People always search about photo vashiikaran mantra and photo love spell photo vashikaran mantra in hindi, powerful photo vashikaran mantra, strong vashikaran mantra by photo, vashikaran mantra on photo, vashikaran mantra through photo, photo vashikaran mantra in hindi, how to do vashikaran by photo at home, how to do vashikaran;but the question is, how to use photo into vashikaran pooja
1. If you hang photograph of marriage in the east wall of bed room so it generate positive energy and also increase ;romance, love and care for each other into heart of couple.
2. If you keep your photo into ;the purse of your husband or wife and your picture you keep into your partner purse or wallet, ;so it generate love and romance into heart and always you both will miss each other and gives respect to your relationship.
3. (om namah kamakchi devi female name, ;nari mei vashmanaye swaha ) if you recite the same mantra with the looking continuously 1000 times in a night ;to the photo of your desired lady ;so it generate love, care and attraction for you in her heart and ;you can make your love life or married life beautiful.
4. If your husband is always busy into work or he is behaving rude so write the below diagram from onion paste over his roti and give him into the dinner daily and always take your dinner in his plate and when you take the food say 7 times,
Om Namo Kamadevaye Mum Pateem Mei Vashmanaye Swaha.
Do it daily always at night, that remedy maintains the ;love, attraction and influenced into the mind of your husband.and why it necessary, the answer is simple, when you invoke for any god, you keep photo of your deity and do worship and make him happy by mantra japa, hawan and pooja, sweet and garland, flowers etc. The same procedure here you follow with some different technique because here you are invoking for a human not for any god. Also to concentrate the mind and to balance it , we should have the photograph of desired man or women to do vashikaran or love spell.
There is no special technique which made for vashikaran by photo even in all kind of vashikaran pooja and into love spell, photo is most important thing to cast a love spell over desired man or women to to get any vashikaran pooja done over them. Without the photo of victim you cannot do any pooja or spell over him. This is the truth but the question is, if we have just a photograph of someone so can we make anyone influenced by vashikaran or love spell? ;if yes so many celebrities photo available online and on magazine and into newspaper daily you can see published photographs of them. Answer is no, only photo is not only important to do love spell or to do vashikaran, you should had any relationship in past with the desired man or women and victim should have some memories about you into mind. In single side love, love spell to make stranger influenced by love spell, not possible by any spell or magic or vashikaran pooja.
If you had relationship with any man or women and she broken relationship from any reason and you have the birth detail, photograph of desired man or women and you are innocent and you really loves so much ;and you have no hidden revenge feeling behind the desire so you can hire any genuine vashikaran specialist or authentic love spell caster to do the vashikaran over him or her by photo and birth detail but if you are asking about any photo vashikaran mantra so you should know there is no special instruction for any photo vashikaran mantra. and to do vashikaran or love spell, you should have perfection and experience into that, beginners should not do practice over vashikaran mantra or love spell because some extreme powerful love spell and most powerful vashikaran mantra has side effects is mistakes you made so you can get cursed by it. Just to save some money only do not take risk for your life and family, just contact any vashikaran specialist, astrologer to get it solved by experienced person and with safety
Importance and Merits of Adhan & Iqamah before Salaat
Imam Jafar as-Sadiq (as) has said: “One who offers his prayers along with Adhan and Iqamah, two rows of angels pray behind him, while one who offers his prayers with only the Iqamah and without the Adhan, one row of angels prays behind him.” Imam was asked: “And how long is each row?” Imam replied: “At the very minimum, its length is the distance between East and West, while at the maximum, its length is the distance between the earth and the heavens.” (Wasail ash-Shia, vol. 4, p. 620)
The general secret of the Adhan is the announcement to the overt and covert powers and the divine armies to attend the Meeting. Its general discipline is to be aware of the greatness of the position, its significance and the majesty of the Presence and the Present, and it is the servility, helplessness, poverty, incapability and shortcoming of the “possible” (existent) in carrying out orders and deserving to attend the Meeting [mahdar], unless the kindness and mercy of Allah, the Most High, extend the helping hand to make up for the shortcomings. Adabus Salaat – Imam Khomeini.
