Namaste Raman. I will answer in the reverse order. The 10th name of the Lalitāsahasranāma is Manorūpekṣukodaṇḍa - She who wields the sugarcane bow of the mind. Moreover, the Tantrarāja Tantra and Bhāvanopaniṣad both teach that Lalitā's bow is the mind. As it is the bow that fires the arrows, so the mind is that in which the tanmātras (the five flower-arrows) are apprehended. Moreover, a sugarcane stalk is fairly rigid and tough. This has two implications based on one's level of awareness. On the one hand, the natural impulse of the mind and consciousness to become infatuated with objectivity and the means of knowledge is difficult to overcome. Conversely, in the liberated state, the awakened awareness of pure consciousness remains unchanged in spite of any outer appearances because all things are recognized to be the Self, and so one cannot but be perfectly reposed in his true nature. This does not come about through harshly restraining the mind, but through recognition and insight. To consume or chew on sugarcane means to do precisely this. So, the prohibition is that one should not forcibly control the mind and senses through harsh austerities. Instead, as one great Śrīvidyācārya put it: "Dancing upon the throne of the yogi's heart lotus, O Goddess, you continually revel in the intoxicating wine of visual forms and the other sensations at the threshold of the array of the senses. To venerate you, O Noble Lady, the goddesses of awareness forever pervade the sense objects of yogis and reveal them as distillations of nectar." Now back to the main topic. To understand this, one has to have a grasp of the nature of Mantra. The word 'mantra' is often used as a general term, not referring to any specific mantra. In that context, Mantra is the reflective awareness that the supreme reality has of its own nature. Reality is inherently referential, meaning that it consists of consciousness which creates intelligible representation. Put more simply, it is the fact that you know that you know. In the cognition "I see a jar", one's knowledge does not have to be verified by some other knowledge, and that knowledge by another knowledge, leading to an infinite regress. Rather, that cognition is self-established, like a lamp which is illumined by its own light. Thus, Mantra is the ground of all representation and referentiality. For this reason, the Triśirobhairava Tantra explains: "In actual fact, memory (the faculty) and recollection (the act) are already present in all things prior to the identification of their nature. In reality it is Mantra which conjoins the object to be experienced through it with the attainment of its own nature." Here, Mantra and memory are directly equated. It 'conjoins the object to be experienced through it with the attainment of its own nature' because Mantra, the inner reflective awareness, is memory which establishes the particular nature of everything. Put more simply, you are able to intelligibly cognize anything on account of memory. For example, with language you need to have a recollection of the meanings of words in order to speak the language. But like I said, this recollection of convention cannot go back indefinitely. It ultimately rests on the direct awareness of Mantra, which is THE convention of all conventions. Thus, Mantra is the ultimate means of cognizing anything at all because it is the self-referential awareness which is the establishment of its own nature. Even though ultimately all awareness is this self-referentiality, it assumes the forms of innumerable levels of awareness. For that reason, there are innumerable mantras with varying purposes and effects. For instance, a mantra used to alleviate the effects of snake bite is the reflective awareness that 'I am Garuḍa, enemy of serpents'. A mantra which pertains to liberation, however, is precisely this reflective awareness of one's essential nature with which the mantra itself is identical. It does not refer to an external, objective referent as discursive thought does. The external form of the mantra which is recited encodes the energies which are experienced internally. This is why the Rājarājabhaṭṭāraka Tantra says that mantra does not consist of mere phonemes or utterable sounds. Its inner vitality is this inner self-referentiality. Without this, the outer shell of a mantra has no substance, like an autumnal cloud which appears like it will give rain but will not. This is the reason why it is always said that mantras should not be taken from books and should be given through initiation. The outer shell of a mantra seen in a book (or on a screen) is not technically a mantra because it does not inherently possess this vitality. This vitality of Mantra is the practitioner's own Self, which is unveiled through dīkṣā - the bestowal (dāna) of self-realisation through the destruction of the bondage of ignorance (kṣapaṇa). As you can probably imagine, this is not reducible to a ceremony or some other such thing. It is an inner transformation.

Namaste, Tīvra! Thank You so much for sharing this practice and mantra recitation with us all. It's like how a poor person can be helped in several ways: by giving him money, which he will spend and ask for again, it will make him happy for a while, or you can teach him how to earn money, then he will not ask for it again, this kind of help is better than the first one. You have given this practice so that we can get answers to our questions, I am very grateful for that, although I would be very grateful if You could answer my last comment about the mantra (YEŚŪ), the practice of reading the psalms. Please bless us with success in this practice, so that we can master it. I feel that there are some cosmic forces restraining evolution, as if they don't want people to evolve quickly, as if something doesn't want me to start a serious spiritual practice. Thank You very much again!

