Śrī Mahāṣoḍaśī Mahāmantra Japaḥ श्री महाषोडशी महामन्त्र जपः
(This is the simple way of doing Śrī Mahāṣoḍaśī Mahāmantra Japa)
Before reading this article, please read the explanatory notes for this mantra HERE
Seating: While doing Maha Shodashi mantra japa, one has to either face East or North. If one does not have a guru, contemplate on Lord Dkṣiṇāmūrti and mentally accept Him as Guru.
1. Curse removal mantra:
Śrī Mahāṣoḍaśī Mahāmantra japatvena śāpavimocanamantram kariṣye |
श्री महाषोडशी महामन्त्र जपत्वेन शापविमोचनमन्त्रम् करिष्ये।
First Part – should be recited seven times:
ई ए क ल ह्रीं ī e ka la hrīṁ
ह स क ह ल ह्रीं ha sa ka ha la hrīṁ
स क ल ह्रीं sa ka la hrīṁ
Second Part – should be recited three times:
ह स क ह स क ह ल ह्रीं ha sa ka ha sa ka ha la hrīṁ
स क ल ह्रीं sa ka la hrīṁ
ई ए क ल ह्रीं ī e ka la hrīṁ
Third Part – should be recited one time.
ह ल भ भ भ भ भ अ ha la bha bha bha bha bha a
2. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः
asyaśrī Mahāṣodaśī Mahāmantrasya - Śrī Dakṣiṇāmūrti ṛṣiḥ - Gāyatrī chandaḥ - Śrī Lalitāmahātripurasundari Parābhaṭṭārikā Devatā |
अस्यश्री महाषोदशी महामन्त्रस्य - श्री दक्षिणामूर्ति ऋषिः - गायत्री छन्दः - श्री ललितामहात्रिपुरसुन्दरि पराभट्टारिका देवता ।
aiṁ bījaṁ | sauḥ śaktiḥ | klīṁ kīlakam || ऐं बीजं। सौः शक्तिः। क्लीं कीलकम्॥
Śrī Lalitāmahātripurasundari Parābhaṭṭārikā darśana bhāṣaṇa siddhyarthe Śrī Mahāṣoḍaśī Mahāmantra jape viniyogaḥ ||
श्री ललितामहात्रिपुरसुन्दरि पराभट्टारिका दर्शन भाषण सिद्ध्यर्थे श्री महाषोडशी महामन्त्र जपे विनियोगः॥
3. Karanyāsaḥ करन्यासः
Om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ: aṅguṣṭhābhyām namaḥ ॐ श्रीं ह्रीं क्लीं ऐं सौः अङ्गुष्ठाभ्याम् नमः (use both the index fingers and run them on both the thumbs)
om - hrīṁ - śrīṁ tarjanībhyāṁ namaḥ ॐ ह्रीं श्रीं तर्जनीभ्यां नमः (use both the thumbs and run them on both the index fingers)
ka – e - ī – la- hrīṁ madhyamābhyāṁ namaḥ क ए ई ल ह्रीं मध्यमाभ्यां नमः (both the thumbs on the middle fingers)
ha - sa – ka – ha - la - hrīṁ anāmikābhyāṁ namaḥ ह स क ह ल ह्रीं अनामिकाभ्यां नमः (both the thumbs on the ring fingers)
sa – ka - la - hrīṁ kaniṣṭhīkābhyāṁ namaḥ स क ल ह्रीं कनिष्ठीकाभ्यां नमः (both the thumbs on the little fingers)
sauḥ - aiṁ - klīṁ - hrīṁ - śrīṁ karatalakarapṛṣṭhābhyāṁ namaḥ सौः ऐं क्लीं ह्रीं श्रीं करतलकरपृष्ठाभ्यां नमः (open both the palms; run the opened palms of the right hand on the front and back sides of the left palm and repeat the same for the other palm)
4. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः
Om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ: hrdayāya namaḥ| ॐ श्रीं ह्रीं क्लीं ऐं सौः ह्र्दयाय नमः (open index, middle and ring fingers of the right hand and place them on the heart chakra)
om - hrīṁ - śrīṁ śirase svāhā ॐ ह्रीं श्रीं शिरसे स्वाहा (open middle and ring fingers of the right hand and touch the top of the forehead)
ka – e - ī – la- hrīṁ śikhāyai vaṣaṭ क ए ई ल ह्रीं शिखायै वषट् (open the right thumb and touch the back of the head. This is the point where tuft is kept)
ha - sa – ka – ha - la - hrīṁ kavacāya huṁ ह स क ह ल ह्रीं कवचाय हुं (cross both the hands and run the fully opened palms from shoulders to finger tips)
sa – ka - la - hrīṁ netratrayāya vauṣaṭ स क ल ह्रीं नेत्रत्रयाय वौषट् (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.)
sauḥ - aiṁ - klīṁ - hrīṁ - śrīṁ astrāya phaṭ सौः ऐं क्लीं ह्रीं श्रीं अस्त्राय फट् (open up the left palm and strike it three times with index and middle fingers of the right hand)
भूर्भुवस्सुवरोमिति दिग्बन्धः॥ bhūrbhuvassuvaromiti digbandhaḥ|| (by using right hand thumb and middle fingers make rattle clockwise around the head)
5. Dhyānam ध्यानम्

cāpaṁ cekṣumayaṁ prasūnaviśikhān pāśāṅkuśaṁ pustakaṁ
māṇikyāṣasṛjavaraṁ maṇīmayīṁ vīṇāṁ sarojadvayaṁ |
pāṇibhyāṁ varadā abhayaṁ ca dadhatīṁ brahmādisevyāṁ parāṁ
sindūrāruṇa vigrahāṁ bhagavatīṁ tāṁ ṣoḍaśīmāśraye ||
चापं चेक्षुमयं प्रसूनविशिखान् पाशाङ्कुशं पुस्तकं
माणिक्याषसृजवरं मणीमयीं वीणां सरोजद्वयं।
पाणिभ्यां वरदा अभयं च दधतीं ब्रह्मादिसेव्यां परां
सिन्दूरारुण विग्रहां भगवतीं तां षोडशीमाश्रये॥
Meaning: She has twelve hands, holds (1) a bow made of sugarcane, (2) arrows made of kadamba flowers, (3) a noose, (4) a hook, (5) a book, (6) a rosary made of rubies, displays (7) abhaya (removal of fear) and (8) varadha (giving boons) mudras. She closely holds a veena (a musical instrument) with two hands (9 and 10) and lotus flowers in two hands (11 and 12) one on each side. She is worshipped by Brahmā and other gods and goddesses. She is red in complexion. I surrender unto this Supreme Goddess.
(There are other dhyāna verses also)
6. Pañcapūjā पञ्चपूजा (follow as per Karanyāsa)
laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|
haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|
yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|
raṁ - agnyātmikāyai dīpaṁ darśayāmi |
vaṁ amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||
लं - पृथिव्यात्मिकायै गन्धं समर्पयामि।
हं - आकाशात्मिकायै पुष्पैः पूजयामि।
यं - वाय्वात्मिकायै धूपमाघ्रापयामि।
रं - अग्न्यात्मिकायै दीपं दर्शयामि।
वं अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।
सं - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥
7. Śrī Mahāṣoḍaśī Mahā Mantraḥ श्री महाषोडशी महा मन्त्रः
om śrīṁ hrīṁ klīṁ aiṁ sauḥ -- ॐ श्रीं ह्रीं क्लीं ऐं सौः
om hrīṁ śrīṁ -- ॐ ह्रीं श्रीं
ka e ī la hrīṁ -- क ए ई ल ह्रीं
ha sa ka ha la hrīṁ -- ह स क ह ल ह्रीं
sa ka la hrīṁ -- स क ल ह्रीं
sauḥ aiṁ klīṁ hrīṁ śrīṁ -- सौः ऐं क्लीं ह्रीं श्रीं
Note: 1.There are two ॐ in this mantra and the second ॐ will be replaced by ātmabīja by one’s Guru at the time of initiating this mantra.