The Iqamah is to set up the visible and invisible powers in the Presence, and to make them present in the Meeting; and its discipline is fear, awe, shyness, shame, and a firm hope in the boundless mercy. During all the chapters of the adhan and the iqamah, is to continually inform the heart about the greatness of the Meeting, Presence and the Present, and to continually think of his own humility, inability and shortcoming, in order to bring about (in the heart) fear and awe, while, on the other hand, he is to show to his heart Allah’s vast mercy and generous kindness, in order to bring about (in it) hope and eagerness. Adabus Salaat – Imam Khomeini More on Merits click here An Article on Azaan
Rules & Method of Adhan and Iqamah
It is Mustahab for man and woman to say Adhan and Iqamah before offering daily obligatory prayers, but for other Mustahab or obligatory prayers, they are not prescribed. But before prayers of Eid ul Fitr and Eid ul Adha, it is Mustahab to say “As-Salah” three times, provided that the prayers are going to be offered in congregation.
It is recommended that Adhan be pronounced in the right ear of the child, and Iqamah in its left ear, on the day it is born or before the umbilical cord is cast off.
Adhan consists of the following 18 sentences:
Allah is greater than any description
Allahu Akbar – four times
I testify that there is no god but Allah
Ash hadu an la ilaha illal lah – two times
I testify that Muhammad is Allah’s Messenger
Ash hadu anna Muhammadan Rasu lul lah – two times
I testify that Ali is the Vicergent of Allah
Ash hadu anna Amiral Momeneena Hajjattul lah- two times
Hasten to prayers
Hayya’alas Salah – two times
Hasten to deliverance
Hayya’alal Falah – two times
Hasten to the best act
Hayya’ala Khayril ‘Amal – two times
Allah is greater than any description
Allahu Akbar – two times
There is no god but Allah
La ilaha illal lah – two times
In between the Adhan & Iqamah one may make one sijdah ,sit & recite recite this dua (also after adhan)
As regard to Iqamah, it consists of 17 sentences. In Iqamah, Allahu Akbar is reduced in the beginning to twice, and at the end, La ilaha illal lah to once, and after Hayya ‘ala Khayril ‘Amal, Qadqa matis Salah (i.e. the prayers has certainly been established) must be added two times.
Ash hadu anna Amiral Mu’minina ‘Aliyyan Waliyyullah ( I testify that the Commander of the faithful, Imam Ali (AS) is the vicegerent of Allah) is not a part of either Adhan or Iqamah. But it is preferable that it is pronounced after Ash hadu anna Muhammadan Rasulul lah with the niyyat of Qurbat.
There should not be an unusual interval between the sentences of Adhan or Iqamah, and if an unusual gap is allowed between them, the Adhan or Iqamah will have to be repeated.
If Adhan and Iqamah are recited in a melodious tune, rendering it musical, that is, like the way singers sing to entertain the people, it is haraam. If it it does not become musical, it is Makrooh.
Whenever a person offers two prayers together, one after the other, he will not say Adhan for the second prayers if he has said it for the first, irrespective of whether it was better in that case to pray together or not, like on the day of Arafah (9th Dhul Hijjah) for Zuhr and Asr prayers, or the night of Eid ul Adha for Maghrib and Isha at Mash’ar.
But the Adhan does not become necessary, only if there is no prolonged gap between the two prayers. A small time lapse between two prayers, caused by Duas or Nafilah, will not be taken as a prolonged gap. And if one gives Adhan, as per obligatory precaution, one should not make the niyyat of it being prescribed by Shariah, especially in the last two cases of Arafah and Mash’ar.
If Adhan and Iqamah has been pronounced for congregational prayers, a person joining that congregation should not pronounce Adhan and Iqamah, for his own prayers.
If a person entering a mosque finds that congregational prayers are over, he may not give Adhan or Iqamah for his own prayers, as long as the lines have not broken up, and the people have not dispersed. This means it is not an emphasised Mustahab act for him. If he intends to give Adhan or Iqamah anyway, then it should be with very low voices. If he is joining another prayers with congregation, he should not give Adhan or Iqamah.
At a place where congregational prayers have just ended, and the lines have not yet broken up, if a person wants to begin his prayers individually, or with another congregation, he is exempted from pronouncing Adhan and Iqamah on six conditions:
If prayers are offered in a mosque. If it is not offered in a mosque, the exemption from pronouncing Adhan and Iqamah is not established.
If Adhan and Iqamah has already been recited for the preceding prayers.
If the congregational prayers offered is not void.
When the prayers of the person concerned, and the congregational prayers are offered at one and the same place. If the congregational prayers are offered within the mosque, and he wants to offer prayers on its roof, it is Mustahab that he should pronounce Adhan and Iqamah.
When the congregational prayers have been offered within prescribed time (Ada’). His own prayers which he wishes to offer may not necessarily be within time.
