I don't have any idea about this. I am really sorry.

Respected ravi ji, could u please tell me what is the most powerful sammohan akarshan vidya and the details?

There are different classifications of bīja mantras (not japa mantras) based on their potency. A bīja is monosyllabic sound, mostly one or more vowel or consonants and ending with bindu, for example aṁ, laṁ, raṁ, kaṁ. Potency is measured on their capacity to give mukti. There are japa mantras that are very powerful and are capable of giving only liberation (mukti) only if the japa mantra contains many para bīja-s (parabīja also refers to sauḥ, which is not part of this discussion here). Let us take OM, which is a prakṛti mantra, which means a source mantra. Similarly other bīja mantras evolve from a source mantra, which is called prakṛti and the effect of this bīja mantra is called vikṛti. Technically speaking, prakṛti is the source and vikṛti is the effect and this phenomenon is known as prakṛti- vikṛti concept. There are certain mantras which are gross in nature and are considered as a lower category mantra. Here comes the concept of ātmabīja, which is given to the disciple by his Guru. At the time of initiation, a Guru gives two mantras to his disciple. One is the bīja mantra which is known as ātmabīja, which directly works on his soul and another mantra is pada mantra, which is a regular mantra like Bālā, Pañcadaśī, etc. At the time of initiation, Guru advises his disciple how to use the ātmabīja given to him. A lot can be discussed about mantras. I hope that I have answered your query.

Thk u so much ji

Kāmakalā is explained in Lalitā Sahasranāma 322 and you can read this in the link below. kāmakalā rūpāKāma through refers to Manmatha in general, but while using kāmakalā as a single word, it refers to Paramaśiva, His Prakāśa form (Self-illuminating) and kalā refers to His svātantrya śakti, known as Vimarśa, which refers to Śakti. Thus kāmakalā refers to the union of Śiva and Śakti. Kalā also represents three guṇa-s. Most of the details about kāmakalā are explained in the above link. In fact, it subtly conveys Śivaśaktyaikyarūpiṇī There are different versions about the origin of Kālī. It is said that She was created out of the energy of every Gods, including Śiva, Viṣṇu, Indra, Varuṇa, etc. Thus Kālī represents every god and hence considered as extremely powerful. Her standing on a huge corpse subtly conveys māyā, which is huger than described here. Corpse here symbolises the sum total of māyā of all the individuals. This is based on the fact that Her every string of Her hair represents individual souls. Cremation ground is Her Abode and this is based on the fact that ultimately every person is burnt (buried is inherent). The subtle conveyance is that during our active period, we are affected ego, desires, attachments, pride, prejudice, etc as a result we fail to understand the Reality of Brahman within, for which She is the cause. Since She represents māyā, which forms a veil around pure Śiva. First we have to realize Her and She only can take us to Śiva and we have no direct access to Śiva. In a short span of our lives (say 100 years) we perform all actions except realizing Her. Performing pūjā with pomp and vanity is not the right way to realize Her. Right way is to seek Her within through meditation. Since Kālī is depicted in ferocious form, it does not mean that She will be angry with us. But the question is why should we worship Her when Her most compassionate form Lalitāmbikā is known to us. I don’t say right or wrong, but the question is why we should worship a ferocious form. We have to always remember the famous saying “what you think, you become that”. That is why a learned Guru teaches his student “you are That” (That refers to Brahman). The student contemplates Brahman as pure and illuminating. First the student understands māyā and after having understood that, he proceeds to contemplate Brahman. Both Her forms, Lalitāmbikā and Kālī, derive their power from Śiva. Both Her forms either stand or sit on Śiva which only conveys that none of Her forms can exist without Him, as all Her forms derive power only from Him. Further, Her different forms mean only svātantrya śakti of Śiva. svātantrya śakti means Śiva’s Absolute Power of authority. He transfers svātantrya śakti to Śakti, which alone is the reality. Her shapes and forms are conceived by us in order to establish our connection with Her, as our mind cannot conceive Brahman without form, at least in the beginning stages of spiritual life. Who does upāsanā of Kālī or Lalitāmbikā is difficult question to answer. It all depends upon one’s perception. Left to me I will only go with Lalitāmbikā, Her Gracious and Compassionate and Auspicious form. I have answered your question to the best of my abilities and there are scholars who can give much better interpretation.

Hello Ravi,Why is kali called Kamakala? What does kama mean and kala mean? Usually kali is seen standing on shiva but in this description why is she standing on the back of a vast dead body (usual depiction is standing on shiva)? What is the difference between fierce kali form and softer form such as Tripurasundari? Who does the upasana of this form of kali?I will be very anxiously waiting to hear from you as these questions have been coming to my mind that need to be answered. I need your help finding a solution for all these.

Dear Sir,Thank you for the explanation.. But I need to know what it means by the following statement "In the existence of Prakriti, Vikriti will not be strengthful". So is prakriti taken here as vac only and vikriti as gross form or effect? Thank you once again.

Śiva says in Liṅga Purāṇa (I.87.9-11) “She is śruti and smṛti. She is fortitude, stabilised by me. She is the power of knowledge, kriya (rite) and icchā (will). She is Ājñā. Undoubtedly we are the vidyā-s. The prakṛti (cause) does not belong to the jīva (embodied soul). Nor is She a vikṛti (effect) on consideration. She is māyā. She is not a vikāra (effect only). Formerly She originated from my mouth at my behest. She is the eternal deity of five faces (possibly referring to Gāyatrī). She is highly blessed and bestows fearlessness of the worlds. At Her ājñā (here it means command), I think about the welfare of the worlds. I am Śiva.” After having understood this, your question can be explained as follows. If Prakṛti is the cause of the mantra, then vikṛti is the effect of mantra. For example if we recite OM by closing our lips, we can observe vibration happening in the body. This is the effect and this is vikṛti. There could be other explanations also.

Hello Sir, I have a question regarding prakriti and vikriti. As regards to shakti, I saw that Prakriti is productive and Vikriti is produced. Could you please elaborate more in terms of mantra forms of prakriti and vikriti? I heard that there will be a prakriti form and vikriti form..So could you please explain more in respect to shakti and her mantra forms? Thank you

To my knowledge, there is no curse removal mantra. In general, the mantras revealed by Shiva to Shakti have no curses. This is one among them.