दाक्षायणी दनुज-शिक्षाविधौ वितत-दीक्षा मनोहर-गुणा भिक्षाशिनो नटन वीक्षा-विनोद-मुख दक्षाध्वर-प्रहरणा । वीक्षां विधेहि मयि दक्षा स्वकीय-जन-पक्षा विपक्ष-विमुखी यक्षेश-सेवित-निराक्षेप-शक्ति जय लक्ष्यावधान-कलना ॥ dākṣāyaṇī danuja-śikṣāvidhau vitata-dīkṣā manōhara-guṇā

    The Kālīkula, though primarily accepted by folks like us to mean Kādi, is grouped by upāsakas whose upāsanā is centered around Bhagavatī Kālikā,

    An asura named Andhaka performed penance and gained a boon of infallibility from anyone belonging to Devayoni, from Brahmā. To test his new-found

    kālī tārā chinnamastā bhuvanā mahiṣamardinī | tripuṭā tvaritā durgā vidyā pratyaṅgirā tathā || kālīkulaṁ samākhyātaṁ śrīkulaṁ ca tataḥ param | sundarī bhairavī bālā

  Both Nityōtsava of Umānandanātha and Saubhāgyōdaya (Rāmēśvara’s vr̥tti on Paramśurāma Kalpasūtra) have their own pros and cons. Kalpasūtra, being the `sūtra’, is cryptic and

  श्रीदेव्युवाच कथं प्राणस्थितो वायुर्देहः किं प्राणरूपकः । तत्त्वेषु सञ्चरन्‌ प्राणो ज्ञायते योगिभिः कथम्‌ ॥ भैरव उवाच कायानगरमध्यस्थो मारुतो रक्षपालकः । प्रवेशे दशभिः प्रोक्तो निर्गमे

  In humans, the Kuṇḍalinī is said to be present as a serpent of three and a half coils. However, the Kuṇḍalinī in Adyākālī or

  The concept of paśu bali being ‘barbaric’ was publicized by the Catholics as an aid to their rigorous conversion activities. It is quite ridiculous

    अष्टाविंशतिमन्त्रात्मफलकाकीलितासनायै नमः कारणेशपरित्यागनित्यानन्दनिजासनायै नमः उपसंहारसायाह्ननीराजनसुरक्षितायै नमः वरप्रासादचक्रस्थकालकल्पितविग्रहायै नमः सप्तकोटिमहामन्त्रजनन्यै चित्परायै नमः व्योमव्यापिमहामन्त्रवर्णितानेकशक्तिकायै नमः परापरमहामन्त्रनायकस्तुतवैभवायै नमः मन्त्रमाहेश्वरप्रोक्तमहावैभवमण्डितायै नमः शुद्धपञ्चाक्षरज्योतिःसंस्थितानन्दविग्रहायै नमः दुर्वासोमुनिनाक्लृप्तस्वागमार्चनपूजितायै नमः दुर्वासोमुनिनाक्लृप्तस्वतन्त्रविषयाद्भुतायै नमः

    In the various paths of śrīkula tantra, approach through Paścimāmnāya is of great importance. This āmnāya, as detailed by Bhagavatī Bimbāmbikā, represents Karma

    The use of Rakṣā nyāsa before various rituals is a well-regarded practice in Tantra. There are fourteen rakṣā nyāsas taught from the perspective

    Srī Shaṅkara Bhagavatpāda, in his Saundaryalaharī, espouses the advanced practice of Shaḍanvaya Shāmbhava Krama through the verse (14): kṣitau ṣaṭ pañcāśat: क्षितौ षट्पञ्चाशत्

    दूर्वाश्यामं महोग्रं स्फुटजलदधरं सूर्यचन्द्राग्निनेत्रं चक्रं वज्रं त्रिशूलं शरमुसलगदाशक्त्यभीतीर्वहन्तम् | शङ्खं खेटं कपालं सधनुहलफणीत्रोटदानानि हस्तैः सिंहारिं साळुवेशं नमतरिपुजनप्राणसंहारदक्षम् || dūrvāśyāmaṃ mahograṃ sphuṭajaladadharaṃ sūryacandrāgninetraṃ cakraṃ

    It is not an exaggeration if we say that the form of Lord Nr̥siṁha and Varāha are more interesting than any other emanations

    In Pañcamuṇḍī āsana, Kālī stands on Sadāśiva, the fifth part of the āsana. The yogin who identifies with this image performs the sādhanā