When both, his prayers and the congregational prayers, are for common time. For example, both of them should be offering Zuhr prayers or Asr prayers.
The same is applicable if he prays Zuhr while the congregation prays Asr or vice versa. But if his praying Maghrib in its prime time, with a congregation which is offering Asr at its lapsed time, Adhan and Iqamah will not be exempted.
If a person doubts about the third condition out of the six conditions mentioned above, that is, if he doubts whether or not the congregational prayers are void, he is exempted from pronouncing Adhan and Iqamah. But if he doubts about any one of the remaining conditions, it is better that he should pronounce Adhan and Iqamah, with the niyyat of Raja’ (a hope that he may be doing a worthy deed).
It is Mustahab that when a person hears Adhan, he follows by uttering together in a low voice whatever he hears.
If a person hears another person pronouncing Adhan and Iqamah, regardless of whether he has repeated with him the same or not, he may not say Adhan and Iqamah for his own namaz, if there is no delay or time gap between them and his namaz.
If a man listens to the Adhan pronounced by a woman with lustful amusement, he will not be exempted from pronouncing Adhan. In fact, even if intention is not lustful, the exemption is a matter of Ishkal.
It is necessary that the Adhan and Iqamah of a congregational prayers are pronounced by a man. However, if a woman pronounces Adhan and Iqamah in a congregational prayers of women, it is sufficient.
Iqamah should be pronounced after Adhan. Moreover, Iqamah should be pronounced in a standing position, and with Wudhu, Ghusl or tayammum.
If a person pronounces the sentences of Adhan or Iqamah without proper order, like if he says ‘Hayya ‘alal falah’ before ‘Hayya alas Salah; he should repeat from the place where the order has been disturbed.
An inordinate lapse of time should not be allowed between Adhan and Iqamah, and if an excessive gap is allowed between them, it is Mustahab that Adhan be pronounced once again. Similarly, if an excessive time gap is allowed between Adhan, Iqamah, and the prayers, it is Mustahab to repeat them for that prayers.
Adhan and Iqamah should be pronounced in correct Arabic. Hence, if they are pronounced in incorrect Arabic, or one letter is uttered for another, or if, for example, its translation is pronounced, it will not be valid.
Adhan and Iqamah for a prayer should be pronounced when the time for that prayer has set in. If a person pronounces them before time, whether it be intentionally or due to forgetfulness, his action is void, except when the time of namaz sets in during the namaz being offered, then that is valid, as explained in rule 752.
If a person doubts before pronouncing Iqamah, whether he has pronounced Adhan, he should pronounce Adhan. But, if he doubts during Iqamah whether he has pronounced Adhan, the pronouncing of Adhan is not necessary.
If before pronouncing a part of Adhan or Iqamah, a person doubts whether he has pronounced the part preceding it, he should pronounce the preceding part. But, if he doubts when in the process of pronouncing a part of Adhan or Iqamah whether he has pronounced the part preceding it, it is not necessary to pronounce that part.
It is Mustahab that while pronouncing Adhan, a person should stand facing Qibla and should have performed Wudhu or Ghusl. It is Mustahab to place the hands on his ears, and raise one’s voice. Also, one should pause between the recitals
Q & A on Adhan
Q. Is it recommended to recite Adhan in a melodious tune?A. If Adhan is recited in a melodious tune, rendering it musical, that is, like the way singers sing to entertain the people, it is Haraam. If it does not become musical, it is Makrooh.
Q. Is it recommended to recite Adhan before each prayer?A. Whenever a person offers two prayers together, one after the other, having recited Adhan for the first prayer, he will not recite Adhan for the second prayer. But reciting Adhan for the second prayer does not become necessary only if there is no prolonged gap between the two prayers. A small time lapse between two prayers caused by reciting Duas or praying Nafilah will not be taken as a prolonged gap.
Q. Is it recommended to follow the recitation of Adhan when one hears the Adhan being recited?A. It is Mustahab that when a person hears Adhan, he follows by uttering together in a low voice whatever he hears.
Q. Should there be any time gap between Adhan & Iqamah?A. An inordinate lapse of time should not be allowed between Adhan & Iqamah, & if an excessive gap is allowed between them, it is Mustahab that Adhan be pronounced once again.
Q. Is it recommended to pronounce Adhan facing Qibla?A. It is Mustahab that while pronouncing Adhan, a person should st& facing Qibla & should have performed Wudhu or Ghusl. It is Mustahab to place the hands on his ears, & raise one’s voice. Also, one should pause between the recital of different sentences.
