Beautiful mantra, beautiful commentary Beauty everywhere.

Thank you Tripuraghnajii for your elucidate explanation. I think beyond Shrim is Sauh: the Para Devi -the transcendental aspect of Lalita, whiie Shrim the samashti of the manifested…Am I correct in saying that? Also is the actual Maha Shodashi 28 lettered or 31 lettered with repeating - ‘Om hrim shrim’ after the 3 kutas as ‘shrim hrim Om’

Thank you Tripuraghnaji for welcoming my questions and being watchful that it doesn’t hurt me… I will wait for the right time for things to unfold to me… till then I just need your blessings. Would have been great to connect with you 1:1 if I had a chance for I was thinking of something grand which could do with your advice or rather partnership.

Namaste Krishnaji, the variation #2 of this mantra includes a svaha compared to variation #1 of the mantra, which does not include it. Does the addition of Svaha change the impact of the mantra significantly? Also the Nyasas have Krim bijas. Would this also affect the overall energetic signature of the mantra? Thanks for clarifying.

I love both of these forms of Maa, and I was wondering, are there any other connections between Ma Tara and Pratyangira Devi besides this kavacham?

Thank you, so you don't need to pronounce the letter before Visarga (ḥ), for example, Nam(a)ḥ(a), Viniyog(a)ḥ(a), Sa(u)ḥ(u)?

Namaste. There is only one way to pronounce Visarga (ḥ). The pronunciation of "ha" and "ḥ" are completely different and this goes for any hymn or mantra. Visarga (ḥ) is pronounced by letting only inaudible air escape your mouth. The mental pronunciation will come naturally if you pronounce it correctly. Remember that true practice only begins when you are able to chant mentally and still.

Namaste Swati. All things in the universe can be controlled, except the fury of a Mother protecting her children. Likewise, you can ask whatever you like, but I will omit anything that has the potential to hurt you in any way. The Divine Mother cannot bear to see her children suffering unnecessarily, there must always be a greater purpose.

Thus is explained as the essence and correlation between Panchadasi, Laghushodasi, Mahashodasi and Parashodasi.

This Mantra of Parashodasi is authentic and is part of the most potent and rare Nabhi Vidya (a procedure of recitation of 40 Mantras whose 100 recitations equals 1 crore of recitations of Pañcadaśākṣarī). Laghu Shodasi, Mahashodasi and Parashodasi represent, respectively: subtle, subtler and the subtlest. They are gradations that lead to a complete understanding of the procedure of evolution and involution. The sum of these two things (involution and evolution) leads to the absolute. The deeper meaning of the three seeds "om̐ hrīm̐ śrīm̐" is that from the absolute (om̐) all things and differentiations arose (hrīm̐), and to that absolute (om̐) all things and differentiations will return (śrīm̐). The "śrīm̐" seed has the power to pierce the Bindu of the Shri Chakra and dissolve it. The "hrīm̐" seed has the power to expand the Bindu in the form of the Yoni and the rest of the Shri Chakra. The seed "hrīm̐" has the power to "measure", "limit" a part of the absolute (om̐). The "śrīm̐" seed has the power to remove the limitations and measurements created by the "hrīm̐" seed. This being so, this seed (hrīm̐) is Lalitā's preferred seed. The Mantra Pañcadaśākṣarī where the three kutas end in "hrīm̐" is the epitome of Mother Lalitā's Divine beauty and playfulness. But Divine Mother Lalitā is not only immanent in all Creation (hrīm̐) she is also transcendental (śrīm̐). So the intelligent devotee should come to the conclusion that although Lalitā is transcendental, her favorite activity is play like this: ka e ī la hrīm̐ | ha sa ka ha la hrīm̐ | sa ka la hrīm̐ | All beauties, all pains and all divine games are within this Mantra. Therefore this Mantra is the heart of Shri Vidya. The devotee practices other Mantras for complete understanding, but the heart of Lalitā is the divine play that is Pañcadaśākṣarī itself.