Śrī Mātaṅgi is a tantric deity like all other Daśamahāvidyā-s and by default the mantras require an initiation.

Initiated people can chant her gayatri and the Vagvadini mantra. aiṁ klīṁ sauḥ vada vada vāgvādini svāhā oṃ śukapriyāyai vidmahe śrīkāmeśvaryai dhīmahi tannaḥ śyāmā pracodayāt

Should it be śukrapriyāyai, as in Ūshānas Deva?

śukapriyāyai Is correct. I apologize. If it is not too much trouble, please delete my comment saying śukrapriyāyai and this one, so they are not cluttering the space.

They are considered different from a Vedic and tantric perspective. The mantras therefore are different as well.

In due course of time, we will publish the mantras.

Gayatri mantra is ideal for sanctify food

Hello ,before sanctifying the food of the Gayatri Mantra, do you need to read 3 mantras that remove the curse from the Gayatri Mantra?

Take a spoon on water, put it on your palm chant the Gayatri mantra and sprinkle on food. This is enough

Mantra japa is considered best for the gupta navarātri-s.

This is true. When I roll the rudraksha beads of my japa mala over different parts of my fingers I will get jerks in my body, usually in the spine. I do believe this is because the spines of the seeds brings my awareness to that part of the fingers and somehow that power in the finger is linked to kundalini devi.

Namaste Dear Jothi. Thank you for the valuable input. I was in complete awe and deep contemplation since I read this description. It totally blew me away and immersed me in deep joy. All your input and every gesture, is also the aspect of the Divine Mother Mudriṇī. I have included your description in the article - https://manblunder.com/articlesview/sri-shyamala-sodasa-nama-stotram

I understand that this is the Panchadashi Mahamantra: ka-e-ī-la-hrīṁ ha-sa-ka-ha-la-hrīṁ sa-ka-la-hrīṁ? Of fame, of which you spoke earlier. I read somewhere on the Internet that the full version of this mantra has to be revealed by a Guru. Is this true? If You can tell about the not very complicated worship of Shri Yantra pressed on silver plate and not in Mahameru form. Thank you.

This is also true. One of the secrets of the parabija is that it represents making love with the Goddess through our breath. This is well understood in Kali krama but in Sri krama things are less often revealed. All of creation is an inhale and exhale. It never stops. While Shiva exhales, Shakti inhales and visa versa. This is subtle and gross. The power a yogi gains comes from being extremely aware of this movement of prana and controling it through awareness. But please remember we are not an isolated island, we are making love with the entire world through our breath. If we truly understand how intimate this is we will immediately become overwhelmed with love, because Adi-Rasa is so incredibly beautiful. The grace of the Goddess is in Her breath.

Namaste Богдан. It is a lie that the Pañcadaśākṣarī Mantra is incomplete. If you fall into the trap of thinking this, you will never achieve the perfection of this Mantra. It is a fatal error that goes against the sixteen meanings of the Śrīvidyā Mantra. In fact, the three Kūṭas are the three primordial Mahāvidyās: Kāli, Tārā and Ṣoḍaśī. The different variations of Pañcadaśākṣarī occur because the Divine Mother "plays" with different concentrations of the energies of these Mahāvidyās in the Mantra. In other words, Kāli prevails in the Pañcadaśākṣarī worshiped by Kāmarāja, but these three primordial Mahāvidyas are never separated in these Mantras. They play with each other in variations of the Pañcadaśākṣarī Mantra. The faithful devotee of any of these Mantras will sooner or later obtain the fruits of all the other Mantras. The difference only happens in the fruits that come faster or first than others. But in the end the three Mahāvidyās fully bless the devotee. Other Mantras are "studies" within the Kūṭas of the Pañcadaśākṣarī Mantra, but they are not superior, they are just studies of other facets of the Divine Mother. The only exception is the Parābhaṭṭārikā which is the heart of Lalitā. The Pañcadaśākṣarī emerges from the Parābhaṭṭārikā. Regarding the worship of the Śrīcakra, it is the same whether in your mind or outside it, but worship of this Cakra has a long path that must be traced by the Guru from the beginning to the end. I talk about important aspects as I have time available. But the truth is that Śrīcakra and Śrīguru are equal due to the constant need for instructions during the journey. For example, Yogini Māheśvari is a big problem. What I see most is people completely destroying their lives in minutes due to unnecessary uncontrolled anger. Māheśvari's controlled anger is Sāttvika Krodha, where anger is an instrument of establishing Dharma in accordance with the divine will. The devotee absorbs the Yoginis of the Śrīcakra and employs them in a very intelligent way. He is not someone without emotions, quite the opposite. But always when these emotions or powers manifest they are aligned with the Dharma and the divine will. He plays.

Could You please tell us more about the spiritual practice of breathing? How to use it in everyday life. Thank You.

This has become very common and many are suffering due to the distractions and irresponsible behavior of children as well as the entitlement that we have provided to them. My suggestion is to take him to a Psychologist for therapy sessions. They can be good career guides and advise best on how to proceed from a practical perspective. In addition to this, I would suggest that you consider energizing a rudrākṣa mālā and offer it to your son. It will take some time to show its effects but your son will definitely become more responsible.

You can use a Rudrākṣa māla of any number of beads and faces for wearing purposes. The benefits and the process of energizing the beads is described in the Rudrākṣa category on this website - https://manblunder.com/articles/rudrakshatearsofrudra. For mantra japa purposes, the japamālā mantra is different as described in various mantra articles on this website and elsewhere. However, for wearing purposes, the mantras for energizing them are different. We should not be using the same māla(s) for both wearing and mantra japa. Keep them separate. You can get a 108 + 1 Rudrākṣa māla and perform mantra japa with it. Once the mantra japa is complete, you should place it back in a māla bag and store in a dry and secure place. For wearing purposes, if a 6 face (mukhi) bead suits you the most, you may purchase 1 bead or a set of beads per your liking of any origin (Nepal or Indonesian or Papua or Australian or Hawaaian/American or Indian Rudrākṣa or Bhadrākṣa) etc. and wear it after energizing with the Purāṇic or the Tantric mantras that work best for you. In my case, I have an Indonesian 1-14 sarva siddhi māla that I energized with the tantric mantras and gave a couple of mālas to friends and family and also wear one myself. From an effects standpoint, it is too early to say, but I have had some peace of mind and resolution of some long standing issues in the last 2-3 weeks. It has only been 3 weeks since I energized the mālas. For me the 7 and 8, as well as the 14 face Rudrākṣas have been very effective and I witnessed some amount of auspiciousness and relief from worries. The 1 mukhi caused a lot of hindrances.

Namaste dear Krishna. Tell me about = Rudrakshi 1-mukhi created many obstacles. Can you tell me = what kind of obstacles and problems did Rudraksha 1 Mukhi cause ? . Maybe according to Jyotish, there is a planetary period that is not suitable for wearing 1 Mukha?