Namaste Swati. 1 - The answer to your first question is that Visarga and Bindu represent the Līlā (divine game) of Śakti and Śiva respectively. Divine Mother Śakti always defeats Lord Śiva in his original desire (which is to preserve the seed without releasing it), and this victory and sovereign power of Śakti is represented by Visarga at the end of hsaum̐ḥ, where initially Śiva dominates Śakti. Lord Śiva also always ends up defeating Śakti in her original desire (which is to release the seed to create), and this victory and sovereign power of Śiva is represented by the Bindu at the end of shauḥm̐, where initially Śakti dominates Śiva. In this sense, Parabrahman is both static and dynamic superconsciousness. Parabrahman is present in innumerable universes and forms, but he also remains pure and indescribable beyond them all. It will always be so, because the splendor and creativity of this Līlā is limitless and both aspects will exist simultaneously forever. Liberation means fully understanding these two aspects and loving them equally. 2 - The answer to your second question is that hsaum̐ḥ shauḥm̐ has the dual purpose of understanding Parabrahman and also participating in Līlā, modifying your reality by satisfying your material and spiritual desires. When reciting hsaum̐ḥ shauḥm̐ you want to play too, you want to change your life the way you want. The Mantras ham̐saḥ and Soham̐ are for the sole purpose of understanding Parabrahman in its static and dynamic aspects, but you don't want to change anything, you just want to surrender to the divine will. This is the difference between them. The order of exhalation and exhalation is not relevant, as their only purpose is concentration to achieve complete suspension of breath (Kevala Kumbhaka). Mantra Japa only really begins after the natural total suspension of inhalation and exhalation. All the previous recitation is just preparation until you get to that state. Śakti will only wake up and move freely with complete stoppage of the body and complete suspension of breath. This is not forced, it happens naturally with concentration on the breath and purity of mind. Use the order that is most comfortable for you. 3 - Narvarna Mantra should never have om̐ at the beginning. Reciting it with om̐ will always be incorrect and alter the meaning and fruits of the Mantra, resulting in harm rather than benefit. This mantra must be received from the Guru, along with the proper procedures for the devotee. The procedures are different according to the devotee.

Namaste Lucky. The greatest mantra is that of the deity to which your heart has the most devotion. The greatest mantra is that of the deity you love the most. By dedicating yourself to the mantra of the beloved deity, you become equal to the deity. By the dedicated repetition of the mantra for a long time, your body of flesh and bones, which is composed of innumerable mantras, will all be replaced by the mantra of the beloved deity, therefore, every pore of your body will begin to chant the mantra of your deity alone. Śiva Pañcākṣarī belongs to the respected and acclaimed Ūrdhvāmnāya, which is also one of the doors to the Anuttarāmnāya (residence of Lalitā). If you get too close to your adored deity, say the following to her: "I know you are also no different from Lalitā, bless me by showing her form dela to me." You will be surprised to see Śiva transform into Lalitā. Śiva Pañcākṣarī is complete in every way, who can eliminate all planetary afflictions, bestow the four puruṣārthas, bestow all powers related to the five acts of Brahman called Sr̥ṣṭi, Sthiti, Saṁhāra, Tirōdhāna and Anugraha. There is absolutely nothing that Śiva Pañcākṣarī cannot do, he belongs to Ūrdhvāmnāya. Any person endowed with true devotion to Śiva can recite this Mantra to get rid of any trouble and reach the highest end. You don't need to recite any other mantras.

Yes, there is no doubt. But your devotion must be true.

Is the Shiv Panchakshari mantra the greatest mantra ever? Can someone who is not initiated into any Sri Vidya mantra please Lalita Amba, as she is शिव-शक्त्यैक्य-रूपिणी, by continuously chanting the Shiv Panchakshari mantra? Please do reply

Hi Sir, if Lalita Amba can be attained through Sūrya worship alone, can she also be attained by continuously chanting the Shiv Panchakshari mantra?

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Namaste Tivra! A very profound reply once again. Please continue to fill the empty cup of sincere sādhakas with the oozing nectar of the spiritual knowledge that is abundant in you! I am totally with you that there is an abundance of ignorance and corruption in the scriptures and their dissemination. We hope that this site with your invaluable comments and guidance will serve as a lighthouse for all those finding their way to the shores of spiritual knowledge and ecstasy! The explanation on the hsaum̐ḥ shauḥm̐ seeds and their inherent properties is most enlightening! Related to the Mātṛkā Bījas, there is a huge bit of confusion when it comes to aḥ, ṛm̐, ṝm̐, ḷm̐ and ḹm̐. The visarga, to the best of my knowledge is a half 'h' sound and is never 'ha' or 'aha', it is simply 'ah'. So the seed 'namaḥ' should never be pronounced as 'namaha', but unfortunately, it is the most common pronunciation in use today. Likewise, to my knowledge, 'ṛm̐' should not be pronounced as 'rim' or 'rum', but more like 'rrrrmm'. Something like a motorbike sound, when you rev it up. If you rev it up a bit, then we get ''ṝm̐'. Likewise, 'ḷm̐' is never 'lim' or 'lum' but is supposed to be 'lrrrmm', like added a half 'l' (no 'a' vowel sound) to the the 'ṛm̐'. Same applies to ''ḹm̐' to be pronounced as 'lṝm̐'. Not everyone accepts this pronunciation, but it seems to be what is taught in the Sanskrit universities. If you do not agree with this pronunciation, then please guide us all and provide us a reference to the pronunciation that you find is correct and most appropriate. I am a very strong believer in the mantra pañcāṅga and strongly advocate that one should only approach the mālā mantras, such as the Kavacas, mantra garbha stotras and sahasranāmas, only after receiving a mantra upadeśa of the corresponding deity. Approaching a stotra based on phalaśruti is incorrect and very misleading and often fruitless. Most mantras have om̐ in the beginning, but it is not present in the uddhāra ślokas of many tantric mantras at the front and sometimes anywhere within the mantra. It does not mean that it is inauspicious or harmful to recite if there is no om̐ in the beginning or anywhere else in the mantra. I agree that the Mahā Ṣōdaśī or the Śiva pañcākṣarī do not have om̐ in the beginning. But it is the most common usage for the Śiva pañcākṣarī in its vedic mode of invocation. In the case of Ṣōdaśī, millions of combinations are possible and some traditions may prefer the one with the om̐ in the beginning as most suitable. In my own opinion, the pañcadaśī is the most important part of the mantra and the rest are fancy wrappers. Regardless, the Divine Mother, as you have explained earlier, is sarvālaṅkāra priya and appears in all combinations. Everything that there is, was and will be, is Her alone.

