Sadhanas for Mother Goddess Tara
Tara sadhana and puja ( panchakshari)
Astra mantra – vajrodake hum phat
Moola mantra – Om hrim trim hum phat
Angas – Hram hrdayaya namah , hrim shirase swaha , hrum shikhaye vashal, hriyim kavachaye hum , hraum nethraya vawshal, hah astraya phat.
Chandas and details – akshbhyah rishi , brahathi chandah , tara devata
Dhyana shloka – ( will not mention this)
Peedha shakthi – hrim namah
Peedha samashti – Om hrim pralaya’varishtitha’maha’shwetha’padmasanaya’namah
Peedha puja mantras – garwathipadmantam (21 mantras), medhathi (9), navashakthi and mandalathraya (9), atmachathustas (om hrim jnanatmane namah), peedhasamisti with 38 mantras do beginning to end water worship.
Devatha kalpan – Om hrim namah, Om hrim trim hum phal namah tara’murthaye namah
Upachara – Om hrim om namah
Avahana – the devatha should be symbolically invoked on the stana or peedha. based on the instruction of the guru, using the articles like chandan , flowers etc with three OM , one should absorb the jeevachaitanya.
This is done as follows: with the first pranava you symbolically take that from the total chaithanya thats present, a portion has been separated, with the second pranava, you do a sankalpa as absorbing that small portion and with the third pranava or OM, you do a sankalpa as this chaintanya has risen in the subtle realms within).
Now one has to have the sankalpa at hridaya and do two pranava (recital sankalpa omitted) and with the name of the deity; (tara here), recite ‘aagacha, aagacha om avahayami) and bring it downwards from the mooladhara, then to the right a little, move a little up and then reach out and hold the left nostril, breath in through the right, with the pranava, submit and associate conceptually a flower in the hridaya bhaga of the stana of devatha.
Let me continue with the remaining of the tara ma ritual
Ayudha nyasa – khadgaya namah , kapalaya namah , neelapadmaya namah (2)
Bhushana nyasa – keyuraya namah , ardhachandraya namah, makudaya namaha, sarpaharaya namah, sarpakundalaphyam namah, charmambaraya namah, sarpam’gadebhyo namah , sarpakankanebhyo namah, sarpakadakebhyo namah, sarpakancheye namah, sarpanoopurabhyam namah.
Upahara – Om vajrodake hum phal arrkyamidam hrim swaha padyamidam . Om hrim suvishuddhadharma sarwapapanisamyasheshavikalpanavanaya swaha achamaneeyamidam.
Devatha pooja – pranavathrya, upachara , moolathraya , moolaakshara, anga , ayudha, bhushana , and then from the bindu , from east to all four directions and to the front then the following:
om gum ganapataye namah
om vaam vadukabhairavaya namah
om ksham kshetrapaalaya namah
om yaam yoginyai namah
Om akshebyo vajrapushpam praticha swaha namah on shadkone with angavarana with ashtadala that too above all with 4 directions from east:
Om vaim vairochana vajrapushpam praticha swaha namah
Om Am amithabha vajrapushpam praticha swaha namah
Om pam padmanabha vajrapushpam praticha swaha namah
Om shakhapandura vajrapushpam praticha swaha namah
on the agni direction (kone)
Om laam lamake vajrapushpam praticha swaha namah,
Om maam mamake vajrapushpam praticha swaha namah
Om paam pandure vajrapushpam praticha swaha namah
Om tam tarake vajrapushpam praticha swaha namah ,
and on bhupura four directions
narandakaya namah and
On the top of it indradi (10 mantras) , vajradi (10) matheye namah (nirmalyadhari) , with all these mantras , do from beginning to end , jalasadhana.
Dear all I will provide you a common mantra’s like indradi etc as glossary when all rituals are explained.
Dwadastas and naivedya – aim sundarye namah klim sumukheye namah and do the naivedya. during naivedya one has to do the naivedyapranahuthi followed by a moola of devatha, perform a manasapooja, followed by a moola and offering of a flower, then the astra mantra to protect the naivdeya and the devatha and then again a moola with offering of one flower, doing a nyasa of the particular chandas, 8 times reciting the moola and then the chandas. (simplified)
Simplified: I am not mentioning the details of how this has to be done at a temple of Tara ma and it has more steps to perform to fulfill the pooja. This pooja emphasis on a offering of bali for the closure. The process is as follows.
