Sir, Is there any shakti and keelak for this mantra? Please reply sir.

जातसूतकमादौ स्यात्तदन्ते मृतसूतकम् | सूतकद्वयसंयुक्तो यो मन्त्रः स न सिध्यति || ५७ || - Kulārṇava Tantra (XV.57) This broadly means Mantra frees us of two impurities(suthakam) and is fructifying. The mantra entails the impurity of birth and ends the impurity of death because with impurities we cannot get siddhi in the mantra. This is how I understood this verse. Please correct me if wrong. I asked our Guruji, he said that, "the first five letters of Maha Shodashi itself is the pancha-pranavas. Moreover, Mahashodashi begins with Rama beejam and ends in Rama beejam, so Maha Shodashi is a sowbhagya dhaayini mantram." Always, svaGuru is the Pramana for any Mantra Anushtana. He said that, "Take example of medha dakshinamurthy mantra which is different in different pamparas/guru mandalas. The mantra comes from a siddha parampara is all that matters, and the guru who initiated is a shrotriya nishta and has performed mantra purascharana and attained mantra siddhi. That is all that matters." Our Guruji has performed purascharana(28 lakhs) before he was 28 years of age. He went to Kanchi mutt one day and in the presence of Maha Periyava started Maha Shodashi and every day from then on, he would go to some temple and do Maha Shodashi minimum 1000 for almost 8 years because he got Maha Shodashi initiation when he was a young boy. Minimum one hour he would do japa everyday. He also, told us his experiences during the japa period of eight years. For, the last 1000 counts again he went to Kanchi and did japa in presence of Maha Periyava in the hall in one corner. When he finished Maha Periyava called him and asked what was he doing. He said, he finished Maha Shodashi akshara laksham. Maha Periyava asked him if he know the correct meaning of akshara laksham. Our Guruji remained silent out of respect. Mahaperiyava told that it means you affix the matruka aksharas and do laksha aavruti japam. Then, our Guruji went home and finished the akshara laksham japam in that way and came and told Maha Periyava that he completed. This is our Guruji said, and told all of us also to do 28 Lakhs plus akshara laksham. Coming back to the discussion, shakta pranavam is alone sufficient. Moreover, there is a general view that Shuddha Pranava is mainly for sanyasis, then there is a view shuddha pranava should not be recited by ladies and people who belong to 4th varna as per shastras. I want to know your personal view sirji because you wrote so nice and indepth series on Navavarna Puja, where kamakala beejam contemplation, tatva shodhanam and bindu tarpanam is the main.

Adesh. Is it correctly that this absolutely nivritti sadhana (laya) is not quite for a worldly persons? I feel that it is like a great prayer, nirguna state but also prayshchitta bhava as in Christian orthodoxy. Is it possible to know what are the sevana texts related to this sadhana? Kavacha, namastotras..

Namaste, Om Shri Gurave namah. How do bija, shakti and kilaka arise in a mantra, what determines their arrangement? (We know that in the same mantra they can differ) And how can we feel them in practice, apart from the nyasa ritual. Is this somehow connected with Sanskrit and special accents in pronunciation? Could it be that for a native speaker of another language, who perceives Sanskrit somewhat differently, the kilaka, for example, may be different?

it all depends on your guru. There are variations starting with "Om", "Klim", "Om Klim" and as you can see below comment from phetkarini, starting wth "nama" also. my guru Sriram ji, gave me this with four thah in the end, which I am doing currently.. if you have done this mantra, post your experience

in this it says the mantra is 24 akshara and starts with "nama". thanks for posting this, where can i get the whole text/pdf of this phetkarini tantra?

Namaste Guru ji! Could you clarify about manasika japa? As I have discovered, in one case mantra mentally pronounced, some effort is required here, and the throat may instinctively tense up slightly. In the other, the some part of imagination may be needed to reproduce mantra, while I only listen to it, and the voice cords are not involved. The effect of these is noticeably different (probably due to the emphasis on the isolated work of different centers of the brain - speech and hearing). Which option is correct to use as manasika-japa? Or is it not important?

Thank you very much for your guidance .

The mantra should be read exactly as it is written and initiated to you. This is not a mantra that should be taken lightly and must only be recited under the supervision of a qualified guru who can explain the significance and guide you through the process. The reversal of the seed syllables mentioned occurs at the end of the mantra and it is also incorporated within the mantra. The first six syllables are reversed at the end and are part of the mantra itself, as you can find by examining the mantra's first six letters and the last six, which are a reversal of the first six.

You do not need an initiation to chant the Aṣṭottaraśatanāmāvalī.