Kūrca bīja (seed) mantra hrūm̐ is often associated with Lord Śiva, to strike down enemies (mostly internal) and free up the karmas. The Krodha bīja (seed) mantra hūm̐, which is also associated with Lord Śiva, occurs more often than the Kūrca bīja to dispel all negativity and usher in peace. Kāmakalā Kālī Trailokyākarṣaṇa mantra is from the Mahākalā Saṃhitā. The Śrī Kāmakalā Kālikā Ṣoḍhānyāsa Mahāmantra is a derivation of the former and is not explicitly mentioned in the Mahākalā Saṃhitā, to my knowledge. Compared to both the mantras, the Ṣoḍhānyāsa Mahāmantra is more safer due to the presence of the leading om̐. Either way, both mantras are extremely powerful and capable of achieving anything. One should recite them after obtaining an initiation from an adept.

Nice explanation, sir. As you have mentioned 'more safer', may I ask what kind of effects take place which are not safe while practicing the akarshana mantra, the one without om?

Mantras without om̐ at the beginning are generally avoided. Please refer to the article below for more details. Importance of OM I would also recommend various rituals recommended in the article - Fructification of mantras Unless you are very experienced in tantra and have a good concept of the various tools of tantras, It is best to avoid the mantras without om̐ at the beginning. 

Thank you sir. I have read the articles and it is mentioned "It is also that ॐ is the root mantra out of which all other mantra arise. It is clear that without ॐ in the beginning of any mantra, rest of the bījākṣara-s of a mantra will not have any power." Does this mean the "trailokyakarṣaṇa mantraḥ" is powerless?

It is a general rule and there are exceptions, especially with tantric mantras. Many tantric mantras do not have om̐ at the beginning and therefore require initiation and other rituals as mentioned before, to awaken the mantra. Irrespective of these rituals, one's own dedication towards mantra japa is very essential to see any meaningful results.

You should only practice this with an initiation from a living siddha guru who can guide you through the whole procedure including the yantra worship etc. This is a very high-level mantra, as you have clearly pointed out.

Thank you for pointing out the error. I have corrected it in the document.

Both sphrem̐ and sphrom̐ are used as Her bījas in the mantras and stotras. Tripuraghna, Jothi and others of their calibre can throw more light on this aspect of the Divine Mother.

Namaste. thank you for clarifying. Until we may be karmically blessed to be able to hear about this from Tripuraghna, Jothi, or someone else who has fully regenerated their “umbilical chord” to Adi Parashakthi, may I ask your inclination on this matter? I’ve only had a hit or miss self-initiation to bring me to Kamakala Kālī mantras and kavacham (hopefully with the grace and permission of Guhya Kali from years of reciting Siddha Kunjika Stotram, but who can say such things for sure without some sort of supernatural merit from past life or current life sadhana?), and for ~two years of regular recitation of the mantras and kavacham, I had no clear perceptible effects whatsoever, aside from maybe a potentially enhanced animal magnetism and uncanny appearances of the numbers 12 and 322 throughout each day, and that’s easily chalked up to mundane behavioral things and therefore no sort of persuasive proof at all. My prayers for intellect and determination also didn’t seem to be effective. When I rediscovered Tripuraghna’s comment about using sphrom instead of sphrem for the proper sound energy and maybe meaning, and subsequently switched, within ~six months of using sphrom for the mantra above (along with unmodified kavacham published on Manblunder), perceptible supernatural effects seemed to accrue, and also my requests to be driven forward on the path to becoming a jñani seem to be finally producing some fruit, although I must attribute most of that to the sacred wisdom and information Ravi Guruji and you and some other advanced sadhakas have shared via Manblunder. It’s so hard to tell what is real and what is placebo or illusory fruits of the mind’s strong desires, but I moderately strongly sense that going off of Tripuraghna’s guidance with this derived mantra (I can’t speak to the original from Mahakala Samhita which also differs by hūm and Kālī instead of hrūm and Kālikā) vis sphrom bija has had a truly significant effect on its transformative and empowering effects. One time recently I had a flight from Delhi to DC, and my back was a bit injured, and I was kvetching to Divine Mother about it, and rudely thought out to the ether,” if you divine beings are real at all, why not get me a seat upgrade or show me how to get one. If you’re really my mother why not give me something to cause faith and happiness with this little thing of a seat upgrade.” I thought myself very silly and I felt embarrassed right after, and then several hours later I nearly shat a brick when I got handed my boarding pass on this packed flight and I had the upgraded seat. Various things like that have been happening after not that many months of the substitution of sphrom.

Namaste Nesh. I had to come back to give you a quick warning. The Root Mantra of Kāmakalākāli is: klīm̐ krīm̐ hūm̐ krom̐ sphrom̐ kāmakalākāli sphrom̐ krom̐ hūm̐ krīm̐ klīm̐ svāhā । This Mantra is identical to that of Lalitā, but there is a difference. The seed "sphrom̐" forms the Kāmakalā starting from the Hārdakalā (Digit of Love). I will explain: The letter "s" means Hārdakalā or Love without a superior and which subdues everything. There is a big secret: this letter "s" alone is the force responsible for irresistibly uniting Śiva and Śakti. There is an even greater secret: this letter "s" means the eight-petalled lotus of the Śrīcakra; it unites the sixteen-petalled lotus or Bīja (Śiva) with the subsequent three sets of angles or Yoni (Śakti) of the Śrīcakra; this union manifests the Universe as the Bhūpura of the Śrīcakra. The letter "ph" means the White Bindu or the immediate Śiva. The letter "r" means the red Bindu or the illuminating Śakti. The Praṇava "om̐" means the Golden Bindu or Supreme Absolute. The "sphrom̐" seed alone is Kāmakalā and Kālikā. The truth is that "phr" alone means Bhairava and Kālikā which are in no way different from Kāmeśvara and Kāmeśvari. By reciting this Mantra you are gradually realizing the Vasīkaraṇa of the Praṇava "om̐" in a violent way. The realization of the seed "sphrom̐" leads to the union and identity of your soul with the Praṇava "om̐" or the Supreme Absolute. In truth, "sphrom̐" means "Sat Tat Om̐" ("This Love, which is the Absolute Truth and without a superior, permeates the entire World and is the Supreme Absolute"). This Kāmakalākāli will put an end to all your desires by satisfying them all, without exception, but there is a problem... she will do everything you wish, good or bad. She will fulfill all your righteous desires to bless you and all your unrighteous desires to punish and teach you, just as she did to Rāvaṇa when he took the help of this Mantra to subdue Rāma and forcibly kidnap Sītā. But in the end, Kāmakalākāli helped Rāma as Guhyakāli and gave him the power to destroy Rāvaṇa. It is very important to remember that the original Dharma is Guhyakāli. Pratyaṅgirā inherited this Dharmic nature from Guhyakāli. Kāmakalākāli is more playful and will punish and teach you even through satisfying your unjust desires. Therefore, the practitioner of the Kāmakalākāli Mantra needs a Guru even more, to prevent the devotee from falling into the traps of his own ego. You must be pure inside and out if you do not want to get into trouble with the Kāmakalākāli Mantra. If you desire something that is Adharmic, it will fulfill your desire, but it will lead to punishment or learning in the end. Kāmakalākāli and Lalitā are playful, but Lalitā is more thoughtful when it comes to teaching the devotee. Kāmakalākāli is a quick and exciting journey that will take your breath away. Lalitā is a quieter trip, ideal for enjoying the view. This is the way to work with Kāmakalākāli, according to the guidance of the Divine Mother.

