I will list the Mantra of the fifteen Nitya Devis. You will notice something interesting in Kulansundari Nitya Mantra. You will learn how the visualization of the deity affects the effects of the Mantra. Kulasundari Nitya has five faces and twelve hands. You will get the effect of worshiping a Nitya Devi by visualizing Bala Tripurasundari like this. Knowing the Mantra of a deity is not enough. We should know her appearance and her likes and dislikes. Bala Tripurasundari is one of those special deities that can be meditated in more than one different form, with different colors, faces, weapons and so on. Maha Varahi, for example, is a deity that can be meditated on in dozens of different ways as different "war strategies". She is the greatest in that sense. Meditating on Maha Varahi with hands holding bloody axes in all hands will brutally murder enemies close to the devotee. Meditating on Maha Varahi and her attendants riding Garudas and wielding ranged weapons will slay all distant enemies even before they set their evil plans in motion. This meditation destroys enemies in the preparation phase. She is the queen of war strategies. There are dozens of other forms of meditation that affect the outcome of Mantra recitation. ŚRĪ KĀMEŚVARĪ MANTRAḤ: aim̐ sakalahrīm̐ nityaklinne madadrave sauḥ ॥ ŚRĪ BHAGAMĀLINĪ MANTRAḤ: aim̐ bhagabhuge bhagini bhagodari bhagamāle bhagāvahe bhagaguhye bhagayoni bhaganipātini sarvabhagavaśaṅkari bhagarūpe nityaklinne bhagasvarūpe sarvāṇibhagāni me hyānaya varade rete surete bhagaklinne klinnadrave kledaya drāvaya amoghe bhagavicce kṣubha kṣobhaya sarvasatvān bhageśvari aim̐ blūm̐ jem̐ blūm̐ bhem̐ blūm̐ mom̐ blūm̐ hem̐ blūm̐ hem̐ klinne sarvāṇibhagāni me vaśamānaya strīm̐ hrablem̐ hrīm̐ ॥ ŚRĪ NITYAKLINNĀ MANTRAḤ: om̐ hrīm̐ nityaklinne madadrave svāhā ॥ ŚRĪ BHERUṆḌĀ MANTRAḤ: om̐ krom̐ bhrom̐ kraum̐ jhraum̐ chraum̐ jraum̐ svāhā ॥ ŚRĪ VAHNIVĀSINĪ MANTRAḤ: om̐ hrīm̐ vahinivāsinyai namaḥ ॥ ŚRĪ MAHĀVAJREŚVARĪ MANTRAḤ: hrīm̐ klinne aim̐ krom̐ nityamadadrave hrīm̐ ॥ ŚRĪ ŚIVADŪTĪ MANTRAḤ: hrīm̐ śivadūtyai namaḥ ॥ ŚRĪ TVARITĀ MANTRAḤ: om̐ hrīm̐ hum̐ khe ca che kṣaḥ strīm̐ hūm̐ kṣem̐ hrīm̐ phat ॥ ŚRĪ KULASUNDARĪ MANTRAḤ: aim̐ klīm̐ sauḥ ॥ ŚRĪ NITYĀ MANTRAḤ: hasakalaraḍaim̐ hasakalaraḍīm̐ hasakalaraḍauḥ ॥ ŚRĪ NĪLAPATĀKĀ MANTRAḤ: hrīm̐ phrem̐ srūm̐ krom̐ ām̐ klīm̐ aim̐ blūm̐ nityamadadrave hum̐ phrem̐ hrīm ॥ ŚRĪ VIJAYĀ MANTRAḤ: bhamarayūm̐ ॥ ŚRĪ SARVAMAṄGALĀ MANTRAḤ: svaum̐ ॥ ŚRĪ JVĀLĀMĀLINĪ MANTRAḤ: om̐ namo bhagavati jvālāmālini devadevi sarvabhūtasamhārakārike jātavedasi jvalanti jvala jvala prajvala prajvala hrām̐ hrīm̐ hrūm̐ ra ra ra ra ra ra ra jvālāmālini hūm̐ phat svāhā ॥ ŚRĪ CITRĀ MANTRAḤ: ckaum̐ ॥

Namaste. The human body is naturally full of Tamas and inertia. Kaliyuga knocks people down mainly through food, disease and sleep. The hostile forces attack the devotee in his greatest weakness, which is the physical body, so that he cannot practice. The devotee advances a lot but suddenly his body is destroyed by unexpected diseases. He fails to have the stamina needed to succeed. The preliminary practices I have said consist of burning the Karma, Tamas and inertia of the body at ultra-fast speed. The devotee becomes independent and frees himself from the bondage of food, water, sleep (he sleeps an hour a day or less, or he can choose not to sleep) and disease. He will succeed, there is no doubt, because he will have no weaknesses to bring him down. I cannot teach these practices virtually because they are too dangerous to do without an instructor present. Mainly practices related to the sun that are one of the most dangerous that exist. With the sun you are literally playing with the sacred fire of consciousness and knowledge, but it is the most beneficial and aggressive practice for destroying human weaknesses. I cannot instruct personally and I don't know if I ever will be able to. If it is not possible to find an available instructor, it is better not to practice and look for other ways, as trying alone or with an inexperienced instructor will bring you harm instead of benefit. It is also the disciple's role to judge his Guru and see if he is authentic, the scriptures talk about the Guru's judgment criteria.

Namaskaraam. In the recording, before the final stanza, “ ॐ tat sat” is heard. Is this essential for stotram effectiveness?