More on Adhan & Iqamah
Source: Minhaj al Salihin and Islamic Laws of Ayatullah al Uzama Sayyid Ali al-Husaini Al-Sistani Dama-Dhilluhu
The Mustahab Acts of Adhan and Iqamah
It is mustahab to recite Adhan and Iqamah before starting the obligatory daily Salat, prayed within the prescribed times of Salat or before starting to pray QadaSalat, whether one is in one’s place of residence or a traveller, in good health or in sickness, in a congregation or on one’s own, and for both genders. It is emphasised that they should be recited before starting to pray the Salat within its prescribed time, particularly before the morning and MaghribSalat. However, more emphasis is placed on reciting Iqamah than Adhan before starting Salat.
Adhan and Iqamah are not prescribed for mustahab prayers or for other obligatory prayers except for the daily Salat (included in it is Salatul-Jumu’a).
The Adhan for the second of two Salat (Zuhr/Asr and Maghrib/Isha) which are prayed one after the other is not prescribed when they are prayed at the same time. However, it is recommended to recite when they are prayed at separate time. It not recommended when they are prayed one after the other at the same time.
The Mustahab Acts during Adhan and Iqamah
During the Adhan it is mustahab to be in a state of ritual purity (wudhu/ghusl), to be in Qiyam, (standing) and facing the Qibla. It is makruh to talk while reciting or being recited. This also applies to Iqamahwhile reciting or being recited. As for reciting the Iqamah, it is a condition, apparently, that one has to be in a standing position (qiyam) and also in a state of ritual purity (Wudhu/Ghusl). After saying “Qad qamat al-salat”, the conditions are further emphasised to be in place, unless it is connected with the Salat. It is mustahab in both, Adhan and Iqamah, not to pronounce the vowel at the final word, and also to go slow in the Adhan but fast in the Iqamah; to pronounce clearly the ‘alif’ and the ‘ha’ in uttering the Name of Allah; to raise the hands high and place the thumbs in the ears during Adhan, and to recite loudly if the Muezzin is a male. It is also mustahab to recite Iqamah a little louder but lower than in reciting the Adhan.
The rules for both Adhan and Iqamah do not apply in the following cases:
First: The above-mentioned rules do not apply to the person who joins the congregational prayers after the Adhan and Iqamah have been recited, irrespective of whether or not he has heard it and whether or not the prayers have started and whether he is the Imam or the Ma’mum (the follower).
Second: They also do not apply to the person who enters the Mosque before the congregation disperses. If a person wants to pray the Salat on his own (furadah), then he does not have to recite Adhan andIqamah provided that he prays in a Mosque but if he prays at any other place, the rules would apply for both Adhan and Iqamah.
Third: If a person heard another person reciting the Adhan and Iqamah. This is provided that there is not a great interval between his prayer and his hearing it, and that he listens to all the parts.
The Procedure for reciting Adhan and Iqamah
First: Make an intention (niyyat) of nearness to Allah (qurbatan ila Llah) at the beginning and maintain it throughout the Adhan and Iqamah,
Second and Third: Intellect (‘aql) and belief (iman) are essential requirements. Apparently, it suffices for a mumayyiz (child who can distinguish right from wrong) to recite Adhan but there is ishkal (difficulty)in allowing him to recite Iqamah.
Fourth: Man should recite the Adhan and Iqamah for men, while woman should recite it for women. The Adhan and Iqamah for women can only be valid for women regardless of being mahram. A woman who leads the prayers for women can sufficiently recite Adhan and Iqamah.
Fifth: Recite the Adhan and Iqamah in sequence, first Adhan and then Iqamah. Words in both should also be recited in sequence. If the Iqamah has been recited first, then it should be repeated after theAdhan. If the words have not been recited in sequence, then they should be repeated so as to maintain the sequence. In case of a break in continuity (muwalat) they should be repeated all over again.
Sixth: Continuity (muwalat) in the words of both Iqamah and Salat should be maintained. There should be no break between Iqamah and Salat in a way that would destroy their form. Similarly, the usual continuity between Iqamah and Salat must be observed. A longer break between Adhan and Iqamah is permissible, as it is mustahab to pray 2 rak’atSalat or perform a sajdah or recite dhikr or Du’a.
Seventh: The Adhan and Iqamah should be recited in a correct and simple way (tarteel) in Arabic, and not in a lyrical, musical tune or in any other language. It is prohibited (haraam) to recite them in a musical or singing and entertaining form. If it does not become musical tune, it is makrooh, and invalid if recited in any other language.