This is an amazing explanation. We are pleased to have you back! Would you be able to provide the japa vidhi for this mantra if it is permissible to publish? Please do not feel obligated to do so, but only if it is okay to share, you may do so. Once again, we are extremely grateful to your contributions and would want you to continue the series on the Siddhis and other Yoginis when time permits and if the Divine Mother allows.

Namaste Jothi. Wow it is such an honor to hear from you. It is surreal and wonderful, as your words are directly from the divine and I am so thrilled to be receiving this specific wisdom and knowledge. Reading the guidance that you’ve shared has nearly taken my breath away. I’m basically at a loss for words in processing it. I am trying to digest what you’ve said and I feel like I’m going to overflow or something, like something around my heart and throat is on the verge of tears but I don’t know why. It’s not my usual response to extreme excitement or anxiety (both of which I am strongly feeling after receiving the boon of knowledge you’ve shared). So one really should depend on a guru for sadhana of Kāmakalā Kālī, right? I am not sure how to proceed. I am in awe of this goddess and I love her mantras and her gross ferociously beautiful form, but I am not a pure person. I am filled with ignorance and delusion and attachments to samsara, and my mind generates many adharmic fantasies which I struggle to dispel or sublimate promptly. There’s no chance baring death that I would quit her sadhana, but I don’t want to hurt others or do adharma. I’ve been living relatively dharmically and enjoying helping people and animals and Mother Earth, but often there is hell in my head, and many atrocious things play out there. I don’t even know myself really, to boot. Until I find a proper guru, could you share metaphysical techniques and/or lifestyle interventions, such as diet modifications or pranayama or ice baths or psychedelic plant medicine therapies (to subdue the ego and integrate consciousness and awareness), which might keep my mantra Japa and Kamakala-focused meditation safer? While I’m very enamored by Adi Parashakthi’s Lila and the perfect artistic sense of Śrī Śrī Mahāmāyā, I’d prefer the karmic bonds I may create be from so-called “good” things, play and romance and art and humor etc, and helpful pro social activities and humanitarian endeavors. I don’t want the noxious parts of my waking mind to have effects outside of my head, and I especially don’t want to do harm to others from fleeting feelings of rage and resentment. I have an especially hard time seeing liars and frauds, and if I catch a politician or businessman grifting or spreading lies and attacking truth, as they frequently do in this time, my mind leaps to visualize the worst tortures and losses for them, which I have to consciously stop via mindfulness and meditation on the reality of the Lila. Could Kamakala Kālī recognize what I really want, which is a thinned and subdued ego that I can leverage to better understand reality and play in more fulfilling and amusing ways, without taking the material world so seriously? Will she see the egotistical roots of my dark thoughts and relieve me of these numerous imperfections, instead of superficially granting what I don’t truly desire but can’t help sometimes fixating upon and visualizing?

Namaste Krishna. Thank you for the words. The Japa Vidhi of this Mantra is already published here: https://manblunder.com/articlesview/kamakala-kali-trailokya-akarshana-mantra. This Mantra originally uses "sphrom̐" and is the highest Mantra of Kāmakalākāli. There are a multitude of Mantras that are given to the devotee before this. But this is the last and highest of Kāmakalākāli.

Namaste Nesh. It honestly breaks my heart to see that you are attached to such a complicated form of the Divine Mother without an expert Guru nearby. Kāmakalākāli is quite extensive. It is the same thing that happens with the knowledge of the Yoginis of Śrīcakra. Without the Guru, the devotee is lost and does not know why he is suffering or what he is doing wrong. I'm afraid you'll get yourself into trouble with Kāmakalākāli, that's why I had to come. I'll leave the decision to continue or not up to you. The only thing I can do is warn you about the way she acts.

Dear Jothi Ji, for what purpose did Hanuman ji worship Ma Kamakala Kali?

Only Kāmakalākāli could bless Hanuman with this, as she is the Queen and Head of all Kāli forms.

Namaste Keshav. Great question. Firstly, I would like to say that Lord Rāma is invincible, because his Iṣṭadevatā was Guhyakāli. This is true, every time Rāma is confronted, he will have a solution, no matter how absurd the problem. The blessing bestowed by Kāmakalākāli on Hanuman was the honor of becoming the vehicle and gatekeeper of the Divine Mother Kāli. He gained the privilege of being at Bhairava's side as the gatekeeper of the Divine Mother Kāli. He is also seen as a son by Kāli, in the same way that Gaṇeśa is seen as a son by Lalitā. Hanuman is close to Kāli because Lord Rāma is also close to her.

Namaste, can You kindly answer me? Can You also share some advice in Durga Sadhana on how to please the Divine Mother in this form, how to receive the Divine love that Ramakrishna loved Kali with, maybe there is some kind of warning in sadhana? Some people say that one should not worship the ugra rupas of the Divine Mother at home, that the slightest mistake can cost one's life. This is especially true of Mahā Pratyaṅgirā, and what advice can You give, given that you have received the blessings of Śrī Atharvaṇa Bhadrakāḻī Mahā Pratyaṅgirā. If You do sadhana with love, faith and devotion, I think the Divine Mother will not kill her child for a mistake in worship, and she will still be the kindest, most tender, caring mother. Thank You for your answer.

Namaste Богдан. The ideal and beneficial deity for a person is the one with which she is linked by karmas and past lives. The Guru can say this or the person discovers it on their own through "coincidences" resulting from the deity itself, which wishes to be recognized by the devotee.

Namaste Dear Jothi, I have updated the article with your input. Once again, we are extremely grateful for your contribution and sharing knowledge for the benefit of all sādhakas! I have a question, is the 18 lettered mantra related to the 18 kalas of the Divine Mother Kālī? Also, what is the relation of Kāmakalākālī with Nirvāṇa Kālī and Nirvāṇa Sundarī?

Namaste Krishna. Yes, as well as Mahātripurasundarī (fifteen letters), which includes Mahākāmeśvari, Mahāvajreśvari and Mahābhagamālini in each Kūṭa, forming eighteen eternities or Nityās. Kāmakalākālī is related to Mahātripurasundarī. Guhyakāli is related to Mahāṣoḍaśī. Mahānirvāṇa Kālī is the last Mantra of the Guhyakāli Krama and is related to Mahānirvāṇa Sundarī. These two are beyond the concepts of Śiva, Śakti and even Śivaśaktyaikya. But do you know what is most surprising? There are many states of consciousness above even Mahānirvāṇa Kālī and Sundarī. There are varying degrees of consciousness of an intelligence that is beyond these two. But access to these higher steps was only recently allowed by the Divine. He has plans for the future that will change drastically down here. The Yoga that deals with these higher states is called Supramental Yoga.

Namaste, can You tell us more about supramental yoga, how to practice it, and why God decided to open access to the higher stages of intelligence only now? Thank you.

Namaste Krishna. To facilitate your understanding of the gradations of Guhyakāḻī, I will write the Gāyatrī Mantra of the last six forms of the Guhyakāḻī Krama. The words used will reveal to you what each gradation is about. This will also help to understand Sundarī. 1. ŚĀMBHAVA: om̐ ānandāyai vidmahe kalātītāyai dhīmahi tannaścetanā pracodayāt ॥ 2. MAHĀŚĀMBHAVA: om̐ jyotirmayai vidmahe nirguṇāyai dhīmahi tannaḥ śuddhā pracodayāt ॥ 3. TURĪYĀ: om̐ bhāvābhāsāyai vidmahe niṣprapañcāyai dhīmahi tanno bodharūpā pracodayāt ॥ 4. MAHĀTURĪYĀ: om̐ anindriyāyai vidmahe jñānarūpāyai dhīmahi tanno niṣkaivalyā pracodayāt ॥ 5. NIRVĀṆA: om̐ virajāyai vidmahe citkalāyai dhīmahi tannaḥ satvā pracodayāt ॥ 6. MAHĀNIRVĀṆA: om̐ advayāyai vidmahe mahānirvāṇāyai dhīmahi tanna amṛtā pracodayāt ॥ There are more gradations above these, and everyone will see this at the appropriate time.

