The Miraculous Power of Goddess Pitambara: A Sunday Sadhana Guide

Have you ever felt like you are constantly fighting uphill battles? Whether it is a legal dispute, a toxic competitor, sudden financial losses, or just a heavy cloud of negative energy hanging over your life, there is a divine force capable of turning the tide completely in your favor.

Enter Goddess Pitambara (also widely known as Goddess Bagalamukhi or Brahmastra Roopini). As the eighth of the ten sacred Mahavidyas, she is the ultimate goddess of immense power, revered for granting absolute victory over enemies, arguments, and life’s most daunting obstacles.

Who is Goddess Pitambara?

The name "Bagala" stems from the Sanskrit word Valga, which translates to "bride," reflecting her radiant and mesmerizing beauty. Known for her golden, glowing complexion, she is profoundly fond of the color yellow (Pitambar).

The Master of Dualities

Goddess Pitambara possesses a unique, awe-inspiring power: she turns everything into its exact opposite.

• She turns speech into silence.

• She turns defeat into victory.

• She turns knowledge into ignorance (for your enemies) and power into impotence.

She exists as the still point between dualities. By worshipping her, we learn to see the failure hidden in success and the joy hidden in sorrow, allowing us to master the dual nature of reality and dissolve our struggles back into the Uncreated.

The Miraculous Benefits of Her Mantra

Reciting the Pitambara Mantra holds legendary, near-miraculous powers. It acts as a spiritual shield and a weapon of victory. It is highly recommended for:

• Professionals & Leaders: Politicians, administrators, and management cadres.

• Legal & Financial Relief: Those facing false court cases, unjust accusations, heavy debts, or sudden business losses.

• Students & Competitors: Anyone appearing for competitive exams, debates, or public speaking.

• Spiritual Protection: Warding off evil spirits, the evil eye, and malicious energies.

The Power of the Pitambara Stotram

A famous hymn from the Rudrayamala (a renowned Tantric text) beautifully illustrates her power:

Vadi Mukati Rankati Kshitipatirvaishwanarah Sheetati
Krodhi Samyati Durjanah Sujanati
Khsipranugah Khanjati.

Garvi Khanjati Sarvaviccha Jarati Tvanmantrinaamantritah Srinitye Baglamukhi Pratidinam Tubhyam Namah 

"By the effect of Your Mantra good conversationalists become speechless; the rich become beggars; devastating fire gets cooled. The anger of the angry person is removed; an evil-minded person becomes good. The quick-moving person becomes crippled... Salutations to the compassionate Pitambara!"

The One-Day Pitambara Sadhana Procedure

If you are looking to bring peace, prosperity, and magnetic attraction into your life while eliminating threats and enemies, you can perform this powerful, short one-day Sadhana.

📋 Prerequisites & Preparation

• Day: Any Sunday

• Time: After 10:00 PM at night

• Attire: Fresh yellow clothes

• Setup: A yellow seating mat (Asana) and a wooden plank covered in yellow cloth, facing North.

🛠️ Step-by-Step Ritual

1. The Setup: Sit on your yellow mat facing North. Place a picture of your Gurudev on the yellow-covered wooden plank. Worshipt Him with vermillion (kumkum), rice grains, and flowers. Light an incense stick and a pure ghee lamp.

2. The Yantra: Place a copper plate in front of Gurudev’s picture. Set the Pitambara Yantra onto the plate. Worship the Yantra by offering water, rice grains, vermillion, and flowers.

3. Guru Blessing: Chant one round of the Guru Mantra, asking for divine blessings and permission for a successful Sadhana.

4. The Main Invocation: Pray sincerely to Goddess Pitambara for success. Take a Yellow Hakeek rosary (Mala) and chant five rounds of the following powerful mantra:

Mantra

|| Om Hleem Pitambara Vacham Mukham Padam Stambhaya Jivhaam Keelay Buddhim Vinaashaya Hleem Om Phat ||

।। ॐ ह्लीं पीताम्बरा वाचं मुखं पदं स्तम्भय जिह्नां कीलय बुद्धिं विनाशय ह्लीं ॐ फट् ।।

Conclusion: Once the five rounds are complete, bow down to the energy created. To conclude the ritual permanently, gently pack up all the Sadhana articles (the Yantra, flowers, etc.) and drop them into a flowing river or a quiet pond.

Goddess Pitambara is easily pleased when approached with pure devotion, yellow flowers, coconuts, and lamps lit over a small heap of turmeric. Devotees who perform this Sadhana with a clean heart and focused intent typically begin to notice shifts in their circumstances and positive results within two to three days.

Embrace the golden radiance of Pitambara, and watch your obstacles dissolve into victories! Have you ever experienced the protective grace of the Mahavidyas? Let us know in the comments below.

 

The Miraculous Power of Goddess Pitambara: A Sunday Sadhana Guide

Have you ever felt like you are constantly fighting uphill battles? Whether it is a legal dispute, a toxic competitor, sudden financial losses, or just a heavy cloud of negative energy hanging over your life, there is a divine force capable of turning the tide completely in your favor.

Enter Goddess Pitambara (also widely known as Goddess Bagalamukhi or Brahmastra Roopini). As the eighth of the ten sacred Mahavidyas, she is the ultimate goddess of immense power, revered for granting absolute victory over enemies, arguments, and life’s most daunting obstacles.

Who is Goddess Pitambara?

The name "Bagala" stems from the Sanskrit word Valga, which translates to "bride," reflecting her radiant and mesmerizing beauty. Known for her golden, glowing complexion, she is profoundly fond of the color yellow (Pitambar).

