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Tantra is that Asian body of beliefs and practices which, working from the principle that the universe we experience is nothing other than the concrete manifestation of the divine energy of the godhead that creates and maintains that universe, seeks to ritually appropriate and channel that energy, within the human microcosm, in creative and emancipatory ways.

The words mantram, tantram and yantram are rooted linguistically and phonologically in ancient Indian traditions. Mantramdenotes the chant, or "knowledge." Tantram denotes philosophy, or ritual actions. Yantram denotes the means by which a person is expected to lead their life.

The mantra and yantra are instruments to invoke higher qualities, often associated with specific Hindu deities such as Shiva, Shakti, or Kali. Similarly, puja may involve focusing on a yantra or mandala associated with a deity.

Each mantra is associated with a specific Nyasa. Nyasa involves touching various parts of the body at specific parts of the mantra, thought to invoke the deity in the body. There are several types of Nyasas; the most important are Kara Nyasa andAnga Nyasa.

Accordingly we are conducting the following Tantric Karmas:

Mahaganapathi homa: As per the tantric method we are conducting the pooja. Ashtadrevya ganapathi homas.

Mahasudarsana Homa: As per the tantric method on sdarsana chakra we are doing pooja. Awhana, Udhasana etc.

Mahamrtihyumjaya Homa: As per the tantric method on Padma we are doing pooja on moola mantras... Awahana, Udhasana etc.

Bhadrakali Pooja and Baghavati Pooja: As per the tantric method...on drawing kala of Bhadrkali we are conducting the pooja, moola mantra, awahana etc.

All type tantric poojas and homas we are conducting. In addition to that Astrologically dosha parihara we are conducting the pooja In addition to Temple poojas, inconenction with utsava we are conducting poojas....

  • 1. Balikarma (Srebhoothabali)
  • 2. Prasadsudhi
  • 3. Rakshokani homam
  • 4. Vastuhomam
  • 5. Vastubali
  • 6. Ganapathi homam etc

    Puja is a prayer ritual performed by Hindus to host, honour and worship one or more deities, or to spiritually celebrate an event. Sometimes spelled phonetically as pooja or poojah, it may honour or celebrate the presence of special guest(s), or their memories after they pass away. The word Puja (Devanagari: पूजा) comes from Sanskrit, and means reverence, honour, homage, adoration, and worship. Puja rituals are also held by Buddhists, Jains and Sikhs.

    In Hinduism, puja is done on a variety of occasions, frequency and settings. It may include daily puja done in the home, to occasional temple ceremonies and annual festivals, to few lifetime events such as birth of a baby or a wedding, or to begin a new venture. The two main areas where puja is performed are in the home and at temples to mark certain stages of life, events or some festivals such as Durga Puja and Lakshmi Puja. Puja is not mandatory; it may be a routine daily affair for some Hindus, periodic ritual for some, and infrequent for other Hindus. In some temples, various pujas may be performed daily at various times of the day; in other temples, it may be occasional.

    Puja varies according to the school of Hinduism. Within a given school, puja may vary by region, occasion, deity honored, and steps followed. In formal Nigama ceremonies, a fire may be lit in honour of deity Agni, without an idol or image present. In contrast, in Agama ceremonies, an idol or image of deity is present. In both ceremonies, a diya or incense stick may be lit while a prayer is chanted or hymn is sung. Puja is typically performed by a Hindu worshipper alone, though sometimes in presence of a priest who is well versed in procedure and hymns. In temples and priest-assisted event puja, food, fruits and sweets may be included as offerings to the deity, which, after the prayers, becomes prasad – blessed food shared by all present at the puja.

    Both Nigama and Agama puja are practiced in Hinduism in India. In Hinduism of Bali Indonesia, Agama puja is most prevalent both inside homes and in temples. Puja is sometimes called Sembahyang in Indonesia.


    Puja (Sanskrit: पूजा) is an ancient word, with unclear origins. Joshi claims the word puja was first used in vedic times whenSūtra were composed, to describe prayers and worship before yajna or homa – fire deity, Agni. Charpentier suggests the origin of the word Puja may lie in the Dravidian languages. Two possible Tamil roots have been suggested: Poosai "to smear with something" and Poochei "to do with flowers".


    According to scholars, one of the earliest mentions of puja is in the Grihya Sutras, which provide rules for domestic rites. These Sutras, dated to be about 500 BC, use the term puja to describe the hospitality to honor priests who were invited to one’s home to lead rituals for departed ancestors. As Hindu philosophy expanded and diversified, with developments such as the bhakti movement, the vedic puja ritual were modified and applied to the deities. As with vedic times, the general concept of puja remained the same, but expanded to welcoming the deity along with the deity's spiritual essence as one's honored guest. The Puranic corpus of literature, dating from about 6th century CE, contain extensive outline on how to perform deity puja (deva puja). Deity puja thus melds Vedic rites with devotion to deity in its ritual form. As with many others aspects of Hinduism, both Vedic puja and devotional deity puja continued, the choice left to the Hindu.

