Thanks Jothi ji for your exposition! I have some visualization of SiddhiLakshmi with 9/10 faces, Trishakti Chandi with 10 faces/Shodashi with 16 faces and I really want to spend some time creating the library of them with correct names. I can't seem to post them here and ask you. Is there a way to connect to you through Krishnaji and potentially you can answer some queries there. I want to do a project around that and it will be great to get your guidance.

Namaste Nirvanika. There is the Siddhilakṣmī of the Kālikula (Uttarāmnāya). Two of her Mantras are: 1. om̐ hrīm̐ hūm̐ hām̐ phrem̐ kṣrom̐ krom̐ namaḥ ॥ 2. om̐ aim̐ ām̐ hrīm̐ śrīm̐ klīm̐ hūm̐ phrem̐ khphrem̐ hskhphrem̐ piṅgale piṅgale mahāpiṅgale krīm̐ hūm̐ phrem̐ chrīm̐ shauḥ krīm̐ krom̐ phrem̐ strīm̐ śrīm̐ phrom̐ blaum̐ brīm̐ ṭhaḥ ṭhaḥ ॥ And there is the Siddhilakṣmī of the Śrīkula (Anuttarāmnāya). One of her mantras is: śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ It turns out that all these forms of Siddhilakṣmī are present in the Kāmarājakūṭa of the Pañcadaśākṣarī Mantra, which is the Kūṭa that provides all Kāma and Bhoga. So it is not something more special than the Pañcadaśākṣarī Mantra, but something more focused on Kāma and Bhoga. But it is true that she remains Āmnāyanāyikā, but she is quite focused on pleasures of all kinds. Her devotee is able to become rich with just a strand of hair in his hand or a piece of stone. He always finds a way to become super famous. Those people who become extremely rich from simple things are blessed by these Goddess. If the devotee is arrested, he will find a way to get rich inside the prison and leave there richer too. If he gives away all his wealth, he will soon become rich again. He perfects wealth. Wealth pursues him. This Vidyā needs to be unlocked with the help of a Guru to release its effects, but almost no Guru will want to help you with this because he knows what a human being becomes when he tastes exaggerated wealth.

Namaste Богдан. Mahāvārāhī (arrows) and Rājamātaṅgī (bow) are Vācya and Vācaka. Vācya (Mahāvārāhī) are Objects signified by their Letters. Vācaka (Rājamātaṅgī) are Letters that mean Objects. Mahāvārāhī is Ājñācakreśvarī or the ruler of the Ājñācakra. This Cakra has the power to perform everything that other Cakras do in a superior way, mentally. Mahāvārāhī's reflection on the Mūlādhāra is the Objects in raw and inferior form. The superior form of Objects are in the Ājñācakra. Everything that is done internally or mentally is infinitely more powerful and superior than externally. All external worship serves only as preparation for internal worship. Mahāvārāhī is Samayeśvarī or that which is the reflection of all the Objects of external worship in internal worship. She is Samayeśvarī because she first gives success in external worship and then she makes the devotee a Samayacari. When Mahāvārāhī makes the devotee a Samayacari, he abandons all external objects of worship. He does everything internally, using the mind. He performs Japa, Homa, Puja and everything internally. The Samayacari sits silently and no one knows what he is doing, but he is infinitely more successful than someone who performs worship externally. Samayacari once worshiped externally and it helped him, but now he no longer needs it. I repeat, everything that is done internally is more powerful. Mahāvārāhī makes one a Samayacari. To be a Samayacari you need to have mastery of your Ājñācakra, as it will be this Cakra that will allow you to perform all internal worship successfully. Mahāvārāhī is Samayasaṅketā, that is, in addition to giving you the power to replicate the Yantra internally, it gives you the power to become the Yantra. It gives the corresponding meaning of the Yantra with the parts of your body. It clarifies all doubts about external and internal worship and the meaning of both in the body. Hence Samayasaṅketā. Therefore, Samayācārya is the Supreme form of worship not only of Lalitā, but of all its forms. Any deity would be infinitely more pleased with Samayācārya. Lalitā likes this. Samayācārya is when external worship becomes totally internal. Mahāvārāhī makes someone competent for this. That's why it's so important. I have used some of the twelve names of Mahāvārāhī to explain Samayācārya to you. On the internet, no one talks about these more esoteric meanings of Mahāvārāhī. If you look, you will find more superficial meanings. In the same way that the Bow does not exist without its Arrows, Letters do not exist without the Objects they signify. Likewise, Rājamātaṅgī, which is the Consciousness that establishes Objects, is inseparable from Mahāvārāhī, which is the Objects that reveal Consciousness. The Mantra of Lalitā is Rājamātaṅgī, and the form of Lalitā is Mahāvārāhī. The Samayacari is the Master who manipulates the Internal Objects that reveal Consciousness.