The Master of Dualities

Goddess Pitambara possesses a unique, awe-inspiring power: she turns everything into its exact opposite.

• She turns speech into silence.

• She turns defeat into victory.

• She turns knowledge into ignorance (for your enemies) and power into impotence.

She exists as the still point between dualities. By worshipping her, we learn to see the failure hidden in success and the joy hidden in sorrow, allowing us to master the dual nature of reality and dissolve our struggles back into the Uncreated.

The Miraculous Benefits of Her Mantra

Reciting the Pitambara Mantra holds legendary, near-miraculous powers. It acts as a spiritual shield and a weapon of victory. It is highly recommended for:

• Professionals & Leaders: Politicians, administrators, and management cadres.

• Legal & Financial Relief: Those facing false court cases, unjust accusations, heavy debts, or sudden business losses.

• Students & Competitors: Anyone appearing for competitive exams, debates, or public speaking.

• Spiritual Protection: Warding off evil spirits, the evil eye, and malicious energies.

The Power of the Pitambara Stotram

A famous hymn from the Rudrayamala (a renowned Tantric text) beautifully illustrates her power:

Vadi Mukati Rankati Kshitipatirvaishwanarah Sheetati
Krodhi Samyati Durjanah Sujanati
Khsipranugah Khanjati.

Garvi Khanjati Sarvaviccha Jarati Tvanmantrinaamantritah Srinitye Baglamukhi Pratidinam Tubhyam Namah 

"By the effect of Your Mantra good conversationalists become speechless; the rich become beggars; devastating fire gets cooled. The anger of the angry person is removed; an evil-minded person becomes good. The quick-moving person becomes crippled... Salutations to the compassionate Pitambara!"

The One-Day Pitambara Sadhana Procedure

If you are looking to bring peace, prosperity, and magnetic attraction into your life while eliminating threats and enemies, you can perform this powerful, short one-day Sadhana.

📋 Prerequisites & Preparation

• Day: Any Sunday

• Time: After 10:00 PM at night

• Attire: Fresh yellow clothes

• Setup: A yellow seating mat (Asana) and a wooden plank covered in yellow cloth, facing North.

🛠️ Step-by-Step Ritual

1. The Setup: Sit on your yellow mat facing North. Place a picture of your Gurudev on the yellow-covered wooden plank. Worshipt Him with vermillion (kumkum), rice grains, and flowers. Light an incense stick and a pure ghee lamp.

2. The Yantra: Place a copper plate in front of Gurudev’s picture. Set the Pitambara Yantra onto the plate. Worship the Yantra by offering water, rice grains, vermillion, and flowers.

3. Guru Blessing: Chant one round of the Guru Mantra, asking for divine blessings and permission for a successful Sadhana.

4. The Main Invocation: Pray sincerely to Goddess Pitambara for success. Take a Yellow Hakeek rosary (Mala) and chant five rounds of the following powerful mantra:

Mantra

|| Om Hleem Pitambara Vacham Mukham Padam Stambhaya Jivhaam Keelay Buddhim Vinaashaya Hleem Om Phat ||

।। ॐ ह्लीं पीताम्बरा वाचं मुखं पदं स्तम्भय जिह्नां कीलय बुद्धिं विनाशय ह्लीं ॐ फट् ।।

Conclusion: Once the five rounds are complete, bow down to the energy created. To conclude the ritual permanently, gently pack up all the Sadhana articles (the Yantra, flowers, etc.) and drop them into a flowing river or a quiet pond.

Goddess Pitambara is easily pleased when approached with pure devotion, yellow flowers, coconuts, and lamps lit over a small heap of turmeric. Devotees who perform this Sadhana with a clean heart and focused intent typically begin to notice shifts in their circumstances and positive results within two to three days.

Embrace the golden radiance of Pitambara, and watch your obstacles dissolve into victories! Have you ever experienced the protective grace of the Mahavidyas? Let us know in the comments below.

 The five afflictions (avidya, asmita, passion, aversion, and abhinivesha) describedby Maharishi Patanjali in his Yoga Sutrasare the root causes of all human suffering

The Five Kleshas (Afflictions)

In the Yoga Sutras, Maharishi Patanjali explains that these five afflictions (Kleshas) are the root causes of all human suffering (Dukha). They operate like a chain reaction, with Avidya acting as the breeding ground for the other four.

Here is a clean breakdown with their traditional Sanskrit names and meanings that you can use to expand your post:

• Avidya (Ignorance / Misconception): The foundational affliction. It is mistaking the transient for the eternal, the impure for the pure, and the non-Self (ego/body) for the true Self (Atman).

• Asmita (Egoism / "I-am-ness"): The false identification of the consciousness (the Seer) with the instrument of seeing (the mind, body, and personality).

• Raga (Attachment / Passion): The clinging to pleasure, past happy experiences, and the desire to repeat them.

• Dvesha (Aversion): The repulsion or resistance toward pain, unpleasant experiences, or things that threaten the ego.

• Abhinivesha (Clinging to Life / Fear of Death): The instinctive, deeply ingrained fear of annihilation and the intense desire for self-preservation, which exists even in the wisest individuals.

 The five afflictions (avidya, asmita, passion, aversion, and abhinivesha) describedby Maharishi Patanjali in his Yoga Sutrasare the root causes of all human suffering

The Five Kleshas (Afflictions)

In the Yoga Sutras, Maharishi Patanjali explains that these five afflictions (Kleshas) are the root causes of all human suffering (Dukha). They operate like a chain reaction, with Avidya acting as the breeding ground for the other four.

