Namaste. You are correct. The same mantra is also referenced in the Tripura Kavacam article also. This is the complete japa vidhi for the mantra to kick start Śrī Vidyā and more specifically to overcome all the graha badha (malefic effects of planets and stars on a native's horoscope). Note that Tripura Bhairavi denotes the ascendant lagna in our native charts. If we take Tantrarāja Tantra, then Dakṣiṇakāli sādhana is recommended as a precursor to Śrī Vidyā also.

Thank you for the information Dear Kashik. I have kept it at more manageable levels. But yes, for those looking at opening up all the tattvas and witnessing an incredible change in their lives, the 10 million puraścaraṇa might be more suitable. Those who can contemplate deeper into the tattvas and the maṇḍala śaktis may witness some changes even with 10,000 japa prodding them to continue and grow higher in all aspects of life.

Namste krishna ji can please also answer my previous question regarding Lalita trishati

It is for those who are reciting the Pañcadaśī and its variants. Each letter of the Pañcadaśī is represented in the nāmas of the triśati. I do not know the other details that you are referring to. It is quite clear and well known that this stotra is only for the advanced Śrī Vidyā sādhakas practicing these higher mantras. The same applies to the Śrī Lalitā Sahasranāma as well.

Namaste Tivra Ji, you had given us the wonderful practice of MA Tripur Bhairavi Ashtottara Shatanamavali a while ago, in that Phalashruti I think it says that one who chants it regularly after worshipping Ma Tripur Bhairavi through Panchamakara , will become like Ganesha Himself in no time, so my question was, can we chant the Panchakuta MA Tripur Bhairavi mantra and then do the Ashtottara Shatanamavali, and how many times per day is it recommended to chant the mantra/Ashtottara Shatanamavali, pleasen forgive me if this comment comes off as ignorant, I know that the more you chant the better it is, but sometimes excess can be a bad thing too, which is why I'm requesting Guidance Sincerely Tivra JI, please Guide Me, Pranaams

Namaste Ji, I'm initiated to bala can i worship maha tripura bairavi for debt clearance.

Śrī Bālā Tripura Sundarī is a very advanced Śrī Vidyā mantra capable of bestowing immense material and spiritual wealth. The mantra itself requires activation and removal of curses and other impediments, all of which are stated in the scriptures and also presented on the website. Śrī Tripura Bhairavī mantra activates the Śrī Tripura Bālā mantra and is therefore considered a pre-requisite, unless the initiating guru overrides this requirement. My suggestion is to request your guru`s permission and initiation to proceed with the Śrī Tripura Bhairavī mantra.

Thank you, sir, for your reply. I also asked my guru about this, and he advised me not to get distracted from Bala, but to hold firmly to her lotus feet, assuring that my desires will be fulfilled. Additionally, before beginning the Bala mantra japa, my guru initiated me into the Tripura Bhairavi curse removal mantra and instructed me to chant it 100 times. From the next day onward, he asked me to chant it 10 times every day before starting the japa. I also shared with him that this Bala mantra first came to me in a dream a long time ago.

Namaste Tivra JI, Thank you so much for sharing this wonderful insight Tivra ji, Does Ma Pratyangira being in the center also imply that she is the essence of all the 10 Mahavidyas and can provide Wealth like Ma Siddhilakshmi, knowledge like Ma Tara and Ma Matangi, etc?, if possible please answer this question of mine Tivra Ji, Humble Pranaams, may your blessings and Ma Pratyangira's blessings always be upon me.

Sadhak. Think of Pratyangira as the Sun and the Mahavidyas as Rays. But Pratyangira is a Sun that regulates the light of itself and its rays, revealing or concealing. Pratyangira cannot cast its shadows on what is beyond Shodashi (Hadi). Pratyangira has the full power to dominate and oppose anything or force below Maha Saptadashi (that is, practically everything). Even when you reach Shodashi you will still be subject to some restrictions of Pratyangira. There are 9 veils that conceal the true nature of the Soul (the same as finding Maha Saptadashi). There are 9 veils above and 9 veils below. They are the same 9 veils, only projected above and below. Pratyangira, together with the Mahavidyas, removes the 9 veils. Pratyangira, as the synthesis of the Mahavidyas, can remove all 9 alone (but you will pay a high price). Shulini Durga and Vana Durga are at the center of the 9 Durgas (Navadurgas), and Trishakti Chamunda is above and below Shoolini and Vana Durga. Kali (Pratyangira) removes the 9 veils from above; Durga (Shoolini Durga) removes the 9 veils from below. If you want to remove both sets at once, you resort to Shulini Durga first and then Pratyangira, but they will demand a maturity that you may not be able to offer them.

