Namaste Kashik, shabar mantras work only when spoken by a siddha, whatever the siddha speaks will work. I have seen people chanting English shabar mantras came from siddha gurus.

We have to be practical with practice, no-one can stop their habits form day one. Your intention should be to do the practice honestly and overtime slowly stop it. If you are very serious then nature will make you to stop it.

Namaste Krishna ji, always wanted to ask you this, who is your diksha guru, like I always see you writing, Raviji, Krishnaji from Medhayoga, and Ramesh Kuttichad ji, I was wondering who gave you purnadiksha, sorry if it feels too personal, just curiosity.

Namste tīvra ji, i also wanted to ask I've written my own two shabar style mantra how do energize it. Here one of them ॐ उत्तिष्ठ उत्तिष्ठ हे वनदुर्गे, किं स्वपिषि? दुःखनाशिनि, रोगहरिणि, आगता सन्तानस्तव। मा विलम्बय, समागच्छ समागच्छ। श्रृणु मम स्वरं, कामसिद्धिदात्री। शीघ्रं शीघ्रं आगच्छ — दर्शनाय मम। त्रैलोक्यमोहिनी, षोडशलोकरूपिणि। स्तनु मम शीर्षे हस्तं — आशिर्वदय, आशिर्वदय। सच्चिदानन्दरूपिणि — प्रत्यक्षं भव। परा परा परमेश्वरी — जयतु जयतु॥" How does shabar mantra work and be made siddha? Thank you for your guidance.

It is always best to find a suitable guru and also become an eligible śiṣya (aspirant) at the same time. As I have mentioned previously, more that 95% of the tantric scriptures are still in manuscript form and chances are, we may find references there. As is the norm, every tantra will suggest the aspirant to find an able guru. In general, the scriptures written and handed down to us are themselves guru vāk and constitute the dictum of the guru. If this were not true, what would be the need to preserve the scriptures and even reference them? Why not just rely on the words of one's guru fully? Why verify and validate them elsewhere through scriptural reference? The answer my lie in the fact that there are many traditions, norms and ways of worship. Sticking to one tradition and following the path laid down by the guru lineage offers the solace that we are following a beaten path and that guidance is offered to us at all steps and all our queries are answered to our satisfaction. No tantra sādhana begins without a guru and this is a fact. Those who are unable or unwiling to commit themselves to a path and a guru, may choose alternate methods to achieve the desired results. Bhakti mārga through devotion and scriptural study, worship of idols, permitted pūja rituals, pilgrimage to holy sites, seeking the company of advanced masters, reading spiritual and motivational books, meditation etc. are all considered legitimate and alternate methods to achieving both material and spiritual benefits. Even if one wishes to follow mantra mārga, they may choose to do nāma japa of the 108 attributes or the 1000 attributes etc that are not restricted and hope for the grace of the deity to find a suitable guru who can lead them further in the path. After three decades of solitary struggle, I was able to find excellent gurus and to honor them, I dedicate my writings on this site incorporating their teachings so that it may benefit someone traversing the same path. The intention of this site is not to belittle anyone or to suggest unfollowing any guru. We strongly suggest following the norms and also contend that no single mantra specified on this site, should be practiced without the guidance of a proper guru. The same may also apply to certain stotras linked to mantras or mandating an initiation by themselves.

Namaste tīvra ji, can we also use this mantra to increase power of our chosen mantra. "the devotee can further increase the strength of the Bālā Mantra by invoking Icchā, Jñāna, Kriyā Śaktis of Lalitā, reciting 100 times the Mantra "aim̐ vada vada vāgvādini aim̐" (meditate on the tongue of Lalitā) | klīm̐ klinne kledini kledaya kledaya mahā kṣobham̐ kuru kuru klīm̐ (meditate on Lalitā's breasts) | sauḥ mōkṣam̐ kuru kuru sauḥ (meditate on the Yoni of Lalitā) | hsaum̐ḥ shauḥm̐ namaḥ (meditate on the two feet of the Guru, the one who authorizes liberation) || The resulting Mantra is "aim̐ vada vada vāgvādini aim̐ | klīm̐ klinne kledini kledaya kledaya mahā kṣobham̐ kuru kuru klīm̐ | sauḥ mōkṣam̐ kuru kuru sauḥ | hsaum̐ḥ shauḥm̐ namaḥ ||" Do we need to recite each one separately 100 time or in like single mantra like you've written. Thank you.

hi dear all. i humbly and still enthusiastically ask those who are interested in the discussion on Guru Tattwa to come here https://manblunder.com/articlesview/sarvarishta-nivarana-shriashtamukha-gandabherunda-jwala-narasimha-dvipancasatyaksara-mahamantra and using the "search on the page" function find the post with this string: Rudraśakti is the empowering vitality.

Thank you for the article but can you please advise the restrictions as everybody lives differently what imapact of smoking, drinking, non- veg and other things do as you can't skip this in 1 day but is it required as many people live with in the environment where some of this is part of there own culture, my query sounds too dumb but I need to clarify with an authoritative personnel.

Thanks a lot for the reply. I believe that even devi rahasyam is only talking about having devata as guru only, though quite indirectly. Because even the shastra it concerns, are revealed by shiva only, and actually is only words of shiva.

Dear Vipul, the Dakshinamurti option is quite well-known even here on Manblunder. Ravi ji and Krishna and other team members of Manblunder have given a good writeup on how to approach Siva Dakshinamurti as one's guru and self initiate one's chosen mantra. The process they delineated on this site (you may check the self initiation page/tab on this site) has been derived from the Agama Rahasya text (with some simple changes) if I recall correctly. To the best of my recollection, the chapter on diksha in the Agama Rahasya contain the Dakshinamurti option. Maybe chapter 14 or something, if my recollection is accurate. I'll give you the exact verses when I get the chance to reread the text in the future. As regards the Meru Tantra, in the five volume Sanskrit with Hindi translation edition, I believe the Dakshinamurti path is discussed in Volume 1, in the chapters concerning qualifications of guru and sishyas. I'll update you with the exact verses when I reread the text at the next available opportunity. By the way, the Meru Tantra is quite detailed and good. It contains many astute observations on the issues relating to degeneration in the qualifications of gurus and shishyas, and failures in mantra siddhi in Kali Yuga and the current times. In fact, now that we're talking about it, I seem to remember that the Meru too speaks of the possibility of taking Sastra as one's guru, albeit in a negative manner. Now, I may be wrong in my recollection that the Meru disapproves of taking Sastra as Guru, perhaps it allows it grudgingly. But my overall impression was that the Meru does not approve of any deviations relating to diksha and guru. Hope this quick summary helps.