Suddenly I got thought that Dasavataras not only indicate 10 numbers but 10 stages (Dasa) of a human being such as Matsya (child in mother's womb survives on liquids), Koorma (a baby is always protected by elders like tortoise having impregnable skull), Varaha (Kissing mouth - a grown baby is liked to be kissed), Narasimha (A still grown beats persons elder to him), Vamana (The child taken to some other residence makes the roof and floor together and accompanying parent broods his head), Parusurama (Student age, gets easily enraged without understanding consequences), Rama (A youth does thinking society needs and even marries because Society wants), Krishna (An adult with goal and object irrespective of right or wrong path), Buddha (Pre-old man teaches to be sincere although he might have committed wrongs) and the last is Kaliyug (Old Man - Senior Citizen - All the youngsters pay respect but no one is ready to serve if asked for)

To my knowledge there is only one parā bīja and it is sauḥ.

What are the different para bijas other than sauh as you mentioned earlier? Eka askshara bijas are all para bijas? What is the para bija of Guhyakali and kamakala kali?

It depends upon the mantra. Vikṛti is only the effect. It all depends upon a particular mantra, its nature, its potency, bīja-s used, formation of mantra, whether is encased (sampuṭīkaraṇa), etc. When a mantra is capable of giving mukti, it is to be understood, that it is also capable of granting material benefits. But when an aspirant is seeking mukti, he will not ask for material benefits. Ultimately, it is only the mind that matters.

Thank you for the explanation sir. So If a prakriti mantra is sure to give us Mukti (since it has the potency)then will a vikriti mantra (Produced) will give only material benefits? I hope I understood it clearly.

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.