Thank you, Dylan. Yes, I would be much obliged if you could furnish a more detailed explanation. Furthermore, I am keen to understand your interpretation of the verse 'ललितोपासको नेक्षुखण्डं भक्षयेत्' from the Paraśurāmakalpasūtra. Might this indeed signify a prohibition on consuming sugarcane products for devotees of Lalita?

Dear Tīvra, it appears I have been mispronouncing hrīm̐ all this time. Your rendition is remarkably different. People usually chant 'hreem,' but your chant sounds like 'ha-reem.' It will undoubtedly take some getting used to. I am grateful for your graciousness and humbly request your blessings. Thank you for imparting the mantra.

Good day, everyone. This will be my final post on this website.Though I am a nobody here and haven’t contributed anything of great value, I still wanted to share some personal reflections in the hope that they may benefit someone. When I first started visiting this site, I came in search of “the most powerful mantra” — something potent, something new, something that could make me strong. Deep down, I was seeking power and superiority, wanting to be better than others around me. These subtle, subconscious desires were shaped by my childhood experiences — a longing for control, validation, and strength. But with each visit, something unexpected happened. I gradually became less attached to those ideas. Slowly, I began to see through my own motivations. I became aware of my hidden intentions. And in that awareness, I found a strange freedom. I finally embraced my inner child — with all his fears, insecurities, and hopes — and I accepted him. I suspect I’m not alone in this. Some of you may carry similar hidden intentions, masked behind spiritual pursuits or the search for power. If this resonates with you, I gently encourage you to reflect deeply. Seek self-awareness. You may be surprised by what you find — and what you’re ready to let go of. You cannot reach the DIVINE with repetitions. It all starts with 1) SAT-VICARA (in the form of TRUTHFUL self-enquiry). No amount of scriptural doctrine can help you, and no amount of external teachings can be absorbed unless you know yourself. It is in the 2) SMALL ACTIONS that we get to see if we are ‘PURE’ enough for the Divine to touch us. Examples of small actions : a) Do we get annoyed easily at others (due to biases and unchallenged thought constructs? b) Do we care for small creatures in our human centric lives ? c) Do we at least have the compassion to spare some food for others when the occasion arises d) Are we even honest and candid to ourselves when we make some mistakes? as some examples of SMALL ACTIONS. The small acts of compassion, kindness and thoughtfulness are the keys to the DIVINE. The moment I realised all of these, there was a peace in my innermost depths - a feeling that I did not even get chanting thousands of mantras. I would humbly prostrate to the FEET of the Masters before me : Tivra, Agni, Tripuraghna, Dylan and everyone else who were on this journey with me. It was due to your compassion, I am at peace now. Thank you. I love you all

Namaste Raman. The Paraśurāmakalpasūtra states that Ānandabhairava is the ṛṣi of the Kādividyā, whereas the Mantramahodadhi says it is Dakṣiṇāmūrti. Moreover, a manuscript housed at the Government Oriental Manuscript Library in Chennai states that Ānandabhairava is the ṛṣi while, contrary to both the Paraśurāmakalpasūtra and Mantramahodadhi where the chandaḥ is paṅkti, the chandaḥ is said to be gāyatrī. Interestingly, in the library's catalogue, this is immediately followed by another manuscript which states that Dakṣiṇāmūrti is the ṛṣi while the chandaḥ is paṅkti. It is difficult to determine from where each of these variations come from. The earlier Śrīvidyā masters (e.g. Jayaratha, Śivānanda, Vidyānanda, Amṛtānanda, Puṇyānanda) don't really provide much in the way of answers to this. It's quite likely that these variations emerged as different lineages developed over time. Regarding kīlita and śapita, this is clearly explained in the Siddhayogeśvarīmata Tantra. The very first chapter begins the the Goddess asking Bhairava why the mantras and other practices He revealed in the scriptures are often ineffective, even after billions of repetitions. Bhairava answers that He has hidden their true potency. He says: "The letters left without this vigour have become solitary." Likwise, the Rājarājabhaṭṭāraka Tantra says: "The mantra does not consist of phonemes. It is not the ten-armed or five-faced body of a deity." The source of this vigour of mantras is what the Siddhayogeśvarīmata calls Rudraśakti, which is the awakened awareness of the Gurutattva which is transmitted to the disciple in dīkṣā. The scripture says: "If practitioners who desire the rewards taught in the doctrine turn to a guru without the Power, they will not succeed, even if they practise very hard." It is by virtue of this that the mantra becomes a kind of reflective awareness of one's essential nature free of objective referents and not merely a string of syllables. This is the true nature of the unlocking the potency of mantra and the need for initiation, which as far as I can tell seems to have been forgotten by vast majority of contemporary lineages and sādhakas. If you would like a more detailed explanation of this, let me know. It is much deeper than the mere qualification of a given mantra as "bound" or "cursed" or not.

