Thanks for reply.What about Chakra blockages? Is that due to Kundalini getting blocked?( I Suppose Prana is present all around the body and so there is no way of it getting blocked ).

To the best of my knowledge, as far as the pujanam and tarpanam are concerned, the text given by Raviji is absolutely correct. I personally feel there is no ambiguity or wrong information about tarpanams.

I have already mentioned this. However, I have made necessary additions to the articles.

Offer flowers in Śri Cakra by reciting the following mantra. There is no tarpaṇa....after samasthi pujan there may be mentioned that now both Puja and tarpan should be done otherwise it seems that tarpana is not necessary anywhere.

I think there is confusion here. If I understand this correctly, you are referring to samaṣṭi pūjā, marked as 1 towards the end of each āvaraṇa. There is no tarpaṇaṁ only for the serial number marked as 1. i.e.samaṣṭi pūjā. For the rest, both pūjanaṁ and tarpaṇaṁ are to be done which are marked as spptn. spptn is the abbreviated form śrīpādukāṁ pūjayāmī and tarpayāmi namaḥ. I believe that what is explained in the article is correct. Logically, in navāvaraṇa pūjā tarpaṇaṁ is a must, as otherwise, the very purpose preparing viśeṣārghyam would be lost. If tarpaṇaṁ is not offered, then it tantamount to Khaḍgamālā pūjā. There are no contradictions in śāstra-s and problems arise only due to inappropriate interpretations.

In some sections people don't do tarpana of anga devata from visesharghya so in tantra upto 9th patrasadanam has been prescribed. bhoga patra, yogini patra, beera patra etc.all these are for doing specific tarpana of yogini nitya bhairabas etc. everywhere in all sections in mantra puja and tarpan both prescribed.now this is time to clear up confusions about tantra.your blog is doing that particular work. please again think over this.

4 हैंह्क्लींह्सौः कं सवर्संक्षोिभणीशिक्त spptn ||We will say pujayami tarpayami namah........so puja and tarpan both should be done. why only flower offering? why no tarpana? this will be ignoring the meanings and direction from shiva who is the master of Tanntra.in present days in main stream of tantra bad waters came from different directions. some books are also biased by some persons.some sections do not perform tarpana but kindly think logically what is correct?in shastra so many

I am not sure what you are referring to. Kindly explain.

We will say pujayami tarpayami namah and will not perform tarpana......this is not at all convincing. this is pratyabaya of mantra.what is in the mantra that should be done. if any sampradaya is not following mantra then they are wrong. we are nobody to change the meanings of mantra prescribed by shiva himself

It is extremely difficult to perfectly translate prāṇa. At the most it can be explained as the vital force that is essential to keep a body alive and functional. Prāṇa is the combined form of consciousness, life energy and breath. All our organs depend on prāṇa for their functions. Prāṇa gets divided into several sub-divisions and each such sub-division takes care of different activities of a biological body. All our actions are possible only due to prāṇaśakti, which enters a fetus along with a soul. The Self that enters an individual body is known as a soul. At the time of conception both prāṇa and soul enters the body. Soul continues to remain as it is as soul is always inert. But at the same time, a physical body is not possible without soul. We may have different electrical appliances, but we need electricity to make them functional. Soul can be compared to subtle and yet powerful electricity and the fittings can be compared to the gross bodies. When soul continues to remain inert in the body, prāṇa begins to manifest in the form Śaktikuṇḍalinī. If we can call the soul as Śiva, then Śaktikuṇḍalinī is Parāśakti. In kuṇḍalinī parlance, Śiva goes to sahasrāra and Parāśakti goes to mūlādhāra. Śiva continues to remain alone, whereas Śaktikuṇḍalinī gets Herself divided into two - parakuṇḍalaṇī and prāṇakuṇḍalaṇī. Śiva is represented by bindu or अं (aṁ) and Parāśakti is represented by अः (aḥ). The two dots at the sides in अः represent parakuṇḍalaṇī and prāṇakuṇḍalaṇī. She becomes into two types of Kuṇḍalinī-s by remaining at mūlādhāra. When She is contemplated within, She unites with Śiva at sahasrāra and when She is fixed outwards, She causes normal mundane actions. A yogi contemplates within and hence he is able to unite Śiva and Śakti within his body and enjoys Bliss and ultimately gets liberated. On the other hand a normal person is associated with material things and accrues karmas.