Forgive my great ignorance here, but does this imply that Mahānirvāṇa Kālī and Sundarī are beyond Parabrahman?

Namaste Dear Jothi, I will certainly publish these Gāyatrī mantras as a separate article. Thank you very much for providing this sacred and valuable information. As always, we are indebted to you for all the valuable contributions and also to all the commenters, who are eliciting and facilitating your valuable contributions! One last question on the Nityas, what are the names of the 16, 17 and 18 Nityas for Guhyakālī and 17 & 18 Nityas for Sundarī, considering Ṣoḍaśī is the 16th? Please disclose only if you are comfortable and allowed to share. Thank you once again for everything and please remain with us forever!

Namaste Krishna. The last three Nityās of Sundarī are Mahākāmeśvari (kaeīlahrīm̐), Mahāvajreśvari (hasakahalahrīm̐) and Mahābhagamālini (sakalahrīm̐). They are each at one end of the Inverted Yoni, along with the other fifteen. Each one is at one end of the Inverted Yoni, totaling eighteen around. Sundarī is at the center or Bindu and is considered the junction of all the Nityās, in addition to transcending all of these. Whenever you see the parts of the Central Deity, know that it is always greater than all the parts put together. The last three Nityās of Kāli are: Madhurakāli, Bhadrakāli and Nityakāli. The Divine Mother Kāli in the center is the junction of these three with the other fifteen. If you look closer, these three Nityās give rise to 108 other main forms of Kāli. The names of these forms are present in the last part of the Guhyakāli Sahasranāma. Nityās of Sundarī and Kāli are truly the same thing with different "flavors", just as light and shadow appear on the same moon. Sundarī and Kāli are truly different flavors of the same thing and inseparable.

Namaste Jothi. There’s a question that’s been on my mind for a long time but I can’t express it correctly. It is something like, keeping in mind the limiting 3/4 dimensional human perspective, when you say Divine Mother Kālī, is she the most fundamental and esoteric Kālī, the highest Śaktī, immanent and transcendental and much more? For purposes of dhyanam and contemplation, is it practical to say this central Divine Mother Kālī is Guhyakālī? Does this Divine Mother Kālī have a consort, or is she totally identical to the Divine, the absolute, the ultimate reality, the God etc … ?

Namaste Jothiji, Would you be able to advice on Purna Shodashi her form and mantra of 19 letters, I have been searching for this for a while and seems like no one is aware of it or not ready to share (maybe). It would be helpful if you can help in this regard

Namaste Jayanth. Purna Shodashi is: aim̐ kaeīlahrīm̐ klīm̐ hasakahalahrīm̐ sauḥ sakalahrīm̐ śrīm̐ । (Kali-Mother); aim̐ hasakalahrīm̐ klīm̐ hasakahalahrīm̐ sauḥ sakalahrīm̐ śrīm̐ । (Shodashi-Father). The supreme practice of Purna Shodashi is known as Nabhi Vidya and has been published on this website.

Namaste Jothiji, I can't thank you enough for this, as its been a while I was searching for this

Namaste Sen. The awakening of the Ājñācakra means the awakening of Lord Kārttikeya in the devotee. When considered individually, the five faces of Lord Kārttikeya mean the first seven Āvaraṇas of the Śrīcakra and everything related to them. One of the faces of Kārttikeya means the first three Āvaraṇas of the Śrīcakra, where much of the Divine Game unfolds. When this face is understood, Dharma, Artha and Kāma are in the hands of the devotee, that is, he satisfies all these with ease. The other four faces signify the four subsequent Āvaraṇas of the Śrīcakra. These faces deal with more internal and esoteric issues of the devotee. When the five faces are considered as one (Sam̐hitā), they mean the Sarvasiddhipradacakra or Ājñācakra or eighth Āvaraṇa of the Śrīcakra. If Lord Śiva means the Unmanifest Divine, Lord Kārttikeya means the Manifest Divine. When the Ājñācakra blossoms as Kārttikeya, the Impure Will of the Ego is replaced by the Pure Will of the Divine. This means that you will not stop acting, but rather that your actions in the World will become the manifestation of the Divine Will itself. Kārttikeya also manifests as Guru Tattva and makes your Ājñācakra the Gurucakra, that is, even if Kārttikeya does not fully blossom in the devotee during the beginning of the journey, Kārttikeya helps the devotee with the entire divine army and makes the devotee strong enough to endure the discharge of the innumerable Karmas present in the lower Chakras. This discharge may be unbearable for the devotee without the help of the preliminary flowering of the Ājñācakra as Gurucakra. The sixth face of Kārttikeya means the Divine Mother or Kuṇḍalinī Śakti, which is the secret key to blossoming and awakening the Sahasrāra Chakra. Kārttikeya, alongside the Yogini Icchāsiddhi, which is the energy that presides over the Ājñācakra, tells the devotee: this journey is not for those with fickle minds who change their intention, direction and devotion at all times; Your Icchā (intention, devotion, direction), material and spiritual, must be weighed carefully and you must carry it from the beginning to the end, you must finish what you start, even when faced with innumerable difficulties during this journey. Mūlādhāracakra is the direct reflection of Ājñācakra or Prakāśa; they are closely linked. Icchāsiddhi in Bhūpura provides preliminary guidance on unshakable Icchā (intention, devotion and direction). When the devotee, after resisting all adversity, reaches the total flowering of Kārttikeya and Icchāsiddhi in the Ājñācakra, there will no longer be the fear of falling, as the devotee's Icchā will be the divine will itself, inseparable. After this, Kārttikeya assists in the awakening of Sahasrāra, which first reveals the identity of the Ātman with the Paramātmā, and then reveals the continuity of action in the World through the beauty of seeing the inseparability of Subject, Object and Knowledge. This beauty is called Śrī or Mahātripurasundarī, which is immanence and transcendence. Therefore, with right guidance and unwavering devotion, Kārttikeya alone is competent to lead the devotee from the beginning to the end of the journey.

Namaste Sen. Lastly, Kārttikeya is associated with Mahāvārāhī, Bagalāmukhī, Atharvaṇa Bhadrakāli (she is very fond of Kārttikeya), Mahārudra and Narasimha. What more needs to be said? Even Vallalār, who is envied by Indra and the holy trinity said that a true devotee of Kārttikeya is not afraid of Yama and rebirth, as Lord Brahmā would not dare to give another birth to a sincere devotee of Kārttikeya. Before Vallalār ascended to Supramental Yoga, he worshiped Kārttikeya. If people knew in detail the real capabilities of the deities they worship, they would not be so insecure and would have more faith. The deities can help you with everything, but they cannot help you if you do not have faith (Bhaktivaśya).

Namaste Jothiji, thank you for sharing this profound insight into Kartikeya. Is Ayyappa also associated with Pratyangira and Sri Vidya?