2. Please also note that the arrangement of bījā-s in the first line (om śrīṁ hrīṁ klīṁ aiṁ sauḥ ) are reversed in the last line (sauḥ aiṁ klīṁ hrīṁ śrīṁ). This is known as sampuṭīkaraṇa or the sealing of the mantra.
8. Hrdayādi nyāsaḥ ह्र्दयादि न्यासः
Om - śrīṁ - hrīṁ - klīṁ - aiṁ - sauḥ: hrdayāya namaḥ| ॐ श्रीं ह्रीं क्लीं ऐं सौः ह्र्दयाय नमः (open index, middle and ring fingers of the right hand and place them on the heart chakra)
om - hrīṁ - śrīṁ śirase svāhā ॐ ह्रीं श्रीं शिरसे स्वाहा (open middle and ring fingers of the right hand and touch the top of the forehead)
ka – e - ī – la- hrīṁ śikhāyai vaṣaṭ क ए ई ल ह्रीं शिखायै वषट् (open the right thumb and touch the back of the head. This is the point where tuft is kept)
ha - sa – ka – ha - la - hrīṁ kavacāya huṁ ह स क ह ल ह्रीं कवचाय हुं (cross both the hands and run the fully opened palms from shoulders to finger tips)
sa – ka - la - hrīṁ netratrayāya vauṣaṭ स क ल ह्रीं नेत्रत्रयाय वौषट् (open the index, middle and ring fingers of the right hand; touch both the eyes using index and ring fingers and touch the point between the two eyebrows (ājñā cakra) with the middle finger.)
sauḥ - aiṁ - klīṁ - hrīṁ - śrīṁ astrāya phaṭ सौः ऐं क्लीं ह्रीं श्रीं अस्त्राय फट् (open up the left palm and strike it three times with index and middle fingers of the right hand)
भूर्भुवस्सुवरोमिति दिग्विमोकः॥ bhūrbhuvassuvaromiti digvimokaḥ|| (by using right hand thumb and middle fingers make rattle anticlockwise around the head)
9. Dhyānam ध्यानम्
cāpaṁ cekṣumayaṁ prasūnaviśikhān pāśāṅkuśaṁ pustakaṁ
māṇikyāṣasṛjavaraṁ maṇīmayīṁ vīṇāṁ surojadvayaṁ |
pāṇibhyāṁ varadā abhayaṁ ca dadhatīṁ brahmādisevyāṁ parāṁ
sindūrāruṇa vigrahāṁ bhagavatīṁ tāṁ ṣoḍaśīmāśraye ||
चापं चेक्षुमयं प्रसूनविशिखान् पाशाङ्कुशं पुस्तकं
माणिक्याषसृजवरं मणीमयीं वीणां सुरोजद्वयं।
पाणिभ्यां वरदा अभयं च दधतीं ब्रह्मादिसेव्यां परां
सिन्दूरारुण विग्रहां भगवतीं तां षोडशीमाश्रये॥
10. Pañcapūjā पञ्चपूजा
laṁ - pṛthivyātmikāyai gandhaṁ samarpayāmi|
haṁ - ākāśātmikāyai puṣpaiḥ pūjayāmi|
yaṁ - vāyvātmikāyai dhūpamāghrāpayāmi|
raṁ - agnyātmikāyai dīpaṁ darśayāmi |
vaṁ - amṛtātmikāyai amṛtaṁ mahānaivedyaṁ nivedayāmi |
saṁ - sarvātmikāyai sarvopacāra pūjām samarpayāmi||
लं - पृथिव्यात्मिकायै गन्धं समर्पयामि।
हं - आकाशात्मिकायै पुष्पैः पूजयामि।
यं - वाय्वात्मिकायै धूपमाघ्रापयामि।
रं - अग्न्यात्मिकायै दीपं दर्शयामि।
वं अमृतात्मिकायै अमृतं महानैवेद्यं निवेदयामि।
सं - सर्वात्मिकायै सर्वोपचार पूजाम् समर्पयामि॥
11. Samarpaṇam समर्पनम्
guhyāti guhya goptrī tvaṁ gṛhāṇāsmat-kṛtaṁ japam|
siddhirbhavatu me devi tvatprasādānmayi stirā||
गुह्याति गुह्य गोप्त्री त्वं गृहाणास्मत्-कृतं जपम्।
सिद्धिर्भवतु मे देवि त्वत्प्रसादान्मयि स्तिरा॥
(Meaning: You sustain the secret of all secrets. Please accept this japa performed by me and bestow Your perpetual Grace on me.)
Note: This mantra has a number of nyāsa-s (placing) to be done all over the body.
ADDITIONAL INFORMATION: Variations of SHODASHI MANTRA is given in this posting.
June 17, 2013 06:28 PM
Raviji, our dhyana mantra is different and nowhere is shodashi name mentioned in the dhyana mantra. When I asked my guruji, he said that in Bala and Panchadasi dhyana mantras also the deity's name is not mentioned. Bala is 9 year old girl form, panchadasi is the woman form between sixteen to forty years and shodashi is the above forty year old form of the same Goddess.
June 17, 2013 06:48 PM
There is no relevance between dhyana verse and name of the concerned deity. In Panchadashi, name is not mentioned. But in one of the dhyana verses of Bālā mantra, name Bālā is mentioned. When we say ṣoḍaśī, it wrongly understood as Her age. In fact it refers to 16 kalā-s of the moon and each kalā is represented by one bījākṣara. Secondly, when we contemplate Her during our meditation, how do we contemplate Her? She is a woman of excellent beauty, Consort of Shiva, Mother of the Universe who is compassionate and undertakes all the five activities of Brahman on His behalf - creation, sustenance, destruction (individual death, concealment and re-creation. Brahman is beyond modification and you certainly cannot contemplate Her as an elderly woman. If you recite dhyana verse with rapturous attention, She will come and sit before you and tears will start rolling down your cheeks. This is the infant stage of Bliss.
June 18, 2013 05:42 PM
Thanks so much raviji for the guidance. Can you also please explain the number of nyāsa-s (placing) to be done all over the body because we have nyasa like that in Navavarna Pooja for us that is shodashi initiated people seperately. Are you referring to the same? Thanks and Regards, S. Sreemahalakshmi
June 18, 2013 06:11 PM
Apart from 19 nyāsa-s, there are 10 other nyāsa-s relating Śri Cakra. First Śri Cakra followed by individual āvaraṇa nyāsa-s. Thus 9 + 1 becomes 10 nyāsa-s.
September 19, 2013 04:31 AM
Raviji, i think the Samarpaṇa mantra is misspelled, it should start with "Om̐ guhyāti guhya..."; and, we should not say the malamantrah prior to start the japa?
September 19, 2013 08:39 AM
It is not misspelled. Om is not prefixed to samarpaṇa mantra. In general, mahāmantra is used for all mantras. For a mantra like Mahāṣoḍaśī, this mahāmantra prefix comes by default.
September 20, 2013 01:26 AM
i was speaking more about of "guhyāti guhya..." in your version says "guhyāti huhya.."
September 20, 2013 08:36 AM
Thank you for noticing this. This has been corrected now.
March 26, 2014 07:05 PM
Hi, I am planning to newly start chanting the above mentioned mahasodasi mantra and I am confused to see this page. Should I recite all the mantra mentioned above in the same order or only the 7. The Mahasadosi Mantra. Please give me some insight.
March 26, 2014 07:12 PM
A proper mantra japa should be done only this way. Depending upon your progress your guru will decide when to stop everything else except 7. This mantra needs a proper initiation.
June 16, 2023 03:06 PM
Should we recite 1-7 and then 11 or all 11 needs to be completed in order. Why is there two hrdyadi nyasah dhyam and panchapuja, could you please explain and the importance
June 18, 2023 09:06 AM
This mantra can only be recited by those who are initiated into this supreme sadhana. The process of tantra is a bit complicated to explain. I will consider writing an article to explain the japa krama when time allows.