Place akshatha in the front with kurum grass, with the jalagandhapuspha arprana and then with the dhoopa deepa mudra, drop thrice on. The mantra for that is “Om hrim shrim’maadekajade neelasaraswathi maho’ugra’taare devi kha kha sarwabhootapisacha’rakshaan grasa grasa mama jaddyam cchedaya cchedaya shrim phrim phal swaha “
|| iti tara panchakshari pooja samaptham ||
Mantra Siddhi on Tara Ritual
Dear all, with the pooja vidhana being mentioned lets outline the process of obtaining the creation of mantra sharira, enhancement of mantra sharira and creating the mantrika mandala and finally to the culmination the perfection or siddhi.
For achieving the perfection of tara ritual and obtaining the siddhi, the mantra – Om hrim trim hum phal chandas – akshobhaya rishi , brahathi chanda , tara devatha shadanka, nyasa and other things are as mentioned in previous posts.
With dyana, the mantra has to be recited for 5 lakh times, 50,000 number being done as a homa with the ghee based naivedya, during the period of ansutana, the person should have strict restrictions and shuddhi (that too if you are already not a qualified aghori and only learning)
After completion, please continue with the poojas. There are various versions of Tara mantras (not mentioning because of safety purposes). The expression of the siddhi is one to be experienced and not to be defined.
But there are specialized variants of Tara mantra on rishi shakhti, gayatri chandas, tara devata. Now those all you are and interested, can refer the variants on references.
Tara Ritual Blessing
Dear all, let me outline the specific blessings on the Tara panchakshari rituals or sadhanas once a sadhak has succeeded it to siddhi.
Generic interpretation and explanations.
Anyone who does Tara ma’s upasana will be having all the ‘aiswarya’ and he/she becomes a poet. He/she will be blessed with children and grand children and will be famous. He/she will have the ability to make people on one’s own side without any effort.
Specific interpretation and explanations.
If one makes a paste of gorochana with sandal and then take it on a leaf, then reciting the tara panchakshari for 108 times and make a tilak out of the paste and then look on anyone’s face, the person will become an obedient servant to him/her for the rest of the life. There are variants of Tara sadhana and respective prayogas which I will outline once the complete with the tantric and aghora outlook of this tara panchakshari ritual.
Tara Yantra & Benefits of Wearing the Yantra
Dear all, now let me write about how Tara yantra can be made. The yantra should be drawn in the following order on a bhorja patra with mentioned inscriptions. The ‘shaalkone’ should be drawn with the moola written on the center followed by saadhyanama and yantranyayas, and then the ashtadala is drawn with an encircling veedhi vrutta and bhupura. The yantra should be written from the water made of arikku tree.
On the centre comes the pranava, on the shalkones, from the saptakshari, six are chosen which are hum, hrim, kleem, sau, hum, phal and they are written. On the ashta dala kesara, written the two swaras, the dala have the varga of letters attributed to “Ka” and eight ones which are:
- kam, kham, gum, gham, gnum
- cham, chham, jam, tham, njam
- dam, ddam, daum, ddaum, knam
- tam, dham, dum, dhamm, num
- pam, pham, bum, bham, mum
- yam, ram, lam, vam
- sham, sshum, sam, hum
- l(stress)um, ksham
On the veedhi vrutta, the maatruka aksharas will be inscribed, the bhupakones, the beeja kleem is written. If written in gold, then the water of arakku tree is used to smear it after writing.
A pranaprakista has to be done on this with homas, pujas and sambaadasparsha. After this, the yantra is worn on a yellow silk thread around the neck.
Now the bhala (blessings) and the variants that can come in yantra – Benefits on wearing the yantra
Dear all, various benefits on wearing the Tara ma yantra are mentioned below.
