Namaste. Can someone write nyasas to the mantra ? hrīm̐ phrem̐ siddhikarāḻi hrīm̐ chrīm̐ hūm̐ strīm̐ phrem̐ namaḥ svāhā

sincere apologies for delays in posting this week's discussion questions, everyone. For the 5th week of discussion, the mantra-bheda/the variations and restrictions placed upon bhagavati guhyakali's treasure trove of mantras. It is said by the venerable Tivra that only Bharatopasya Guhyakali mantra should be practiced and Ramopasita mantra should not be practised. Referring back to MahaKalaSamhita (MKS), it is said that the the mantra used by Rama is pinned (kilita) and it should be unpinned by the advice of the sad-guru. However, at the same time, there is some uncertainty with the mantras practiced by Cyvana and Harita as they are linked with the Rama-Upasita mantra. Please dearly illuminate and clear the fog of uncertainty regarding this matter. Why Ramopasita shouldnt be practised ? Furthermore, the MKS restricts the usage of the form invoked by Hiranyaksha as it triggers destruction (pralaya) to occur. However at the same time, the deity presiding over Maha Shoda Nyasa of bhagavati is none other than the form invoked by Hiranyaksha - subtly hinting the use of the mantra used by Hiranyaksha. I would humbly request all to shed some light regarding this. It is to be noted that the Maha Shoda Nyasa is only restricted to yati(s) and renunciates. Futhermore, the yati(s) have privileges of practising the 6 mantras - Shambava (Male), MahaShambava (Male), Turiya (Female), MahaTuriya (Female), Nirvana (Equilibrium), Maha Nirvana (Equilibirum) along withe thier Nyasa and Gayatri mantras. What are the roles of of the Gayatri mantras for each mantra of guhyakali? How should they recited with respect to the mula-mantra (if there is a ratio etc.). Other mantras also exist such as the 5 MahaVakyas, Amba-Hrdya, Uttaramnaya-Gopita, and the Bhoga-Vidya. What are the roles of these mantras briefly? I would kindly request everyone to contribute - every small drop of information contributes to our collective knowledge. thank you so much

If someone is suffering from some tantrik attacks and wants to Nullify it by doing sadhna, in that case neither deity nor guru is in alignment one's real inclinations. Its basically situational arrangement. And tantrik guru may be a upasak and have skills of solving issues but may not be a self realized spiritual guru. In that case a difficulty can arise in students mind about giving high stature or importance that belongs to true advaitin master. Guru who teaches skill don't have separate name. Thats real problem. But we do learn skills from someone all our life but they aren't guru. Do spiritual texts seperate the connotation of word guru and sadguru (brahm Nishtha guru). How to resolve this issue.

Namaste Nesh. I am very delighted to hear your experience! For a general overview of these things, I would recommend you read the Śivasūtras (with the commentary of either Kṣemarāja or Bhāskara), the Spandakārikās (again, preferably with Kṣemarāja's commentary), the Pratyabhijñāhṛdayam, and the Virūpākṣapañcāśikā. If you are a Śrīvidyopāsaka, I would also recommend the Bhāvanopaniṣad (with Bhāskararāya's commentary), Kāmakalāvilāsa, and Cidvilāsastava. These will help you to understand the Śrīcakra and the Pañcadaśī in this context. The Cidvilāsastava also has a lot of stuff that will be useful to anyone, not just Śrīvidyopāsakas.

This is very beautiful! For our edifications, may I ask you to shed light on the apparent differences in personality vis. Humans among the red twin queens of consciousness, Lalita Mahatripurasundari and Kamakala Kali? Tangentially, I encountered very brief informal commentary that the fox head on the top of one of the forms associated with Guhya Kali, is Kamakala Kali. I also heard once that this was the source of some confusion among certain lineages, regarding the relationship between Guhya Kali and rakta guhya kali

Namaste Omid. Many thanks for sharing these profound insights. In the context of the sublime nitya sadhana Shri Tivra revealed, where the sadhaka accompanies a mantra with a specific emotional evocation as offering, would it be plausible that eventually, one may go from a mixed effect due to the manas and ahamkar, to eventually a more and more pure effect with the mantras, even while the same rasas are offered? If it is alright, I wanted to also request reading suggestions from you, as your analysis and understandings are quite wondrous, and I would like to saturate myself with things you have studied.

Namaste Dylan. I've been reading and re reading your words as they contain such actionable wisdom. Also for the beautifully articulated and authentically derived shaktādvaita. It has had a notably beneficial effect on my mind and day to day life. Sadhana as well, flows easier from contemplating what you posted. So I am really, really grateful. Also, I wanted to ask if you would recommend some texts to better grasp the nature of reality, in pure shakta context. Best regards

Thank you Dylan :)

How should we align the breath with mantra aim kleem sauh sauh kleem aim?

Hello, some lineages use sarvajanam me or sarvam me instead of trailokyam me, are those correct variations too? Also, if we add a name of any deity we like, the number of syllables will change from 98 to more, would that be a valid mantra then?