Here is a clean breakdown with their traditional Sanskrit names and meanings that you can use to expand your post:

• Avidya (Ignorance / Misconception): The foundational affliction. It is mistaking the transient for the eternal, the impure for the pure, and the non-Self (ego/body) for the true Self (Atman).

• Asmita (Egoism / "I-am-ness"): The false identification of the consciousness (the Seer) with the instrument of seeing (the mind, body, and personality).

• Raga (Attachment / Passion): The clinging to pleasure, past happy experiences, and the desire to repeat them.

• Dvesha (Aversion): The repulsion or resistance toward pain, unpleasant experiences, or things that threaten the ego.

• Abhinivesha (Clinging to Life / Fear of Death): The instinctive, deeply ingrained fear of annihilation and the intense desire for self-preservation, which exists even in the wisest individuals.

 The totality of *Kaal-Shakti* (the power of Time) represents a force that encompasses rise, expansion, and destruction. Understanding it is not easy; the reason is simply that without proper guidance, this *Kaal*—or darkness—engulfs us. If our faculties of perception lack conscious awareness, then in our quest for growth or emergence, we first encounter the aspect of destruction, and in doing so, our very existence is obliterated. Just a short while ago, a group of us—fellow disciples—embarked on a spiritual journey to the Kamakhya Dham, where we explored various facets of *Tantra*. During that trip, I had the opportunity to visit the Mahogratara Peeth early one morning with Arif-ji (whom I respectfully address as 'Master'). He explained to me that among the five *Tara Peeths* characterized by complete consciousness, this is the only one...

This is the sacred seat (*Pitha*) of Goddess Tara; under the guidance of Sadgurudev, I have had the opportunity to perform *Sadhana* here for many years, gaining insight into the Mother's various forms and reaping both bitter and sweet fruits along the way. The vastness of the Mother radiates from here, nurturing and causing the entire creation to blossom; the term *Mahavidya* signifies supreme knowledge—knowledge that can be experienced solely through self-realization and attained only through the light of the soul. It is crucial to remember that if the light of your soul is even slightly clouded, you may go astray due to delusion and will never attain that supreme wisdom. To truly understand *Mahavidya*, one must also comprehend its profound mysteries: while Goddess Mahakali is depicted in a fierce form, Goddess Tara is radiant, and Goddess Shri Vidya is enchanting. Thus, Goddesses Kali, Tara, and Tripura Sundari are revered in this specific order to help us understand the mysteries of the three *Gunas*—*Tamas*, *Rajas*, and *Sattva*. This knowledge cannot be grasped merely through intellectual study or philosophy; it can be internalized and its secrets unveiled only through dedicated *Sadhana* (spiritual practice). Goddess Tara falls within the *Shakta* tradition and is associated with *Shakta-vidya*—specifically, she is classified under the letter 'Sa'. She embodies the power of the Word (*Shabda-shakti*); thus, if a spiritual aspirant (*sadhak*) seeks to attain mastery over speech (*Vak-siddhi*) or internalize the profound essence of *Agama-Tantra*, her *sadhana* (spiritual practice) serves as the gateway to that realm of esoteric knowledge. Hindu doctrine delineates six forms of Goddess Tara, all of which bestow the power of the Word. Every element of nature—whether animate or inanimate, conscious or unconscious—is imbued with a specific type of vibration, and the source of these vibrations is the sound inherent within that particular element. The profound mystery lies in the fact that if a human being comprehends the process or method to perceive the sound embedded within an element, the secret of that element's existence can be easily understood. This is because sounds are imperishable; they can never be destroyed under any circumstances and have been reverberating throughout the universe since eternity. While some are very faint, others are moderate or extremely intense, and their speed far exceeds that of light. Thus, by harnessing these sounds, one can understand the origin, expansion, and dissolution of an element or a living being—effectively grasping its past, present, and future. The practice of *Mahavidya* is inherently profound; complete mastery is attained through the core *sadhana* only after performing the prescribed rituals, associated *Bhairav* and *Ganapati* practices, and achieving *Beej* (seed-mantra) perfection. Among the *Mahavidyas*, the *sadhana* of Goddess Tara is truly a boon and a stroke of great fortune for one's life. This practice not only dispels misfortune and eradicates poverty while bestowing immense prosperity, but also grants you mastery over the full power of the Word; consequently, even the knowledge of time—past, present, and future—comes within your grasp. It is an essential spiritual practice for comprehending the profound mysteries of the three stages of speech: *Para*, *Pashyanti*, and *Vaikhari*.

