@rushikesh, have you received proper mantra upadesha or deeksha for this mantra? If yes then you can! If not then you must seek deeksha/mantra upadesha from a proper guru first.

Namaste Wide Awake. Concerning your original question, I do not know the context, but "rudrarūpa" could just mean "fierce form", not nessecarily referring to Rudra the deity. That appellation is perfectly fitting for Narasiṃha. Again, without context I cannot be sure if this is the intended meaning. The notion of a single deity encompassing other deities is not as far fetched as it seems. You see it with Kubjikā, for example, whose six faces are the deities of other Goddess traditions: Tripurā, Kālī, Siddhayogeśvarī, etc. That does not necessarily mean that the one that subsumes them is inherently superior to the others. It is more like a description of the qualities of that particular deity as understood in the context of their own scriptures and sampradāya. Every deity is a maṇḍala, and every maṇḍala is complete in its own right. You say you are inclined to advaita, in which case I invite you to ponder the second of the Kaulasūtras: "There is but one deity, the reality perceived by virtue of the transmission of the rays of awakened awareness." With Śarabha's wings, the two Goddesses are evidently qualities by means of which one "flies up" into the empty, luminous sky (ākāśa [Bhairava]) of consciousness. I recall from somewhere else on this website that Śūlinī Durgā indicates the destruction of all triads (hence Śūlinī - trident wielder) and Pratyaṅgirā being the destruction of the ego sense (the name Pratyaṅgirā means "retaliation", that is, putting an abrupt end to something). It is said in the Manonuśātarastotra: "Verily, swans spread their wings widely and fly unbounded in the sky. O Swan of the Sacred Lake, O my mind! Your marvelous flight takes you to the farthest reaches of the sky when you deploy your two allies (i.e. wings): 'emptiness' and 'momentum'." By "emptiness" is meant access via spiritual insight to cidākāśa, and "momentum" means the capacity to rise beyond the binding thought constructs that ensnare you in the world of duality. Again from the Kaulasūtras: "Due to the consumption of the three, the net of the extensive fat of illusion melts away, and the dissapearance of bonds unfolds in the Heart. Otherwise, there is no flying up from the poisonous trap of illusion."

Can Sauhu: replaced with Soum? I saw in a Facebook post Aim kleem Soum Soum kleem aim

Thankyou for replying krishna garu ! I just want to understand the motive behind this as being an absolute advaitin (Natural temperament) i cant see any two divine beings.....its just 1 for me and that is shiva but it bugs me that....if sharabha had maa shoolini durga and maa pratyangira in his wings ....then according to this logic sharabha is invincible .whats intriguing for me is what made shiva release maa pratyangira from his wing and let her be the subduing factor rather than himself putting a full stop to this leela. Krishnaji i want to know the philosophical part the scriptural bits are utterly confusing ( its like shiva has designed puranas from the intention to mess with ignorant minds like us ) so can u clear this or direct me to some book,kshetra, guru,article where these questions are answered as ive lost appetite searching for the answers

Pranam , i have done few lakh basic bhairava naam japa. can i do this mantra ? starting from 1 mala.

Krishna ji, Namaste. Request to post Ashta Shastha mantra japa vidhi.

@Rahul, Do you have a Guru? You need Deeksha/Mantra Upadesa first of Tara from an authentic lineage/authorised Guru.

The answer you are looking for is already present in the comments section. You can recite and understand the meanings of each of Her nāma attributes. The Sahasranāma itself is a mantra that requires an initiation into Pañcadaśī.

Nārasiṁhī, an aspect of the Divine Mother Pratyaṅgirā, is the consort of Lord Nṛsiṁha. He being an Avatār of Lord Viṣṇu, His consort would be an aspect of the Divine Mother Lakṣmī. In other words, Nārasiṁhī is considered as an aspect of both Pratyaṅgirā and Lakṣmī. The killing that is referenced in the context of Śarabha and Gaṇḍa Bheruṇḍa denotes the subduing of each other̍s anger and their powers of massive destruction. These were necessitated for the protection of the world and is the grace of the Divine Mother Pratyaṅgirā. It is best not to approach these deities unless you are properly guided by an able master who understands these deities.

Kya main bina shri vidya ko jaane Lalita sahasranama kaa paath kar sakta hoon Translation - Can I recite the Lalitā sahasranāma without knowing Śrī Vidyā?