Namaste Vinay Mohan. From the Mahāpādukā of Parāśakti situated in Sahasrāra, rays of six kinds originate, corresponding to the different elements and Cakras in the astral body: Mūlādhāra (56 rays), Svādhiṣṭhāna (62 rays), Maṇipūraka (52 rays), Anāhata (54 rays) , Viśuddhi (72 rays), Ājñā (64 rays). These different rays make a total sum of 360. They represent the days of the year and therefore the concept of Time and Space. These 360 rays represent both the microcosm and the macrocosmic universe. On the Moon of Sahasrāra is the seat of the Mahāpādukā of Rājarājeśvarī, who is the origin of all rays resulting in an infinite number of universes. All deities are personified by these rays which originate from the lotus feet of Mahātripurasundarī, who is Śivaśaktyātmaka (Śiva and Śakti). The Srīcakra is a representation of these 360 rays. The immensely powerful Śrī Devī Khaḍgamālā Mantraḥ invokes these 360 rays, brings evolution to the devotee that would normally take 1 year, and amplifies the power of Pañcadaśākṣarī. By invoking these 360 rays it is possible to enter Śāmbhavāmnāya. Two excellent ways of entering Śāmbhavāmnāya are through the Path of the Gods (Dakṣiṇāmnāya) and the path of the Siddhas (Uttarāmnāya). The Path of the Gods (Dakṣiṇāmnāya) is described by Paraśurāma Kalpasūtra. On this path, the devotee invokes the 360 rays that manifest as 18 rays of Nityās Devīs, the 50 rays of letters of the alphabet (Mātṛkās) and 292 rays of Mantra Mahāṣoḍaśī. Now imagine the power of the Mahāṣoḍaśī Mantra to invoke 292 rays at once. For you to endure and benefit from this power, you need to follow the steps indicated by Paraśurāma Kalpasūtra. You cannot skip steps and indicated deities. The Path of the Siddhas (Uttarāmnāya) is more complex. On this path, the devotee invokes the 360 rays that manifest as 36 rays of Mahākāmakalākālī (the eighteen-letter form of Kāmakalākālī revealed by Lord Mahākāla), 88 rays of Mahāniruddha Sarasvatī (the untamed and unknown Mahāsiddhilakṣmī of thirty-six letters), and 64 rays of Mahāsiddhikarālī (seventeen-letter Guhyakālī worshiped by Lord Rāmacandra to obtain the power to kill Rāvaṇa). This results in 188 rays. These deities are meditated in various ways to duplicate the 188 rays, indicating Śiva and Śakti. The result of this duplication is 376 rays. But why are 16 more rays included here? These 16 rays represent Mahātripurasundari. Lalitā is Lakṣmī and she is the ultimate power behind everything, no doubt about it. The very name Śrī Vidyā indicates that Lalitā is Śrī (Lakṣmī). Śrī precedes the name of all that is sacred. Śrī(m̐) is the secret and last syllable of the Mantra Pañcadaśākṣarī. Śrī(m̐) is the first and last syllable of the Mantra Mahāṣoḍaśī. Śrī(m̐) is the first syllable of the Mantra Rājyasiddhilakṣmī and its last syllable is Aim̐ which is the desire to obtain the knowledge and perfect wealth of Śrī. Mother Rājyasiddhilakṣmī is Lalitā and not another. In this form she is not just Tripurasundari, she is much more than that, much much more. She bestows universal wealth and perfection. When wealth becomes perfect, it never stops growing. When Śrī becomes perfect, it never ceases to increase. Who can reach her? She is the favorite of the Siddhas, as they not only want liberation, they want to play together with the Divine Mother while being liberated. And that is the greatest form of liberation.

There is a certain Krama process that is followed within Śrīvidyā. Tripuraghna has clearly mentioned the need for the Mahāgaṇapati sādhana that I would recommend you to read and follow. Regarding the 3 or more mantras, it is to be noted that they are not given at once but are to be followed one after the other. After you complete a set number of the 1st mantra, the second mantra is administered etc. It should be noted that the 1st mantra is not completely abandoned, but followed only for 1 or 2 māla recitations as advised by the guru. Pañcadaśī is administered, the other mantras become less significant and can be recited only a few times, maybe 10 times per day etc, instead of 1 or 2 mālas. It is the prerogative of the guru on what and how many times a certain mantra should be recited. If let̍ us say there is a major need for material development before progressing to the spiritual side, then one can stay with Mahāgaṇṇapati and complete the puraścaraṇa by the guidance received from one̍s guru. Sometimes there can be a certain financial burden that may arise at a later stage and at this point one may be asked to do step back to the lower mantras or given a new mantra such as Svarnākarṣaṇa Bhairava etc. It is once again the prerogative of the guru on what mantra needs to be followed and when. The relationship between the guru and the disciple remains like that of a parent-child and is lifelong. Note that a senior guru can administer the Mahāṣoḍaśī mantra directly if he considers the disciple to be spiritually mature and their goals to be purely spiritual with no serious material concerns and responsibilities. Normally this is NOT done for most people who are in the prime of their life. It is not that Mahāṣoḍaśī mantra should not be given, but it is a mandatory requirement to ensure that the disciple is ready to take on the power of this mantra and this generally happens if one has successfully navigated through the pre-requisite mantras and has gained greater spiritual awareness. Think of it like passing out kindergarten, high school, undergrad and graduation before seeking a Ph.D.

hello Tripuraghna/Krishna. One question on Sri vidya , There is always a saying that we need to follow order of Ganapthy /Bala/Panchadasi in the order. But doesnt it mean that we are chanting 3 different mantras? Also when mahasodhashi has all the 3 mantras inside it, why do people mention its dangerous to recite it only.

namaskaram.

Hello Tripuraghna Sir, Please continue your patronage with us and do not stop. Time and again we have contrary views on the website, my only request is that you don't stop your inputs based on such comments. I know that Krishna was seriously seeking out this mantra for many years and suddenly for this to get removed because of situations is rather unfortunate. Your inputs are valued very well and there will always be people who think otherwise. We should ignore such comments and proceed on our spiritual quest, as you have clearly mentioned. We keenly look forward to your continued participation.

Namaste Bhan. My discussion with you is over. I hope you understand. For other people, I recommend ignoring this man and letting him get on with his life.

Thanks Aishwarya for the suggestion of leaving the website :), I think I just didn't like the "go figure yourself" sort of attitude for apparently a very high caliber rare mantra on a respected site by Ravi ji. Very happy for your progress, keep it up!

We have to maintain the code if you want these to be truly helpful. You certainly don't have the obligation, and I don't expect that from any single individual either. But going an extra mile, and attempting to connect with an able Guru as the source who you can point to is not a bad idea. Otherwise, the website becomes like one of those 50 Rs book that Aishwarya has pointed out. And your analogy about that fency car is a perfect example. The whole suggestion is under the assumption that you are looking out to help the visitors. Since most of this "knowledge" is nothing but an experience earned through hard work of years, I don't know if there is much value in just sharing something that doesn't have that a set path for that experience. There are only two types of people in the world - initiates who have a Guru or who don't. Now the first types don't need to read a blog to learn a mantra as their Guru is their guide, for the second type who are sincere needs the guidance/initiation to get started. Attempting to write a rare advanced mantra like the one which has been removed only adds value when the author brings along the will to connect with the source for someone who is interested in pursuing it. This is to respect and help your readers.

@Krishna ji, please feel free to remove my comments here as they are irrelevant to the article above, and has been read by the relevant people.

Tripuraghna Ji, can you please describe exactly how I have disrespected his work? You seem to get too defensive for someone who has attain the dissolution his identity.