He then explained that if one performs a specific practice related to Goddess Chitra Tara at Tara Peeth for even just ten minutes, one begins to hear the verses and mantras associated with Goddess Mahogratara and Chitra Tara. I performed this practice, and before long, the faint humming sound intensified; the sanctum sanctorum, previously silent, suddenly resonated with loud, powerful sounds. After a while, I opened my eyes and asked the Master why a particular mantra kept reverberating amidst the sounds I had heard. He acknowledged this, noting that when he had asked Sadgurudev the same question, he was told that the mantra belonged to Goddess Chitra Tara and held a unique significance among all forms of Tara *sadhana* (spiritual practice). For every *Mahavidya*, there exists a specific form—among both their manifest and hidden aspects—that truly enables the seeker to merge completely with that *Mahavidya*; this principle applies to all the *Mahavidyas*. In her form as Chitra Tara, the Goddess pervades every object as the power of sound (*dhvani-shakti*), and her mantra facilitates the seeker's union with her cosmic form—essentially acting as a bridge that unites the seeker with the object of their devotion, ultimately dissolving the distinction between the two until they become one. We all install the *Yantras* (sacred geometric diagrams) of the *Mahavidyas* or supreme cosmic powers in our respective meditation rooms and begin the associated spiritual practices. Yet, after some time, we complain that no benefits are visible and no spiritual experiences are occurring. Was the procedure incorrect? No, the procedure itself was not wrong; rather, we failed to receive the complete, authentic process from a *Guru*. How, then, can success be attained? Remember, a *Yantra* is the geometric embodiment of a specific cosmic power—a form in which that power resides in a defined manner. Until the consciousness of that power merges with the consciousness of the seeker, spiritual experiences—let alone ultimate attainment (*Siddhi*)—do not occur. Admittedly, there are rare instances where the flow of time or the strength of one's *Prarabdha* (past-life karma) is so potent that the seeker does not need to perform these rituals; however, in all other circumstances, the complete, authentic procedure is essential. Here, I am revealing the secret method of uniting the consciousness of Goddess Tara with one's own consciousness. Remember, the *Chetana Mantra* (Mantra of Consciousness) plays a pivotal role in easily uniting Her consciousness with that of the seeker. But what kind of *Chetana Mantra*? The answer is: a *Chetana Mantra* that is derived from the *Guru's* own life-force (*Prana*) and awakens the seeker's consciousness through the *Guru's* own awakened consciousness. We have received a mantra known as the "Guru Prana-Chetana Mantra." Whenever you wish to undertake the *sadhana* (spiritual practice) of Goddess Tara, you simply need to make one adjustment: if the core *sadhana* is prescribed for 21 days, consider it to be a 28-day practice. Begin by placing the *Yantra* before you and adhering to the spiritual guidelines imparted by the Guru during the initial seven days.

After completing all the preliminary rituals (such as Guru Puja, Ganapati Puja, and the offering of incense, lamps, and *naivedya*), chant the "Guru Prana-Chetana Mantra" 51 times while holding the Goddess Tara Yantra in your clenched right hand and keeping it pressed against your heart. Subsequently, chant the "Goddess Chitra Tara Mantra"—which is also known as the "Goddess Tara Atma-Ekakar Mantra"—for 31 rosary rounds using a *Parad* (mercury) rosary; during this chanting, hold the Goddess Tara Yantra in your left hand and keep that fist positioned near your heart.

 The Goddess Chitra Tara Mantra is "Aing Hreeng Shreem."“ऐं ह्रीं श्रीं”

 After the chanting, once again hold the Yantra in your clenched right hand against your heart and chant the "Guru Prana-Chetana Mantra" 51 times. Follow this procedure for seven days, and then perform the main *Sadhana*; the impact will be evident to you.

 The totality of *Kaal-Shakti* (the power of Time) represents a force that encompasses rise, expansion, and destruction. Understanding it is not easy; the reason is simply that without proper guidance, this *Kaal*—or darkness—engulfs us. If our faculties of perception lack conscious awareness, then in our quest for growth or emergence, we first encounter the aspect of destruction, and in doing so, our very existence is obliterated. Just a short while ago, a group of us—fellow disciples—embarked on a spiritual journey to the Kamakhya Dham, where we explored various facets of *Tantra*. During that trip, I had the opportunity to visit the Mahogratara Peeth early one morning with Arif-ji (whom I respectfully address as 'Master'). He explained to me that among the five *Tara Peeths* characterized by complete consciousness, this is the only one...

This is the sacred seat (*Pitha*) of Goddess Tara; under the guidance of Sadgurudev, I have had the opportunity to perform *Sadhana* here for many years, gaining insight into the Mother's various forms and reaping both bitter and sweet fruits along the way. The vastness of the Mother radiates from here, nurturing and causing the entire creation to blossom; the term *Mahavidya* signifies supreme knowledge—knowledge that can be experienced solely through self-realization and attained only through the light of the soul. It is crucial to remember that if the light of your soul is even slightly clouded, you may go astray due to delusion and will never attain that supreme wisdom. To truly understand *Mahavidya*, one must also comprehend its profound mysteries: while Goddess Mahakali is depicted in a fierce form, Goddess Tara is radiant, and Goddess Shri Vidya is enchanting. Thus, Goddesses Kali, Tara, and Tripura Sundari are revered in this specific order to help us understand the mysteries of the three *Gunas*—*Tamas*, *Rajas*, and *Sattva*. This knowledge cannot be grasped merely through intellectual study or philosophy; it can be internalized and its secrets unveiled only through dedicated *Sadhana* (spiritual practice). Goddess Tara falls within the *Shakta* tradition and is associated with *Shakta-vidya*—specifically, she is classified under the letter 'Sa'. She embodies the power of the Word (*Shabda-shakti*); thus, if a spiritual aspirant (*sadhak*) seeks to attain mastery over speech (*Vak-siddhi*) or internalize the profound essence of *Agama-Tantra*, her *sadhana* (spiritual practice) serves as the gateway to that realm of esoteric knowledge. Hindu doctrine delineates six forms of Goddess Tara, all of which bestow the power of the Word. Every element of nature—whether animate or inanimate, conscious or unconscious—is imbued with a specific type of vibration, and the source of these vibrations is the sound inherent within that particular element. The profound mystery lies in the fact that if a human being comprehends the process or method to perceive the sound embedded within an element, the secret of that element's existence can be easily understood. This is because sounds are imperishable; they can never be destroyed under any circumstances and have been reverberating throughout the universe since eternity. While some are very faint, others are moderate or extremely intense, and their speed far exceeds that of light. Thus, by harnessing these sounds, one can understand the origin, expansion, and dissolution of an element or a living being—effectively grasping its past, present, and future. The practice of *Mahavidya* is inherently profound; complete mastery is attained through the core *sadhana* only after performing the prescribed rituals, associated *Bhairav* and *Ganapati* practices, and achieving *Beej* (seed-mantra) perfection. Among the *Mahavidyas*, the *sadhana* of Goddess Tara is truly a boon and a stroke of great fortune for one's life. This practice not only dispels misfortune and eradicates poverty while bestowing immense prosperity, but also grants you mastery over the full power of the Word; consequently, even the knowledge of time—past, present, and future—comes within your grasp. It is an essential spiritual practice for comprehending the profound mysteries of the three stages of speech: *Para*, *Pashyanti*, and *Vaikhari*.

