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Becoming a sadhu is a path followed by millions. It is supposed to be the fourth phase in a Hindu's life, after studies, being a father and a pilgrim, but for most it is not a practical option. For a person to become sadhu needs vairagya. Vairagya means desire to achieve something by leaving the world (cutting familial, societal and earthly ...
[E]xternal ritual and internal sādhanā form an indistinguishable whole, and this unity finds its most pregnant expression in the form of the mandala, the sacred enclosure consisting of concentric squares and circles drawn on the ground and representing that adamantine plane of being on which the aspirant to Buddhahood wishes to establish ...
Shava sadhana is regarded as one of Tantra's most important, most difficult and most secret rituals. Tantric texts as well as oral tales detail the process of the ritual and also tell its importance. The purpose of practicing the ritual range from knowledge, propitiating a deity, material motives, even dark objectives to gaining control over ...
The tantric rituals are called "sādhana". Some of the well known sādhana-s are: śāva sādhana (sādhanā done while visualizing sitting on a corpse). śmaśāna sādhana (sādhana done while visualizing being in a crematorium or cremation ground). pañca-muṇḍa sādhana (sādhana done while visualizing sitting on a seat of five skulls).
A swami's name has a dual significance, representing the attainment of supreme bliss through some divine quality or state (i.e. love, wisdom, service, yoga), and through a harmony with the infinite vastness of nature, expressed in one of the ten subdivision names: Giri (mountain), Puri (tract), Bhāratī (land), Vana (forest), Āraṇya (forest ...
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In the structure and practice of puja, the mantras and rituals focus on spirituality, and any petitions and appeals are tacked only to the end of the puja. [23] Zimmer [24] relates puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, writes Zimmer, is a path and process of transformation of ...
So the three lines regarding Acharya, Upadhyaya and Sadhu must have been added later. The last four lines about phala-prashashti (benefits of chanting) are not older than 6th century CE and are not found in any older works, according to Dhaky. [3] The importance of it as a mantra in texts, traditions, rituals and meditation arose thereafter. [3]