, and thou art thyself sustained by Viṣṇu. O Divine One! Uphold me evermore, and purify this seat.” After reciting this mantra, one should then pronounce the Tantric mantra: having mentioned the Tāra, Medhā, and Dharā-bīja adorned with bindu and nāda, utter mām (me), then dhāraya twice, and after āsanam, say pāvaya twice. Thereafter, say pavitre vaiṣṇavi and conclude with hūṃ phaṭ svāhā.

इति तान्त्रिकमुच्वार्य प्रणवं समुदाचरेत् ॥ ४६६ ॥
आधारशक्तिकमलासनाय हृदयं ततः ।
तारं मैधं कामपीठाय नमस्तदनन्तरम् ॥ ४६७ ॥
एवं सम्पूज्य निःश्रेण्यखाभ्यां तत्रोपविश्य हि ।
बध्वा वीराद्यासनं च स्थित्वा चोदङ्‌मुखस्तथा ॥ ४६८ ॥
वामे गुरुभ्यो दक्षे च गणेशाय ततः परम् ।
मध्ये श्रीगुहाकाल्यै च नमः सर्वत्र योजयेत् ॥ ४६९ ॥

Translation:
After this, one should recite the praṇava (Oṃ) and then say hṛdayaṃ (namas) following Ādhāra-śakti-kamalāsanāya. Thereafter, with the Tāra and Medhā elements, one should say Kāmapīṭhāya namaḥ and perform the worship accordingly. Then, pronouncing aṃ (niḥśreṇi) and the astra (phaṭ), one must seat oneself upon the āsana. Seated in vīrāsana or any appropriate posture, one should face north. The guru is to be invoked to the left, Gaṇeśa to the right, and in the center Śrī Guhyākālī, uniting all with namaḥ in their respective places.

Kara-śuddhi

पुष्यं गृहीत्वा गन्धाक्तं वक्ष्यमाणं मनुं पठन् ।
कराभ्यां मर्दयित्वा च समाघ्रायोपनासिकम् ॥ ४७० ॥
वामभागे त्यजेत् पुष्पं दूरतोऽनवलोकयन् ।
तारं मायां तथा कूर्च फत्रयं वह्निवल्लभा ॥ ४७१ ॥

Translation:
Taking a fragrant flower, one should recite the prescribed mantra. While doing so, the flower is to be rubbed between both palms, then raised to the nose and inhaled gently. Thereafter, without glancing at it, the flower must be cast away to the left side, at some distance. The mantra to be uttered is — Tāra Māyā Kūrca-trayaṃ Vahnivallabhā.


Bhūmi-śuddhi and Svāsana-śodhana Vidhi

माया लक्ष्मीयोंगिनी च शाकिनी मैधमेव च ।
रक्षद्वन्द्व च कूर्चास्त्रशिरांसि तदनन्तरम् ॥ १८४ ॥
भूमिशुद्धिरियं प्रोक्ता

Translation:
Bhūmi-śodhana Mantra: The syllables Māyā, Lakṣmī, Yoginī, Śākinī, and Medhā-bīja, followed by rakṣa uttered twice, then kūrcha, astra, and śiras—this constitutes the sacred vidyā of Bhūmi-śuddhi, the rite of purifying the earth.

शृणु भूम्यभिमन्त्रणम् ।

प्रणवं कामबीजं च लक्ष्मी वाराहि चेत्यपि ॥ १८५ ॥
पवित्रा भव भूमे च कूर्चास्त्रानलवल्लभा ।
धरणीमभिमन्येत्यं स्वासनं शोधयेत् ततः ॥ १८६ ॥

Translation:
Bhūmi-abhimantraṇa Vidhi: Now hear the method of consecrating the earth. After uttering the Praṇava (Oṃ), followed by the Kāma-bīja and the name Lakṣmī, one should address the goddess Vārāhī with the invocation — “Pavitrā bhava, bhūme!” (“O Earth, become pure!”). Then recite Kūrcha, Astra, and Agnivallabhā. This constitutes the Dharaṇī-abhimantraṇa mantra, the invocation that sanctifies the ground. Thereafter, one should proceed to purify one’s own seat (āsana-śuddhi).

Svāsana-śodhana Mantra:
First utter Tāra, then Sārasvata, followed by Māyā, Rāva, Ramā, and Strī; after this, say Kāmapīṭhāya Kāmasambhavāya namaḥ. Then, following Kāmārhate, add Kūrcha, Aṅkha, and Hṛdaya. This is the prescribed mantra for Svāsana-śodhana, the purification of one’s own ritual seat.

( Note - I have deliberately introduced certain inaccuracies with the intention that only Dīkṣitas would be able to identify and rectify them, thereby utilizing them effectively. )

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