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109 These vargas form the basis of a unique system of finding the auspiciousness or inauspiciousness of planets.
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In her Varanasi temple, however, she transcends her inauspiciousness and acquires the status of a local protective deity. There, even married couples worship her. Although she has very few dedicated temples, her worship by Tantric ritual continues in private in secluded places like cremation grounds and forests.
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An aim of shava sadhana is to unite the Kundalini with Param Shiva. From a yogic or Tantric point of view, it signifies detachment from the physical world, and uniting with the Absolute, identified with the male god Shiva, the Divine Mother Shakti or the abstract Brahman. The detachment leads to freedom from Samsara (the cycle of birth, death and reincarnation) and the adept goes beyond the orthodox concepts of purity and impurity; auspiciousness and inauspiciousness. The ritual is done using a corpse, considered a highly impure and inauspicious symbol in traditional Hinduism.
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The presence of the crow, a carrier of death, in her iconography as well as her textual description of having crow-like features associate her with death and inauspiciousness. Another motif in her iconography linking her with death is the presence of a cremation ground and cremation pyres in the background. Her thousand name hymn says that she lives in the cremation ground, sits on a corpse, wears ashes, and blesses those who haunt the grounds. The Prapancasarasara-samgraha relates that she wears a dress taken from a corpse.
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The alt=A geometrical diagram with blue circle in the centre, surrounded by 8 pink petals in a concentric circle, which in turn is surrounded by 16 alternate violet and purple petals. This arrangement is in a black square which has T shaped outward extension in the centre on each side. The black figure is bordered by a lighter bluish background. Though Dhumavati may seem to be a goddess to be avoided due to her inauspiciousness, she is described as tender-hearted and one who gives her devotees whatever they want.
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When a girl was born instead, his great disappointment was explicitly recorded in the Sillok - "It is not because of this (Princess Hwahyeop's birth) that I can neither eat nor sleep well. But whenever I think of the continuation of the royal bloodline, I feel distressed." (英祖 33卷, 9年3月 8日：上曰："予豈以此, 至於寢食失節, 而但念三宗血脈, 心不如常矣。") In the memoirs of Lady Hyegyong, it is said that King Yeongjo forbade Princess Hwahyeop to stay in the same house as his beloved daughter Princess Hwapyeong. He would get rid of his inauspiciousness by pouring water, which he used to wash his ears, into Princess Hwahyeop's residence.
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