Namaste Jothi ji and koti koti pranaams to you! I have often felt confused about how to reconcile my devotion to Mahātripurasundarī with my affinity for Kārttikeya. Now I can rest assured that when I worship and meditate on Him, it is verily Her that I'm worshipping but in a different and perhaps more accessible form. Thank you!

Namaste Jothi Ji. I would be grateful if you enlighten me on upasana of Śrīmahāganapatī. Apart from His mantra japā, is there anything else one can do to gain His Grace? Is His sahasranama recitation as addition sufficient? I would be grateful for your reply. I do not have a living Guru except the initiation that Raviji had given me in the past. Many thanks.

Is there a special connection between Lord Kartikeya and Kuja Deva/planet mars?

There may be a stotram once shared by Śrī Tripuraghna, and then removed in a frustrating incident. Perhaps with devotion and faith, we may again see this Rajyasiddhilakshmi stotram revealed, and hopefully translated here. Do you recall what I’m referring to Swati?

Oh yes. Wish we can hear more about RajyaSiddhilakshmi. I have not seen her mention in any grantha so must be from oral tradition or possibly not sure of it’s existence and procedure. Would love to hear some exposition on it from a learned member.

Namaste Nirvanika. This form of the Divine Mother is worshiped in a different śrīcakra than what people are used to seeing: ṣoḍaśāvaraṇa śrīcakra (śrīcakra with sixteen āvaraṇas). I cannot say more about this form of the Divine Mother, because Rajyasiddhilakṣmī awakens in people an exaggerated greed to cling to wealth. This Mother immerses the devotee in so many riches that he ends up getting lost along the way and does not wish to advance further.

Namaste Jothi. There are so many things I would like to discuss with you, and many things I have already learnt from your contributions here, thank you. I understand that there is likely a good reason that you post through pseudonyms, but I want to ask - would it be possible to become your student in these areas? I have some small experiences here and there, many setbacks and some progress, enough for me to feel confident that this path is one I wish to pursue wholeheartedly, but I sorely feel the need for a guru. I understand that the stage I am at is quite elementary in many ways, and you are probably keen to avoid wasting time on the insincere so I will ask like this - please suggest a course of action, or sadhana, or study, and a method of proving the same by which you would accept a student. I would like to be able to engage with you directly and I am happy to do as suggested for however many weeks, months, you require for that to happen. I feel you would be able to recognise a sincere request, and so I ask with this in mind. If that is entirely impossible, okay, but I have to ask! Thank you

Oh, and how are SiddhiLakshmi and RajyaSiddhiLakshmi different? I have seen one visualization with 5 heads, other with 9 and one with 10. i thought Siddhi was for Spiritual gains while Riddhi for material gains. Are Rajrajeshwari and RajyaSiddhiLakshmi same at one level and what would be the nuanced difference.

Namaste Nirvanika. There is the Siddhilakṣmī of the Kālikula (Uttarāmnāya). Two of her Mantras are: 1. om̐ hrīm̐ hūm̐ hām̐ phrem̐ kṣrom̐ krom̐ namaḥ ॥ 2. om̐ aim̐ ām̐ hrīm̐ śrīm̐ klīm̐ hūm̐ phrem̐ khphrem̐ hskhphrem̐ piṅgale piṅgale mahāpiṅgale krīm̐ hūm̐ phrem̐ chrīm̐ shauḥ krīm̐ krom̐ phrem̐ strīm̐ śrīm̐ phrom̐ blaum̐ brīm̐ ṭhaḥ ṭhaḥ ॥ And there is the Siddhilakṣmī of the Śrīkula (Anuttarāmnāya). One of her mantras is: śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ It turns out that all these forms of Siddhilakṣmī are present in the Kāmarājakūṭa of the Pañcadaśākṣarī Mantra, which is the Kūṭa that provides all Kāma and Bhoga. So it is not something more special than the Pañcadaśākṣarī Mantra, but something more focused on Kāma and Bhoga. But it is true that she remains Āmnāyanāyikā, but she is quite focused on pleasures of all kinds. Her devotee is able to become rich with just a strand of hair in his hand or a piece of stone. He always finds a way to become super famous. Those people who become extremely rich from simple things are blessed by these Goddess. If the devotee is arrested, he will find a way to get rich inside the prison and leave there richer too. If he gives away all his wealth, he will soon become rich again. He perfects wealth. Wealth pursues him. This Vidyā needs to be unlocked with the help of a Guru to release its effects, but almost no Guru will want to help you with this because he knows what a human being becomes when he tastes exaggerated wealth.

Thanks Jothi ji for your exposition! I have some visualization of SiddhiLakshmi with 9/10 faces, Trishakti Chandi with 10 faces/Shodashi with 16 faces and I really want to spend some time creating the library of them with correct names. I can't seem to post them here and ask you. Is there a way to connect to you through Krishnaji and potentially you can answer some queries there. I want to do a project around that and it will be great to get your guidance.

thank you jothi ji . bless me. mother kindly please enlighten the method to do this srikula rajyasiddhilakshmi mantra. please mother lalita who is none other than the divine play itself.

btw swati this is a variation of the siddhilakshmi mantra. the actual rajyasiddhilakshmi mantra is another mantra...

Namaste, Can you please share the actual Rajyasidhhilakshmi mantra,

hehe nope

Namaste Dear Tivra! Is there a paddhati associated with this mantra that can be shared please? Also, how does this mantra bestow abundance based on the bīja association? If permissible, please share the information to enrich the knowledge of all seekers. Once again, thank you for answering the question and as always, your presence is most beneficial and highly anticipated by all seekers!

Namaste Nmx. The above Mantra is correct, and is an improved version. The authenticity of this Mantra can be verified within the million-letter Mantra of Kāmakalākālī (yes, there is a million-letter mantra dedicated to her) practiced by Mahāsvacchanda Bhairava. Let me explain. The Mantra is: śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ In this Mantra, the first sixteen letters are Siddhilakṣmī, while the last four letters are Rājyasiddhilakṣmī.

Namaste Tivra ji. Thanks for the explanation. Your reply is a blessing. It's like Maa Sidhhilakshmi is holding hand & showing Her other form as Rajya Sidhhilakshmi. Maa is so compassionate. Her form of Kali krama is talking to Her Shri Kula krama. If possible please share Her vidhi vidhaan. Pranaam.

