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Beneficial for Dhoomavati Rosary - Power, Protection, Positive decision.
This Dhoomavati Rosary Charged by Mahavidya Mantra.
Dhumavati barely has an unbiased survival outdoors the Mahavidya group. There isn't any historic point out of her earlier than she is incorporated among the many Mahavidyas. As a mata of poverty, frustration, and despair, Daniélou connections Dhumavati with Nirriti, the mata of illness and distress, and Alakshmi, the mata of misfortune and poverty. Kinsley provides one other mata to the checklist: Jyestha. The Vedic mata Nirriti is related to loss of life, decay, unhealthy fortune, anger, and need. Hymns highlight choices to maintain her away. Like Nirriti, Dhumavati is related to unpromising issues and hardship. Jyestha, additionally an early Hindu mata, is analogous in iconography with Dhumavati. Like Dhumavati, she is darkish, unattractive and is related to the boast. Jyestha is described as being not capable to tolerate any auspiciousness. Also like Dhumavati, Jyestha dwells in quarrels, unpromising places, and has a bad temper. Lakshmana Desika, the commentator on the Saradatilaka-Tantra, identifies Dhumavati with Jyestha. Both Alakshmi, the sister and antithesis of Lakshmi (Shri), the goddess of wealth, luck and beauty, and Dhumavati are described as old, carrying a broom and having a crow banner. Both symbolize hunger, thirst, need, and poverty. While there are similarities between Dhumavati and the three goddesses, the latter lack significant characteristics of Dhumavati, like her widowhood and a textual emphasis on her ugliness. The names of the three goddesses also do not figure in Dhumavati's nama stotras (hymns invoking her many names), where such identifications could have been explicitly mentioned. The three also lack the more fierce warrior aspects of Dhumavati as well as her positive aspects in the context of the Mahavidyas. In scholar David Kinsley's opinion, though the three may be Dhumavati's antecedents, they are not "the same" as Dhumavati.
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