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Shanthi Homam

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Ramacchandran

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Santhi Homam

The word Tantra denotes injunction (vidhi) regulation (Niyama) shastra generally or treatise. Sankara notes this as shakya. The word Tantra is has been deviced in kãshikã. Vriti -from the root Tan to spread. By the Aunadhika rule Sarvadhatubhyahitran, with the additive of suffix tran, vachespaty, Anandha govindhanadha however quotes the word is from ‘Tatri’ a Tantri. ‘Tra’ – is a root – save. The knowledge spreads to save[1]. These Shakthi worship is outside Veda[2].

Kali Tantra says:- the Sadhaka should concentrate on his own soul thinking. I am Brahama (I am the universe). Kubjika Tantra says (Kubjika – Kudali) a Sadhaka should concrete one self with her (Taya solution ãtmanãm ekibhitam vichintayet)[3]. Rigveda mandala (Hymn to the goddess) Sukta 125 – was compared by Daughter of Ambhrina. This sukta is called Devi Sukta Srisuktam[4].

The Yantra a magic is to be found in Atharva Veda as ‘Abichara.’ It cases under the headings ‘Himsa Karma’ where a man with some thing as thou he is killing his enemy. (Marana Karma)[5]. They make use of certain sounds for removing unclear sprits. They can template each deva thro’ particular man from (R.V.111.62.10). They attribute a deity to each deter of Mantra[6].

Ratri Devi/Durga:-

This Rig Vidhana Brahmana (iv.19) which follows the Sama Vidhana-Brahmana declares that the Retri Sukta should be done as- Sthapaka yajna. When we are in fear we can chant this Ratri Suktin (R.V.x.127. 2-3) This Ratri Sukta is in handed in the Khila position of Rigveda, (R.V. kh-25) and this mantra appears in Taittiriya Aranyaka (x1)[7]. Mars of forces are there all the time, but only objectified when caught in suitable receivers[8].



The seal of Mantra (Bija) (Omis Vaidik Bija)
Hrim-(Maya),
Shrim-(Lakshmi),
Ҝrim-(Kaali Bija),
HÛm-Koorcha Bija,
Hum-Varma Bija,
Phat-Astra Bija[9].

Now if we split the word HRIM
H=Siva; R=Shakti; I=Mahamaya; M=Nadha the Breath (the Chandrabinding)[10].

The Santhi Homa Sacrifice is performed in such a way that after completion of the Fire sacrifice, the performer who used certain herbal sticks should plant the same herbal tree in a place where it can grow and yield the same sticks.

[1] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-50

[2] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-52

[3] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-82

[4] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-83

[5] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-86

[6] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-100

[7] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. pp-101-102

[8] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-203

[9] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-459

[10] ) John Woodrosse, Shakti and Shakta, 3rd ed., Ganesh & w Madras. 1929. p-460
 
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