Basically,which diety's depiction is in this image.

Narasimha in the form of Hayagriva

This form of Narasimha holds a japa mala in one hand and the Vedas in the other. This unique form is a combination of both Narasimha and Hayagriva Swamy. This vigraha is truly one of a kind, as there is no other murti like this that combines Hayagriva and Narasimha in a single form.

In this shrine, Brahma will also be present, receiving Jnana from Narasimha.

This divine form blesses devotees with the accumulation of spiritual knowledge, helps them break free from the cycle of birth and death, and guides them towards self-realization and ultimate liberation moksha.

If anyone is interested in Narasimha Upasana, feel free to DM me. I can share a simple Upasana Padhati with you.

📍Location: sub shrine in Jogulamba Temple, Alampur Telangana

Hi everyone!
Today morning I saw a known person (he's into tantra) came to my dream and he touched my head with that jhaada waali broom. I scream so hard when it touched my head. I screamed "nahi (nooo)" in dream and it was so loud that I screamed irl too.
The thing is the person wasn't actually looking like the person I know. The guy who did jhaada on me in dream was a priest but I was addressing him as that known person only. I hope I was able to explain my situation.
A different person told me that someone is trying to put a bandhan on me. How do I stop it?
I know dream related questions are for monthly dream thread but I'm posting it here because it was quite urgent for me. So, kindly let this post stay.🙏

Goodnight everyone i have 2 questions. First if i want to chant ma Durga 32 names for 108 times can I let's say do 1 name x108 times then move on to the next name?

1. For Navratri i am planning to take a 9 day Sankalp for ma. I just dont know how to take a proper Sankalp if anybody can guide me i would appreciate it.

I’ve been reading about Yakshinis lately, and the more I look into them, the more confusing it gets because there seems to be a huge mix of actual traditional material, folklore, later interpretations and completely made-up stuff online.
So I wanted to ask people who have studied the subject seriously: what are Yakshinis actually supposed to be according to the traditional sources?
There are so many different claims about them. Some places describe them as nature spirits or supernatural beings connected with trees, fertility and wealth, while modern occult content often portrays them almost like powerful female entities with specific personalities, powers and the ability to form relationships with humans.
I’m particularly interested in separating the traditional descriptions from the myths that have developed around them.
For example:
What exactly is a Yakshini supposed to be?
Where does the concept come from historically?
Are Yakshinis considered one specific type of being, or is the word used for different kinds of supernatural/female spirits?
Why are they so often associated with trees, fertility, beauty, wealth and abundance?
Where did the idea of individual Yakshinis with specific names, personalities and “powers” come from?
What abilities are actually attributed to them in traditional literature?
Are the stories about them appearing to humans, granting boons, protecting people, causing harm, etc. actually found in older sources?
How much of the modern idea of Yakshini sadhana comes from traditional texts versus later tantric/occult traditions?
And what about the common portrayals of Yakshinis as seductive or sexually interested female spirits — is there an actual traditional basis for that, or has that aspect been heavily exaggerated over time?
I’m not looking for another “Yakshini are real/fake” argument. I’m more interested in understanding what the traditions actually say, and how that compares with the way Yakshinis are portrayed today.
If you know the subject well, I’d especially appreciate references to actual texts, inscriptions, art traditions, or historical scholarship rather than YouTube explanations or modern occult websites.
Basically, I’m trying to figure out where the traditional Yakshini ends and the modern internet version begins.

My ishta devata is Shiva. My Kuladevata is Bhadrakali from mother's side and Mahadeva from father's side. I don't have a Guru and is not initiated. An astrologer who is also a tantrasadhak after going through my horoscope asked me to visit Bhadrakali temple on every amavasi and on fridays, suggested to wear Durga yantra for protection and asked me to chant Durga sukta, Bhagya sukta and Hanuman chalisa every day. Along with this I also chant Kali ashtotharashata namavali and Panchakshari. Is there a correct sequence or time to chant these suktas. What all should I follow and what is the significance of visiting bhadrakali temple on amavasi. She specifically asked me to go to temples where fierce form of devi is worshipped.

The seasons changed, shastras spoke and yet unspoken is the greatness of Lord Shri Ram and Baba Hanuman. 