Namaste Krishna: om̐ asya śrī siddhilakṣmī mahāmantrasya । pañcaguṇo mahāsiddheśvara bhairavo ṛṣiḥ । nicṛdgāyatrī chandaḥ । śrī sṛṣṭisthitisam̐hārānākhyābhāsā parāparaparamarahasyarājyaśaktiḥ devatāḥ । śrīm̐ bījam̐ । kṣīm̐ śaktiḥ । paum̐ kīlakam̐ । sarvadā sarvārthasiddhaye jape viniyogaḥ ॥ nyāsaḥ: (śrām̐, śrīm̐, śrūm̐, śraim̐, śraḥ) dhyānam̐: virāḍdhyānam̐ hi tajjñeyam̐ mahāpātakanāśanam ॥ 1 ॥ brahmāṇḍād bahirurdhvam̐ hi mahattattvamahaḍkṛti । rūpāṇi pañca tanmātrāḥ puruṣaḥ prakṛtirnava ॥ 2 ॥ mahāpātāla pādāntalambām̐ tasyāḥ jaṭām̐ smaret । brahmāṇḍordhvakapālam̐ hi śirastasyāḥ vibhāvayet ॥ 3 ॥ devīlokam̐ lalāṭam̐ ca ṣaṭtrim̐śallakṣa yojanam । meruḥ sīmāntadaṇḍosyāḥ graharatna samākulāḥ ॥ 4 ॥ ajavīthī nāgavīthī bhruvāvasyāḥ prakīrtite । śivalokaśca vaikuṇṭhalokaḥ karṇāvubhau matau ॥ 5 ॥ rohitam̐ tilakam̐ dhyāyennāsām̐ mandākinī tathā । cakṣuṣī candrasūryom̐ ca pakṣmāṇi kiraṇāstathā ॥ 6 ॥ gaṇḍau syātām̐ tapolokasatyalokau yathākramam । janalokamaharloko kapolau parikīrtitau ॥ 7 ॥ syātām̐ himādrikailāsau tasyā devyāstu kuṇḍale । svarlokaśca bhuvarloko devyā oṣṭhādharau matau ॥ 8 ॥ dikpatīnām̐ grahāṇām̐ ca lokāścādho radāvalī । gandharvasiddhasādhyanām̐ pitṛkinnararakṣasām ॥ 9 ॥ piśācayakṣāpsarasām̐ marīceḥ pāyinām̐ tathā । vidyādharāṇāmājyoṣmapānām̐ somaikapāyinām ॥ 10 ॥ saptarṣīṇām̐ dhruvasyāpi lokā ūrdhvaradāvalī । mukham̐ ca rodasī jñeyam̐ dyaurlokaścibukam̐ tathā ॥ 11 ॥ brahmaloko galaḥ prokto nabho vakṣaḥsthalam̐ tathā । hāro nakṣatramālā syāt vāhavo dikvidikcayāḥ ॥ 12 ॥ tattallokaphalam̐ cāstram̐ pṛṣṭham̐ dyauḥ parikīrtitā । tathāntarīkṣamudaram̐ girayontrāṇi sarvaśaḥ ॥ 13 ॥ jaṭharaḥ sindhavaḥ proktā vāyavaḥ prāṇarūpiṇaḥ । vanaspataya auṣadhyo lomāni paricakṣate ॥ 14 ॥ vidyuddṛṣṭirahorātram̐ nimeṣonmeṣasam̐jñakam । viśvam̐ tu hṛdayam̐ proktam̐ pṛthivī pāda ucyate ॥ 15 ॥ talam̐ talātalam̐ caiva pātālam̐ sutalam̐ tathā । rasātalam̐ nāgalokāḥ pādām̐gulyaḥ prakīrtitāḥ ॥ 16 ॥ vedāḥ vācaḥ syandamānā nadyo nāḍyomitā matāḥ । kalākāṣṭhāmuhūrtāśca ṛtavo'yanameva ca ॥ 17 ॥ pakṣā māsāstathā cābdāścatvāropi yugāḥ priye । kaphoṇirmaṇibandhaśca jaṅghoru kaṭivam̐kṣaṇāḥ ॥ 18 ॥ prapadāśca sphicaścaiva sarvāṅgāni pracakṣate । vaiśvānaraḥ kālamṛtyū jihvātrayamidam̐ smṛtam ॥ 19 ॥ ābrahmastambaparyantam̐ mantramasyāḥ pracakṣate । pralayo bhojanakālastṛptistena ca nālpikā ॥ 20 ॥ jñeyaḥ pārśvaparīvarto mahākalpāntarodbhavaḥ । virāḍrūpasya te dhyānamiti sam̐kṣepatorpitam ॥ 21 ॥ Atha Śrī Rājyasiddhilakṣmī Mantraḥ: śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ Puraścaraṇa: performs the Japa three million six hundred thousand times. Why does this Mantra have 20 letters? I'll explain. The 20 letters of this Mantra mean the number of faces on an Icosahedron (Agni/Svādhiṣṭhāna - Lalitā) and vertices/lines of a Dodecahedron (Ākāśa/Viśuddhi - Guhyakālī). The number 20 also signifies the crown of God: the Supreme Goddess and the letter "ka" which begins the Panchadasi Mantra. Therefore, this Mantra signifies the irresistible attraction of Lalitā penetrating even to the most subterranean foundations of Guhyakālī, bringing about the perfection of all kinds of wealth (material and spiritual). Note that Svādhiṣṭhāna also has the most destructive devouring fire = destruction of everything in its path, especially by combined action with Pratyaṅgirā hidden in the seed "kṣīm̐".

dear tivra, could should shed some light of the next mantra that follows in the million lettered mantra of Kamakala Kali ? Here is the mantra : klīṃ pauṃ hrīṃ aiṃ rājyasiddhilakṣmi oṃ kraḥ hūṃ āṃ kroṃ strīṃ hūṃ kṣauṃ hrāṃ phaṭ (tvaritā kū ṭa) ( nakṣatrakūṭa) sakahralama kṣakhavrūṃ (grahakūṭa) mlakahrakṣarastrīṃ (kāmyakūṭa) yamlavrīṃ (pārśvakūṭa) ( kāmakūṭa) glakṣakamahnavyraūṃ hrahlavyrakaūṃ maphralahalahakhaphrūṃ mlavyravaūṃ (śaṃkhakūṭa ) mlakṣakasahahrūṃ kṣamlabrasahashakṣaklastrīṃ rakṣalahramasahakabrūṃ (matsyakūṭa ) ( triśūlakūṭa) jhasakhagramaūṃ hrakṣmalīṃ hīṃ hrīṃ hūṃ klīṃ strīṃ aiṃ krauṃ chrīṃ phreṃ krīṃ glakṣakamahravyraūṃ hūṃ aghoresiddhiṃ meṃdehi dāpaya svāhā aghore| oṃ namaścāmuṇḍekaraṅkiṇi karaṅkamālādhāriṇi kiṃ kiṃ vilambasebhagavati śuṣkānani khaṃ khaṃ antrakarāvanaddhebho bho valga valga kṛṣṇabhujaṅgaveṣṭita tanulambakapālehraṣṭa hraṣṭa haṭṭa haṭṭa pata pata patākāhastejvala jvala jvālāmukhi analanakha khaṭvāṃgadhāriṇi hā hā caṭṭa caṭṭa hūṃ hūṃ aṭṭāṭṭahāsini uḍḍu uḍḍu vetālamukhi aki aki sphuliṅgapiṅgalākṣi cala cala cālaya cālaya karaṅkamālini namo'stutesvāhā viśvalakṣmi There are kutas present in brackets for this mantra of visvalakshmi. Are they missing kutas meant to be filled in by the practitioner? Kindly explain. Thank you

Namaste Dearest Tivra. Thank you from the bottom of my heart for your generosity and kindness, to provide this most coveted mantra with explanation for the benefit of all sincere sādhakas. This is directly a blessing from the Divine Mother Herself through you. I will publish this mantra as a separate article and will try my luck translating the dhyāna ślokas.

Namaste Divoras. The person who recorded this Mantra in written form did not want to reveal all the seeds explicitly. The kutas in brackets are the seeds that are to be inserted in the Mantra. This is the same as the three kutas of the panchadasi mantra which are called Vagbhavakuta, Kamarajakuta and Shaktikuta. Knowing the names of the kutas does not mean that one knows what seeds are involved.

Namaste Krishna. The meditation verses of this Mantra are called "Virāṭ Dhyānā", which is the highest form of image meditation. Lord Kṛṣṇa showed His "Virāṭ Dhyānā" to Arjuna in the Bhagavad Gita. This form of meditation surpasses the ordinary form of meditation because it opens the doors of the devotee's heart to be blessed by any form of nature, because he will begin to understand that ultimately everything will be all right, because Divine Mother is in all forms and everywhere, where is the fear?