If this yantra is tied to the neck of a kid, he will be freed of all diseases and also disturbances from ethereal beings. If this yantra is tied to the left hand of women; those women who have no chance of having kids, they can overcome this conditions and have kids. Also if this done by women who has various types of warts, skin diseases etc, it will be cured.
If this yantra is worn by men, the rags become the riches, even an ugly looking person can transform to a handsome, and kings will win battles and also can have their own kingdoms in no time. For normal humans, it will bestow upon them with fulfillment that of all kamana’s or desires.
It is been also mentioned that, Tara ma is the most powerful in kaliyuga for fast acquisition of siddhi or perfections and hence the vidhanas have been kept secret. (The same reason I have removed the vital portions from the details of worship). This is the perspective of the tantric practitioner.
But as an aghori, the interest is not on any of the above mentioned benefits. Now the reader should also know this that, some of the rishi’s of Gautama lineage have attained complete salvation or moksha with the proper sadhana of this yantra. The variants of this mantra are used by Lord Brahma and lord Vishnu.
These are the major points for an aghori to look upon. According to his mindset, this devata can bestow him everything beyond any doubts. Hence aghori’s call Tara ma, or smashan Tara, the name “Adya”. Adya means ‘that which is there from the beginning, the one which has no end and therefore eternal’. Let me talk about Adya ma in detail.
Dear all, so let me write about Ma Adya. Ma Adya as I mentioned earlier is eternal. She is regarded as the cosmic force which set the creation happen. She is that power which brings in the transformations in both the individualistic and gross level (microcosmic and macrocosmic levels).
She is the creator and the destroyer at the same time. Since she is not remembered as separate from oneself in supreme bliss by any being in.
The beginning of life (that means at birth), the next place we can find her is the place of death, where the funeral pyres are burning. She manifests there as Smashan Tara for the individuals to perceive her; as her limitless scope is beyond the reach. She is the goddess of death along with her consort the Mahakala, who is the executioner.
The very concept of the world, its codes of creation, the growth and evolution are all manifested from Shiva who is the medium, the basis of material existence and the tatwas in various planes. But without the force or shakti, this cosmic cycle of actions and reactions and in simple words activity does not exist. So Adya is the shakti of transformation.
At first there is Adya, the force from which then formed by divine condensation; the cosmic consciousness – A complete set of all activities in totality without attributes. Dear all, divine condensation is a word used to mention a concept, the concept by which that form of shakti which is independent of space and time has started obeying or defining space.
Thus cosmic consciousness is formed; the all space defining and pervading form of Adya Ma, but independent of time. And Adya Ma is becoming subtler and subtler here within this thus formed the Shiva and Vishnu, two names for the same aspect. This cosmic consciousness then started manifesting in various combinations and levels of existence with the plan of the shakti and in her presence under the design of lord Vishnu.
Dear all, with the grand design from lord Vishnu, the various creations are ideologically manifested as a dream in his cosmic sleep which gets carried forward to lord Brahma, the one sitting on the lotus of lord Vishnu’s, agni chakra, the centre for assimilation and absorption.
Now Adya Ma will start residing in the individual levels as kundalini in all beings. She lies dormant and also identifies with the body and will not recognize the potential of herself or the individual to the reality. The various animate and inanimate objects in the world thus started interacting together based on the grand design and will repeat the cycles of birth and death.
In Aghora, the reason for all this to begin is the necessity to maintain a dynamic equilibrium. Shakti if exists only as Adya Ma is complete and hence dynamic. But if there are no activities for the ever pervading shakti, the expansion of it in infinite space makes it less effective or reachable to the minute levels. So a dynamic existence also has to be defined by defining space then contracting space and then limiting space and then design consciousness as the scope of actions and activities.
This is how all begins and ends and begins again and ends once again and goes on. I am not at liberty to explain the time space coordinates that’s being defined with the limitless consciousness. I do not have the permission to speak about the cycle of jeeva and the composition of it in various animate and inanimate objects, my humble apologies for the same.
But when the state of aghori is reached, this will be manifested to oneself especially the future. But the past of what happened including previous births can even be known to an anchorite. The easiest way is to use a Karnapisachini sadhana which I will outline in due course of time. She will tell you everything on your ear.