June 25, 2023 08:06 PM
Since I don't know anyone can you please initiate this mantra to me. Please consider connecting on iyeranjali10@gmail.com to advise further for mantra initiation
June 26, 2023 01:06 AM
It is not the right approach to go to Mahāṣoḍaśī directly. Instead, I would suggest you get into the krama (step-by-step process) of Śrī Vidyā and start with Mahāgaṇapati and Bālā. Gradually, based on your experiences and the japa performed, you may proceed towards Pañcadaśī, Vārāhī, Śyāmalā, Sampatkarī, Aśvarūḍhā and then Laghu Ṣoḍaśī. This in itself is Pūrṇābhiṣekha. You may then go towards Āmnāya dīkṣa and then Mahāṣoḍaśī, which should suffice for what is called the Medhā dīkṣa and Mahāpūrṇābhiṣekha. Going further towards all the mahāvidyās, guhyakālī etc will get you into the orbit of the Medhā Sāmrājya dīkṣa and may propel you towards the Nirvāṇa dīkṣa of Nirvāṇa Sundarī and Nirvāṇa Kālī. Without the proper initiations, you may not get a good experience with these high level deities whose main purpose is to grant you liberation. The process of liberation will induce extremely fast and painful karmic burning that most of us cannot tolerate. My personal choice is to stay with Bālā and Mahāgaṇapati until you are ready to surge towards self-realization. I would suggest you contact Shri Sriram of Manblunder. His contact details are on our Mantra Initiations page at the top of our website. You may contact anyone on that page and wait for their response before proceeding to contact another person of this organization.
June 07, 2014 02:34 PM
Does writing this mantra for prescribed number of times give the same results as chanting?
June 07, 2014 08:23 PM
No, writing a mantra repeatedly will not have any effect.
June 08, 2014 02:19 PM
Ignorant comment. Please read Swami Shivananda's writing on the benefits of likhita japa and the benefits it brings - from any of Divine Life Society books
June 10, 2014 01:52 PM
Ignorance is a state of Bliss! Anyways we are not discussing Swami Sivananda here right? Have you experienced the benefit of likhita japa yourself? What are your experiences, please share! In the first place logging in as Anonymous in itself states your insecure self! What we need here is a healthy discussion and not wayward remarks!
October 11, 2017 07:09 PM
Can you give me a detailed notes on how to worship the sree chakra by Samayachar method??
October 11, 2017 07:46 PM
Please read these articles
Bhavanopanishad
June 10, 2018 03:05 AM
Guruji, does one need to do the Maha Shodha Nyasa before Mahashodashi Mantra Japa? If so, will you post it one day. Thank you
June 10, 2018 10:59 AM
It depends upon the time available, as this will take more time. I will try to write on that sometime.
May 27, 2019 07:31 AM
Namasthey Ji, Is there a kavacha for Mahashodashi ? or Lalita kavacha can be used for MahaShodashi ?
May 27, 2019 11:22 PM
There is a ṣoḍaśi kavacam and also variations of ṣoḍaśi tripura sundari trailokya kavacam. You can also recite the śrī Lalita kavacam.
June 16, 2019 03:26 AM
Thank you Ji. I was able to find this on your website : https://www.manblunder.com/articlesview/tripura-trailokya-mohana-kavacam is that the ṣoḍaśi tripura sundari trailokya kavacam ? Is there no Nyāsaḥ for this kavacha ?
June 17, 2019 09:18 AM
ṣoḍaśi tripura sundari trailokya kavacam is different from the Tripura Bhairavi kavacam that we published. You may chant this kavacam also for obtaining desired benefits.
June 16, 2019 03:28 AM
Namashtey Ji, For Curse Removal Mantra listed in this page, one has to only do it on the first day of the mantra japa start date or one has to do curse removal mantra daily before mantra japa till completion of purascharana ?
June 16, 2019 08:41 PM
Daily till you complete purascarana.
July 11, 2019 11:10 AM
Hi sir, I have seen a lot of discussion going on regarding the OM bija preceeding the maha shodashi mantra. I read somewhere that devi is called pachasanaseena, which means she has 5 asanas (panchadigasana, panchakalasana, panchabhutasana, panchamukhasana and PANCHAPRANAVASANA) If we consider PANCHAPRANAVASANA, pancha pranavas are śrīṁ, hrīṁ, klīṁ, aiṁ, sauḥ. These are a part of maha shodashi mantra in the form of anuloma and viloma (I don't know what anuloma and viloma is, I only read it). So, there is no necessity to add OM in the beginning of this maha mantra. I would like you to throw some light on this. Thank you.
July 11, 2019 11:41 AM
There are various pranavas like śākta pranava, etc. Every single letter originate from Pranava only. In other words, it gives birth to other letters. There may be plenty of explanations for origin of other pranavas. But, the fact remains is that all these are born out of Pranava ॐ. If you can read these two articles, you will agree that all mantras should start with OM.
https://www.manblunder.com/articlesview/importance-of-om-at-the-beginning-of-all-mantras
Anulom and vilom are related pranayama.
July 11, 2019 08:31 PM
Agree to disagree. It is like saying you will take the rules of Homeopathy and apply to Allopathic medicine. There is no "universal" pramana in Tantras that suggest Om should be added before all mantras. On the contrary, as that mandalee article points out, converse is true - some tantras specifically state not to much around by adding extra anything. None of the traditional living lineages of Shreevidya today add extra bijas to the already complete Mahashodashi
July 12, 2019 03:56 PM
Sir, why is there a need to replace the 2nd OM with one's own atma bija? What does atma bija signify? What if 2nd OM is not replaced?
July 12, 2019 06:30 PM
This is explained in this article
https://www.manblunder.com/articlesview/how-to-derive-atma-bija
December 01, 2019 02:30 AM
Sri Matre Namaha... Is there any article regards to prana Pratishtha procedure for a sri yantra at home? Please guide
December 01, 2019 09:13 AM
If you are initiated into Pañcadaśī mantra japa, you can follow the Navāvaraṇa pūja, which includes the prāṇapratiṣṭha life infusing procedure for the śrī cakra.
December 01, 2019 08:20 PM
Thank you. can you please guide me the page number or article number? i couldn't find under https://drive.google.com/file/d/0Bxpm8Rw39gAzVEFUQlRFNTZfUkk/edit. Appreciate your guidence.
December 01, 2019 09:13 PM
This is the link to the article
https://www.manblunder.com/articlesview/sri-chakra-navavarana-puja-part-3
February 05, 2020 04:34 PM
Dear Guruji , Namaskarams. In this mantra japa , it is mentioned that "This mantra has a number of nyāsa-s (placing) to be done all over the body." you answerd for the one of the user raised question as "Apart from 19 nyāsa-s, there are 10 other nyāsa-s relating Śri Cakra. First Śri Cakra followed by individual āvaraṇa nyāsa-s. Thus 9 + 1 becomes 10 nyāsa-s." Could you please provide link or mention what are the 19 nyasa. Also avarana nyasa is 9+1 is mentioned in your site , is that ? https://www.manblunder.com/articlesview/sri-chakra-nyasa Please give your comments. Thanks Guruji
February 05, 2020 11:29 PM
Dear Guruji , The 1. Ṛṣyādi nyāsaḥ , 2. Karanyāsaḥ , 3. Hrdayādi nyāsaḥ combined together is 19 with that we have add the sri chakra nyasa which is given in the link https://www.manblunder.com/articlesview/sri-chakra-nyasa (ie 9 + 1) . Please confirm guruji, my understanding is correct. Thanks Ganapathi
February 06, 2020 12:43 AM
Dear Sir, There are 100s of nyāsas in Śrī Vidyā sādhana, the following are considered very important for Śrī Cakra pūja - 1. mātṛkā nyāsa (bahirmātṛkā nyāsa, antarmātṛkā nyāsa), 2. karaśuddhi nyāsa, 3. ātmarakṣā nyāsa, 4. bālāṣaḍaṅga nyāsa, 5. caturāsana nyāsa, 6. vāgdevatā nyāsa, 7. bahiścakra nyāsa, 8. antaścakra nyāsa, 9. kāmeśvaryādi nyāsa, 10. mūlavidyā nyāsa, 11. ṣoḍaśyupāsakānāṃ viśeṣa nyāsa (sammohana nyāsa, samhāra nyāsa, sṛṣṭi nyāsa, stithi nyāsa), 12. laghu ṣoḍhā nyāsa (gaṇeśa mātṛkā nyāsa, grahamātṛkā nyāsa, nakṣatra mātṛkā nyāsa, yoginī mātṛkā nyāsa [ḍākinyādi yoginī viśeṣa nyāsa], raśmi mātṛkā nyāsa, pīṭha mātṛkā nyāsa), 13. mahā ṣoḍha nyāsa (prapañca nyāsa, bhuvana nyāsa, mūrti nyāsa, mantra nyāsa, devatā nyāsa, mātṛkā bhairava nyāsa), 14. śrī cakra nyāsa. There are also nyāsa-s related to āmnāya-s etc. Honestly, it will take a week to do all the nyāsa-s with the detailed Śrī Cakra puja, from dawn to dusk. This is the only time when these nyāsa-s are deployed in total. From an everyday perspective, the mātṛkā nyāsa-s along with the mantra specific nyāsa-s should be enough. Most omit the mātṛkā nyāsa-s also, but I strongly suggest NOT to eliminate the mantra nyāsa-s, until one has aligned the mantra with breath, if one chooses to do so. Some serious sādhakā-s go through all of the above mentioned important nyāsa-s on a daily basis, as per the saparya method followed in their tradition. Blindly performing the nyāsa, without understanding the inner meaning may not serve much purpose, in my opinion.