Eighth: The Adhan should be recited at the time for Salat, for it is not valid to recite them before Salat time. However, it is permissible to recite the Adhan before the time for Fajr prayers in order to announce to the people so as to caution them and wake them up to pray, and preferably not with the intention of announcing the onset of the time of prayer.
Pre- Activated Shabar Vashikaran Mantra – Anil Kumar Turkiya
सिद्ध वशीकरण मन्त्र
१॰ “बारा राखौ, बरैनी, मूँह म राखौं कालिका। चण्डी म राखौं मोहिनी, भुजा म राखौं जोहनी। आगू म राखौं सिलेमान, पाछे म राखौं जमादार। जाँघे म राखौं लोहा के झार, पिण्डरी म राखौं सोखन वीर। उल्टन काया, पुल्टन वीर, हाँक देत हनुमन्ता छुटे। राजा राम के परे दोहाई, हनुमान के पीड़ा चौकी। कीर करे बीट बिरा करे, मोहिनी-जोहिनी सातों बहिनी। मोह देबे जोह देबे, चलत म परिहारिन मोहों। मोहों बन के हाथी, बत्तीस मन्दिर के दरबार मोहों। हाँक परे भिरहा मोहिनी के जाय, चेत सम्हार के। सत गुरु साहेब।”
विधि- उक्त मन्त्र स्वयं सिद्ध है तथा एक सज्जन के द्वारा अनुभूत बतलाया गया है। फिर भी शुभ समय में १०८ बार जपने से विशेष फलदायी होता है। नारियल, नींबू, अगर-बत्ती, सिन्दूर और गुड़ का भोग लगाकर १०८ बार मन्त्र जपे।
मन्त्र का प्रयोग कोर्ट-कचहरी, मुकदमा-विवाद, आपसी कलह, शत्रु-वशीकरण, नौकरी-इण्टरव्यू, उच्च अधीकारियों से सम्पर्क करते समय करे। उक्त मन्त्र को पढ़ते हुए इस प्रकार जाँए कि मन्त्र की समाप्ति ठीक इच्छित व्यक्ति के सामने हो।
२॰ शूकर-दन्त वशीकरण मन्त्र
“ॐ ह्रीं क्लीं श्रीं वाराह-दन्ताय भैरवाय नमः।”
विधि- ‘शूकर-दन्त’ को अपने सामने रखकर उक्त मन्त्र का होली, दीपावली, दशहरा आदि में १०८ बार जप करे। फिर इसका ताबीज बनाकर गले में पहन लें। ताबीज धारण करने वाले पर जादू-टोना, भूत-प्रेत का प्रभाव नहीं होगा। लोगों का वशीकरण होगा। मुकदमें में विजय प्राप्ति होगी। रोगी ठीक होने लगेगा। चिन्ताएँ दूर होंगी और शत्रु परास्त होंगे। व्यापार में वृद्धि होगी।
३॰ कामिया सिन्दूर-मोहन मन्त्र-
“हथेली में हनुमन्त बसै, भैरु बसे कपार।
नरसिंह की मोहिनी, मोहे सब संसार।
मोहन रे मोहन्ता वीर, सब वीरन में तेरा सीर।
सबकी नजर बाँध दे, तेल सिन्दूर चढ़ाऊँ तुझे।
तेल सिन्दूर कहाँ से आया ? कैलास-पर्वत से आया।
कौन लाया, अञ्जनी का हनुमन्त, गौरी का गनेश लाया।
काला, गोरा, तोतला-तीनों बसे कपार।
बिन्दा तेल सिन्दूर का, दुश्मन गया पाताल।
दुहाई कमिया सिन्दूर की, हमें देख शीतल हो जाए।
सत्य नाम, आदेश गुरु की। सत् गुरु, सत् कबीर।