He then explained that if one performs a specific practice related to Goddess Chitra Tara at Tara Peeth for even just ten minutes, one begins to hear the verses and mantras associated with Goddess Mahogratara and Chitra Tara. I performed this practice, and before long, the faint humming sound intensified; the sanctum sanctorum, previously silent, suddenly resonated with loud, powerful sounds. After a while, I opened my eyes and asked the Master why a particular mantra kept reverberating amidst the sounds I had heard. He acknowledged this, noting that when he had asked Sadgurudev the same question, he was told that the mantra belonged to Goddess Chitra Tara and held a unique significance among all forms of Tara *sadhana* (spiritual practice). For every *Mahavidya*, there exists a specific form—among both their manifest and hidden aspects—that truly enables the seeker to merge completely with that *Mahavidya*; this principle applies to all the *Mahavidyas*. In her form as Chitra Tara, the Goddess pervades every object as the power of sound (*dhvani-shakti*), and her mantra facilitates the seeker's union with her cosmic form—essentially acting as a bridge that unites the seeker with the object of their devotion, ultimately dissolving the distinction between the two until they become one. We all install the *Yantras* (sacred geometric diagrams) of the *Mahavidyas* or supreme cosmic powers in our respective meditation rooms and begin the associated spiritual practices. Yet, after some time, we complain that no benefits are visible and no spiritual experiences are occurring. Was the procedure incorrect? No, the procedure itself was not wrong; rather, we failed to receive the complete, authentic process from a *Guru*. How, then, can success be attained? Remember, a *Yantra* is the geometric embodiment of a specific cosmic power—a form in which that power resides in a defined manner. Until the consciousness of that power merges with the consciousness of the seeker, spiritual experiences—let alone ultimate attainment (*Siddhi*)—do not occur. Admittedly, there are rare instances where the flow of time or the strength of one's *Prarabdha* (past-life karma) is so potent that the seeker does not need to perform these rituals; however, in all other circumstances, the complete, authentic procedure is essential. Here, I am revealing the secret method of uniting the consciousness of Goddess Tara with one's own consciousness. Remember, the *Chetana Mantra* (Mantra of Consciousness) plays a pivotal role in easily uniting Her consciousness with that of the seeker. But what kind of *Chetana Mantra*? The answer is: a *Chetana Mantra* that is derived from the *Guru's* own life-force (*Prana*) and awakens the seeker's consciousness through the *Guru's* own awakened consciousness. We have received a mantra known as the "Guru Prana-Chetana Mantra." Whenever you wish to undertake the *sadhana* (spiritual practice) of Goddess Tara, you simply need to make one adjustment: if the core *sadhana* is prescribed for 21 days, consider it to be a 28-day practice. Begin by placing the *Yantra* before you and adhering to the spiritual guidelines imparted by the Guru during the initial seven days.

After completing all the preliminary rituals (such as Guru Puja, Ganapati Puja, and the offering of incense, lamps, and *naivedya*), chant the "Guru Prana-Chetana Mantra" 51 times while holding the Goddess Tara Yantra in your clenched right hand and keeping it pressed against your heart. Subsequently, chant the "Goddess Chitra Tara Mantra"—which is also known as the "Goddess Tara Atma-Ekakar Mantra"—for 31 rosary rounds using a *Parad* (mercury) rosary; during this chanting, hold the Goddess Tara Yantra in your left hand and keep that fist positioned near your heart.

 The Goddess Chitra Tara Mantra is "Aing Hreeng Shreem."“ऐं ह्रीं श्रीं”

 After the chanting, once again hold the Yantra in your clenched right hand against your heart and chant the "Guru Prana-Chetana Mantra" 51 times. Follow this procedure for seven days, and then perform the main *Sadhana*; the impact will be evident to you.