March 19, 2020 08:06 AM
Dear Ravi Guruji, a very venerated tantric did a prashna for me and recommended I do the sodashi mantra on Fridays to overcome obstacles. I started on Bala and Varahi mantras last year, but nowhere close to finishing the prescribed purascharana. Is it possible that I am picking up the srividhya practice from a previous birth? Could I self initiate using the procedures you have provided? I look forward to your kind guidance on this. Thanks
March 19, 2020 11:43 AM
It is generally said one can follow Sri Vidya provided his or her karma permits. You can self-initiate, provided you are thorough with the mantra and its procedures.
May 31, 2024 05:05 PM
Is there any small mantra that can have a great effect even if recited one time
June 29, 2022 04:06 AM
One minor correction. In 6, it is written as "dhīpaṁ darśayāmi". It should be "dīpaṁ darśayāmi".
June 29, 2022 05:06 AM
Thank you for pointing out the error. The corrections are now in place.
November 01, 2022 04:11 AM
The great irony is that the mantras Pañcadaśākṣarī (15 letters), Kāmākṣī or Ṣoḍaśī (16 letters) and Mahāṣoḍaśī (28 letters) have no curses. Devotees can rest assured that these mantras are not cursed. But the Bālā Tryakṣari (three letters) is cursed. The reason for the curse is that the mantra of Bālā to its fullest potential makes everything much easier than usual, and there can be a lot of abuse in the Kali-Yuga. It is easier to convince and benefit from a child (Bālā) than from an adult (Lalitā). The adult will weigh all the risks before giving you benefits, but Bālā is playful in the extreme. Bālā can immediately give you blessings that Lalitā would think more about before accepting. But Bālā is very skilled and devotees should not worry about her very playful temperament. She takes good care of you, don't worry. This is part of the divine game. All Mantras arise from Mahāṣoḍaśī. In Kali-Yuga people know the most powerful mantras, but the influence of Kali-Yuga is so strong that they don't have the willpower to master these mantras. It's like dying of thirst with a glass of water in front of you, because you're too heavy to reach out and drink the water to save yourself. Viśvāmitra recited 1 crore multiplied by the number of syllables in the mantra. He did it with many mantras, but people in Kali-Yuga don't have the willpower to recite it even a hundred thousand times. In Kali-Yuga people think that a hundred thousand recitations is a lot, but it is nothing. Viśvāmitra is the example of willpower.
December 02, 2022 05:12 PM
Namaskaram, Under ह्र्दयादि न्यासः there is a mistake... ka – e - ī – la- hrīṁ śikhāyai vaṣaṭ स क ल ह्रीं शिखायै वषट Shouldn't it be be क ए ई ल ह्रीं शिखायै वषट् ?
December 03, 2022 11:12 AM
It seems to be displaying it correct now.
December 03, 2022 02:12 PM
It's not corrected.. remains the same.
December 04, 2022 06:12 AM
Please try to view the webpage from a computer and not a phone. The site is not optimized for a phone or tablet. Also, the fonts could be a problem too. You may try installing some True Type fonts and the Sanskrit 2003 font. I have done a search and cannot find 'वषट' other than in your comment and now it will be in this reply too.
February 04, 2023 01:02 PM
The problem remains as is under item 4 and 8 as on today!. The page was viewed using a computer, not mobile phone.
February 05, 2023 07:02 AM
Yes you are correct! Thank you for pointing out the errors. I have made the changes to fix the anomalies. For some reason I was unable to see the errors when you mentioned previously.
January 03, 2024 12:01 AM
Namaste, Can you please post the Maha Shodha Nyasa which is done using trikanda mudra. Thank you
January 03, 2024 10:01 PM
I started the translation a couple of years ago but couldn't do it. I don't believe I have Her blessings to go with it. If and when I do, I shall certainly post it with my translation. If you are simply looking for the nyāsa, you can find it in the Kulārṇava tantra.
July 06, 2024 09:07 PM
Sir, How many times makes one purascarana of this mantra?
July 07, 2024 08:07 AM
It can vary by the tradition that you are following. Normally, it is 900,000 for japa and the 10ths to the rituals associated with Puraścaraṇa. Akṣara laksa is also commonly practiced, making it 2,800,000. Unless you have been done the Puraścaraṇa for the Aṅga devatas, I would not recommend performing Puraścaraṇa for this mantra. I am also assuming that you have done adequate amount of Śrī Cakra pūja also over the years.
January 18, 2025 06:01 AM
Sri mathre nama: In Rishyadi nyasa, the chandas is given as Gayathri chandas. Mahashodashi has 28 letters. How can it be Gayathri chandas? Could you please clarify?
January 23, 2025 12:01 PM
There are various classes and divisions among Chandas and the designated chandas can have a different combination of letters. Chandas is a major subject of study and is considered as a vedāṅga.
