Mantra Initiations

Thank you. No person is available as of now at Bangalore. I will keep you informed on this. 

You can visit moolavarga centre which is located in Banashankari, Bangalore. Shri Siva Premanandaji has provided SriChakra Deeksha to many students.You can visit https://srividyasadhana.com/ for more details/

You can contact anyone in this link 

https://www.manblunder.com/articlesview/mantrainitiations

I am sorry. He met with an accident and hence the problem. Please click on this link below and you can contact anyone in the link. I am sorry for the inconvenience caused to you in this regard, which was beyond control. 

https://www.manblunder.com/articlesview/mantrainitiations

Please go through this link, wherein we have mentioned certain names along with email. You can write to any one of them for proper initiation. 

https://www.manblunder.com/articlesview/mantrainitiations

There are variations within each tradition. You may check with your guru before proceeding further. In general, there is no need to go beyond Laghu ṣoḍaśi. All other mantras should have been recited prior to Her initiation. If for any reason it is desired to recite the same, one can self initiate if needed. Some traditions are of the opinion, that unless a pūrṇābhiṣekam dīkṣa is granted by one's guru, self-initiation is not permitted.

Please write to me at ravi@manblunder.com directly. 

very nice to hear about ur experience Chris.. can we connect.. please email me on deeepak.ahu@gmail.com

Hi Chris, Greetings from Calgary. I'm excited hearing yourself being blessed. I am an ardent seeker and would like to know on "astral travel experiment" from you. Would you please email me on balgopal20201 at gmail dot com? Thank you. Good day.

Please go through these articles of sadhakas  detailing their personal experiences. Most of your questions have answers in this section 

https://www.manblunder.com/personalexperiences

I'm very sad to hear your experience. Sometimes the karmic barriers are too strong to break and by the time the Mantras get to it, we may lose our patience. Regarding your question on reversing the mantra chant for abandoning a mantra, the process described is correct. Technically, it may also apply to the kavaca and sahasranāma as well. In the normal practice, it is applied only to the mantra. Reversing here applied only to the words of the mantra and not to the letters. For example, the six lettered Bālā mantra, reverses the first three letters of the three lettered mantra. Unless you have followed the three lettered mantra, the reversing is not required in your case. It is important to realize that Bālā devi represents our ājñā, or the third-eye cakra. In other words, She is opening up our consciousness and making us realize the true nature of our existence. It is important that we understand the three letters of Her mantra and their significance. Equally important is the curse removal mantra, which is the Tripura Bhairavi mantra and that should be chanted until some of these bad effects are removed. All aspects of the mantra japa, such as the nyāsa-s, viniyoga, dhyāna etc. to state the very purpose of the mantra japa. All mantras are neutral. We state the purpose of the mantra recitation through the viniyoga, protect ourselves through the nyāsa, pray and fixate our mind through the dhyāna and align our breath to the mantra and recite. As we continue to do this, it is also very important for us to elevate our mind and state to ourselves, that we are freeing ourselves from the bad karma and we must invite the good karma and all that we desire. Doubting the effectiveness of our mantra japa, or the deity and the mantra, would invite failure. In certain cases, you should also consider the samskāras of the mantra and go through the cleansing process, described in the fructification of mantras article. Please do not burn your degree certificate or any other qualifications that you have received. It will not solve any problem. When you pratice Prāṇāyama, it is important to do this with abdominal breathing and also combine with the alternate nostril breathing. The breathing must slow down and one should try and calm the mind as much as possible, for a higher quality japa. It is difficult to do this when burdened by a lot of difficulties, but eventually, the problems will go away. Remember the adage - "When the going gets tough, the tough get going!". One most important thing about mantra japa, is NEVER WEAR the japa māla. It brings bad luck. You can wear another māla, but the māla used for japa, must remain in a bag and used only during japa. If the Bāla mantra is active in you, then you will be protected against all black magic. Sometimes, we may need to invoke Pratyaṅgira devi to counter the black magic, in extreme cases. You can recite any of Her kavaca-s for protection, especially the sarvārtha kavaca, which by Itself, can give you more than what you can imagine or ask for. My advice, be positive, think that the mantra is working and try to remove the doubts in your mind and also expel the negativity, to allow the mantra to manifest its power. Please follow the entire mantra procedure and recite the kavacas also.

