Only a priest who performs these rituals will be able to tell you the correct position. 

In mantra Last spell "srim srim hum phat " or srim sram hum phat ( nyasah giving ) which is correct sir

Sapindikaranam of my paternal uncle (my father's younger brother), who was a bachelor, falls on the annual sharda day of my father. Can we perform my father's annual sharda after performing Sapindikaranam of my uncle...?

True. May amba bless us all. Sri Mathre Namah.

This entire website is a humongous and tireless effort of Shri V. Ravi guruji. His selfless efforts and dedication over the past 2 decades is the result of this website that has been a beacon of light for Truth seekers across the world. All credit goes entirely to him. Whatever is written here by us, is an ode to him and an icing over what has already been described in various other documents that guruji has previously rendered. May the Divine Mother bless us all and lead us to liberation.

Thanks brother.. I believe no matter Kashmir doctrine, Pasupata, Saivasiddhanta, Saktha, Srivaisnava, Or Advaita vedanta, all lead to self realization and acceptable as long as it goes by Vedas. Your efforts are really valuable and useful to many sadhakas nowdays, including devotees of Srimata under guidance provided by me, by grace of Amma. That's why I had to clarify one of their doubts through my comments. Wish you all good luck for your future posts celebrating oneness of Sivasakthi in the form of Lalithambika. May Amba bless you... Sri Mathre Namah

I agree with your viewpoint sir. Lalitā Devi is both Śakti and Śiva. These are all synonyms of each other. The viewpoints expressed on this website are not purely Śākteya but also influenced by Kashmir Trika and other related philosophies. Even by separating Śiva and Śakti, we are eventually concluding that they are all the same. Thank you very much for your valuable and constructive input that would be helpful for all sādhakas.

Don't you think after all of this I understand the concept of Sakthi, Vimarsa and Prakasa? Brother, I do but your statement of Lalitha being Sakthi only in many of the posts is false. Lalita is Siva, Lalita is Sakthi, Lalita is Prakasa, Lalitha is Vimarsa, Lalita is Purusa, Lalita is Prakriti. Lalita is everything that exist and everything beyond existence, not just sakthi (excluding Siva) as stated by you, because the entire existence is Sivasakthimayam, which is none other than Lalita. She is Parabrahmam. If you still don't get this, only Amma knows what to do brother. I am not as knowledgeable like you in Srividya and Tantras. I was very happy to read your posts everytime but it really disappointed me when every post claim her to be sakthi which is possessed by Siva whom you call Brahmam. But Lalita is neither only the possesser nor possessed. Lalita is Brahmam and Brahma Sakthi. Whatever I stated is the basis of Advaita Srividya of Adi Shankaracharya. It is upon you to take it or not but pls try not to place her position below Siva in each and every posts of yours, which is again my humble request. May Amba bless you. Sri Mathre Namah

To explain the transition from the vimarśa-rūpa to the prakāśa-vimarśa-rūpa states of the Parabrahman, the concept of separating Śakti and Śiva is used. As stated previously and by yourself as well, they are exactly one and the same. All that exists and does not exist is Śakti only.

In one of your old replies at Parashodashi mantra webpage, you yourself stated that both Paramasiva and Devi belong to Gurumandala and Devi herself becomes the true guru who brings to Paramasiva who only gives liberation. If LS confirms that She herself is the entire Gurumandala and you said that Paramasiva is one of the anga, then who is Paramasiva? If Devi cannot grant mukthi by her own will, how can she be Mukthinilaya, Mukthiroopini, Mukthidha, Kaivalyapada dhayini and more? So your ideology of Paramasiva granting mukthi through Lalithambika is false as per Lalita Sahasranama. But, it can be understood this way, the same Parabrahmam which grants mukhi in which the atman becomes Paramatman, is known as Paramasiva as per Saiva, Lalitha as per Srividya explained in LS and Narayana of Vaisnavas.

