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.
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.
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.
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.
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
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