There are input devices (indiriyas) to the brain – that is embedded in a body to allow it to interact with explicit world. The output devices mouth, tongue, nose hands, legs and expelling parts give response back to nature (or to an encounter). That is, we know “what and how” they function in a general sense. But the why part is self realization. The thought patterns or wisdom extracts the models from the interaction with the external world and uses it or modifies it to a new situation thus ensuring the survival of the person. These meta models and how they are stored in our memory is not fully understood. If we imagine GOD as a person (one way to fix the image of GOD in our mind since no way to describe GOD exists as vocabularies (words) fail to precisely convey the meaning. However, if we answer repeatedly “ Is God male”, NO, “female” No, Tall No,… when known human vocabularies fail, what is left out is the internal identification of the Atman and it is pervasive in all things like air in the atmosphere which you can not see yet realize it is there as we breath it. This self experience is unique to each one and one finally realizes GOD within one self – not properties to describe. This why our Hindu religion allowed to view GOD democratically – male, female, child, daughter.., yet they are virtual images and not real one. You act like a son, father, brother, cousin, citizen yet you are none of them – just role playing or acting according to the situation. Puri, Chapati, Parota or Pongal, Curdbath, Pulihodarai etc., are digested in the stomach as complex carbohydrate even though each of us prefer different ways of preparation of the food. Body gets carbohydrate.. period. Thus self realization of GOD is an individual task.

A Guru or mentor is waiting for the right person to mend. The mentor and mende has to meet. A Guru notices that the person is worth being trained as he or she shows the necessary attributes - curiosity. If a disciple(untile he/she becomes one) asks a Guru (without knowing he or she will his/her Guru), why should I go Temple only on Fridays when there is a crowd? If GOD is omnipotent and will not behave like a human being controlling a subordinate, can not I not go and pray as and when I want? If GOD is omnipotent why he or she or it will only bless me when I pray, since parents are suppose to love their children and GOD being super parent, how can He/She give a prejudicial preferential treatment only to those who pray? Is it not a corruption - GOD wants your praise to comfort you? The Guru now knows the sishya is ready - he/she not only asks what and how but also WHY? This curiosity will allow him/her for self search and all I have to do is to show the right way to look inward - first body control via Yogasans, and then meditation and so on. So, the Atman and Brahman will eventually meet only through meditation.

Please go through the subsequent parts of this article and you will find all the relevant information.

Saptadaśī is the state beyond the dimensions of time, space, energy etc and is pure consciousness that is a sum total of Everything. Aṣṭadaśī as per my understanding, courtesy of Shri Jothi Agaval, is the emergence of Nirvāṇa Sundarī from the will (desire/fire) of the pure consciousness - Cidagnisambhūta.

Can you tell he significance of Saptadaśī and Aṣṭadaśī while there are 16 kalas that Ṣoḍaśī represents.

Do you have the yantra for the avarna pooja? can that be posted

The Śrī Lalitā Pañcadaśākṣarī mantra is not commonly practiced. It is also called the Śuddha Pañcadaśākṣarī mantra and practiced only in very few guru traditions (paramparās). The mantra itself can be visualized as raw energy whose utilization and channeling, is through the variations such as the Saubhāgya Pañcadaśākṣarī, Ṣoḍaśī etc. There is also another characterization of Kalās (attribute śaktis associated with divisions of time and aspects of all triads), that sets Pañcadaśī at 15, Ṣoḍaśī at 16, Saptadaśī at 17 and Aṣṭadaśī at 18. Every one of these mantras is extremely powerful and are also very difficult to manifest their results. For this very reason, the path of Śrīvidyā follows a krama paddhati (gradual elevation through the worship of ancillary deities) and the mature sādhaka is administered the higher mantras after they have successfully navigated through the lower mantras of the aṅga devatās (ancillary deities). For all practical purposes and for most people (counting myself within this group), Śrī Mahāgaṇapati and Śrī Bālā are more than sufficient for achieving all desired results.

What is the difference between Sri Saubhagyavidya Pancadasaksari Mantra and the Pañcadaśākṣarī mantra? Is one superior than the other? Is the Sri Saubhagyavidya Pañcadaśākṣarī also a Mahā Ugra Mantra? Does one graduate from Saubhagyavidya Pancadasaksari to the Pañcadaśākṣarī mantra after he has completed the Purusharchana of the Saubhagyavidya Pañcadaśākṣarī mantra? Which is the superior mantra or are they the same? Can one of the Gurus here clarify about this?

Thank you so much for your response sir. I don't have diksha so will perhaps bug you over email or something. Please don't mind.

You can recite without an initiation as is. But if you wish to follow the Viniyoga (not published here), then initiation into Caṇḍī Navākṣarī would be most appropriate.