Also, the mantra reversal technique really does not apply to a mantra that is composed of seed (bīja) syllables only. In this case, if the mantra you followed for Bālā devi is "aim̐ klīm̐ sauḥ", then there is no need to reverse it, since the mantra is only three lettered syllable mantra in Sanskrit. Only mantras that contain words, may be reversed. For example, if the Gaṇeśa mantra (om̐ vakratuṇḍāya hum̐) does not work you, then you may abandon this mantra by reciting the reverse mantra 108 times as (hum̐ vakratuṇḍāya om̐). Note that this mantra also has two seed syllables (om̐ and hum̐), but because of the word vakratuṇḍāya, the reversal can be attempted. A 108 recitation removal is okay, but no point in reciting any further, as it will become another mantra japa by its own! In your case, if you decide to stop reciting śrī bālā mantra, you may do so without doing any more recitations of any kind. Simply pray to Her and let Her know that you will not recite anymore due to the bad effects. To the best of my knowledge, if the mantra is initiated properly, its meaning well understood and assimilated and also recited in the prescribed tantric manner, it will not affect anyone. May the Divine Mother help us all in obtaining our desires and help fulfill our wishes.

I have heard many say that there are ways to let go of a mantra 1) uttering it in the ears of Go Mata 2)writing it on bhojpatra and offering it to a "live river". I heard these two procedures from many and most recently from courtallam peethadhipati Sri Siddheswaarananda Bharati garu. Abandoning a mantra without the above two invites misfortune (according to Sridhara Swami of Mukkamala,"mantra tyagi daridrataha")

Also on wearing Japa Mala, I ve heard suggestions both ways. Though most people suggest NOT to wear the mala used in japa anushtanam but i also heard some gurus who suggest wearing the japa mala which gets energized during japa anushtan. Based on such suggestions, i have been wearing my rudraksha japa mala for 16 years now and I have been using & wearing the same japa mala in various anushtans of different deities(male and female). Do you suggest to stop wearing it and buy two fresh malas one for wearing & one for japa? Are there any scriptural references for such injunction or is it a suggested practice? thanks.

The reversal procedure is mentioned in Mantra Mahodadhi and suggested for Ari or enemic mantras. Even enemic mantras can give favorable results if the proper procedures described in the fructification of mantras article, are followed.

It is a suggested practice that I have followed. I have not seen scriptural edicts for or against the practice. I used to wear a separate mala few years ago and don't do so now. I always keep my japa mala in a separate bag and use it only during my sadhana. In some of the mantra articles, we have mentioned the energizing mantra for the japa mala also, before the actual mantra recitation. In your case, you can continue to wear the mala that you are wearing and use a new one for japa, if you wish to follow the general ssuggestion. One can easily argue that someone may have created this procedure to sell more malas etc. It is best to follow your guru's advice when in doubt.

I will move to separating the malas. Thanks Krishnaji. I doubt the mala makers are so organized to influence & create a practice like this :)

You may lookup this article - https://www.manblunder.com/articlesview/guhaya-shodashi-mantra There is no image available that we are aware of. She is said to be worshipped in the Anuttarāmnāya Ānandabhairava tradition. We sincerely hope someone with more knowledge of this mantra can guide us.

We don't initiate into kaula marg. Sorry. 

You can contact Mr. Krishna at krishna@manblunder.com He will guide you.

No teacher would ever teach you the way you want, to practice scores of mantras. Start with one mantra. You can do self initiation. 

You may request for an initiation from any of the gurus mentioned in this page. To answer your questions - 1. We follow the Dakṣiṇācāra tradition that is popular in South India. 2. We initiate into Mantras and encourage you to study the tantras and the various published works. Our teachings are on this site as articles that you may read. We don't conduct any classes, per se.