Hello Lorran my centre of worship is Durga and tri Sakti chamunda as my guru is great devotee of maa durga. He has given us short saptashti path and navarana manta. I want to ask how can to use help of mata durga to remove these 9 veils. My guru talks about her in para form so I'm not entirely sure which form of durga my guru worshiped as for me i always think of her in ashtabhuja form. Please help me it will mean a lot i humbly request, eagerly awaiting for your reply. Thank you.

Kashik. The Mantra of Triśaktī Cāmuṇḍā has 9 letters and signifies the 9 veils. She can definitely remove the 9 veils just like Śūlinī, but in a gentler way. Triśaktī Cāmuṇḍā is above and below Śūlinī because she is worshipped by those who are in a loving relationship with the Universe, that is, you do not want to abandon the Universe; you want to be free wherever you are, and nothing is excluded from the Divine Mother. Her Mantra is thus: aim̐ hrīm̐ klīm̐ cāmuṇḍāyai vicce । You should not add anything else to this Mantra. The letter "aim̐" means Sṛṣṭi (Creation); "hrīm̐" means Sthiti (Preservation); "klīm̐" means Saṃhāra (Dissolution); "cāmuṇḍāyai" means Tirodhāna (Concealment); "vicce" means Anugraha (Grace). Special attention should be given to the word "vicce" which literally means to separate, divide and break the 9 veils, the obstacles, the enemies; to reveal the truth in things. Another thing that reinforces the "Pūrṇa" aspect of Triśaktī Cāmuṇḍā is that her Yantra has exactly 64 deities. Caṇḍikā has two meditations: Para and Apara. The Para meditation is as follows: "Shiva, like a corpse, lies down. A trident emerges from his navel. On the three prongs of the trident are three lotuses, representing the śaktis of Icchā (will), Jñāna (knowledge), and Kriyā (action) of the Goddess. Above him is an all-encompassing lotus, upon which the Goddess sits as Para-Vāk (the Supreme Word)." The Apara meditation is as follows: "The Goddess is in union (embrace) with Bhairava, in the center of a circle of Yoginīs. The circle of Yoginīs eternally rotates, symbolizing the worldly experience of the intellect, mind, and senses. By identifying with the center, one becomes the agent of the circle of powers." Her general meditation is as follows: "Then a glorious goddess named Caṇḍikā manifested, whose cosmic form arose from the combined effulgence of all the Devas. She wielded and carried the trident bestowed by Śūlin (Lord Śiva), the discus given by Cakrin (Lord Viṣṇu), the conch offered by Varuṇa, the śakti (spear) given by the God of Fire, the inexhaustible bow and quivers bestowed by the Maruts during the great war, the thunderbolt (vajra) given by Indra, a cup bestowed by Dhanada (Kubera), the great staff of time, Kāladaṇḍa, the noose given by Pāśadhara (Varuṇa), a water vessel offered by Brahmā, a bell given by Airāvata, the sword and shield bestowed by Mṛtyu, a necklace given "By the 'Ocean' and ornaments forged by Viśvakarman. With limbs of radiant splendor, shimmering like a row of a thousand suns, she made all weapons gleam and flash intensely. Resplendent also with other equipment and insignia received from others, the goddess Caṇḍikā, mounted on her lion, launched herself into battle." Now listen carefully to what I am going to say. The side effects of this cutting Mantra of Triśaktī Cāmuṇḍā are avoided by two means: reciting the complete Saptaśatī once for every 1000 recitations of Navārṇa or 10 recitations of Siddhakuñjikā Stotram. My advice is that you do not complicate things too much, for human life is short. Keep it simple: 10 recitations of the Siddhakuñjikā Stotram during the three Sandhyā (Sunrise, Noon, and Sunset). At midnight, recite the Navārṇa 1000 times, or as many as you can manage, for 72 minutes. Reciting the Navārṇa at midnight is absolutely brutal on all your obstacles. And the Siddhakuñjikā Stotram done during the day will cover everything else. But don't make the mistake of reciting only the Navārṇa and forgetting the Saptaśatī or Siddhakuñjikā Stotram. Choose one. If you recite only the Navārṇa, the burning of Karma will obliterate you. Do it correctly and you will have no problems. In time, Triśaktī Cāmuṇḍā will put the 9 Grahas to work in your favor, as well as break through all the lower veils.