Oh, and how are SiddhiLakshmi and RajyaSiddhiLakshmi different? I have seen one visualization with 5 heads, other with 9 and one with 10. i thought Siddhi was for Spiritual gains while Riddhi for material gains. Are Rajrajeshwari and RajyaSiddhiLakshmi same at one level and what would be the nuanced difference.

About Pañcadevatā of the Paraśurāmakalpasūtram. Many people make the mistake of seeing Mahāgaṇapati, Yogabālā, Rājamātaṅgī, Mahāvārāhī and Parābhaṭṭārikā (Parābīja sauḥ) as separate from the Pañcadaśākṣarī Mantra. In fact, the Pañcadaśākṣarī Mantra is broken down into these deities because it is almost impossible to obtain dominion over the Pañcadaśākṣarī without the preliminary help of these deities. I will tell you where each of these deities are in the Pañcadaśākṣarī Mantra. VĀGBHAVAKŪṬA = Mahāgaṇapati, Yogabālā, Annapūrṇā and Aśvārūḍhā. These deities must be worshiped in the morning. KĀMARĀJAKŪṬA = Laghuśyāmalā, Vāgvādinī, Nakulīśvarī, Svayamvarakalā and Rājamātaṅgī. These deities must be worshiped at noon. ŚAKTIKŪṬA = Laghuvārtāḷī, Svapnavārāhī, Tiraskariṇī, Vanadurgā, Bagalāmukhī and Mahāvārāhī. These deities must be worshiped at night. PAÑCADAŚĀKṢARĪ = PARĀBHAṬṬĀRIKĀ. These two must be worshiped at midnight. In fact, Parābhaṭṭārikā becomes the Pañcadaśākṣarī Mantra and, later, all the other deities I mentioned. I can make the same classification with the Protective Deities of Sundarī, they are also in the Pañcadaśākṣarī. Listen carefully. VĀGBHAVAKŪṬA = Vaṭuka Bhairava, Svarṇākarṣaṇa Bhairava, Aghora Rudra and Śarabheśvara. KĀMARĀJAKŪṬA = Aṣṭamukha Gaṇḍabheruṇḍa Nṛsimha, Mahāsudarśana and Kārtavīryārjuna. ŚAKTIKŪṬA = Jayadurgā, Mahāśūlinī and Atharvaṇa Bhadrakālī Pratyaṅgirā. PAÑCADAŚĀKṢARĪ = Paśupati and Sudarśana Nṛsimha. I can make many other classifications, including with the Great Gurus as well. They are all in the Pañcadaśākṣarī. Only the one who knows these classifications obtains mastery of the Pañcadaśākṣarī. In the end he abandons all other Mantras and resides in this one alone. He truly sees all the other deities within the Pañcadaśākṣarī and knows exactly where they are. What is the need to recite other Mantras when he understands this and gains mastery? When he overcomes even this, he arrives at the original power: Parābhaṭṭārikā (Parābīja sauḥ). Only he knows how to recite this Bīja which is the heart of Lalitā which is Śiva and Śakti. He went on a long journey to learn how to recite this Bīja. He sits and concentrates on this Bīja. Everything is in his hands, by Bhairava's order. This is the real Krama, other things are "studies" about other areas of Lalitā. What I said is the condensed whole. IT ŚRĪVIDYĀ ॥