Namaste Tivra ji. My humble pranaam to you for this treasure. Does this mantra need any unlocking procedure? Some days back got a glimpse of The Divine moment, while doing Maa Sidhhilakshmi mantra. It was absolutely stunning. So I believe Maa shows path & takes us higher with Her Rajya Sidhhilakshmi form. Bigger the wealth, higher is the state, She will take us.

namaste tivra, thank you :)

My sāṣṭāñga pranāmam to you Dearest Tivra. This input definitely helps me with the translation. Thank you once again and please accept the gratitude from all sādhakas for the immense blessings you continue to shower upon us!

virāḍdhyānam̐ hi tajjñeyam̐ mahāpātakanāśanam Meditating on the cosmic form (Virāṭ) is known to destroy great sins. brahmāṇḍād bahirurdhvam̐ hi mahattattvamahaḍkṛti । rūpāṇi pañca tanmātrāḥ puruṣaḥ prakṛtirnava Beyond the cosmic egg (Brahmāṇḍa) lies the great principle (Mahattattva) and ego (Ahaṃkṛti), along with the five subtle elements (Tanmātras), the individual self (Puruṣa), and the ninefold nature (Prakṛti). mahāpātāla pādāntalambām̐ tasyāḥ jaṭām̐ smaret । brahmāṇḍordhvakapālam̐ hi śirastasyāḥ vibhāvayet One should visualize her matted locks extending to the depths of the great netherworld (Mahāpātāla) and her head forming the upper part of the cosmic egg (Brahmāṇḍa). devīlokam̐ lalāṭam̐ ca ṣaṭtrim̐śallakṣa yojanam । meruḥ sīmāntadaṇḍosyāḥ graharatna samākulāḥ Her forehead represents the celestial realm of the goddess, spanning 360,000 yojanas, with Mount Meru as her crest adorned with celestial gems. ajavīthī nāgavīthī bhruvāvasyāḥ prakīrtite । śivalokaśca vaikuṇṭhalokaḥ karṇāvubhau matau The pathways of goats and serpents are her eyebrows; her ears are said to encompass the realms of Śiva (Śivaloka) and Viṣṇu (Vaikuṇṭha). rohitam̐ tilakam̐ dhyāyennāsām̐ mandākinī tathā । cakṣuṣī candrasūryom̐ ca pakṣmāṇi kiraṇāstathā Her red tilak is meditated upon, her nose represents the celestial river Mandākinī, her eyes symbolize the Sun and Moon, and her eyelashes are their rays. gaṇḍau syātām̐ tapolokasatyalokau yathākramam । janalokamaharloko kapolau parikīrtitau Her cheeks represent the higher worlds: Tapoloka and Satyaloka, while her jawbones symbolize Janaloka and Maharloka. syātām̐ himādrikailāsau tasyā devyāstu kuṇḍale । svarlokaśca bhuvarloko devyā oṣṭhādharau matau Her earrings signify the Himalayas and Mount Kailāsa, her upper and lower lips represent Svarga (heaven) and Bhuvarloka (middle world). dikpatīnām̐ grahāṇām̐ ca lokāścādho radāvalī । gandharvasiddhasādhyanām̐ pitṛkinnararakṣasām The lower teeth rows signify the worlds of the directional deities and planets, and the realms of celestial beings like Gandharvas, Siddhas, Sādhya, Pitṛs, Kinnaras, and Rākṣasas. piśācayakṣāpsarasām̐ marīceḥ pāyinām̐ tathā । vidyādharāṇāmājyoṣmapānām̐ somaikapāyinām The teeth also signify the realms of Piśācas, Yakṣas, Apsaras, rays of light (Marīcis), fire-drinkers, and Soma-drinkers. saptarṣīṇām̐ dhruvasyāpi lokā ūrdhvaradāvalī । mukham̐ ca rodasī jñeyam̐ dyaurlokaścibukam̐ tathā The upper rows of teeth signify the realms of the Saptarṣis and Dhruva, her face represents the heavens and earth, and her chin symbolizes the celestial realm (Dyaurloka). brahmaloko galaḥ prokto nabho vakṣaḥsthalam̐ tathā । hāro nakṣatramālā syāt vāhavo dikvidikcayāḥ Her throat signifies Brahmaloka, her chest the sky, her necklace the constellation of stars, and her arms represent the directions. tattallokaphalam̐ cāstram̐ pṛṣṭham̐ dyauḥ parikīrtitā । tathāntarīkṣamudaram̐ girayontrāṇi sarvaśaḥ The fruits of all worlds are her weapons, her back is the heavens, her abdomen the atmosphere, and her loins represent the mountains. jaṭharaḥ sindhavaḥ proktā vāyavaḥ prāṇarūpiṇaḥ । vanaspataya auṣadhyo lomāni paricakṣate Her stomach symbolizes the oceans, her breaths the winds, and her body hair represents the forests and medicinal plants. vidyuddṛṣṭirahorātram̐ nimeṣonmeṣasam̐jñakam । viśvam̐ tu hṛdayam̐ proktam̐ pṛthivī pāda ucyate Her glance signifies lightning, day and night are her blinks, the universe is her heart, and the Earth is represented by her feet. talam̐ talātalam̐ caiva pātālam̐ sutalam̐ tathā । rasātalam̐ nāgalokāḥ pādām̐gulyaḥ prakīrtitāḥ The lower worlds (Talas), including Talātala, Sutala, Pātāla, and Rasātala, are represented by her toes. vedāḥ vācaḥ syandamānā nadyo nāḍyomitā matāḥ । kalākāṣṭhāmuhūrtāśca ṛtavo'yanameva ca The flowing Vedas signify her speech, the rivers are her veins, and time divisions (Kala, Kāṣṭhā, Muhūrta, seasons, and solstices) are her measures. pakṣā māsāstathā cābdāścatvāropi yugāḥ priye । kaphoṇirmaṇibandhaśca jaṅghoru kaṭivam̐kṣaṇāḥ Fortnights, months, years, and the four Yugas represent her calves, wrists, thighs, hips, and waist. prapadāśca sphicaścaiva sarvāṅgāni pracakṣate । vaiśvānaraḥ kālamṛtyū jihvātrayamidam̐ smṛtam Her soles and buttocks signify all creation, the Vaiśvānara fire, time, and death are represented by her tongue. ābrahmastambaparyantam̐ mantramasyāḥ pracakṣate । pralayo bhojanakālastṛptistena ca nālpikā From Brahmā down to the smallest being, her mantra encompasses all. Dissolution is her mealtime, and her satisfaction is boundless. jñeyaḥ pārśvaparīvarto mahākalpāntarodbhavaḥ । virāḍrūpasya te dhyānamiti sam̐kṣepatorpitam The turning of her sides marks the intervals of great epochs (Mahākalpa).

Nicely explained thank you

Lastly, the name of the sage who revealed the Mantra, Pañcaguṇo Mahāsiddheśvara Bhairava, means: the great Lord of all perfections in all the five forms of nature (Tamas, Rajas, Sattva, Triguṇātītā and Ajñāta Guṇa). Triguṇātītā is an unqualified form of nature, that is, Ucchiṣṭa Gaṇapati. What is this Ucchiṣṭa Gaṇapati? When Brahma takes a particle from the feet of the Goddess, he succeeds in creating the Universe, leaving nothing to be desired, but he realizes that an immeasurable amount of power is "left over" from the use of that particle from the feet of the Goddess: Ucchiṣṭa Gaṇapati. It can be dangerous because it is a force without quality and any nature can be attributed to its power, that is, it is a blank slate of unlimited power. Ajñāta Guṇa is an incomprehensible force that exists, but no one knows where it came from and its true salvation seems to be unknown. Guhyakālī represents Ajñāta Guṇa because it saves, but its salvation seems to be improving every moment; hence, it is unknown or secret.