March 09, 2025 11:03 PM
32 Forms of Mahā Ṣoḍaśī Mantra & Their Benefits Each mantra is composed of different combinations of the Ṣoḍaśākṣarī, Pañcadaśī, and Bālā Mantras, along with other divine syllables. No. Form of Mahā Ṣoḍaśī Seed Mantra (Bīja) Benefits 1 Mahā Ṣoḍaśī (Root Form) ॐ श्रीं ह्रीं क्लीं ऐं सौः Supreme mantra for liberation and divine realization 2 Kāmarūpa Ṣoḍaśī ऐं ह्रीं श्रीं क्लीं Fulfillment of desires and love attraction 3 Kāmarāj Ṣoḍaśī क्लीं ऐं ह्रीं श्रीं Mastery over speech and attraction 4 Bālā Ṣoḍaśī ऐं सौः श्रीं ह्रीं Bestows wisdom, intelligence, and divine knowledge 5 Mahā Kālī Ṣoḍaśī ॐ ह्रीं क्लीं सौः Protection from enemies and destruction of negative forces 6 Mahā Tārā Ṣoḍaśī ॐ ऐं ह्रीं ह्रूं क्लीं Removes ignorance and grants spiritual liberation 7 Ṣoḍaśī Neela Sarasvatī ऐं क्लीं ह्रीं सौः Enhances creativity, poetry, and music 8 Dhana Ṣoḍaśī श्रीं ह्रीं क्लीं ऐं सौः Brings wealth, prosperity, and abundance 9 Roganāśa Ṣoḍaśī ह्रीं क्लीं ऐं सौः Heals diseases and strengthens immunity 10 Rakṣaṇa Ṣoḍaśī ह्रूं ऐं क्लीं सौः Supreme protection against black magic and negative energies 11 Vidyā Ṣoḍaśī ऐं ऐं श्रीं ह्रीं Grants divine knowledge and spiritual enlightenment 12 Vashya Ṣoḍaśī क्लीं क्लीं ऐं ह्रीं Attracts love, respect, and influence over others 13 Mohana Ṣoḍaśī ऐं क्लीं मोहना सौः Mesmerizing attraction power 14 Mahā Siddhi Ṣoḍaśī ॐ ह्रीं क्लीं सौः सिद्धि Grants Ashta Siddhis and miraculous abilities 15 Jaya Ṣoḍaśī ह्रीं ऐं क्लीं सौः Ensures victory in all aspects of life 16 Vijaya Ṣoḍaśī ऐं ह्रीं सौः विजया Success in legal battles, competitions, and war 17 Bhaya Nāśa Ṣoḍaśī ह्रीं क्लीं ऐं सौः भयानाशिनी Removes fear and anxiety 18 Amṛta Ṣoḍaśī ऐं ह्रीं श्रीं सौः अमृतायै Bestows long life and immortality 19 Mahā Yogi Ṣoḍaśī ॐ ह्रीं क्लीं सौः योगेश्वरायै Awakens Kundalini and enhances meditation 20 Sarva Karya Ṣoḍaśī ऐं क्लीं ह्रीं सौः सर्वकार्यसिद्धि Ensures success in all undertakings 21 Karuṇā Ṣoḍaśī ॐ ह्रीं क्लीं सौः करुणामयी Brings divine grace and compassion 22 Vagdevi Ṣoḍaśī ऐं ह्रीं क्लीं सौः सरस्वत्यै Mastery over speech, debate, and writing 23 Kālachakra Ṣoḍaśī ॐ ह्रीं क्लीं सौः कालचक्राय Controls time and destiny 24 Bhairavi Ṣoḍaśī ॐ ह्रीं भैरव्यै क्लीं सौः Activates fierce energy for tantra and protection 25 Dūtī Ṣoḍaśī ऐं ह्रीं श्रीं सौः दूत्यै Strengthens communication and persuasion 26 Pārijāta Ṣoḍaśī ॐ ह्रीं क्लीं सौः पारिजाताय Grants divine pleasures and happiness 27 Parama Ṣoḍaśī ॐ ह्रीं क्लीं सौः परमायै Leads to ultimate realization of Brahman 28 Sṛṣṭi Ṣoḍaśī ऐं ह्रीं श्रीं सौः सृष्ट्यै Creative energy for artists and innovators 29 Sthiti Ṣoḍaśī ॐ ह्रीं क्लीं सौः स्थित्यै Stability and strength in life 30 Samhāra Ṣoḍaśī ॐ ह्रीं क्लीं सौः संहाराय Destroys evil and negative karmas 31 Gupta Ṣoḍaśī ऐं ह्रीं श्रीं सौः गुप्ताय Secret mantra for hidden wisdom 32 Mahā Ṣoḍaśī ॐ श्रीं ह्रीं क्लीं ऐं सौः ललितायै नमः The most powerful and complete form of the Ṣoḍaśī mantra Can someone confirm these Mantras authenticity please?
March 11, 2025 03:03 AM
I have not come across these forms and hence cannot answer the question directly. Hopefully, someone who's aware of the above and its source, may answer the same.
March 12, 2025 03:03 AM
Namaste, Naadhan. The above-mentioned Mantras are authentic, but what use would they be to one who knows the Kādi, Sādi and Hādi Pañcadaśī Mantras? Do you know who you are in this human body? You are composed of three beings: Cidagni (Soul Spark), Jīvātmā (Soul) and Viśeṣa Jīvan (Instrumental Being). These three mean Fire, Sun and Moon. These three mean Kādi, Sādi and Hādi because Fire has the Sun and Moon within itself; the Sun has the Moon and Fire within itself; the Moon has the Sun and Fire within itself. That is why Kādi, Sādi and Hādi have three Kūṭas, but the central being of each of these three Mantras is different. Kādi Pañcadaśī is the Supreme Divinity that has emerged from the Cidagni or Soul Spark. What is Soul Spark or Cidagni? It is your truest and subtlest Self. This Soul Spark is within every human being and is a particle of the True God of the Supramental Realm. There is one God who is unique and from Him a multitude of Cidagni or Soul Sparks have emerged. Kādi Pañcadaśī is Lālitā as the embodiment of you as the Cidagni or Soul Spark. There is no higher Self for you to know, for this Soul Spark is you as a child of the Father and Mother of the Supramental Realm, and the child is identical with the Father and Mother. Kādi Pañcadaśī is Lālitā as a Guru who will make you recognize yourself as the Cidagni or Soul Spark. There is nothing beyond this for you to know, because by knowing the Cidagni or Soul Spark you will know everything, and everything will be you, and everything will be your body and possession. Sādi Pañcadaśī is Lālitā as the embodiment of the Jīvātmā or Soul. The Jīvātmā or Soul emerged from the Cidagni or Soul Spark. Jīvātmā is the Sun and he is the representative of the Cidagni. Each Jīvātmā has a personality of its own and it will never lose its individuality. It is false that the Jīvātmā dissolves into Brahman; in fact the Jīvātmā only recognizes Brahman, but does not dissolve into it. I will speak more about Brahman later. Sādi Pañcadaśī is Lālitā as the Guru who will make you recognize the Jīvātmā as a representative of you who is Cidagni or Soul Spark (Kādi Pañcadaśī). The ultimate goal of the Jīvātmā is to unite as the Cidagni (Soul Spark) and the Viśeṣa Jīvan (Instrumental Being). What you need to understand is that this Jīvātmā has a different personality in each person, but he can act as God (Cidagni/Kādi), as the son of God (Jīvātmā/Sādi) and have the body of God (Viśeṣa Jīvan/Hādi). Sādi Pañcadaśī is Lālitā as the evolutionary principle present in human beings but not in the Gods; That is why this Mantra is rarely spoken about. The Jīvātmā or Soul can surpass the Gods and evolve indefinitely. This being is recognized through the Sādi Pañcadaśī, where Lālitā will make you recognize your personality that is different from all others and that will take the direction of the Sādhana. Hādi Pañcadaśī is Lālitā as Viśeṣa Jīvan or Instrumental Being. Instrumental things like the physical body are the Viśeṣa Jīvan. Contrary to what many think, the physical body has its own intelligence, as it can be and act like God without intermediaries. There is a reflection of the Cidagni or Soul Spark in the Viśeṣa Jīvan (Instrumental Being), which is why it is said that the physical body has the nature of cause and effect. People who say that the physical body should be discarded are mistaken and do not know the whole truth, and they will find this out in a future birth, even if they have attained Mokṣa, because Mokṣa is not the ultimate goal; it is only a part of the ultimate goal and is related to Brahman, which I will explain later. Hādi Pañcadaśī is Lālitā as the Guro who will teach you that your physical body and other instruments are God and can act and be like God. Hādi Pañcadaśī is about the Viśeṣa Jīvan who is the instrument of the Jīvātmā (Sādi) who is the representative of the Cidagni or Soul Spark (Kādi). In this whole story, your truest Self is the Fire (Kādi Pañcadaśī/Cidagni). This Fire has a representative which is the Sun, and this Sun has an instrument which is the Moon. This is what Kādi, Sādi and Hādi are. They have each other within them, but being central to each of these three Mantras is different, as I have explained. As Kādi you are the independent Goddess sitting on the lap of God. It is She who gave form to God, not the other way around. As Sādi you are the Goddess alone; here she has taken possession of the body of God and you cannot see her visibly with it. As Hādi you are the Goddess whose half of the body is God; this image wants to teach you that ignorance (physical body) is also knowledge, because it has Cidagni (complete knowledge) as its true nature; the practitioner of Hādi transforms his physical body into an immortal body like that