Pranamam Krishna ji, I learn a lot from your You Tube videos (avahana mudras etc.) and also read all most all the articles you published here, in fact i have written an email to on some request. I would like to get introduced both into Mantra and Tantra (ritual), And either Dakshinahara or Samayachara. Kindly guide me any true Sri Vidya schools (the ones which are not money or materialistic minded, i dont spending money, but that should not be the reason my guru is teaching me). Also i would like to contribute to this site as there is a lot of good information being published for the benefit of all. Good should prevail, spread, propogate. Namaskaram

Pranaam Sadhana ji. The videos of Medhayoga are by Shri Krishna ji, who is also one of my revered gurus like Shri Ravi Guruji. The directions given by both of my gurus, have changed the course of my spiritual life, in the most remarkable ways that I can relate to. I consider myself extremely fortunate to have found such gurus and indebted for their generosity in considering me worthy and initiating me into this spiritual discipline. It is a debt that I can never repay and humbly take a bow with great reverence, at the feet of these towering personalities. As I have said in my previous comment, you may contact anyone listed on the initiations page and request for initiation to Śrī Vidya. There are no charges or expenses related to the initiation. Śrī Vidya is a vast ocean and there are tons of material and information in the tantras, plus there are various traditions and sub-traditions etc, making it even more wide and diverse. You may consider learning the rituals through videos, if an in person or online guru demonstration is not feasible. Traditionally, one must learn in person from a suitable guru, which may not be feasible in today's times for many. But at all costs, do avoid participating in mass initiations etc. as they're not very effective and it is most important to have a guru, who is easily accessible for clearing doubts and queries in a timely manner.

couldnt agree more, couldnt expect more.. salutations Sir!!

The rules are specified by the seer of the mantra. There is no specific rule that applies for all mantras to derive the nyāsas. Proper mantra japa involves reciting the nyāsas, dhyāna, pañca pūja, mūla mantra, āvaraṇa pūja, sahasranāma, kavacam and other stotras for propitiating the respective deity. Since this is very involved and time consuming, considering that we are performing several mālās of the initiated/prescribed mantra, it is best to stick to one mantra and perform all the associated rituals vs focusing on many mantras assuming that there would be accumulated benefits. The many mantras recitation formula rarely works and is not the proper method of mantra japa specified in the tantras. Some exceptions of skipping associated parts/aṅga-s of mantra japa can be made by those who have performed many recitations of the mantra and have also synchronized with their breath, or have the exclusive permission to do so by their gurus. The latter is the most important aspect of mantra japa and the edict of the guru is final!

Raśmi mālā mantras are typically recited by Śrī Vidyā upāsakas immediately after waking up in the morning and after meditating upon one's guru first. This krama/procedure should be adopted by senior sādhakas, who are already deep into Śrī Vidyā upāsana and have reached or crossed Pañcadaśī. Some traditions may require Ṣoḍaśī also. This is definitely not for beginners and there is no cherry picking of mantras, as far as I know. One must recite all the mantras as initiated by one's guru. It is definitely possible to get initiated into any one of these mantras separately and individually as desired, but not as part of the Raśmi mālā recitation, without first fulfilling the pre-requisites of Śrī Vidyā upāsana.

You may find them in lineages through proper references. We wish you the very best in your quest.

thanks. i thought its better to ask here since i'll get some info about the list of genuine traditional mandalis in india, especially in the south?

The initiations are free of cost. The mantra initiations are specific and don't apply overall to all mantras. You can practice the initiated mantras that were given to you by your guru(s). Any new ones will require an initiation from a practicing guru, well versed in the subject.

When did you write to him? All the initiatees are top level professionals and they could talk time for replying. 

It is pronounced exactly like how you would say " I'm " in English. The 'ng' form is practiced by the tantrics to redirect the verbal sound through the nasal stream vs the mouth, which would happen if 'ṁ' is pronounced instead of 'n'. When synchronized with breath and recited mentally, the 'aiṁ' sound should suffice. It is important that the bījas should be nasalized and the sound coming through the nasal bridge when pronounced outwardly. It is difficult to do so if the 'ng' does not replace the 'ṁ'. With some practice, you maybe able to do so without making these replacements. Please note that in the 'ng', the sound of the 'g' is almost silent and the stress is on the 'n' part only. The original pronunciation is the best way of recitation and it should be silent with breath alignment and slow breathing for maximum benefit.