Namaste Nmx. The procedure for unlocking this Mantra is a little different from the method for other Mantras. The key to unlocking this Mantra lies in its meditation verses. First, with maximum concentration, you should meditate carefully in the order described by the meditation verses. Then you should start reciting the Mantra. With each recitation, concentrate on an aspect and image described by the meditation verses. Create the images with each recitation, with great concentration. Follow the order of the images described in the verses, with each recitation. Change from one image to another fluidly with each recitation. When you reach the image of the last verse, do the reverse path from the end to the beginning. This is called Sampuṭīkaraṇa and can be done with the meditated image of this Goddess as well. In fact, this is thousands of times more powerful than doing Sampuṭīkaraṇa in the Mantras. Meditation on the image of this Goddess is more powerful than Her Mantra. I tell you the truth. This is the way to worship Rājyasiddhilakṣmī. She is not fully satisfied with other forms of worship as She is with the offering of a humble and repentant heart (for sins). If you were previously afraid, meditation and recitation of this Mantra will take away all fear from you. I tell you the truth, you will find that extremely complicated methods will not yield the fruit of seeing the Goddess everywhere as the procedure of reciting this Mantra does. You are not blessed and protected enough because you have not opened your heart to it; you do not see Her in all beings and places. THE SECRET OF PERFECTING WEALTH IS: To see the Goddess everywhere; if you can do this, there will be no obstacles to Her blessing you CONTINUOUSLY in any universe, in this life or in another. If this vision, which is the very essence of the meditation verses of this Mantra, is continuous, the flow of wealth (material and spiritual) will also be continuous. Lastly, the true power of this Goddess lies in understanding in the heart that the Material World is NOT separate from salvation. This is one of the great problems that impede the flow of material wealth. It means realizing only half the truth instead of the whole truth. This is the procedure of this Mantra.

Namaste Tivra ji, could you also please let us know the procedure to unlock Lalitha's Panchadasakshari mantra? Also could you kindly explain what should we do to attain siddhi of Panchadasakshari mantra?

Namaste Brazila sen. The answer to your question is something very delicate and dangerous. The way to unlock the Pañcadaśī Mantra is dangerous and I cannot say, because it will put people who try it in great trouble. But, so as not to deny you a clue completely, I say, in all truth, the key that unlocks the Pañcadaśī Mantra is hidden in the meaning of one of the 25 names of Lalitā. Among the 25 names, there is one that reveals the way to unlock this Mantra. It is something dangerous and I know that most of those who see it will not be able to do it and will attract many problems. The ṣodaśī Mantra does not have this problem, but the Pañcadaśī requires a dangerous and specific attitude from the devotee.

Fantabulous dear Tivra. The explanation is absolutely out of the world. I really have no words to describe this... I do have another request if you permit. Is there a Ṣoḍhā nyāsa for Siddhilakṣmī or Rājyasiddhilakṣmī? If yes, would you be able to share it or point to a published text for the benefit of all? Thank you once again for everything!

Thank you dear Prince. The translation is very much appreciated!

Namaste Tivra ji, Thank you for explaining. Could you please clarify why is Pañcadaśī considered more powerdul than Shodasi mantra? If a devotee wants to attain mantra siddhi which one of the two would you recommend? Also could you please let us know the procedure to unlock Shodasi mantra (16 syllable Lagu Shodasi) and the purascharana count of the same?

Namaste Tivra ji. My humble pranaam to you. With tearful eyes, can't thank you enough for guiding in this procedure. We are truly blessed to have you here. Will remember this procedure. One more doubt regarding the Divine ascension. You have mentioned there are 17 states on consciousness. Since The Divine is ever expanding, will there be more states of consciousness in future? .

Namaste Tivraji. I am practicing Atmaraksha Pratyangira mantra. I have noticed that sexual thoughts/desires have come to a flatline since a while. My question or doubt is that is this a normal occurence during Pratyangira sadhana Or there is another reason behind this Or is the Mother trying to teach something? Grateful if you could shed some light on this; Been searching for an answer to this since a long time. Thank you.

dear Tivra, could you please reveal the meanings of the 25 names of lalita ? Jothi Agaval has kindly shed some light to the names Parankusa and SrngaranayikA. thank u so much

Thank you tivra ji for such information .Is this case true for only kadi panchadashi or it applies on Hadi & Sadi panchadashi also ?

Dear Tivra ji, please reveal the process of unlocking the Root Mantra of Kāmakalākāli: klīm̐ krīm̐ hūm̐ krom̐ sphrom̐ kāmakalākāli sphrom̐ krom̐ hūm̐ krīm̐ klīm̐ svāhā

no worries Krishna, glad that i could be of help,

i pray, hope and request the divine mother that next year will be filled with light, love, peace, prosperity, happiness and compassion to all beings, all people and all creatures.

Namaste and also is there any particular way to unlock true potential of Bala mantra

Namaste Tivra ji sorry to deviate you from topic can you please guide me where I can find authentic Bala khadagmala stotram and also genuine Bala yantra, and anything more you can guide me in her upasana

Namaste Krishna. The Nyāsa that should be performed for Rājyasiddhilakṣmī is Mahā Ṣoḍhā Nyāsa. The fruit of this Nyāsa is Ājñā Siddhi, or the supreme power to command. You will need this because you are going to penetrate into very high and deep areas of existence. Demonic forces may try to destroy you before the blessing of Rājyasiddhilakṣmī can reach you, but they are afraid of Mahā Ṣoḍhā Nyāsa because it gives authority over the demonic forces also. Lalitā is all beautiful and everyone serves her of their own free will, but if anyone does not want to obey her, she can kill anyone with a simple command of her eyes or eyebrows. She can make anyone perform the five universal actions in the same way, just by moving her eyebrows. This is Ājñā Siddhi, which is different from her irresistible power of attraction. It is said that she never needed to use it, because her attraction is sufficient for everyone to obey her. Ājñā Siddhi is the Vāk Siddhi raised to its highest level, because Ājñā Siddhi exists even before the divine word. In the case of Pūrṇacaṇḍī (Siddhilakṣmī of Kālīkula) the Laghu Ṣoḍhā Nyāsaḥ of Guhyakālī should be performed. I do not recommend the Mahā Ṣoḍhā Nyāsa of Guhyakālī because it is too drastic. The Yantra of Rājyasiddhilakṣmī is the sixteen-layered Śrī Cakra, but I do not want you to worship in this inferior way. For those who want to reach even the supramental realms through her, worship in this way: meditate day and night on the deep spiritual meaning of each verse of her meditation; ask her to tell you the reason for each thing that is said in the verses. Why are the sun, moon and fire her eyes? You should meditate in this way on everything that is said. This is called Satvicāra and is superior to the worship of Yantras.

Namaste Ghanshyam. It is definitely not normal for this to happen to a Pratyangira devotee. It was never supposed to happen. People have no idea of ​​the power of this Divine Mother. The problems you mention are nothing to her. They are like a straw in the ocean to her. You are reciting her Mantra incorrectly and the seeds are causing adverse effects. Find a Guru who will initiate you into variation 3 of the Atharvana Bhadrakali Mantra and recite the Khadgamala daily with the Mantra. I know a man who was sexually obsessed, but Aharvana Bhadrakali solved it easily. You are making some serious mistake in Mantra recitation.