of God, because that ignorant physical body recognizes its true nature. As I said, the physical body has consciousness and intelligence, but people do not discover much about this part. Now I will talk about Brahman. There is a fourth being in every person called the "Individual Self"; it is above the crown of the head and it is about this that Mahā Ṣoḍaśī speaks. This “Individual Self” has no birth or death and remains forever the same. What is called Mokṣa is when the Jīvātmā (Sādi) recognizes the “Individual Self” as himself, but does not dissolve into it. This “Individual Self” is always united with Brahman (Paramātmā), so when the Jīvātmā recognizes the “Individual Self,” he recognizes Brahman. This is Mokṣa, but realize that this is not the ultimate goal, for the Jīvātmā (Sādi) will continue to exist eternally with a different personality in each being with the evolutionary principle. The Gurus you know still exist even though they have attained Mokṣa, and you may even meet them again someday. Mahā Ṣoḍaśī is Brahman and Laghu Ṣoḍaśī is the “Individual Self”; They work like a Guru to make you recognize these faces of yourself. Mahā Pratyaṅgirā is Brahman assuming the form of a weapon of destruction of every force opposing enlightenment. Now think better of the divine game of God when He came up with the idea of making Brahman assume the form of a Queen and weapon of destruction as Mahā Pratyaṅgirā. Who can counter that which has no birth or death and is always the same? Mahā Pratyaṅgirā and Mahā Ṣoḍaśī are basically the same thing using different logic. The kṣam̐ seed is separate from all other letters of the alphabet, just as Brahman remains without birth or death and is always the same. The śrīm̐ seed in the Ṣoḍaśī Mantra leads to the destruction of the Śrīcakra, making you recognize the same Brahman that is prior to everything. The goal of the Jīvātmā is to unite with the Cidagni and the Viśeṣa Jīvan and recognize Brahman. Just recognizing Brahman and attaining Mokṣa is only one part of the journey. This “Individual Self” has no birth or death and remains forever the same. What is called Mokṣa is when the Jīvātmā (Sādi) recognizes the “Individual Self” as himself, but does not dissolve into it. This “Individual Self” is always united with Brahman (Paramātmā), so when the Jīvātmā recognizes the “Individual Self,” he recognizes Brahman. This is Mokṣa, but realize that this is not the ultimate goal, for the Jīvātmā (Sādi) will continue to exist eternally with a different personality in each being with the evolutionary principle. The Gurus you know still exist even though they have attained Mokṣa, and you may even meet them again someday. Mahā Ṣoḍaśī is Brahman and Laghu Ṣoḍaśī is the “Individual Self”; They work like a Guru to make you recognize these faces of yourself. Mahā Pratyaṅgirā is Brahman assuming the form of a weapon of destruction of every force opposing enlightenment. Now think better of the divine game of God when He came up with the idea of making Brahman assume the form of a Queen and weapon of destruction as Mahā Pratyaṅgirā. Who can counter that which has no birth or death and is always the same? Mahā Pratyaṅgirā and Mahā Ṣoḍaśī are basically the same thing using different logic. The kṣam̐ seed is separate from all other letters of the alphabet, just as Brahman remains without birth or death and is always the same. The śrīm̐ seed in the Ṣoḍaśī Mantra leads to the destruction of the Śrīcakra, making you recognize the same Brahman that is prior to everything. The goal of the Jīvātmā is to unite with the Cidagni and the Viśeṣa Jīvan and recognize Brahman. Just recognizing Brahman and attaining Mokṣa is only one part of the journey. Thus I have explained what you are. You are Cidagni, never forget that. Cidagni manifests all the possibilities of God’s infinite creativity. You are that, but I have also explained the other parts of your being that are important.
March 12, 2025 07:03 AM
Sādi Pañcadaśī is Avatar Vidyā - Knowledge that leads you to discover that you are an Avatar. It is a knowledge for Avatars. You have not been told the truth that all human beings are avatars and that is why they have Jīvātmā. There is a spiritual personality within you that is unique to you and it will never die or lose its individuality and can evolve indefinitely; that is being an Avatar. Only human beings have emotions in all existence. The Gods do not have emotions, only their Avatars who have assumed a body have emotions and understand humans.
March 12, 2025 07:03 PM
Tivra ji could you please reveal what the ultimate goal is if moksha is not the ultimate goal. All the shastras and gurus tell that moksha is ultimate goal and highest goal. Please could you resolve my doubt.
March 12, 2025 07:03 PM
Thank you tivra ji for this information. You explain things in such a fabulous way . Nobody explains the things like you do. No guru and no shastra has mentioned the things you have mentioned. Please also tell us about parashodashi, guhyashodashi and nirvana sundari just like you told about panchadashi, maha shodashi etc.
March 12, 2025 09:03 PM
Namaste Aditya Shukla. It is not the highest goal because your Jīvātmā (Soul) can attain Mokṣa and not have realized the union with your Cidagni (your real Self) and Viśeṣa Jīvan (your real Instrumental Body). It is only possible for the Jīvātmā to realize and unite with the Cidagni (Soul Spark) and the Viśeṣa Jīvan (Instrumental Being) here on Earth with a physical body. The scriptures teach your Jīvātmā (Soul) to perform only an upward movement, but without union with your real “Self”; you have attained Mokṣa and left several opportunities behind when your Jīvātmā ascended to higher astral planes. You will continue to exist when you attain Mokṣa, but you will not know when you will be able to return here on Earth. A Jīvātmā who has united with the Cidagni and the Viśeṣa Jīvan and attained Mokṣa performs a simultaneous movement of ascent and descent: only he is truly free because he does not need to escape from the physical world - he transforms his physical into the supramental. Mokṣa alone will make your Jīvātmā (Soul) go away without having completed its evolution - and you cannot come back here whenever you want. The scriptures teach to perform only the movement of ascent, but a truly liberated one is at the highest and the lowest point simultaneously, a supramental being brings heaven to earth instead of "escaping" to it. You can focus only on Mokṣa and wait in the higher planes for an opportunity to come back here on Earth and complete your evolution. Anyway, whoever obtains Moksha is no longer in suffering... so you may no longer have any interest in reaching here which is beyond Moksha... that is why Jesus says: "it is difficult for a rich man to enter the kingdom of heaven". Because when everything is fine, you do not think about leaving the "comfort zone" in spirituality. Now imagine yourself with the comforts and mobility in the higher astral planes after Moksha... you will not be able to think about going back and moving forward and finishing your practice.
March 12, 2025 11:03 PM
Blessed Tivra, how does the Arutperunjothi mantra fit into this model of bringing together the three parts of Self.
March 13, 2025 07:03 AM
dearest tivra, could you please explain how does one become a mantra drastha? how did the rishis of the yore create mantras to represent for the visions they had? Furthermore, does chanting mantras in four types of speech (parA, pahsyanti, madyamA and vaikharI) has different effects and does the number of repetitions to gain mastery/purascharana also change with the different modes of speech?
March 13, 2025 06:03 PM
Namaskaaram Teevra ji. Pardon my great ignorance, but what to call the god Lalitā created, and upon whose lap She sits? Kameśvara or Paramaśiva? Separately, is it possible to understand how and why Guhya Kālī is sometimes described as "being beyond Parabrahman“ through Supramental yoga?