I will clarify my statement about Pañcadaśākṣarī being considered a Mahā Ugra Mantra. I know this might sound confusing to most people, but it's not just me saying this. Lord Hayagrīva Himself states this in the Lalitopakhyana. Kamaraja (Kadi) and Lopamudra (Hadi) are Mahā Ugra Mantras and the most excellent of all. Lord Hayagrīva Himself says that the devotee with the Siddhi of Pañcadaśākṣarī is capable of even killing sinners with a slight movement of his eyebrow. And that sinners perish at his glance alone. And this is true. Lalitāmbikā is about having sovereignty. Her perfect devotee is truly capable of performing any action described in the scriptures simply with words. No need for rituals because he is sovereign. Lalitāmbikā only holds four armaments, but you know what almost nobody says? No one reminds devotees that all the other millions of different weapons of all other deities serve the four weapons that Lalitā holds in her hands. And the devotee gains access to this plethora of weapons. Hence Hayagrīva says that the devotee also obtains all the terrible powers of black magic. But he will also be compassionate, for that is Lalitāmbikā's nature, but she can "kick anyone's ass" if she so desires. And she will do it instantly. There is a big misunderstanding about Pañcadaśākṣarī. Lalitāmbikā is not called Ṣoḍaśī because of ṣoḍaśākṣarī mahāṣoḍaśākṣarī or paraṣoḍaśākṣarī. Lalitāmbikā is called Ṣoḍaśī because she is the sixteenth Nitya Devi. These other Mantras are not superior to Pañcadaśākṣarī, they only help the devotee to understand Pañcadaśākṣarī better, as it is very difficult to understand. All Nityas Devis, all alphabets, all 37 Tattvas are within Pañcadaśākṣarī. An ignorant person will have no idea what he is getting into, but the intelligent devotee will know that he has found the rarest jewel in the universe, but it needs to be polished to reveal its full splendor.

Lalitā Sahasranāma talks about the Empire of Lalitā. This hymn is for the devotee to invoke all Śakti forms to help him. This Sahasranāma invokes all forms of Śakti at once. But do you have the authority to do this? The Mantra Pañcadaśākṣarī will give you that authority. Without the Pañcadaśākṣarī your words are of no value and the Lalitā Sahasranāma become fruitless. That is the difference between a devotee who has Vak Siddhi and one who does not. The words of the devotee with Vak Siddhi have value and come true, but the words of another devotee do not come true because they are devoid of power and authority. The Lalitā Trishati is not about the Empire of Lalitā. This hymn is exclusively about Lalitā and Mahā Kāmeśvara who are within the Mantra Pañcadaśākṣarī. This hymn is about Brahmavidya, it is about the greatest fruit which is the bliss of union. Lalitā Sahasranāma is about infinity Mantras and Śaktis under the command of Lalitā. Lalitā Trishati is about Pañcadaśākṣarī and the bliss of union: Brahmavidya.

Namaste. I am aware of the post on the site "kamakoti" talking about this Khaḍgamālā. Even that fragment present on that site is incorrect. But do you know what the great truth about this is? The Kāmakalākāḻī Khaḍgamālā is contained within the Kāmakalākāḻī Sahasranāma. By reciting the Kāmakalākāḻī Sahasranāma you receive the benefits of the Sahasranāma and the Khaḍgamālā simultaneously. This is not the case with the Sahasranāma of all deities. This happens in the case of Guhyakāḻī and Kāmakalākāḻī. These deities must be addressed through a Guru, otherwise you will have serious problems in your life. About your other question, Varahi and Shyamala are parts of Lalitā, so they are outside the innermost triangle. 15 Nitya Devis are Lalitā herself in contact with different elements and gunas. Did you know that Bala Tripurasundari is actually a Nitya Devi? That's why she is so powerful and identical with Lalitā. When Bala Tripurasundari fully reveals herself to the devotee she is called "Kulasundari Nitya", the ninth Nitya of Lalitā. The phases of the moon change, but the moon remains the same moon. So are the Nitya Devis, who are identical with Lalitā in every way, but only Lalitā is in eternal union with Mahā Kāmeśvara. All the deities you mentioned are mentioned in the Khaḍgamālā, but indirectly. There are many deities that you may not even know exist within this Khaḍgamālā.

Can you please tell me how to find such Gurus? The world is full of charlatans who will see the sincerity of your intentions and will deceive you as long as they want, as long as it is profitable for them, arguing that the lack of spiritual progress is due to our bad karma, not sincere service to them, or something else. In addition, there are many demonic beings who are not interested in the spiritual development of people, and they will try their best to drag us back into worldly affairs and create all kinds of obstacles on the way to finding a true Guru. How can one find a Guru in spite of this? Thank you.

Awesome article Krishna. Much Awesome pts by Tripuraghna ji. Thanks to both of you for sharing these Gems from your vast knowledge along with experience. Just a small observation. Mantra upasana becomes ugra, after an important stage. May be involving Art as part of the upasana can make this ugra energy litle pleasing to Maa. It may reduce intensity of the Energy without loosing the effects. If one is good in any form of Art, offer Maa worship through your art. Drawing Her sketch. Add colours by painting it. If one is good in sculpture, make a small Idol of Her. Singers can sing Her with praising verses. Poets can pen down words in Her praise. Ugra energy may be turned into Pleasing ones. Those effects can be bearable for sadhaka.

Thank you very much, my humble pranaams to you Tripuraghna! May the Mother make me worthy and guide me to such gurus.

Beautiful thoughts radiating from your blissful mind and golden heart. We are truly blessed to be graced by your presence.