Dear Lorran, can worship of Triśakti Cāmuṇḍā through the Navārṇa mantra and the Siddhakuñjikā Stotram, while contemplating Her as Lalitā (Śṛṅgāranāyikā), serve as suitable preparation for safely approaching the worship of Lalitā Mahātripurasundarī (Kādi) and receiving/withstanding Her ānanda later on?

Hello Lorran, can you please reveal/give the link of the siddh kunjika stotram, as there are a few lines that are removed or modified in different sources, also for the Viniyoga of the Navarn Mantra, should we consider Bramha, Vishnu and Maheshwar as the Rishi? or Markandeya?, thank you, Jai Maa,

Thank you Lorran

Thank you very much Lorran for such important knowledge, you have no idea how big impact this is going to have in my life, even i don't know myself, thank you.

Dear Lorran, Before I proceed further with your guidance, I would like to share a few important concerns and seek your advice. 1) I'm suffering from nightfall it this has taken huge toll on my mental, physical health and spiritual progress. Could you guide me on any practices, disciplines, or yogic methods to stop or overcome this? 2). My guru has initiated us various mahavidya mantra and other devta manta. One of being mool beej of devi Saraswati "aim" how do i bring forth full potential of this beeja within myself, especially in terms of learning, knowing, remember, contemplating, understanding, analyzing and creative expression? How to use this beej to awaken the jnani with me for academic growth and deeper spiritual insight? 3. How do i integrate Tripura Bhairavi worshiped with trisakti chamunda? currently I'm at a very delicate stage of life which requires delicate balance aross my life aspect, there is path i need to take but I'm not able to identify its energy. i sense Wrong move or attitude could very badly affect my material and spiritual future which i don't want to regret. As tivra ji mentioned Tripura Bhairavi is very delicate when comes to human life and fulfillment. Can i humbly request for your advice and guidance whatever limited capacity you can give it will really help me beyond words can describe.

Namaste Dearest Tīvra. This is wonderful. I have requested a friend to see if she can paint this picture for easier remembrance! I wanted to ask if the South direction has no representation in this schematic and does Siddhilakṣmī replace Kamalā? Is there a similar representation for the Kālī kula and Śrī Ucchiṣṭa Gaṇapati and Śrī Mahāgaṇapati?

Namaste Dear Lorran. Welcome back! It is wonderful to have you back here! I have a question related to the Veils. Would you be able to please describe the 9 veils and how they relate to the Vidyā tattva associated with the Kañcukas and Malas denoted by Māyā, if there is any relation? If not, what are these veils? Can you please kindly describe them for the benefit of all!

Namaskaram Tivra Ji. Koti koti pranams at your lotus feet. I have been sincerely trying to reach you through various means. I have some important aspects of upasana that I wish to humbly place before you and seek your guidance. There are a few matters that may be more appropriate to share personally. It would be a great blessing for me if I could have the opportunity to connect with you for further discussion. If convenient, kindly let me know how I may reach you. I am also reachable at: praghathiswaren27@gmail.com With humble pranams. Praghathiswaren

Dear Lorran, I am eagerly waiting for your reply. I would be very obliged if you are able to answer my queries please.

Mnx. Yes, you are correct. The third automatically leads to the fourth. Aruṭperuñjōti is the state of Mahā Saptadaśī (Seventeenth Kala of the Moon). This is also called Aruṭ Cit Jōti. Of the worshippers of Śrī Vidyā, only Śiva and Durvāsa worship her. The Mantra that Śiva used signifies the ascent to Mahā Saptadaśī through Ṣoḍaśī, but when you reach Mahā Saptadaśī you automatically access another, more inner light called Aruṭ Tat Jōti (fourth stage of Bhakti), and then return to Mahā Saptadaśī and remain there with the knowledge you obtained in the more inner light and remain connected to it. That is why Durvāsa worships Mahā Saptadaśī alone. Shiva added Ṣoḍaśī before Mahā Saptadaśī in his Mantra because this Mantra signifies the moment when the devotee is still ascending.

Hello Lorran. I want to ask are you the same Lorran who had posted back in 2021 if yes, were you able to find Vana Durga saptashati. Thank you for your answer.

Dear Lorran , are there any deities who are higher than arutperunjothi ? Are there stages of consciousness beyond the 17th stage?

Namaste Tivra ji, Lorran. I'm greatful to you for guiding in past few years, in my Spiritual journey. Thanks a lot for this wonderful supreme knowledge. Please continue guiding us always.

Thank you Dear Prince. The mantra itself is way beyond my comprehension and understanding. Hopefully someone will come along and explain the significance of the mantra. The kūṭas mentioned in the mantra seem to refer to the previous bīja mantras if I am not mistaken.