Thank you for pointing out the errors. It was an oversight on my part. I have made the necessary corrections to the Dhyāna explanation.

It is सुवर्णरजतस्रजाम्. Thank you for pointing out the error. The corrections are now in place.

Namaskara Krishna ji, about the diksha part, you wrote it is generally mantra updesh then purnabhishek. However, I heard before purnabhishek, one needs to get shaktabhisheka diksha to formally start tantra sadhna, how does that work?

Hello Jothi ji can you also tell me matrika nyasa of puran chandi/ siddh Lakshmi or maa dakshina kali to enhance kunjika stotram.

Namaskaram! May I please know if it's सुवर्णरजतस्ररजाम् as mentioned above or सुवर्णरजतस्रजाम्? Thank you.

Does anyone know a qualified guru for Navakshari Mantra Deeksha in central north India, I have been doing sadhna uninitiated and would finally like to be initiated into Chandi Navakshari Mantra and Durga Saptshati, It's preferred if the guru is from central north India, but anyone from India is fine if he/she is Siddha or is very good.

thank u so much. probably i found a lost word सृणि-अक्ष-माला-शर-परशु-वृहत्-शूल-पाश-अग्र-हस्तां (Sṛṇi-akṣa-mālā-śara-paraśu-vṛhat-śūla-pāśa-agra-hastāṃ) sṛṇi isn't a goad? so it must be in pair with a pāśa. then, it seems that we've got 11 hands. but probably we should translate Śrī as relation to the

What is happening to the myriad jivatmans as these avaranas are disintegrating? (If I am understanding correctly) when manas and ahamkar are no more, or utterly changed from how they are now, will there be a permanent replacement of jivatman with antaratman? Since, I assume, as the antaratman finally steps into the drivers seat of an embodied form, it will retain the experiences and memories of the jivatman but with wisdom, does this imply there will be an integration of antaratman and jivatman? Will jivatman be no longer necessary, while antaratman assume any essential function and goes directly to being embodied right at birth?

Quick question - After the Japam, we do the hrdayādi nyāsaḥ, dhyanam and pancapuja again ? seeking confirmation since it has been repeated...

Summary The speaker delivers a solemn message of divine judgment, moral reflection, and spiritual truth. It begins by recalling the seven things God hates — pride, deceit, violence, evil intent, wrongdoing, false witness, and discord. The speaker laments humanity’s corruption and indifference, declaring that though his heart remains pure, people neither care for truth nor justice. He explains that war, disease, and famine were meant to teach wisdom, selflessness, and cooperation. Yet humanity learned only selfishness, deceit, and distrust. Therefore, death and destruction will come as the consequence of rebellion, for through suffering comes transformation — death is change, and the fire of truth purifies all. The speaker defends his own righteousness, claiming he has lived among all kinds of people to reach and save them. He insists that misunderstanding lies not in his words but in the listener’s failure to understand. True humility and openness, he says, are required to receive wisdom. He warns that ignorance of divine law is no excuse, for God’s law is truth itself. Those who deny it deceive themselves. Humanity, like quarreling children, clings to pride and false knowledge. The Spirit — both as comfort and as punishment — will refine them through suffering, because their ways are corrupt: they lie, steal, destroy, and chase vanity. Yet even in judgment, a promise remains. A “new thing” is coming — a renewal of spirit and understanding. The speaker, identifying himself with divine authority (“Thunder’s Stone, Harmony, King of Righteousness”), declares that revelation has begun. Truth will be unveiled, the wicked corrected, and the faithful renewed. He concludes that transformation, though painful, is necessary: all will be tested by the fire of truth so that they may change and live rightly again. ⸻