    As a historical practice, puja in Hinduism, has been modeled around the idea of hosting a deity, or important person, as an honored and dearest guest in the best way one can, given one's resources, and receiving their happiness and blessing in return. Paul Thieme suggests from passages in the Ramayana that the word puja referred to the hospitable reception of guests and that the things offered to guests

    could be offered to the gods and their dwellings. The rituals in question were the "five great sacrifices" or pancamahayajna recorded in the Gṛhyasutra texts (for this literature, see Kalpa). The development of puja thus emerged from Vedic domestic traditions and was carried into the temple environment by analogy: just as important guests had long been welcomed in well-to-do homes and offered things that pleased them, so too were the gods welcomed in temple-homes and offered things that pleased them. Copper-plate charters recording grants of lands to temples show that this religious practice was actively encouraged from the mid-4th century.

    Significance of Puja

    In the earliest texts describing Vedic puja, the significance of puja was to host the priest so that he could make direct requests to the gods. An example petition prayer made during a Vedic puja, according to Wade Wheelock, is:

    Indra-Agni, slayers of Vrtra with the beautiful thunderbolt, prosper us with new gifts;

  • Indra, bring treaures with your right hand;
  • Agni grant the enjoyments of a good household;
  • Give (us) vigor, wealth in cattle, and possession of good horses.


    In contrast to Vedic pujas, the significance of deity pujas shifted from petitions and external goals to the experience of oneness with the deities and their spiritual essence. It became a form of yoga whose final result aimed to be the consciousness of god through homage to god. Nevertheless, even with this evolved theoretical spiritual significance, for many people, puja continued to be a vehicle to petition desires and appeals, such as for good health of one's child, speedy recovery from illness, success in venture envisioned or such. 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.

    Zimmer relates puja to yantras, with the rituals helping the devotee focus on the spiritual concepts. Puja in Hinduism, claims Zimmer, is a path and process of transformation of consciousness, where the devotee and the spiritual significance of the deity are brought together. This ritual puja process, in different parts of India, is considered to be liberating, releasing, purifying and a form of yoga of spirit and emotions.

    Puja in Hinduism sometimes involves themes beyond idols or images. Even persons, places, rivers, concrete objects or anything is seen as manifestations of divine reality by some Hindus. The access to the divine is not limited to renunciatory meditation as in yoga school of Hinduism or idols in bhakti school. For some the divine is everywhere, without limit to its form, and a puja to these manifestations signifies the same spiritual meaning to those who choose to offer a prayer to persons, places, rivers, concrete objects or anything else.

    Temple puja

    Temple (Mandir) puja is more elaborate than the domestic versions and typically done several times a day. They are also performed by a temple priest, or pujari. In addition, the temple deity (patron god or goddess) is considered a resident rather than a guest, so the puja is modified to reflect that; for example the deity is "awakened" rather than "invoked" in the morning. Temple pujas vary widely from region to region and for different sects, with devotional hymns sung at Vaishnava temples for example. At a temple puja, there is often less active participation, with the priest acting on behalf of others.

    We are doing tantric/vaidic poojas, homas etc., as per the Astrological parihara nirdesa.

    1. Mahaganapathy homam:

    2. Mahasudarsana homam:

    3. Mahamrithunjaya homam:

    4. Dhanqanthari Homam:

    5. Parihara Kriya (Package)
    (Maha Ganapathy Homam, Maha Sudarsana homam,
    Mrithunjaya homam, Bhadrakali Pooja,
    Umamaheswara Pooja And Santhanaparameswara Pooja)

    6. Different kinds of Saparivara Poojas
    Are also to be conducted

    7. Ganapthy homam,Vastu Bali, Vastum Homam etc
    (in connection with House warming Ceremony)

    8. Kshetra Poojas are also to be conducted
    Like Prasada Sudhi, Vastu homam, Reshogani
    Homam,Vastu Bali, Mula Poojas etc..The
    Festival related to temples poojas)

    9. Kshetra, Deva Kalasam, Anuja Kalasam etc

    Vaideeka Karmas:

    1. Kumbam with rudraekadasini vasoordhara Homam etc.

    2. Namakarana & Jathakarmam

    3. Pooskavnam

    4. Semanthao upanayanam

    5. Ayushahomam

    6. Upanayanam (including Nanthi)

    7. Vivakam etc.

    8. Sashtipoorthi

    9. Sathabishekham

    10. Grihaprvaesam (Noothana Grahaprvesam)

    11. Antheyeshti Karma

    12. Sharadham (Hiranyam & Parvanam)

    13. Vaideeka Poojas like Bhagavath seva etc., are also be conducted.

    Pariharangal in Vaideekam (Karmavipaha)

    1. Pramehahara Santhi

    2. Swasakosahara Santhi

    3. Vatharoga hara Santhi

    4. Pakshagatha Bujasthamba vaidheekara Santhi

    5. Pranjahara Santhi

    6. Unmdahara Santhi

    7. Bayanivarana Santhi

    8. Avahanthi homam (Anna Samrudhi)

    9. Thokkuhara Santhi etc.

    Rate: The rates may vary according to the items price vary in the market and the rates are negotiable and rate not given certain poojas/homas for further clarification Pls. contact directly (Mob:9446197339)


    alias Naryanana Sarma (Raju Vadyar), M.Com., PGDCA
    T C.64/1121(3)
    Thekkumthala Sree Mahaganapathy Temple
    Near Madampana,
    Karumom P.O.,
    Thiruvananthapuram-695 002, Kerala
    Mob: +919446197339, 8137883615, 9446214043