 TRINAYNA TARA SADHNA 

There is no need to elaborate on the significance of the *Mahavidyas* within the realm of *Tantra*. These *Mahavidyas* are regarded as embodiments of immense power, acting as the driving forces behind the dynamics of the universe. Among them, the name of Goddess Tara is widely revered by spiritual practitioners (*sadhakas*). The worship and spiritual practice (*sadhana*) of the Goddess have been performed by various great adepts (*Mahasiddhas*) in diverse forms since time immemorial. It is impossible to fully fathom the extent of the Goddess's power; she constantly bestows well-being upon seekers through her myriad manifestations. Various methods of her worship exist, encompassing both the *Dakshina* (Right-hand) and *Vama* (Left-hand) paths. Her primary form is *Mahatara*; it is from the various facets of *Mahatara* that the worship of her distinct forms—such as *Neela*, *Ekajata*, and *Chaturbhuja*—has evolved and gained popularity among practitioners. Her various forms are also prevalent in Buddhist *Tantra*, where she is known as *Dolma*. Additionally, a profound form of her worship is practiced as *Mahachina*. The foundational methodology of *Mahachina* is known as *Chinachara*—a practice that the adept Vashishtha learned from Lord Tathagata in Tibet. Furthermore, the Goddess manifests in various forms based on specific attributes and elemental qualities—such as *Shveta Tara* (White Tara), *Hiraka Tara* (Diamond Tara), and *Rakta Tara* (Red Tara)—comprising a total of twenty-one such forms. Worshipping the Goddess is significant in many respects; Goddess Tara possesses the capacity to grant any kind of accomplishment to seekers, though most worship Her to find relief from financial troubles. The Goddess manifests in various forms, each profound in its own right. One such form is 'Trinayana' (The Three-Eyed One). 'Trinayana' signifies the One who bears three eyes. These three eyes symbolize the Sun, the Moon, and Fire. They also represent the three powers—Action (*Kriya*), Knowledge (*Jnana*), and Will (*Iccha*)—and reflect the Goddess's fundamental attributes: *Sattva*, *Rajas*, and *Tamas*. Furthermore, this form symbolizes the Trinity of Goddesses: Mahasaraswati, Mahalakshmi, and Mahakali. It also signifies Her mastery over the three dimensions of time—past, present, and future. The form of Goddess Trinayana is so profound that words fall short in describing it. Worshipping Her fulfills one's desires; Her dominion over time allows Her to remove obstacles arising from the passage of time, while the solar and lunar influences of Her eyes refine and enhance both the inner and outer personality of the devotee. To perform this *sadhana* (spiritual practice), the seeker should begin after 10 PM on a Friday. It is highly beneficial to perform the practice before the *Yantra* (sacred diagram) of Goddess Tara. The clothing and the seat used for the ritual should be pink or white. After this, the seeker should chant the following mantra 21 times with pearl rosary or quartz rosary:

 ​​Om Strim Trinayana Tritradhim Detri Namah. 

ॐ स्त्रीं त्रिनयना त्रित्रधिं देत्रि नमः 

This sequence should remain for 21 days. This sadhana is also best for fulfilling the wishes of the seeker.

 TRINAYNA TARA SADHNA 

There is no need to elaborate on the significance of the *Mahavidyas* within the realm of *Tantra*. These *Mahavidyas* are regarded as embodiments of immense power, acting as the driving forces behind the dynamics of the universe. Among them, the name of Goddess Tara is widely revered by spiritual practitioners (*sadhakas*). The worship and spiritual practice (*sadhana*) of the Goddess have been performed by various great adepts (*Mahasiddhas*) in diverse forms since time immemorial. It is impossible to fully fathom the extent of the Goddess's power; she constantly bestows well-being upon seekers through her myriad manifestations. Various methods of her worship exist, encompassing both the *Dakshina* (Right-hand) and *Vama* (Left-hand) paths. Her primary form is *Mahatara*; it is from the various facets of *Mahatara* that the worship of her distinct forms—such as *Neela*, *Ekajata*, and *Chaturbhuja*—has evolved and gained popularity among practitioners. Her various forms are also prevalent in Buddhist *Tantra*, where she is known as *Dolma*. Additionally, a profound form of her worship is practiced as *Mahachina*. The foundational methodology of *Mahachina* is known as *Chinachara*—a practice that the adept Vashishtha learned from Lord Tathagata in Tibet. Furthermore, the Goddess manifests in various forms based on specific attributes and elemental qualities—such as *Shveta Tara* (White Tara), *Hiraka Tara* (Diamond Tara), and *Rakta Tara* (Red Tara)—comprising a total of twenty-one such forms. Worshipping the Goddess is significant in many respects; Goddess Tara possesses the capacity to grant any kind of accomplishment to seekers, though most worship Her to find relief from financial troubles. The Goddess manifests in various forms, each profound in its own right. One such form is 'Trinayana' (The Three-Eyed One). 'Trinayana' signifies the One who bears three eyes. These three eyes symbolize the Sun, the Moon, and Fire. They also represent the three powers—Action (*Kriya*), Knowledge (*Jnana*), and Will (*Iccha*)—and reflect the Goddess's fundamental attributes: *Sattva*, *Rajas*, and *Tamas*. Furthermore, this form symbolizes the Trinity of Goddesses: Mahasaraswati, Mahalakshmi, and Mahakali. It also signifies Her mastery over the three dimensions of time—past, present, and future. The form of Goddess Trinayana is so profound that words fall short in describing it. Worshipping Her fulfills one's desires; Her dominion over time allows Her to remove obstacles arising from the passage of time, while the solar and lunar influences of Her eyes refine and enhance both the inner and outer personality of the devotee. To perform this *sadhana* (spiritual practice), the seeker should begin after 10 PM on a Friday. It is highly beneficial to perform the practice before the *Yantra* (sacred diagram) of Goddess Tara. The clothing and the seat used for the ritual should be pink or white. After this, the seeker should chant the following mantra 21 times with pearl rosary or quartz rosary:

 ​​Om Strim Trinayana Tritradhim Detri Namah. 

ॐ स्त्रीं त्रिनयना त्रित्रधिं देत्रि नमः 

This sequence should remain for 21 days. This sadhana is also best for fulfilling the wishes of the seeker.