Namaste Brazila sen. The answer to your question is really simple. Panchadasi is based on Madhurya Bhava (marriage between the devotee and Devi), but Shodasi is based on Vatsalya Bhava (the devotee becomes the son of Devi). Humans do not really understand the true meaning of Madhurya Bhava; all they think about is sex, but that is not how it works. Only one who has done severe penance beforehand and has become Śaṅkara himself can perfect the Panchadashi Mantra and approach Devi as his consort. Vallalar attained the three immortal bodies only after he married Grace Shakti, but that was the last stage of his evolution; he had different approaches before. Therefore, Madhurya Bhava is superior to Vatsalya Bhava. In fact, they are transitions from one to the other.

Brazila sen. The devotee who marries Lalita marries all the Shaktis and their Consorts. That is why all the Shaktis burn with love for the devotee who has married Lalita through the Panchadasi Mantra. Is it clear to you now? Lalita will love the devotee as Kali, Sarasvati or any other form, because they are all her.

Namaste Nmx. Yes, but those who reached Stage 17 could not "measure" from there on. They can't describe it anymore.

Brazila sen. One last thing I would like to clarify: Lalita's Mantras work differently in human beings because they have the evolutionary principle (Jivatman and Soul Spark). Kamaraja and other Gods do not have an evolutionary principle because they are executing forces of the Goddess and have limits well defined by her. Humans are not like that. That is why human birth is a gift and should be used to progress.

Namaste Prince. Thank you for your cooperation. I will focus on other more pressing matters for now.

Namaste Tivra ji, understood now, Thank you very much from the bottom of my heart for providing us such treasured knowledge.

Thank you for helping me. It means that incorrect chanting of the mantra can lead to cessation of sexual thoughts? I have noticed another problem that has been occurring alongside...my nose is runny most of the time though I never had this problem before. If this is being caused by improper mantra recitation...can you suggest me something I can do to reverse these effects and bring the body back to normal? Lastly, would you advise to stop the Atmaraksha mantra or correct the faults in recitation and continue? To be honest, I have been practicing the mantra for a while now and over this period I have developed a bond with the Divine Mother Pratyangira. The thought of abandoning her mantra and worship makes me sad. I would love to hear an alternative by which I can remain connected to her. Like with the worship of any deity, it becomes difficult to just stop their worship as you would have developed a relationship with them; they become part of your life and the thought of going away from them scares you. It is no longer just about benefits. Thank you very much for your kind help.

please provide maha shodha nyasa associated with mahatripurasundari

It will take us a lot of time and effort to translate the Mahāṣoḍhā nyāsā. I do not even consider myself capable of translating it. However, you may find the nyāsā itself published on purnanandalahari.org or other dedicated Śākta sites as well as many books related to Śrī Vidyā. It should also be available in the Kulārṇava tantra too.

Will check it out thank you for the reply.

Can You please tell me more about this meditation (Samayachara)? Thank you.

Namaste Богдан. Mahāvārāhī (arrows) and Rājamātaṅgī (bow) are Vācya and Vācaka. Vācya (Mahāvārāhī) are Objects signified by their Letters. Vācaka (Rājamātaṅgī) are Letters that mean Objects. Mahāvārāhī is Ājñācakreśvarī or the ruler of the Ājñācakra. This Cakra has the power to perform everything that other Cakras do in a superior way, mentally. Mahāvārāhī's reflection on the Mūlādhāra is the Objects in raw and inferior form. The superior form of Objects are in the Ājñācakra. Everything that is done internally or mentally is infinitely more powerful and superior than externally. All external worship serves only as preparation for internal worship. Mahāvārāhī is Samayeśvarī or that which is the reflection of all the Objects of external worship in internal worship. She is Samayeśvarī because she first gives success in external worship and then she makes the devotee a Samayacari. When Mahāvārāhī makes the devotee a Samayacari, he abandons all external objects of worship. He does everything internally, using the mind. He performs Japa, Homa, Puja and everything internally. The Samayacari sits silently and no one knows what he is doing, but he is infinitely more successful than someone who performs worship externally. Samayacari once worshiped externally and it helped him, but now he no longer needs it. I repeat, everything that is done internally is more powerful. Mahāvārāhī makes one a Samayacari. To be a Samayacari you need to have mastery of your Ājñācakra, as it will be this Cakra that will allow you to perform all internal worship successfully. Mahāvārāhī is Samayasaṅketā, that is, in addition to giving you the power to replicate the Yantra internally, it gives you the power to become the Yantra. It gives the corresponding meaning of the Yantra with the parts of your body. It clarifies all doubts about external and internal worship and the meaning of both in the body. Hence Samayasaṅketā. Therefore, Samayācārya is the Supreme form of worship not only of Lalitā, but of all its forms. Any deity would be infinitely more pleased with Samayācārya. Lalitā likes this. Samayācārya is when external worship becomes totally internal. Mahāvārāhī makes someone competent for this. That's why it's so important. I have used some of the twelve names of Mahāvārāhī to explain Samayācārya to you. On the internet, no one talks about these more esoteric meanings of Mahāvārāhī. If you look, you will find more superficial meanings. In the same way that the Bow does not exist without its Arrows, Letters do not exist without the Objects they signify. Likewise, Rājamātaṅgī, which is the Consciousness that establishes Objects, is inseparable from Mahāvārāhī, which is the Objects that reveal Consciousness. The Mantra of Lalitā is Rājamātaṅgī, and the form of Lalitā is Mahāvārāhī. The Samayacari is the Master who manipulates the Internal Objects that reveal Consciousness.

Namaste Jothi Ji, Thank you for the detailed answer. So, all the nyāsaḥ, Pañcapūjā, Mudras, which are part of mantra japa are part of Samayācārya? Please let me know,.

Namaste Dear Jothi! This is an absolute treasure that needs to be incorporated in our articles! We are truly blessed to have you in our presence. I was absolutely thrilled and knocked out, by this nugget from your treasure trove!

I can’t believe how lucky we are to have you here Jothi. Or is blessed the better word? Heartfelt thanks for sharing such treasures!

Dear Mr. Jothi Agaval ! I have 2 Questions, if you do not mind: 1.) How many such "classifications" can/could approximately be made (in total) ? 2.) "There comes a point where you will begin to see the deities of other religions within the three KŪṬAS" Could you please explain this a little deeper ? Thank you very much for your very precious time ! Sincerely, Michael

Thank You very much for such detailed answers. I understand correctly that You are talking about the glory of this mantra: ka-e-ī-la-hrīṁ ha-sa-ka-ha-la-hrīṁ sa-ka-la-hrīṁ? Please keep sharing the knowledge of Panchadashi Mahamantra with us. If You can tell about the not very complicated worship of Shri Yantra pressed on silver plate and not in Mahameru form. Thanks for the very much.

Does “Parābhaṭṭārikā” always reference Parābīja sauḥ, or is it also a general honorific for many manifestations of Divine Mother? For example, I recall it being applied to Mahāpratyangirā in the viniyoga section of her khadgamālā

Why is Śaktikūṭa populated with aspects of Vārāhī Ambikā, or Devis with personality and past times similar to Vārāhī ie Śrī Bagalāmukhi, the one whose mouth is a naked singularity and who rules over the Cat’s Eye galaxy?