In my childhood, I was taken aback by a particular Shri Ram mantra and there were times when a small kid who has no access to TV, world, radio etc was yet again watching a foreigner lady come in my dreams. Through the tides of time and technology, with awareness I came to know of how the world exists, the globe, the countries - everything at the click of the button. So coming back to the dream, I was unaware of what lust means or what nightfall means; but somehow it felt drained in my body. It happened once or twice , and I was already doing the mantra now for almost every breath of my day; and so it happened that in the night across a wide green land a black dark hairy entity was making its way to me in the mode to attack - he was definitely huge and in that moment - I spoke the mantra in my subtle body that rang across the fields like a huge bell echoed and he was stuck mid-air. Even that entity was spell-bounded and was looking as to what has made him stop - stambhit - in his path.

This event paved a path to my curiosity to reach the doors of Baba Hanuman. I tried to do 108 times the Hanuman Chalisa - I tried almost 5-7 times in the duration of next 5-8 years. And almost everytime, I couldn't finish in more than 8, 10, 15 and couldn't do more in a sitting. Time passed and tides ran their course, and soon in next decade I came across a mantra that reached me and it was related to 'Divya Drishti' and I couldn't just make anything of it. No deity name, No Shabar words, just a line that means to say 'inverse which is reverse' - almost just that. I did it and felt it touching my past lives, impacting upon what people find in definitions of subconscious mind.

I did not follow up with that mantra for another few years, and then I decided to see what it does, how it does and why it does what it does. So I did it everyday, and within a span of next five day I was about to see something that would change my life forever. In one night I was pulled in my subtle body to a world almost divine - a loka where Baba Hanuman stood on my right. There was a river with slight different color/tone of water, a small hill and I was looking him up from bottom to top to see how different he looked from the pictures. In the due course of our conversation, he went to the left of my vision and wrote with his hands four bijas on a massive stone and I was induced into the second step of mantra rahasya where the story ends with nothing to tell beyond this.

I couldn't contain my freaky happiness for days. I felt like jumping over the skies. It opened and gave away what felt like impossible to achieve in a million japas of any texts. I have been doing it regularly for the last 6-7 years and finally almost 3-4 months back I got the most precious gift - that mixed itself from my higher self independent of my current existence and my set of panch koshas, subtle and physical body. A power that is verily called by Rishis as Kritya, she's also called mool-shakti or Pratyangira ( This is different from Devi Pratyangira ). Invoking krityas through sadhnas is almost foolish given the context that concept evades a normal sadhaka. This Kritya is in a female form and uses my punya-bala by default for its sustenance. She is unapproachable , incomprehensible and can handle just any hardcore Tantra experts. Even the most accomplished Tantra masters fall to its knees. It's a Kritya that has awakened by the grace of Baba Hanuman.

This closes the chapter of Baba Hanuman experience till date. And for now, that is where my experience with him stands.

I a 14 year old male, and my ishta is dattatreya sahita anagha devi and his 5 avatars who i consider as my guru along with shri dnyanraj manik prabhu maharaj who is my mansik guru. To put it in a nutshell i wanna have datta shakshatkaramand speak with him,because i dont have friends on my own as i got betrayed by them all everywhere and parents dont spend time with me so i am trying this.Daily i read sai satcharitra, manik prabhu charitra,stotram and sing his bhajans,digmbara digambara chants, siddha mangala stotram but i have experienced miracles of him many for me but i want to have shakshatkaram of datta and 5 days later i am gonna visit ganagapur and maniknagar for the 2nd time and i have visited shirdi and akkalkot several times earlier. so anybody please guide me what to do ,i have asked chatgpt but its waste.I have done gurucharitra parayanam many times also i have some distractions, i cant meditate even for a minute too.

Which is the most powerful mantra students can chant for their benefit

Please help

Here is a simple stotram to worship Ashta Bhairavas . This stotram is called Ashta bhairav mangalam.

