It is the Pañca Pūjā that is a part of mantra japa. The words "Laṁ ityādi" simply mean starting with Laṁ and incorporating other terms and mantras.

Namaste Dear Jothi. We are all extremely grateful for the outstanding input on the Nivṛttikalā Bīja "kṣam̐". My understanding has gone leaps and bounds and there is great joy and humility in assimilating this within. I am totally spellbound and speechless! I have at once incorporated this input in all the Śrī Atharvaṇa Bhadrakālī Pratyaṅgirā mantras that we have on this website and I will continue to use this in all other articles going forward as well.

Namaste Богдан. It is a lie that the Pañcadaśākṣarī Mantra is incomplete. If you fall into the trap of thinking this, you will never achieve the perfection of this Mantra. It is a fatal error that goes against the sixteen meanings of the Śrīvidyā Mantra. In fact, the three Kūṭas are the three primordial Mahāvidyās: Kāli, Tārā and Ṣoḍaśī. The different variations of Pañcadaśākṣarī occur because the Divine Mother "plays" with different concentrations of the energies of these Mahāvidyās in the Mantra. In other words, Kāli prevails in the Pañcadaśākṣarī worshiped by Kāmarāja, but these three primordial Mahāvidyas are never separated in these Mantras. They play with each other in variations of the Pañcadaśākṣarī Mantra. The faithful devotee of any of these Mantras will sooner or later obtain the fruits of all the other Mantras. The difference only happens in the fruits that come faster or first than others. But in the end the three Mahāvidyās fully bless the devotee. Other Mantras are "studies" within the Kūṭas of the Pañcadaśākṣarī Mantra, but they are not superior, they are just studies of other facets of the Divine Mother. The only exception is the Parābhaṭṭārikā which is the heart of Lalitā. The Pañcadaśākṣarī emerges from the Parābhaṭṭārikā. Regarding the worship of the Śrīcakra, it is the same whether in your mind or outside it, but worship of this Cakra has a long path that must be traced by the Guru from the beginning to the end. I talk about important aspects as I have time available. But the truth is that Śrīcakra and Śrīguru are equal due to the constant need for instructions during the journey. For example, Yogini Māheśvari is a big problem. What I see most is people completely destroying their lives in minutes due to unnecessary uncontrolled anger. Māheśvari's controlled anger is Sāttvika Krodha, where anger is an instrument of establishing Dharma in accordance with the divine will. The devotee absorbs the Yoginis of the Śrīcakra and employs them in a very intelligent way. He is not someone without emotions, quite the opposite. But always when these emotions or powers manifest they are aligned with the Dharma and the divine will. He plays.

Namaste Dear Jothi. Thank you for the valuable input. I was in complete awe and deep contemplation since I read this description. It totally blew me away and immersed me in deep joy. All your input and every gesture, is also the aspect of the Divine Mother Mudriṇī. I have included your description in the article - https://manblunder.com/articlesview/sri-shyamala-sodasa-nama-stotram

Dear Mr. Jothi Agaval ! Thank you very much ! Sincerely, Michael

Namaste Jayanth. For now I am not allowed to do this, but I hope to be able to do so in some time. There were people who contacted me via email, but I couldn't respond to them. It seemed like Divine Mother didn't want me to do this. I couldn't answer them. But maybe in a future time I can.

thank you jothi ji . bless me. mother kindly please enlighten the method to do this srikula rajyasiddhilakshmi mantra. please mother lalita who is none other than the divine play itself.

This is true. When I roll the rudraksha beads of my japa mala over different parts of my fingers I will get jerks in my body, usually in the spine. I do believe this is because the spines of the seeds brings my awareness to that part of the fingers and somehow that power in the finger is linked to kundalini devi.

Initiated people can chant her gayatri and the Vagvadini mantra. aiṁ klīṁ sauḥ vada vada vāgvādini svāhā oṃ śukapriyāyai vidmahe śrīkāmeśvaryai dhīmahi tannaḥ śyāmā pracodayāt

This is also true. One of the secrets of the parabija is that it represents making love with the Goddess through our breath. This is well understood in Kali krama but in Sri krama things are less often revealed. All of creation is an inhale and exhale. It never stops. While Shiva exhales, Shakti inhales and visa versa. This is subtle and gross. The power a yogi gains comes from being extremely aware of this movement of prana and controling it through awareness. But please remember we are not an isolated island, we are making love with the entire world through our breath. If we truly understand how intimate this is we will immediately become overwhelmed with love, because Adi-Rasa is so incredibly beautiful. The grace of the Goddess is in Her breath.