Namaste. For those who asked me questions, I will give you a practice to see for yourself. You need to silence theories and scriptural discussions and focus on practice now because time is passing quickly. This practice can be performed by everyone and will lead you directly to the realization of your Soul, your Spirit, and the maturation of both, as well as the realization of Brahman. This will destroy all your sins, liberate you, and provide answers to all your questions directly from a higher intelligence. You will gain knowledge of all the scriptures without needing to study. You will discern what is false and what is real in the scriptures. In your forehead is the Ājñā Cakra, and deep within it lies a secret door that leads you directly to the State of Consciousness 16 (Śuddha Śiva Turīya). You will be able to pass through this door through the Śrīvidyā Mantra worshipped by Śiva: "ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ ha sa ka la ha sa ka ha la sa ka la hrīm̐." This Mantra has no restrictions because it is your right to know your True, Matured Soul. If someone tells you that this Mantra requires initiation, don't believe it, because this Mantra is different from the others and was intelligently and wisely designed by Lord Śiva as a shortcut. This Mantra is the elder brother of that unrestricted Mantra: "namaḥ Śivāya." This Mantra will not cause you problems, but rather resolve them all and give you discernment. When you do not know this True, Matured Soul, everything below becomes difficult, meaningless, and very confusing. This Mantra is the right that has been hidden from you. It gives you the intelligence to obtain knowledge without reading or being told anything, and will free you from the slavery of depending on others to understand the world. Sit in a comfortable place and at any free time, close your eyes and focus on the center of your forehead (not between the eyebrows, but in the middle of the forehead) and recite the Śrīvidyā Mantra worshipped by Śiva: "ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ ha sa ka la ha sa ka ha la sa ka la hrīm̐." As you recite, imagine a particle of brilliant light with the white of lightning and golden hues. Around this white particle with golden hues, imagine seven belts (circles) in the following sequence, from outermost to innermost: black, blue, green, red, gold, white, and the last one is multicolored, combining several colors. In the first recitation, you imagine penetrating the secret door at the bottom of the Ājñā Chakra. In the second recitation, you see the particle of light with golden hues. In the third recitation, you see the seven veils surrounding this particle, with the colors I mentioned. In the following recitations, you imagine each of these veils shining brighter and disappearing one at a time; with each recitation, you remove one. Then you start the process again from the beginning. There is no fixed number of recitations; do as many as you can within the available time without interfering with your household chores, work, family, and other commitments. This is a life practice where the Sankalpa is "Knowing your True and Matured Soul." You recite with this intention that alone is the answer to everything. You must discard Viniyoga, Nyasa, everything. Just sit, close your eyes, focus on the center of your forehead, and recite the Mantra with the intention of knowing your Matured Soul and visualize what I said. This Mantra was designed by Shiva to do all the work at once: knowing your Soul, maturing it, knowing your Matured Soul, and seeing it merge with your Spirit, in addition to realizing Brahman. This secret door in the depths of the Ajna Chakra that many try to penetrate, but fail. It is easier to cross the Sahasrara Chakra than to pass through the secret hole deep within the Ajna Chakra. Don't ask me any more questions; focus on the practice to see all the answers for yourself.

Here is the correct recitation of the Mantra worshipped by Śiva, without musical background and exaggeration; just pure and correct recitation: https://drive.google.com/file/d/1Mzti-6_OMgPkLJZiMNDwU77P6MZ_YOLh/view?usp=sharing

Namaste Dylan. Could you shed some light on the true Viniyoga of the Kādi Pañcadaśī mantra? There seems to be conflicting views regarding its ṛṣi, with some positing Dakṣiṇāmūrti and others Ānandabhairava. Additionally, the status of the mantra—whether it is kīlita and śapita—remains a subject of debate. Your insights into these matters would be greatly appreciated. Thank you!

Namaste tivra The 17 level of consciousness you just described also is similar to the the 17 level of consciousness described by Dr .David .R. Hawkins in which he gives parameter to categorize consciousness ranging from 1 - 1000 ,so does vallalar attained the higest level [700-1000] the book describes this is only attained by "avatars" i.e Jesus ,Buddha etc . Osho reached only 600 the level of peace. By what you are trying to imply , vallalar attained the highest range of consciousness that of any avatar but is he an avatar ? Also was he emphasized the gnana siddhis to attain the supreme but the tamil gnana siddhars are absolute shiv devotees to their core so by ARUlPERUMJOTHI does he refer to param sadashiva ? Also please throw some light on chidambaram nataraja and his tattvam .