hi there Rajarsshi Debsharma Acharya, it should be noted that this nyasa is for the kilita mantra (locked matra-begins with Vedic-pranava). the one that begins with Shakti-pranava Hreem is the unlocked version as per the MKS. I am unsure if the nyasa should change accordingly.

Namaste @bhairavat! As per the tradition, bharataupasita guhyakali mantra does not start with the mayabeeja or hreemkar, it starts with the pranava or omkar! That’s why if you check very carefully the sadanganyasa posted by @Prince; it starts with pranava not mayabeeja! For further reference you can check the mahakalasamhita itself, it will clearly state what i’m saying. Be very very careful when you are dealing with mantras!

Krishna, may Devi bless you with the highest mercy.

Thank you Prince

Dear Omid, thank you so much. Once again we are reminded of the intricacies of mantra-shastra as an exact science..

As I see it the reason warnings are given on certain mantras has to do with the structural consequence of their mechanism. We ourselves can operate in both immanent and transcendent modes. Mantras performed within the expression of the limited self most often slowly change that limited self expression through gradual reprogramming/attunement/grace. Other mantras if properly performed change directly the very structural expression of the limited self. Imagine a mantra that brought unwanted rain, but there was another mantra that caused the rain to disperse. Here a warning is not so necessary. Now imagine a mantra that causes one's tongue to be severed at the root in a manner in which the tongue could never regrow, now imagine there is a mantra that reverses that one, but it has to be articulated with one's own tongue - you can see the problem that might arise. Here there is good reason for a warning, certain structural changes are absolutely irreversible from within the resulting localization. Although in the absolute sense they are reversible (as anything is possible), the conditions to reverse them can no longer be independently met from within the branched reality after their implementation. This is how I understand it.

Hi there, this is extracted from the MahaKalaSamhita 9. bharatopāsyamanoḥ ṣaḍaṅganyāsaḥ (5|196-197) oṃ phreṃ hṛdayāya namaḥ | siddhikarāli śirase svāhā | hrīṃ hūṃ chrīṃ śikhāyai vaṣaṭ | strīṃ phreṃ kavacāya hūṃ | namaḥ netratrayāya vauṣaṭ | svāhā astrāya phaṭ |

I'm in the process of preparing the document to publish it as an article. This article will be referenced within it.

Namaste. Can someone write nyasas to the mantra ? hrīm̐ phrem̐ siddhikarāḻi hrīm̐ chrīm̐ hūm̐ strīm̐ phrem̐ namaḥ svāhā

sincere apologies for delays in posting this week's discussion questions, everyone. For the 5th week of discussion, the mantra-bheda/the variations and restrictions placed upon bhagavati guhyakali's treasure trove of mantras. It is said by the venerable Tivra that only Bharatopasya Guhyakali mantra should be practiced and Ramopasita mantra should not be practised. Referring back to MahaKalaSamhita (MKS), it is said that the the mantra used by Rama is pinned (kilita) and it should be unpinned by the advice of the sad-guru. However, at the same time, there is some uncertainty with the mantras practiced by Cyvana and Harita as they are linked with the Rama-Upasita mantra. Please dearly illuminate and clear the fog of uncertainty regarding this matter. Why Ramopasita shouldnt be practised ? Furthermore, the MKS restricts the usage of the form invoked by Hiranyaksha as it triggers destruction (pralaya) to occur. However at the same time, the deity presiding over Maha Shoda Nyasa of bhagavati is none other than the form invoked by Hiranyaksha - subtly hinting the use of the mantra used by Hiranyaksha. I would humbly request all to shed some light regarding this. It is to be noted that the Maha Shoda Nyasa is only restricted to yati(s) and renunciates. Futhermore, the yati(s) have privileges of practising the 6 mantras - Shambava (Male), MahaShambava (Male), Turiya (Female), MahaTuriya (Female), Nirvana (Equilibrium), Maha Nirvana (Equilibirum) along withe thier Nyasa and Gayatri mantras. What are the roles of of the Gayatri mantras for each mantra of guhyakali? How should they recited with respect to the mula-mantra (if there is a ratio etc.). Other mantras also exist such as the 5 MahaVakyas, Amba-Hrdya, Uttaramnaya-Gopita, and the Bhoga-Vidya. What are the roles of these mantras briefly? I would kindly request everyone to contribute - every small drop of information contributes to our collective knowledge. thank you so much