See, your ideology itself lacks too much of clarity. If Siva and Sakthi are one and the same, then who is Lalita? Siva or Sakthi? If you say sakthi was created by siva, then Lalita cannot be sakthi as LS confirms that she cannot be created. I did take the pain (which is no more a pain after viewing it under the eyes of Advaita Vedanta) of reading through and found out that you place Lalita as sakthi only. This itself gives rise to duality. But LS asserts that She has no duality (Nirdvaita) and transcends the state of duality (Dvaitavarjita). This is confirmed by sruti itself that Brahmam can never be two. It is Ekam, hence not dwitiyam. Sri Lalithopakhyana points out this fact as Brahma will praise Lalitha as both Brahmam and its Shakti. In the same purana, Lalitha herself brings out a mirror image of her own self called Kameswara and then becomes Kameswari by marrying him. So who is Lalitha? She is the Sakthi of Kameswara and also Kameswara himself. Sahasrakshara Vidya of Lalithopakhyanam also calles her Sivasivaatmika, the soul of Siva and Sivaa. Bhavanopanishad points this out as Lalitha being the soul where Kameswara is pure knowledge. Through Kameswara, we realise one's supreme soul as Lalitha. That is why She is called Kameswara Prananadi in LS. She herself is the form of Siva (Sivamurthih) and also the names and formless brahman (Namaroopa Vivarjita). This is how you explain Sivasakthyaikya roopini, as the oneness of two concepts, which are emanations of Lalitha only. It is easier for you to understand it with explanation of Prakasa and vimarsa, which is good. But showing Devi as vimarsa only is totally wrong. This prakasa vimarsa concept of tantras is only valid if it goes by vedas. In reality, it does. That's why Yogini Hridayam praises her as both (Prakasa Vimarsa Samarasya rupini). Whatever it is are emanations of Brahman only, strongly asserted by Advaita Vedantam. Of course that Brahmam can never be comprehended easily, not even to our rshis. But when it comes from the words of almighty itself as Sruti, we should never contradict it. So, Kashmir Saiva, Sakta or any other doctrine may believe in any scriptures as long as they don't go against sruti. If by terms of sruti, LS proves that She is Brahman and Brahma Shakti, no one can ever go against it. Infinite is infinite and it is ONE only!, which 'is' nothing in the beginning and the end, and everything now. Saivites see it as Parasiva, Saktas see it as Mula Chandika, vaisnavas see it as Paravasudeva Narayana. For Srividya upasakas, in which the shad dharsanas of Bauddha, Saura, Vaidika, Vaisnava, Saktha, Saiva becomes one as Sambhava dharsana (Sa - Siva becomes one with Amba- Shakti) at the bindu where Lalitha Parabhattarika is seen as the only non dual state of Parabrahmam. To show this practically, the only temple which Lalitha directly manifested at Kanchi has no separate shrines as Kameswara Kameswari, but as both in one singular form as Kamakshi. Even Ekambareswara is not the spouse of Parabhattarika Kamakshi, but of the Gauri Kamakshi who emanated from the third eye of mula Kamakshi. Even the Sharadha Parameswari consecrated on Srichakra by Adi Shankaracharya on basis of Advaitam has no consort, which shows that She is the absolute, there for beyond the state of siva sakthi duality.

Dear Sir, if you take the pains of reading through the explanations provided for all the nāmas, the exact same conclusion is derived, that both Śakti and Śiva are one and the same and are/is the manifested and unmanifested super-consciousness. It is much easier to understand by first separating them as prakāśa and vimarśa and various entities arising out of vimarśa and ultimately combining everything leading up to the super-consciousness as a single indivisible omniscient entity. "She" is simply something that cannot be comprehended in any manner. As humans, the best we can do is to contemplate "Her" in this manner to better understand and elevate our own consciousness to ultimately merge into Her. Whether we start with the Kashmir Śaiva ideology or the Śākta or for that matter Advaita or any other, the end result is the same. The infinite is just the infinite and is both nothing and everything.

Your entire explanation of Srividya, Lalithambika and her Sahasranama is too faulty as it contradicts many aspects of it's own self. In all these explanations, you just consider Lalithambika as Shakti, therefore place her beneath Siva and being created by Siva, claiming that siva gave the authority to her and more out-of-sense stuffs. This itself contradicts Lalitha Sahasranama as it asserts that She cannot be created, She herself is prakasa and vimarsa, She herself is 'that' nirguna Brahman beyond siva and sakthi, She herself has no ruler or instructer as she is the ultimate. This is the perfect example of typical male-dominant community. People claiming to be very knowledgeable like you though not, always defame womanhood and place Devi below siva... It is too funny isn't it?? Siva created Sakthi?? Can he??? This itself contradicts the first law of thermodynamics, proving it to be not scientific and hence impractical. Explaining in terms of siva and sakthi which are more towards siddhantik explanation is only secondary to the vedantik brahman and maya aspects. If She is that Brahman who acts through her own form as Maya, then who are you to even distinguish Her who is nirdvaita and call her only as Sakthi or Maya???? I have already explained briefly in my comments on your LS introduction part but you seem to be so happy to make 100s of devotees of Lalithambika who consider her as both Siva and Sakthi, therefore supreme to both concepts feel bad! No real Srividya upasaka would ever place the position of Lalithambika below siva as it contradicts the Lalitha Sahasranama itself. Never forget that all these are just earning you karma.... Good luck... Aim Kleem Sauh...

Sorry to say, that you might misunderstood the whole spirit of this site. Purpose of this publication is not to gather follower nor publishing add, rather a source of scared knowledge which is spreading to the thirsty community like me and so many others. Try to enrich if any information which could be better or if you can add value with your acquired knowledge. Let's help the community.

Yes, that would be the procedure. It is essential to say "svāhā" and then offer the āhuti. Do this homam only if you are already initiated into any of the Śrī Pratyaṅgirā Devi mantras. The same mantra should be used where appropriate in this homam.