Finally, some readers may ask me: "Where is Kāli?" I already said that they are inseparable. Listen carefully. VĀGBHAVAKŪṬA = Tumbureśvarī Guhyakālī. KĀMARĀJAKŪṬA = Siddhilakṣmī. ŚAKTIKŪṬA = Siddhikarālī (The form of Guhyakāli worshiped by Bharata) and Chinnamuṇḍā. PAÑCADAŚĀKṢARĪ = Mahāsiddhikarālī (The form of Guhyakāli worshiped by Rāma) and Kāmakalākālī. Another reader may ask me: "Where are the primordial Gurus?" Calm down, I'll say. Listen carefully. VĀGBHAVAKŪṬA = Medhā Dakṣiṇāmūrti. KĀMARĀJAKŪṬA = Paramānandabhairava. ŚAKTIKŪṬA = Svacchanda Bhairava. PAÑCADAŚĀKṢARĪ = Samasta Gurumaṇḍalavilīna Mahādakṣiṇāmūrti. Numerous other classifications can be made. They are all here. It's a matter of practice and faith until someone realizes all this. The devotee thinks at the end: "Why didn't I realize this before?" And it's all about getting from Bhupura to Bindu. There comes a point where you will begin to see the deities of other religions within the three KŪṬAS. Then the devotee will think, "Mother, you are unbelievable, who can describe you adequately."

Can You please tell me more about this meditation (Samayachara)? Thank you.

People are often very impressed by Ugra Devatas. Do you know what the most Ugra thing of all is? Love. I can prove it. Do the test. Take the most aggressive Mantra that exists and use it against a sincere Sundari devotee. The deity will look at you and say: "I'm not going to do this to him, I'm going to do it to you!" It doesn't matter if you are invoking good or evil deities, out of admiration and respect these deities will say to you: "instead of attacking the devotee of Sundari, I will attack you!" After that, there will be nothing you can do to stop your own deity from attacking you. Someone will have to bear the karma done. It will be you, not the Sundari devotee. Why should the sincere devotee of Sundari endure this? Such a devotee is full of good qualities and is not harming anyone, any living being. You can perfect all the scriptures about Astras or Weapons, they will not obey you if on the other side is Sundari, Love incarnate. These Astras will say, "I would never do that." Therefore, Samayachara, where the devotee ardently meditates on good qualities and gradually absorbs them, remains invincible and the only way to reach Sundari. Internal meditation on what is auspicious remains the only path and will always be so. Bad people can think they are smarter all they want. They will never be able to deceive this reality.

There is a good reason why Sundari is the most difficult to achieve and the most protected Mahavidya. The journey itself from Bhupura to the center of Sri Chakra is the most beautiful thing and a work of art. I believe that India sleeps on top of a chest of gold and doesn't know it. Sri Chakra knowledge could be adapted for children at school. This would create adults who would rule this planet (for the best). This would create geniuses both from a material/technological point of view and also from a spiritual point of view. The spiritual is the cause and the material is the effect. Whoever dominates the spiritual understands all material effects. Returning to the subject of the difficulty of reaching Sundari, this is because upon reaching Bindu, all Mantras, known and unknown, become Svasiddha (they voluntarily reveal themselves to the devotee without the need for him to perfect them) and Susiddha (they help and become beneficial to the devotee, voluntarily). This entire Universe is made up of Mantras, your body is made up of Mantras. Such a devotee who attains Sundari, becomes so beautiful inside and out that if he puts his hand in the flames it does not burn him. The fire will never want to hurt him. If he jumps into the sea, the waters won't want to hurt him, he won't lack air and the animals won't attack him. If a sword goes in his direction, she will stop and think "I won't do that". Did you notice the difference? You're not destroying enemies, you're not forcing anything. The devotee becomes so beautiful inside that all the Mantras begin to admire and respect him. They are not afraid of the devotee, but rather admire his qualities. The qualities he acquired on the journey from Bhupura to Bindu. Therefore, Sundari is the most difficult Mahavidya to achieve because everyone is protecting her voluntarily, out of respect and admiration, not fear.

Dear Jothi Agaval, thank you so much for your reply. Behind the cover of darkness, pain, murder and suffering, I see such great love, radiance of light and compassion that comes from Dhumavati Maa that I cry not from fear of her, but from the Love that fills me. Swami Vivekananda - wrote "Learn to recognize the Mother as instinctively in evil, terror, sorrow, and annihilation as in that which makes for sweetness and joy! " I'm just amazed at the great game Sri Lalita is doing. I also want to ask you have described the actions of Dhumavati Mai - The Great Grandmother in Kali Yuga, some sources say that realities are changing and a new era of Light is coming, what role will Dumavati Maa play?