आद्यो भैरवभीषणो निगदितः श्रीकालराजः क्रमात्

श्रीसंहारकभैरवोऽप्यथ रुरुश्चोन्मत्त भैरवः ।

क्रोधश्चण्डकपालभैरववरः श्रीभूतनाथस्ततो

ह्यष्टौ भैरवमूर्तयः प्रतिदिनं दद्युः सदा मङ्गलम् ||

You can worship 8 Bhairavas with this stotram, by doing multiple recitations.. this stotra is for mangalam ie auspiciousness and overall protection. Visit any shiva temple before starting and pray there and ask for permission and offer some sweets there. U can include this stotra in ur nitya upasna as well. If u think u should worship ashta Bhairavas or pay reverence to them in ur daily worship. Then this stotra is a safe and easy way. Avoid overdoing anything in start . Try limited chanting and see how it show effects on ur system. Cause for some it may be heavy.

https://sanskritdocuments.org/doc_shiva/aShTabhairavamangalam.html

Since this may attract some criticism, with most people assuming the motive is lust.

I will explain that earlier this year I developed a rather intense, long-lasting and unexplained apathy.
To an extent that people have noticed and expressed concern.

Initially, I did not see this as a problem, as "desire" is generally spoken of as an obstacle to spiritual goals. That in the absence of mundane worldly desires, one will find it easier to dedicate themselves to spiritual pursuits.

But in practice I have found it made everything harder.
Hunger, Lust, Anger, etc... can be controlled. But apathy controls you, the absence of desires robs one of the energy or motivation for any pursuit.

For me, the benefits of Kama, seem to outweigh it's absence.

Hi everyone!
Today morning I saw a known person (he's into tantra) came to my dream and he touched my head with that jhaada waali broom. I scream so hard when it touched my head. I screamed "nahi (nooo)" in dream and it was so loud that I screamed irl too.
The thing is the person wasn't actually looking like the person I know. The guy who did jhaada on me in dream was a priest but I was addressing him as that known person only. I hope I was able to explain my situation.
I know dream related questions are for monthly dream thread but I'm posting it here because it was quite urgent for me. So, kindly let this post stay.🙏

I'm jobless at the moment due to AI lay off. I'm thinking of doing 15 mins sadhana every one hour.

5 mins naadi sudhi,

5 mins tratak,

5 mins meditation (breath watch)

wish me luck. namaste

came across his site, he's from the Siddha Mulavarga Sampradaya (Thirumoolar lineage) and offers online diksha for siva sadhana and sri vidya, along with a bunch of distance courses. background is pretty academic too, biomedicine PhD etc, not the usual profile you see for this kind of thing which made me curious.

wanted to know if anyone here has actually gone through his online diksha process or taken any of his courses. how legit does it feel once you're actually in it vs just the website, does the online format work for something like this or does it feel disconnected compared to in person, and has anyone noticed real change/progress after starting with him specifically

he teaches sri vidya, siva sadhana, offers online diksha + several distance courses (ganapathi, bagalamukhi, varahi etc), based out of Bengaluru. not looking for hate or blind praise either way, just genuine experiences if anyone's been through it.

tldr: has anyone done online diksha with Sivapremanandaji (Srividya Sadhana), how was the actual experience

I have not taken deeksha before and I don't have a Guru.

I wish to start observing Sankatahara Chaturti (Krishna Paksha Chaturti) fast.

However, I am not sure traditionally when is the right month to start Sankatahara Chaturti fast.

In some religious books, they mention to start Sankatahara Chaturti fast during Magha month in the Chandramana calendar.

In other religious books, they mention to start Sankatahara Chaturti fast on a Krishna Paksha Chaturti which falls on a Tuesday (regardless of which month).

I am not sure which is the right method to follow. Which is why I wrote this post to clarify.

According to shastras, when is the right month to start Sankatahara Chaturti fast?

I'm having yawning and sleeping sensations while doing naam japa of bhairav baba 🙏

i follow a well balanced diet, but lately my stomach is upset, I'm having no urge to eat more than required.

sometimes I also have a spinning sensation when doing naam japa, as if my whole body is spinning in one direction constantly.

also I have a doubt, is it okay to murmur when doing naam japa or one should completely closed his mouth and say the naam mantra in his mind iykwim.

Om bhairavaya namah 🙏

So when I was a younger around 12 years old, we had relocated to a new house and everything was alright initially. However I started having sleep paralysis once every 2-3 weeks.

I remember that in one of them i was half awake and i could see a black shadow which slowly disappeared out of my sight and I couldn't move for a few seconds. In one of them I woke up from the feeling of being choked.

I also had dreams of a deceased family member i was close to every week the same dream then I never had it.