 Swapna Varahi Sadhana is a powerful esoteric practice dedicated to Goddess Varahi in her dream-communication form. By chanting her specific mantras before sleep, practitioners can astral project, unlock deep intuition, and receive clear divine guidance regarding future events or hidden obstacles in their lives

Because this is considered an intense and profound ritual, success relies on proper discipline and pure intent. Here is the step-by-step framework for performing this sadhana

Preparation

• Environment: Keep your sleeping space and bed meticulously clean. Ensure you are free from worldly distractions.
• Timing: Begin chanting after 10:00 PM in a quiet environment, ideally right before you go to sleep.
• Offering: Light an oil lamp, burn a clean incense stick, and offer a small sweet (like jaggery) or simply clean water

First read the Viniyog :

Om asya shree swapna vaaraahi mantrasya,ishwar rishi,jagathee chanda,swapnavaaraahi devata,om beejam,hreem shakthi,ttah ttah keelakam,mamabheeshtta swapnakadhanarthe jape viniyogah

The Mantra

The primary mantra used to invoke her for dream guidance 

ॐ ह्रीं नमो वाराहि अघोरेश्वरि स्वप्नं ठं ठं स्वाहा॥

Oṃ Hrīṃ Namo Vārāhi Aghoreśvari Svapnaṃ Ṭhah Ṭhah Svāhā

or

 OM HREEM NAMO VAARAAHI AGHORE SWAPNAM DARSHAY THAH TTAH SWAHA

Execution

• Setting Intent:  Before going to sleep you start chanting, mentally (or verbally) ask your specific question or state the problem you need an answer to. 
• Japa: Chant the mantra for 3 to 21 malas (or simply 21 to 108 repetitions with full concentration) using a Tulsi or Rudraksha mala if available. 
• Sleep: Once the chant is complete, lie down peacefully, meditating on Goddess Varahi's form, and drift off to sleep without engaging in other conversations or activities. the person will receive the answer to their question in a dream

Important Considerations

• Consistency: The practice is usually performed continuously for 11 to 21 days for the astral connection to become strong.
• Symbolism: Goddess Varahi often communicates in symbols and metaphors during dreams rather than straightforward answers. It takes a calm, observant mind to decode these messages

 

 Swapna Varahi Sadhana is a powerful esoteric practice dedicated to Goddess Varahi in her dream-communication form. By chanting her specific mantras before sleep, practitioners can astral project, unlock deep intuition, and receive clear divine guidance regarding future events or hidden obstacles in their lives

Because this is considered an intense and profound ritual, success relies on proper discipline and pure intent. Here is the step-by-step framework for performing this sadhana

Preparation

• Environment: Keep your sleeping space and bed meticulously clean. Ensure you are free from worldly distractions.
• Timing: Begin chanting after 10:00 PM in a quiet environment, ideally right before you go to sleep.
• Offering: Light an oil lamp, burn a clean incense stick, and offer a small sweet (like jaggery) or simply clean water

First read the Viniyog :

Om asya shree swapna vaaraahi mantrasya,ishwar rishi,jagathee chanda,swapnavaaraahi devata,om beejam,hreem shakthi,ttah ttah keelakam,mamabheeshtta swapnakadhanarthe jape viniyogah

The Mantra

The primary mantra used to invoke her for dream guidance 

ॐ ह्रीं नमो वाराहि अघोरेश्वरि स्वप्नं ठं ठं स्वाहा॥

Oṃ Hrīṃ Namo Vārāhi Aghoreśvari Svapnaṃ Ṭhah Ṭhah Svāhā

or

 OM HREEM NAMO VAARAAHI AGHORE SWAPNAM DARSHAY THAH TTAH SWAHA

Execution

• Setting Intent:  Before going to sleep you start chanting, mentally (or verbally) ask your specific question or state the problem you need an answer to. 
• Japa: Chant the mantra for 3 to 21 malas (or simply 21 to 108 repetitions with full concentration) using a Tulsi or Rudraksha mala if available. 
• Sleep: Once the chant is complete, lie down peacefully, meditating on Goddess Varahi's form, and drift off to sleep without engaging in other conversations or activities. the person will receive the answer to their question in a dream

Important Considerations

• Consistency: The practice is usually performed continuously for 11 to 21 days for the astral connection to become strong.
• Symbolism: Goddess Varahi often communicates in symbols and metaphors during dreams rather than straightforward answers. It takes a calm, observant mind to decode these messages

 

 

Trouble through a few problems ? Well, every person on this is international. But racking your brain won’t get you everywhere. For a quick and powerful solution, just fall asleep !

No puns there ! Just watch this ritual until you hit the sack. 

Draw in a metal plate a Swastik with red or turmeric. On it put a Halt Haqeek. Speak your problem out loud and chant - " 

OM HREEM HLEEM GREEM SWAPNE DARSHAY PHAT " 51 times.

Do this before you visit in bed at night.And sure enough in a dream you should have your answer. If the dream is not pure, strive once more the next night. Then cast Halt Haqeek in an inconvenient location.

 

Trouble through a few problems ? Well, every person on this is international. But racking your brain won’t get you everywhere. For a quick and powerful solution, just fall asleep !

No puns there ! Just watch this ritual until you hit the sack. 

Draw in a metal plate a Swastik with red or turmeric. On it put a Halt Haqeek. Speak your problem out loud and chant - " 

OM HREEM HLEEM GREEM SWAPNE DARSHAY PHAT " 51 times.