March 13, 2025 07:03 PM
Namaste Omid. You have asked a great question, I will clarify your doubt. The Cidagni (Soul Spark) is a particle of Aruṭperuñjōti that carries its complete power and this is within all human beings waiting to unite with the Jīvātmā. The multitude of Soul Sparks (Cidagni) are the children of Aruṭperuñjōti and you are that. There is a Goddess called Lalitā Mahātripurasundarī who in triple form (Kādi, Sādi, Hādi) is the guardian of the gate that leads to the Supramental Realm. This Lalitā emerged from Aruṭperuñjōti as the representative of the Intermediate Realm, that is, she is the Mother of all Gods and is in the form of all Goddesses. Lalitā rules over everything below the Supramental Realm, so in War she can invoke any Weapon, Goddess or God: she is invincible. She is the embodiment of Love and Compassion in the Intermediate Realm and you will meet her before entering the supramental planes; she will bless you when you reach her. The Mantra Aruṭperuñjōti means: "All-Gracious Infinite Light, All-Gracious Infinite Light, The One Infinite Compassion, All-Gracious Infinite Light." When you recite the first part of the Mantra "aruṭperuñ jōti" you unite your Jīvātmā with the Ciadgni and they rise together to identify with Brahman at the top of the head and after that you will continue to rise to heights far above the top of the head until you reach the highest point where your Gracious Father and Mother are. When you recite the second part of the Mantra "aruṭperuñ jōti" you will descend again to the lowest point to identify it with the highest point you have just achieved. When you recite the third part of the Mantra "taṉipperuṅ karuṇai aruṭperuñ jōti" you are making the connection between your Jīvātmā and Aruṭperuñjōti permanent at the highest and lowest point of existence: you are continually ascending and descending and acquiring a state of continuous and spontaneous evolution without performing spiritual practices. This power begins to explode from within and the three immortal bodies arise: Jñānadeha (Cidagni), Praṇavadeha (Jīvātmā), Śuddhadeha (Viśeṣa Jīvan). It is important to remember that the last two bodies and beings have their origin in Jñānadeha (Cidagni), so I say that your real self is Cidagni - it is from him that the Jīvātmā and the Viśeṣa Jīvan have emerged, not the other way around. However, it is the Jīvātmā that takes possession of the other two as a representative and you can have your individuality as an avatar of the creator. What happens then? You will continue to improve more and more spontaneously without any practice - just like a light that cannot be reached because it becomes more and more distant, so will you be.
March 13, 2025 07:03 PM
Namaste Nesh. There is only one God and one Goddess in the Supramental Realm: Aruṭperuñjōti and Grace Shakti. They are everything below them. There is a Goddess called Lalitā Mahātripurasundarī who sits on the lap of Paramaśiva and She herself is Parāśakti. She is in triple form (Kādi, Sādi, Hādi) and is the guardian of the gate leading to the Supramental Realm. This Lalitā emerged from Aruṭperuñjōti as the representative of the Intermediate Realm, that is, She is the Mother of all Gods and is in the form of all Goddesses. Lalitā rules everything below the Supramental Realm, so in War She can invoke any Weapon, Goddess or God: She is invincible. She is the embodiment of Love and Compassion in the Intermediate Realm and you will meet Her before you enter the supramental planes; she will bless you when you reach her. Kādi, Sādi, Hādi are the shining part of the moon and out of these three arise three: Kāmakalākālī (Kādi), Dakṣiṇakālī (Sādi) and Guhyakālī (Hādi). That Kādi Mantra Pañcadaśī and Goddess of Cidagni remains the ultimate force in the Intermediate Realm: this Goddess who is true love and compassion impels all the powers to act in your favor. She is there at the door to the supramental realm and a wicked person can never pass through her.
March 13, 2025 08:03 PM
Namaste Prince. Through Ājñācakra you can become the sound and know everything about it; through Anahatacakra you can see the sound and know everything about it; through Muladharacakra you can have the inspiration of the sound and know everything about it. These three are knowledge of sound by vision, identification and inspiration. Now I will tell you about the four levels of speech and Mantras. You have to become the Mantra. "Para" means pure intention without words or thoughts - it manifests the power of the Mantra instantly; "Pashyanti" means almost pure intention; "Madhyama" means mental recitation; "Vaikhari" means verbal recitation. Out of these four, a false person may recite a mantra verbally, but his thought and intention are different from what he is saying. Vaikhari is the level that is most susceptible to falsehood. It is easy to speak or write a lie (Vaikhari). The secret to manifesting the full power of a Mantra lies in pure and unambiguous intention (Para). When your intention becomes pure and unambiguous in alignment with the meaning of the Mantra and the associated God/Goddess, your four levels of speech will become “Para”: Para, Para Pashyanti, Para Madhyama, Para Vaikhari. You will be able to verbally express the divine and unseen things, and no one will dare to say or prove that it is false because everything that arises from “Para” is pure truth. There is no trace of falsehood in “Para” and this is the greatest protection of the Siddhi of a Mantra. You will see false people attaining power in Vaikhari and Madhyama, but Pashyanti and Para are inaccessible to them. That is why they will never obtain Siddhi from any Mantra.
March 14, 2025 01:03 AM
Namaste, Tīvra. Could you kindly share a spiritual practice to know the Cidagni (Soul Spark), your true Self, and to obtain triple immortal bodies? Perhaps this practice is related to the Aruṭperuñjōti mantra? Please continue to share this precious knowledge with us, your answers are like those of a Divya Rishi, as if Lalita Mahatripurasundari herself is speaking through you. Thank you.
March 14, 2025 10:03 AM
Thank you my beloved Tivra. As much I a no longer want to ask any more questions, I still have one last question. After this i promise i will go silent and start with my practice. I counted the number for petals from muladharA to Ajna (4+6+10+12+16+2 = 50). However, there are only 50 petals, which match with the 50 Matrika mothers. Where should i place the 51st Matrika ? What is the significance of the 51st Matrka and where should we place her at? thank you for your time
March 15, 2025 05:03 AM
Namaste Prince. I am glad that you asked something so important. You are talking about the Mātṛkā "ḻam̐" (ळँ) which many people do not pronounce in important words like "Kāḻī" and fragments like the Pratyaṅgirā Mantra called "karāḻadaṃṣṭre". If people knew the power of this Mātṛkā they would not mistakenly use the Mātṛkā "lam̐" (लँ) instead. First I will tell you how to pronounce the Mātṛkā "ḻam̐": place the tip of the tongue on the alveolar ridge - that is the correct pronunciation. Now I will tell you where this Mātṛkā is located and its meaning. The Mātṛkā "ḻam̐" (ळँ) stands at the center of the Ājñācakra and symbolizes the Cidagni Fire or Soul Spark reflected in the Earth which is the Mātṛkā "lam̐" (लँ) at the center of the Mūlādhāracakra. The petals of the Ājñācakra signify the Moon (ham̐ - Sadāśiva Tattva), the Sun (kṣam̐ - Śakti Tattva) and the center is the Fire (ḻam̐ - Śiva Tattva). This is the secret of Pracaṇḍacaṇḍikā which manifests instantly on Earth through the Ājñācakra. Pracaṇḍacaṇḍikā does not use time like Kāḻī - Pracaṇḍacaṇḍikā does things immediately because of the reflection of Ājñācakra in Mūlādhāracakra. Unlike other beings on Earth, hair does not grow on the forehead and between the eyebrows of human beings because of the Mātṛkā "ḻam̐" which is the Soul Spark. It can be said that the Mātṛkā "ḻam̐" is the tail of the serpent and the head of the serpent is biting it. So you do not need to walk the whole body of the serpent to reach the head. When you concentrate on this Mātṛkā "ḻam̐", all the other 50 Mātṛkā are in your hands. For this reason the Shiva Samhita says that the fruit of all the below Cakras is obtained by concentrating on the Ājñācakra. It is because of this Mātṛkā "ḻam̐" in the center.
March 15, 2025 11:03 PM
Thank you for this boon of exquisite knowledge.
March 16, 2025 06:03 PM
Namaste Tivra ji. You have come into our life to take us to higher levels, by Grace of Maa. I would like to ask if you can please explain about the 2nd part of the mantra, Arutperun jyoti. While highest pt is where God Arutperunjyoti & Maa Grace Shakti are present. Where should be the lower point placed, to identify with the higher pt?
March 17, 2025 01:03 AM
Mnx, those arrogant Gurus who boast of their secret Mantras that are not even halfway up the serpent's body miss the opportunity to look at the tail of the serpent where the head is biting. They are looking at the body of the serpent while its head is just behind them. The "orgy of secrets" will end in the future and these arrogant Gurus will beg to return to Earth.