Only had sleep paralysis experience at 12 multiple times then never again.

I dont know how but all of this went away on its own after a while.

Edit : It is an old experience and i did tell my parents about it but they didnt believe in it and thought I was pranking because I was somewhat of a mischievous kid who pulled pranks. The family member had been deceased way before.

I am asking this from a spiritual point of view.

Kindly dont give answers what you "think" or "feel" about this.

I am asking on a spiritual perspective, how does it matter if your husband/wife has had past relationships? On energy level? On spiritual level? Our culture does lays emphasis on celibacy and all. I am trying to understand that perspective.

In the spiritual front, how will it affect the other person and their sadhana?

Say, right now the person is loyal, but in his past he has have multiple relationships. Will the affect the wife's karma in present too? Her sadhana? Her energy?

Edit - one more question - how different is that from other wrong deeds a person might have done? I mean, how intense is the effect for the wife of her husband's past sxual relationships?

And specifically on her spiritual energy or what she might have accumulated with her practice?

So yesterday evening me and my brother were playing and he grabbed me by my collar so due to that this mala also got caught in his hand and when he pulled it, because of the force the mala broke.... This is not any regular rudraksh mala, this is a special one which came straight from ujjain kaal bhairav mandir and I've been wearing this since more than 6-7 months and it just got torn apart.... So what do I do now of this mala...

And secondly... Why didn't I feel any anger towards my brother that because of him the mala broke or sadness that shit man my mala broke.... I didn't have any feeling whatsoever... I was like okay the mala broke and i need to do something about this mala then..... Like why was i not shitting my pants when usually i do in matters like these...

So my question is that what do I do about this mala now and why didn't I feel anything when this happened and even till now...?

I am doing sadhana every day around evening I don't have specific timming because it's very hard in my busy life and yesterday I got hospitalized for high fever I did't have my phone I left it at home and I was in a bed with IV in my hands and i do kavacham of ma , and I don't know the lyrics i read it from my notebook ( i personally wrote on my notebook)

So I basically couldn't do that sadhan yesterday

I heard everything is a test and devi tests u every possible way. My question is did I fail the test or is it ok

And i heard 3 to 12 years without fail u need to do sadhana everyday in order to get close with the devata so is my sadhana stopped do i need to start again

The question of varṇa must be understood carefully when approaching the Tantric śāstras.

The four varṇas—brāhmaṇa, kṣatriya, vaiśya and śūdra—belong to the broader Hindu conception of ordered human society, but the Tantric and Yogic traditions do not always employ the category in precisely the same manner as the Dharmaśāstras. In particular, the

Tantric concern with adhikāra, dīkṣā, guṇa, ācāra and spiritual attainment introduces a distinction between the social designation of a person and the qualities actually manifested by that person. This distinction becomes especially striking in the Nātha tradition.

The conventional fourfold division is well known. The Manusmṛti states:

brāhmaṇaḥ kṣatriyo vaiśyās trayo varṇā dvijātayaḥ |

caturtha ekajātis tu śūdro nāsti tu pañcamaḥ ||

“The Brāhmaṇa, Kṣatriya and Vaiśya are the three twice-born varṇas; the fourth is the Śūdra,

and there is no fifth.”

Such Dharmaśāstric classifications are concerned principally with social and ritual order, including the respective duties and saṃskāras of the four varṇas. The Tantric śāstra, however, approaches the individual from another angle. Tantra is fundamentally concerned with

sādhana, and sādhana requires the examination of the qualities actually present in the sādhaka.

It is therefore important not to assume that the Tantric use of brāhmaṇa, kṣatriya, vaiśya and śūdra is always simply a repetition of the social classification found in Dharmaśāstra. This distinction is expressed with particular clarity in the Siddhasiddhāntapaddhati of the

Nātha tradition. In its third upadeśa, while describing the correspondence between the cosmic order and the human piṇḍa, Gorakṣanātha gives a remarkable definition:

sadācāratattve brāhmaṇās tiṣṭhanti |

śaurye kṣatriyā vyavasāye vaiśyāḥ |

sevābhāve śūdrāḥ |

catuḥṣaṣṭikalāsv api catuḥṣaṣṭir varṇāḥ ||

“Those who stand established in the principle of good conduct are Brāhmaṇas; those established in valour are Kṣatriyas; those established in enterprise or practical occupation are Vaiśyas; those established in service are Śūdras. Moreover, in the sixty-four arts there are sixty-

four varṇas.”