Tivra ji such a divine blessing to hear back from you and almost Ma is listening to me helping in getting the answers, but also with every answer you have me intrigued with more questions. Why does hsaum̐ḥ end with visarga shauḥm̐ ends with anusvara bindu? why not both ending like hsaum̐ḥ shaum̐ḥ as that will make the proper loop and turn. Which is creation and which is dissolution? Can this be also used to go upwards and downward in sushmna or this is more right and left while hamsa and soham going up and down. Also you mentioned Ham for inhalation and Sah for exhalation which is in Sivasutra Vimarshini but all other places like Hamsa Upanishad have Ham as exhalation and Sah as inhalation. Is the other one not correct or is it being revered for a reason? 3. You mention we should not use Om in all mantras like Namah Shivaya. What is your view on adding Om in Narvarna Mantra making it 10 lettered Taraka Navarna Mantra? I read somewhere it is cursed by ma Chamunda. I believe it is to be gotten from a Guru only and to keep people away to recite without guidance. Also is there a way I can connect with you on email to learn more. Thanks again and its truely Ma's blessings to hear from you.

The Ājñā Cakra or 8th Āvaraṇa (Sarvasiddhiprada Cakra) is a very interesting and tempting place. You will not only find Eight Siddhis here, you will find Crores of Siddhis. All the weapons of Divine Mother Lalitā are also here. There are Crores of Weapons. You will see Daṇḍanāthā or Mahā Vārāhī in the Ājñā Cakra. She will advise you on the dangers of being seduced by the Crores of Siddhis and Weapons there. Daṇḍanāthā will advise you that you can use the Crores of Siddhis and Weapons to assist your spiritual and material journey, as well as assisting others in their spiritual elevation. Daṇḍanāthā will warn you that she will have to punish you severely if you use the Crores of Siddhis and Weapons to perform Adharma. People do not understand how powerful Daṇḍanāthā is. You will not see genuine Tantrics abusing their power/siddhis because they know what Daṇḍanāthā is capable of doing when she gets angry. True Tantrics are compassionate and very peaceful. Daṇḍanāthā is also an ocean of compassion. She is the Goddess closest to people here on earth. She cannot bear to see tears in the eyes of her sincere devotees. She comes running to pour out her blessings.

Namaste Swati. I have a more potent suggestion on how to use these Mantras. Unite the Prāsādapara Mantra and the Paraprāsāda Mantra to form the ultimate Mantra of Ārdhanārīśvara (hsaum̐ḥ shauḥm̐). Know that hsaum̐ḥ is the right side and masculine/Śiva, and shauḥm̐ is the left side and feminine/Śakti. The ways you can use this Mantra are innumerable. Each Cakra is associated with different purposes and Siddhis. You can recite and visualize the Mantra on certain body parts or weapons of Ārdhanārīśvara to achieve certain Siddhis or achieve some specific goal. There are innumerable different ways to use this Mantra on your body or that of Ārdhanārīśvara (as well as holding different weapons). If I were to talk about all possibilities, it would be a long book. A small example: if you chant hsaum̐ḥ shauḥm̐ visualizing the right and left side of the third eye of Śiva and Śakti (the third eye of Śiva and Śakti has different appearances and purposes), you will attain Ājñā Siddhi which is the power to command, create or destroy anything with the force of your mind's will. The Ājñā Cakra is associated with the mind and can do everything or obtain any information without the aid of the senses. Tantra is science and the Yogi is a scientist here. The Tantric uses the Mantra ham̐saḥ to raise Kuṇḍalinī through the Cakras, and the Mantra Soham̐ is used to make the Kuṇḍalinī descend through the Cakras. These two Mantras are especially useful in the Yoni Mudra, used to drink nectar on all levels and bodies. The Tantric uses these Mantras to control the movement of the Kuṇḍalinī to make it go up or down. Ham̐ will always be inspired. Saḥ or So will always expire. But this inhalation and exhalation is only important to attain Kevala Kumbhaka which is the complete absence of inhalation and exhalation. At that time the devotee should mentally recite the Mantra and remain motionless in Kevala Kumbhaka. It comes naturally. All Mantras should always be mentally and in Kevala Kumbhaka. This is millions of times more beneficial. But it is something that comes with the evolution of the devotee in a natural way, with the opening of the Suṣumnā. Namaḥ or om̐ must not be added.