Jai Ambe, Jai Gurudev. I just wanted to comment on this briefly. I do believe that the full power of the mantra is there for everyone who has been initiated correctly by a guru who also has three generations of gurus before him. There can be no doubt about this. However as these mantras are very subtle, they are working through some challenges that often aren't addressed by some sadhakas, as Sri Krishnaji mentioned. And this is why it is good to work through the step by step process of mantra initiation before coming to the actual Sri Vidya mantras. But the fact still remains, Panchadashi mantra is alone sufficient to lead a person to liberation. I am not really so interested in the magic and prayogas involved in this subject, as most orthodox gurus will forbid the use of prayogas, and I would completely agree with them doing so. This is why a sadhaka should be observed for 1 to 4 years before giving them these mantras, according to the shastra. Now getting back to the actual subject at hand. I believe that what sri guruji Krishna wrote is 100% correct. A person should ultimately surrender his or her attachment to results of their upasana. I don't believe a person will get far in Srividyopasana while they are looking towards siddhi. But to the sadhaka who does their practice out of love for God, then some things will shortly follow. First, the sadhaka will ultimately begin to notice there is a force of will behind even just their thoughts. Then the planetary influences will become somewhat lessened. The next thing that can happen is that the sadhaka will begin to reap some of the similar benefits that you would see in someone who practices raja yoga. Now, what is the purpose of all this stuff? What use does a srividyopasaka have for siddhi and yogic super-normal abilities? None. None what so ever. You see, the only reason we practice this upasana is out of love for the divine mother. What is the best way to love Her? By loving her children. You can summon heavenly smelling ash and manifest 7 yogic doppelganger bodies, but cannot lead a broken hearted man or woman back into faith in God and renewed hope for living, then all your sadhana is in vain, and it would be better to not have been born at all. So let this be our metric going forward as emissaries of Rajarajeshvari. There is a world around us full of people waking up to the knowledge that they have a mother! And the Goddess needs a new and fit army of people who can bring them the knowledge of Her names which save. This is siddhi. Now lastly, concerning the progression of mantras in Sri kula. I also love panchadashi, and amongst orthodox upasakas it is often the mantra we spend the most time with until purnadiksha in MahaShodashi. But I don't believe Mahashodashi is designed to reveal panchadakshari, anymore than Panchadashakshari is meant to reveal Bala Tripura Sundari. So what we have instead is a step by step progression that the sadhaka makes as he grows with Lalita. We start as becoming a 9 year old girl Bala, then we have our 15th year birthday as Sri Lalita Tripura Sundari (unmarried) and after purnabisheka we get to 16 years old and are married to Kameshvar Shiva and are called Sri Lalita Maha Tripura Sundari, aka Shodashi. But we are encouraged to go beyond even that. Beyond Shodashi there are even more subtle mantras like Mahashodashi and Parabattarika (Para). But as long as we are in a human body this all becomes very difficult to grasp as Para, Para-apara, and Apara are dealing with very philosphical subjects, and deal with things that are formless experience beyond time and space.

Tripuraghnaji , how important is the Gayatri mantra to be successful in the path of srividya?

Hello, thank you so much for all this guidance. I have a question, how to do the bhūtaśuddhi? I couldn't find any information about this for the mantra japa procedure and the only information available is related to Kundalini Yoga. Thank you so much for your support.

If it is the Divine Mother's will, could you write a similar post about each Nityā Devi as you have written about Śrī Tvaritā Nityā? What form of Devi is each Nityā (Bhagamalini form of Raja Shyamala, Nityā Nityā ultra powerful form of Tripura Bhairavi, Nilapataka, ultra powerful form of Guhya Kali)? This will help us to understand these goddesses much better, there is very little information about them, it is undeserved if they are second only to Lalita Tripura Sundari.

I heard a Christian priest who served Jesus Christ very sincerely for more than 20 years, preaching his teachings. He said that one morning he had a divine revelation, he saw a bright light and Jesus came and spoke to him and revealed a secret to him for his sincere service and love for him, that he Jesus Christ was actually the Divine Mother, he was not a man, he was an avatar of the Divine Mother, the embodiment of compassion, love, kindness, forgiveness, mercy. There is nothing wrong with the teachings of Jesus Christ, but the teachings that are available to the general public are distorted, and much of them are hidden...

Thank you, you have described the nature of these Great Devis very well! Could you please tell us why all Lalita devotees are now chanting this version - कएईल ह्रीं - हसकहल ह्रीं - सकल ह्रीं (ka e ī la hrīṁ - ha sa ka ha la hrīṁ - sa ka la hrīṁ) of Kāmarājopāsitā Pañcadaśākṣarī, and why Lalita Trishati is based on it? There are many versions of Pañcadaśākṣarī, but for some reason no one repeats them. These mantras: Varuṇopasitā (कएईल ह्रीं हकहल ह्रीं सहकल ह्रीं), Dharmarājopāsitā (कएकल ह्रीं हकहल ह्रीं सहकल ह्रीं), Nandipūjītā (स एईल ह्रीं सहकहल ह्रीं सकल ह्रीं), and other equal in power to Kāmarājopāsitā Pañcadaśākṣarī, why are they practically unknown in our Kali Yuga? Is it true that in the past Yugas there were many Lalita Trishati composed on the basis of each version of the Pañcadaśākṣarī mantra? Each version of Pañcadaśākṣarī fully describes the Lalita Tripura Sundari, but why is Kāmarājopāsitā practiced and not others? Thank you for your answer!

Tripuraghnaji, can you please elucidate in the dhyana and more understanding of this form of Devi Lalitha.

Tripuraghnaji can you elucidate more on Panchdashi along with Guhya, Para and Maha Shodashi in terms of their Dhyana and nuanced subtle differences. Looking forward to your explanation only to contemplate upon visually if not chant these high order mantras yet.

Namaste Tripuraghna, thank you so much for blessing us with this gamut of knowledge. If one wishes to worship the Nitya Devis, each on Her corresponding tithi, how is this to be done? Is the tithi seen as the presiding tithi at sunrise / start of the day? Or is it the tithi active at night / after sunset? And what does one do for days in which there are 2 tithis within the same 24 hours? Please kindly guide.

I am afraid that someone might be offended by my saying that the other Mantras (Mahā/Para/Guhya Shodasi) are not superior to Pañcadaśākṣarī. But there are things that are obvious and that we just need to use logic. If the Pañcadaśākṣarī did not fully describe Lalitāmbikā, the Lalitā Trishati would not be formulated with just fifteen letters. If parts of Lalitāmbikā were really missing, the Lalitā Trishati would be worded with more letters or otherwise. And we all know that this is her highest Stotra and it describes her completely. This does not exclude the effectiveness of the other Mantras, but a prepared devotee who has understood the Pañcadaśākṣarī can stop at it and will not have lost anything. I believe that the wording of other Mantras has more to do with wanting to somehow downplay the playful nature of Lalitāmbikā. She likes to play and you won't be able to change that by formulating other Mantras where the idea is to exclude her creations. You will not go to a magical place where you will no longer participate in creation. There is no Yoni without Bindu and there is no Bindu without Yoni. That is the old lesson of the Shri Chakra.