विधि- आसाम के ‘काम-रुप कामाख्या, क्षेत्र में ‘कामीया-सिन्दूर’ पाया जाता है। इसे प्राप्त कर लगातार सात रविवार तक उक्त मन्त्र का १०८ बार जप करें। इससे मन्त्र सिद्ध हो जाएगा। प्रयोग के समय ‘कामिया सिन्दूर’ पर ७ बार उक्त मन्त्र पढ़कर अपने माथे पर टीका लगाए। ‘टीका’ लगाकर जहाँ जाएँगे, सभी वशीभूत होंगे।
आकर्षण एवं वशीकरण के प्रबल सूर्य मन्त्र
१॰ “ॐ नमो भगवते श्रीसूर्याय ह्रीं सहस्त्र-किरणाय ऐं अतुल-बल-पराक्रमाय नव-ग्रह-दश-दिक्-पाल-लक्ष्मी-देव-वाय, धर्म-कर्म-सहितायै ‘अमुक’ नाथय नाथय, मोहय मोहय, आकर्षय आकर्षय, दासानुदासं कुरु-कुरु, वश कुरु-कुरु स्वाहा।”
विधि- सुर्यदेव का ध्यान करते हुए उक्त मन्त्र का १०८ बार जप प्रतिदिन ९ दिन तक करने से ‘आकर्षण’ का कार्य सफल होता है।
२॰ “ऐं पिन्स्थां कलीं काम-पिशाचिनी शिघ्रं ‘अमुक’ ग्राह्य ग्राह्य, कामेन मम रुपेण वश्वैः विदारय विदारय, द्रावय द्रावय, प्रेम-पाशे बन्धय बन्धय, ॐ श्रीं फट्।”
विधि- उक्त मन्त्र को पहले पर्व, शुभ समय में २०००० जप कर सिद्ध कर लें। प्रयोग के समय ‘साध्य’ के नाम का स्मरण करते हुए प्रतिदिन १०८ बार मन्त्र जपने से ‘वशीकरण’ हो जाता है।
बजरङग वशीकरण मन्त्र
“ॐ पीर बजरङ्गी, राम लक्ष्मण के सङ्गी। जहां-जहां जाए, फतह के डङ्के बजाय। ‘अमुक’ को मोह के, मेरे पास न लाए, तो अञ्जनी का पूत न कहाय। दुहाई राम-जानकी की।”
विधि- ११ दिनों तक ११ माला उक्त मन्त्र का जप कर इसे सिद्ध कर ले। ‘राम-नवमी’ या ‘हनुमान-जयन्ती’ शुभ दिन है। प्रयोग के समय दूध या दूध निर्मित पदार्थ पर ११ बार मन्त्र पढ़कर खिला या पिला देने से, वशीकरण होगा।
आकर्षण हेतु हनुमद्-मन्त्र-तन्त्र
“ॐ अमुक-नाम्ना ॐ नमो वायु-सूनवे झटिति आकर्षय-आकर्षय स्वाहा।”
विधि- केसर, कस्तुरी, गोरोचन, रक्त-चन्दन, श्वेत-चन्दन, अम्बर, कर्पूर और तुलसी की जड़ को घिस या पीसकर स्याही बनाए। उससे द्वादश-दल-कलम जैसा ‘यन्त्र’ लिखकर उसके मध्य में, जहाँ पराग रहता है, उक्त मन्त्र को लिखे। ‘अमुक’ के स्थान पर ‘साध्य’ का नाम लिखे। बारह दलों में क्रमशः निम्न मन्त्र लिखे- १॰ हनुमते नमः, २॰ अञ्जनी-सूनवे नमः, ३॰ वायु-पुत्राय नमः, ४॰ महा-बलाय नमः, ५॰ श्रीरामेष्टाय नमः, ६॰ फाल्गुन-सखाय नमः, ७॰ पिङ्गाक्षाय नमः, ८॰ अमित-विक्रमाय नमः, ९॰ उदधि-क्रमणाय नमः, १०॰ सीता-शोक-विनाशकाय नमः, ११॰ लक्ष्मण-प्राण-दाय नमः और १२॰ दश-मुख-दर्प-हराय नमः।
यन्त्र की प्राण-प्रतिष्ठा करके षोडशोपचार पूजन करते हुए उक्त मन्त्र का ११००० जप करें। ब्रह्मचर्य का पालन करते हुए लाल चन्दन या तुलसी की माला से जप करें। आकर्षण हेतु अति प्रभावकारी है।
वशीकरण हेतु कामदेव मन्त्र
“ॐ नमः काम-देवाय। सहकल सहद्रश सहमसह लिए वन्हे धुनन जनममदर्शनं उत्कण्ठितं कुरु कुरु, दक्ष दक्षु-धर कुसुम-वाणेन हन हन स्वाहा।”
विधि- कामदेव के उक्त मन्त्र को तीनों काल, एक-एक माला, एक मास तक जपे, तो सिद्ध हो जायेगा। प्रयोग करते समय जिसे देखकर जप करेंगे, वही वश में होगा।