Do this before you visit in bed at night.And sure enough in a dream you should have your answer. If the dream is not pure, strive once more the next night. Then cast Halt Haqeek in an inconvenient location.

 TEN TYPES OF TANTRA RITUALS

Tantra is commonly used for ten different rituals. Payment

to heavy abuse, most of those rituals are often

taken into consideration evil. But, like another element within the

global, those, too, have a brighter side. These

rituals, a fundamental part of tantra, are skill

gear for development of mankind.

Without proper knowledge of those rituals, the religious information of a sadhak cannot be whole.

1. Shanti: Rituals to get rid of the area of ​​disease, worry, illusion and all kinds of problems regularly          completed without any desire for reward or power.

2. Pushtee: Rituals for wealth, health, contentment,growth, nourishment, and abundance .reputation,          goodwill, social reputation and power.

3. Mohan: Rituals for attracting a person. This kind includes hypnosis.

4. Akarshan: Rituals to draw a person far away.

5. Jrambhan: Rituals to reverse someone’s behavior pattern.

6. Vidweshan: Rituals to create aggression, anger, hatred and jealousy. Also act as a shield if a person          else is the usage of these in opposition to you.

7. Vashikaran: Rituals to enslave a person. These rituals also prevent another person from trying to              enslave you.

8. Uchchatan: Rituals for the Traumatic Viewer balance of any living thing and for protection towards        the sort of strive.

9. Stambhan: Rituals to prevent movement of any inhabiting being or thing.

10. Maran: Rituals to kill a living creature without any physical indication. Can additionally store a              person from being dripping.

Like many useful things, including energy and

drugs, those rituals are each curse and blessing

or neither. In precise hands, these are precise and in evil

hands, they are evil. Some of these rituals can be

used for improper functions; however, they're additionally the

great protection in opposition to themselves.

However, the very essence of tantra is to seek atma-gyan.

 TEN TYPES OF TANTRA RITUALS

Tantra is commonly used for ten different rituals. Payment

to heavy abuse, most of those rituals are often

taken into consideration evil. But, like another element within the

global, those, too, have a brighter side. These

rituals, a fundamental part of tantra, are skill

gear for development of mankind.

Without proper knowledge of those rituals, the religious information of a sadhak cannot be whole.

1. Shanti: Rituals to get rid of the area of ​​disease, worry, illusion and all kinds of problems regularly          completed without any desire for reward or power.

2. Pushtee: Rituals for wealth, health, contentment,growth, nourishment, and abundance .reputation,          goodwill, social reputation and power.

3. Mohan: Rituals for attracting a person. This kind includes hypnosis.

4. Akarshan: Rituals to draw a person far away.

5. Jrambhan: Rituals to reverse someone’s behavior pattern.

6. Vidweshan: Rituals to create aggression, anger, hatred and jealousy. Also act as a shield if a person          else is the usage of these in opposition to you.

7. Vashikaran: Rituals to enslave a person. These rituals also prevent another person from trying to              enslave you.

8. Uchchatan: Rituals for the Traumatic Viewer balance of any living thing and for protection towards        the sort of strive.

9. Stambhan: Rituals to prevent movement of any inhabiting being or thing.

10. Maran: Rituals to kill a living creature without any physical indication. Can additionally store a              person from being dripping.

Like many useful things, including energy and

drugs, those rituals are each curse and blessing

or neither. In precise hands, these are precise and in evil

hands, they are evil. Some of these rituals can be

used for improper functions; however, they're additionally the

great protection in opposition to themselves.

However, the very essence of tantra is to seek atma-gyan.

 Shashidevya apsara sadhana is considered vital and precise among apsara sadhana. Shashidevya Apsara is extraordinary type with the help of nature.She attains siddh quickly and appears within the form of a 16 year old woman in front of the Sadhak.

If some "highbrow" thinks that these things are just stories, then this is because of his rotten brain and no longer even God could make him realize reality.

Sadhana becomes a hit while we are immersed in that sadhana rather than just calculated mantra chanting.

This Apsara sadhana is an 8-day sadhana and can be started every Friday evening. There is no particular fabric color however practice head odor on the body even which works this sadhana. Place the Shashidevya Apsara yantra on rose petals in front of you. taken in the left hand.Read the dhyan mantra to this Apsara

Chant fifty one mala of mantra using hakeek mala

OM HREEM AAGACHA AAGACHA SHASHIDEVYA APSARAYEI NAMAH 

Once you attain siddhi, Apsara could seem simple via touching the yantra and chanting the mantra eleven times.

 Shashidevya apsara sadhana is considered vital and precise among apsara sadhana. Shashidevya Apsara is extraordinary type with the help of nature.She attains siddh quickly and appears within the form of a 16 year old woman in front of the Sadhak.

If some "highbrow" thinks that these things are just stories, then this is because of his rotten brain and no longer even God could make him realize reality.

Sadhana becomes a hit while we are immersed in that sadhana rather than just calculated mantra chanting.

This Apsara sadhana is an 8-day sadhana and can be started every Friday evening. There is no particular fabric color however practice head odor on the body even which works this sadhana. Place the Shashidevya Apsara yantra on rose petals in front of you. taken in the left hand.Read the dhyan mantra to this Apsara

Chant fifty one mala of mantra using hakeek mala

OM HREEM AAGACHA AAGACHA SHASHIDEVYA APSARAYEI NAMAH 

Once you attain siddhi, Apsara could seem simple via touching the yantra and chanting the mantra eleven times.