Worshipping the śrī cakra on a regular basis has innumerable benefits. Merely wearing it on the body, does not grant such success. There is a strong belief that it can fetch material comforts, if the Mahālakṣmī mantra is etched on the yantra and if it's properly energized through the prāṇa pratiṣṭha and the āvaraṇa pūja rituals. Regular worship of the yantra is required for the benefits to flow. The benefits are once again subject to one's karmic imprint.

Understood, sir. Thank you for the clear explanation. I also have one more question.. when we speak about 'Kali' mata, how do we pronounce the 'L' here. L as in 'Lalita' or L as in 'Chandra Kala'?

The traditional Sanskrit alphabet start with 'a' (अ) and end with 'ha' (ह), which includes the entire Creation manifested by śiva and śakti amalgamating the subtle and gross elements. The one that comprises all this is 'ahaṃ' or the ego, which then assumes it's own personality differing from that of the cause of the Creation. So, the traditional alphabet are only 49. The addition of 'kṣa', which is a conjunct consonant made of 'k' and 'ṣa', makes the alphabet 50. This was a later addition. A much later addition to the alphabet making it 51 and occuring mostly in the post-vedic sanskrit, is 'ḻa'(ळ). From a tantric perspective, the deities associated with the dental 'la' (ल) and the cerebral 'ḻa'(ळ) are mostly the same. One exception is that the mātṛkā 'ḻam̐'(ळँ) is associated with magical powers called siddhis and higher states of consciousness. Similarly, the kuṇḍalinī khecarī mudra associated with the awakening of higher consciousness and for preventing the amṛta or the cerebral nectar from flowing downwards, has the tongue touching the roof of the mouth (cerebral). The Divine Mother kālī is associated with siddhis and is therefore perceived to be connected with 'ḻa' and is pronounced as kāḻī(काळी) in the modern tantric texts. The traditional texts still refer to Her as kālī(काली). There is no harm in sticking to the traditional sanskrit or the modern one, including the 'ḻa' variation. In the regional languages that I'm aware of, the 'ḻa' variation, is used. The word 'kalā' is a more accepted traditional pronunciation vs 'kaḻā', which is a more modern sanskrit variant used in the regional languages as well.

was helpful. thx. having grown up learning with "కాళీ", I had to work to change to pronounce it to pronouncing devnagari "काली". your take is both are fine. Any idea why "ऐं" becomes "ఐం" in Telugu instead of -say - "ఏం" ?

In regional languages such as Telugu, we have 'ఎ', 'ఏ' and 'ఐ'. Only the last two 'ఏ' corresponds to 'ए' (e) in Devanāgari and 'ఐ' corresponds to 'ऐ' (ai). So the bīja 'ऐं' (aiṃ) becomes 'ఐం'.

When you pronounce as kāḻī (काळी), the 'ḻ' pronounciation makes the tongue touch the roof of the mouth. But when we pronounce as kālī (काली), the 'l' is dental which make the tongue touch the teeth. My personal preference is the traditional sanskrit and I would stick with kālī (काली). You may choose the pronounciation that suits you the most. Please note that the pronounciation of 'ḻ'(ळ), with an underbar beneath, is different from the vowel 'ḷ'('ऌ') with a dot beneath. The vowel is to be pronounced as two dental 'l's combined with 'i' as 'lli'. The regional variations have it as 'llu'. Same is the case with ṛ('ऋ'), it is to be pronounced as two cerebral 'r's combined with 'i' as 'rri'. The regional variations have it as 'rru'. Since the mantras are in Sanskrit, we should stick with the Sanskrit variations, although the regional permutations are also in regular use. Several discussions and discourses have ensued over the correct pronounciations and there are also ample warnings everywhere in the tantras and other śāstras. Although the pronounciation is very important, it does not override the faith or bhakti that one should possess towards the mantra japa and the deity. Everything else is secondary compared to utmost faith and dedication. This is also reaffirmed by the scriptures again and again.

Thanks Krishnaji for clear explanation. "On ऐं " : Hindi speaking gurus pronounce"ऐं" like english word 'aim' and gurus from South with 'ai' sounding like 'ai' in "aisle". If all the telugu scholars have written 'ఐం' I am assuming both pronounciations should work equally fine. "On काली " : I agree with your suggestion - its better to switch to devnagari pronounciation. Is the pronounciation of ळी different from ళీ? "On ऋ, ऌ etc., " : I am aware of devnagari and telugu lipi/pronounciation differences on ऋ etc., BTW-One of the first things that I noted in your writings is the care you take to get chandrabindu/anuswaara, nukte/diacritics etc., right. thanks.

"ऐं"/ऐँ (aiṃ in IAST or aim̐ in IAST with the candra-bindu modification) should be pronounced like the English word "I'm". The only difference with the bīja-s or mantra seed syllables is that the bindu on the 'm̐' should be pronounced at the nasal bridge connecting to the forehead, which will make it sound like a 'n'. Some tantrics add a 'g' to make it sound like 'ng'. When pronouncing normally, the 'm̐' sound will make the lips close, but when synchronized with the breath, with the mouth closed and recited mentally, it would be similar to the 'n' sound. It is best to recite all mantras mentally rather than loudly. The mantra bīja एं/एँ ('eṃ'/'em̐') sounds like the English word 'Aim', keeping in mind that the 'A' needs to be stressed like the word 'Acorn'. This is the bīja of the mātṛka Ekapādādevi/Revati devi representing solitude. It is to be noted that the bīja "ऐं"/ऐँ (aiṃ/aim̐) is the Mātṛka Aiśvaryā devi bestowing wealth as well as that of the vāgbhāva or knowledge bestowing seed bīja mantra of Sarasvatī devi. The difference between 'em̐' and 'aim̐' is vast and the correct pronunciation is a must. Related to 'ळी' and 'ళీ', they're exactly one and the same, just different language scripts (lipi). Any language can be used to write Sanskrit. Most scriptures are in Devanāgari and there is a good amount of them getting transliterated to the Roman IAST script as well as other regional language scripts.

thanks for clarification. didnt knew of "eṃ/एं" representing Ekapādādevi/Revati devi. Raviji did provide his guidance on bijakshara pronounciation including ऐं at: https://www.youtube.com/watch?v=3c5L2mqy1BU&list=PLmjLaiYER6ToAZtctQ5OgOqSzQJaSohL6 which is in line with what I grew up with. I guess its better to stick to it.

No other benefits other than meditative and therapeutic that applies for maṇḍalas in general.

Thank you.