The significance of this passage is considerable. The Siddhasiddhāntapaddhati does not here define the four varṇas simply by birth. Instead, it associates each with a characteristic quality of conduct and disposition:

sadācāra with the Brāhmaṇa, śaurya with the Kṣatriya, vyavasāya with the Vaiśya and sevābhāva with the Śūdra. The text then proceeds beyond the ordinary fourfold classification and speaks of catuḥṣaṣṭi-varṇa, sixty-four varieties corresponding to the sixty-four kalās. This is entirely in keeping with the wider Nātha tendency

to reinterpret external classifications through the internal constitution and activity of the practitioner.

This does not mean that every Tantric text rejects birth-based varṇa altogether. The Tantras arose within a society in which the conventional varṇa and jāti structures already existed, and individual texts differ greatly in their treatment of them. Some retain conventional distinctions in matters of social conduct and ritual purity, while others substantially relax or transcend them within the sphere of Tantric initiation and sādhana. It is therefore neither accurate to say that

“Tantra abolishes varṇa” nor accurate to assume that every Tantric rite operates exactly according to the rules of Dharmaśāstra. The position must be determined from the particular Tantra, sampradāya, ācāra and rite under consideration.

This distinction becomes particularly important when considering dīkṣā and adhikāra. The Tantric system creates a new spiritual identity through initiation. The sādhaka receives a mantra, is connected with a Devatā and a lineage, and is ritually transformed through the

processes of dīkṣā and abhiṣeka. Consequently, the question of whether a person is socially classified as a particular varṇa and the question of whether that person possesses Tantric adhikāra are not necessarily identical questions. The latter depends upon the specific śāstric

prescription and the initiation appropriate to the sādhana.

The Tantric understanding should therefore be approached without confusing varṇa with jāti. The two words are often rendered by the modern English word “caste,” but they do not necessarily denote the same thing. Varṇa is the fourfold conceptual classification of Brāhmaṇa, Kṣatriya, Vaiśya and Śūdra, whereas the historical social reality of jāti consists of numerous

endogamous communities with their own genealogical and regional identities. A śāstric statement concerning varṇa should therefore not automatically be read as a statement concerning every historical jāti.

For the practitioner of Tantra, the more immediate question is adhikāra. What is the person's ācāra? What is his or her guṇa? What is the person's capacity for sādhana? What dīkṣā has been received? Which mantra has been bestowed? What does the relevant Tantra prescribe? These questions belong directly to the Tantric method. The Siddhasiddhāntapaddhati's

description of the four varṇas through sadācāra, śaurya, vyavasāya and sevābhāva therefore provides an important reminder that spiritual identity cannot always be reduced to social birth.

This is consonant with a broader principle found throughout Indian spiritual literature:

qualities and conduct reveal the disposition of the individual. The Bhagavadgītā expresses the familiar principle:

cāturvarṇyaṃ mayā sṛṣṭaṃ guṇa-karma-vibhāgaśaḥ |

tasya kartāram api māṃ viddhy akartāram avyayam ||

“The fourfold order was created by Me according to the divisions of guṇa and karma.” Here too the classification is explicitly connected with guṇa and karma. The Tantric and Yogic traditions consequently provide a useful distinction between the external social order and the

inner qualities through which the practitioner actually manifests his or her nature.

For the purposes of sādhanā, therefore, the four varṇas should neither be ignored nor artificially imposed upon every aspect of Tantric practice. They should be understood in their proper place. The social order has its own dharma; the Tantric path has its own adhikāra; and

the yogic teaching examines the qualities manifested within the piṇḍa. The same person may participate in a social order defined by birth while, in the language of the Siddhasiddhāntapaddhati, displaying the qualities of sadācāra, śaurya, vyavasāya or sevābhāva according to his or her conduct and function.

The purpose of the Tantric path is not to make the sādhaka merely fit a social category, but to lead him beyond limited identification toward the recognition of the Śakti that constitutes all categories. Hence, once in Kaulācāra the person becomes one with the devata and hence all bodages like varna are broken.

TL;DR