March 17, 2025 01:03 AM
Namaste Mnx. When you ascend to the highest point you become a "virgin" in the sense that you become your purest "Self" without the limitations imposed by the lower realms. But what about when you descend? The second part of the Mantra is the same as the first because you will descend without losing your "virginity", that is, you will descend but without suffering limitations: you are on Earth, but it is as if you had not descended. The lowest point of existence is Earth: Earth represents the tail of the Serpent. The head of the serpent is Aruṭperuñjōti and the tail is Cidagni or Soul Spark hidden in the Earth. The eyes of Lord Aruṭperuñjōti and Mother Grace Shakti are especially focused on Earth because they have chosen Earth as the only place where you can reach them. It is a great irony of the Divine, isn't it? This is only possible on planet Earth with a human body. The Gods and other beings elsewhere search desperately for Aruṭperuñjōti, but they cannot find him without assuming a body here on Earth. The multitude of complicated Mantras that run through the serpent's body prove ineffective in reaching Aruṭperuñjōti with so little life left. Better to seek refuge in the Mantra that is the tail, body and head of the serpent: Aruṭperuñjōti Mantra. It is better to seek refuge in that feeling that is the tail, body and head of the serpent: Compassion. That multitude of elevated Mantras from the intermediate realms can be used for quick purification. But you must be quick, for the life span is short. The third part of the Aruṭperuñjōti Mantra is about giving birth without losing your "virginity": you give birth to the three immortal bodies and they are eternally virgin, yet they act with superior strength and power.
March 17, 2025 02:03 AM
Mnx, you can benefit from the treasure of scriptures like Śrīvidyā, for example, but only as a temporary thing and for purification. You should tell the Goddesses and Gods of the intermediate realms that you know that their essence is Aruṭperuñjōti and that you are seeking their help to purify yourself and prepare to focus only on Aruṭperuñjōti later. The Gods and Goddesses of the intermediate realms can be of great help for purification, but your time does not allow you to be tied to them until the end of your life. You are in a hurry.
March 18, 2025 02:03 PM
Namaste Tivra ji. Many thanks for explaining this amazing system. May be since many births, I was searching for this Ultimate knowledge. In 3rd part of Arutperunjyoti, giving birth to 3 immortal bodies, does it mean that each time, a small particle of 3 bodies is born. With stronger practice these particles will accumulate to form a complete body? When do these bodies become functional? Or, with each 2nd Arutperunjyoti, Divine descents on Earth in small amount & over a period of time around us presence of Divine can be felt?
April 02, 2025 12:04 AM
Dear Tivra Ji, most north Indians can't pronounce ळ, is it okay to chant कामकलाकालि instead of कामकलाकाऴि? Though I see that you always write कामकलाकाऴि and not कामकलाकालि
March 15, 2025 06:03 AM
Prince. One last thing. Actually the alphabet ends in the Mātṛkās "ham̐" and "ḻam̐". This Mātṛkā "kṣam̐" is a special letter which is separate from all other Mātṛkā. This letter "kṣam̐" is also in the center of the thousand petals of the Sahasrāra at the top of the head. The most terrible Mantra of Pratyaṅgirā (which is not published on this site) where she has a thousand hands is: kṣam̐ bhakṣa jvālājihve karāḻadaṃṣṭre pratyaṅgire kṣam̐ hrīm̐ hum̐ phaṭ । Notice that this Goddess emerges from the Mātṛkā "kṣam̐" at the beginning of the Mantra and she has a thousand hands symbolizing the 1000 petals of the Sahasrāra. The Mātṛkā "kṣam̐" is called "Akṣarapuruṣa" - the indestructible spirit; the Supreme.
March 15, 2025 06:03 PM
namaste Tivra. thank you so much. I want to ask more, but i dont think have time anymore and i really need to start on my practice. Avvai, the tamil grandmother once said 'its is indeed rare, and rare to be born a human'. I feel it in my every pore now. Just as a child wants to keep playing with his toys even when his/her parents call onto him to study, I have one last think to ask for the satiation of my curiosity. If you so will, will you reveal the structure of the mahamahapaduka mantra ?
March 15, 2025 08:03 PM
Krishna, the pure Mantra of Atharvaṇa Bhadrakāḻī with a thousand hands (Source: Prapañcasārasārasam̐graha) VINIYOGAḤ: om̐ asya śrī atharvaṇa bhadrakāḻī mahāmantrasya । pratyaṅgirasa ṛṣiḥ । anuṣṭup chandaḥ । śrī atharvaṇa bhadrakāḻī mahāpratyaṅgirā devatā । kṣam̐ bījam̐ । hum̐ śaktiḥ । phaṭ kīlakam̐ । śrī atharvaṇa bhadrakāḻī prasādasiddhyarthe jape viniyogaḥ ॥ DHYĀNAM̐: dhyāyetsamastaśatrughnīm̐ sarvasaukhyadayālayām । kālīm̐ kaṅkālavadanām̐ kālajīmūtasannibhām ॥ bhīmadam̐ṣṭrām̐ jvalannetrīm̐ bhūyo jvālāśikhojjvalām । aṣṭanāgakṛtākalpāmaṣṭadikpūrṇavigrahām ॥ sahasrabhujadaṇḍodyatsahasrāyudhaśobhitām । bibhratīm̐ kiṅkiṇīmālāmāpādatalalambikām ॥ samastaśatrurudhirapānonmattām̐ parām̐ śivām । evam̐ dhyātvā mahākṛtyām̐ japenmantram̐ yathāvidhi ॥ MŪLAMANTRAḤ: kṣam̐ bhakṣa jvālājihve karāḻadam̐ṣṭre pratyaṅgire kṣam̐ hrīm̐ hum̐ phaṭ । GĀYATRĪ MANTRAḤ: kṣam̐ hrām̐ pratyaṅgirāyai vidmahe । śatruniṣūdinyai dhīmahi । tanno krūra pracodayāt ॥ This is the pure Mantra of Mahāpratyaṅgirā without mixing seeds like "hrīm̐" or "om̐" at the beginning of the Mantra; This is also her most terrible and effective Mantra.
March 16, 2025 05:03 AM
Please help me tivra…
March 16, 2025 05:03 PM
the mantra you are looking requires a lot of initiation and practice and IT SHOULD COME FROM AN AUTHENTIC GURU MANDALA (has varna, krama stage and maturity restrictions). please understand it is for your own good
March 17, 2025 12:03 AM
Namaste Prince, the Mantra you are asking for is called Ucchiṣṭa or Dakṣiṇāmūrti Pādukā. There are other higher Pādukā Mantras after this one as well. I am not going to speak about it for two reasons: first out of respect for the lineage of Gurus; and second because you do not need it at the present time.
March 17, 2025 07:03 AM
Dearest Tivra. I have published this mantra as directed. I thank you from the bottom of my heart for being the beacon of knowledge and light and leading all of us.
March 16, 2025 12:03 AM
Dear Tivra Ji, why do you write ह्रीं as ह्रीँ? Why do you use चंद्रबिंदु while everyone else uses just बिंदु?
March 17, 2025 02:03 AM
Namaste Raman. I write it like this because Bindu and Nada are inseparable and it is their interaction that is the cause of all letters and their conjunctions. The pronunciation of Nada is possible in Vaikhari and Madhyama, but Bindu is only pronounceable in Para and Pashyanti. Bindu is the pure intention or Savikalpa Samadhi of Para and the Dhyana state of Pashyanti. The Mantra recited in the Dhyana state is Pashyanti and in Savikalpa Samadhi only Para remains as the intention and no pronunciation. You can be in Dhyana or Savikalpa Samadhi with your eyes open and interacting with the world.
March 17, 2025 01:03 PM
Namaste Tivraji, nicely explained I do have some follow up questions on this. In pashanti stage you are at the state of meditation on the form of the mantra, does it mean that you visualize the mantra at this stage and fix complete awareness on visually seeing the mantra than chanting? As you say Para is pure intention, then doesn't it mean that only after pashyanti the mantra will get absorbed into the subconscious and then during savikalpa samadhi the mantra exudes it's light? Meaning pure intention is possible only when mantra becomes para/natural to ones mind and body only after it is ingrained after repeated practice. Let me know I'm wrong here
March 18, 2025 02:03 AM
Namaste Tivra Sir, Could you please suggest a practice that will help us to see mother Lalitha? I will follow the practice lifelong.