Namaste dear Tivraji, thank you very much for this explanation. An interesting combination of these very mysterious and powerful Goddesses Mahavidyas. Sri Chhinnamasta is the Flash of Lightning (Rahu), Sri Bagalamukhi is Fire (Mangal), and Dhumavati Ma (the omnipresent Smoke - space). It is not without reason that in Pitambara Datya there are these two Mahavidyas Fire and Smoke. I want to ask how can one practice this mantra given by you ॐ हूं धूं ह्ल्रीं हूं फट्?

Tivra Ji, what level are Krishna and Radha at? How about dattatreya?

Namaste Dylan. Certain Lalitā Upāsakas across the country—prominently in South India—in reverence to the verse I cited, abstain from even sugarcane-derived sugar, opting instead for palm sugar. My sincere gratitude for elucidating the true meaning of the verse and delving further into my earlier question. Much obliged!

Namaste Богдан. The only thing I ask is to stay away from YHVH and the Old Testament of the Bible, because YHVH has recently become a "Conscious Mental Black Hole" that is sucking the lives of people from afar in an attempt to survive. He is coming towards Earth. He is literally a black hole coming towards Earth right now. When a "God" becomes excessively degraded in Adharma, he implodes and becomes a CMBH (Conscious Mental Black Hole). I won't go into too much detail about this. You can worship Jesus and stay in touch only with the New Testament of the Bible, or adopt a deeper practice with the Mantra I mentioned, while living a life aligned with helping people as much as possible (but without harming yourself).

Namaste Богдан. Jesus Christ is a being of the 16A State of Consciousness (Śuddha Śiva Turīyātīta) who was able to regenerate decapitated body parts instantly. He could transform into other forms with his gross physical body. If you ask a regular Śrī Vidyā practitioner to tap into the energy of his name, they won't be able to because Jesus is too distant. The very name "YEŚŪ" signifies a Supramental Being with almost complete mastery of gross physical matter. He practically allowed himself to be killed and then regenerated his entire body, and he travels through dimensions. The important thing about Jesus Christ is what he means. He is within you and signifies the Antarātman (Soul) fused with the Cidātman (Spirit). He's something close to a human practitioner of Śrī Vidyā who has mastered Hādi, Kādi, and a bit of Sādi. Vallalar achieved a greater mastery, but Jesus is someone very close. As I said, if you lost an arm, Jesus could regenerate your entire arm instantly. Only those with the authority to govern (Sādi) can do such things in the gross physical world, and a Sādi practitioner is already at the supramental level and can regrow parts torn from others' bodies in seconds and do other absurd things. The more mastery of the gross physical world, the greater the person's spiritual power and grandeur. It takes absurd spiritual greatness to govern gross physical matter. If you follow Jesus, you are also worshiping yourself. It won't be on the same level as Vallalar, but it's something close. He is what a human being resembles when they are at an early Sādi level.

Namaste Raman. I will answer in the reverse order. The 10th name of the Lalitāsahasranāma is Manorūpekṣukodaṇḍa - She who wields the sugarcane bow of the mind. Moreover, the Tantrarāja Tantra and Bhāvanopaniṣad both teach that Lalitā's bow is the mind. As it is the bow that fires the arrows, so the mind is that in which the tanmātras (the five flower-arrows) are apprehended. Moreover, a sugarcane stalk is fairly rigid and tough. This has two implications based on one's level of awareness. On the one hand, the natural impulse of the mind and consciousness to become infatuated with objectivity and the means of knowledge is difficult to overcome. Conversely, in the liberated state, the awakened awareness of pure consciousness remains unchanged in spite of any outer appearances because all things are recognized to be the Self, and so one cannot but be perfectly reposed in his true nature. This does not come about through harshly restraining the mind, but through recognition and insight. To consume or chew on sugarcane means to do precisely this. So, the prohibition is that one should not forcibly control the mind and senses through harsh austerities. Instead, as one great Śrīvidyācārya put it: "Dancing upon the throne of the yogi's heart lotus, O Goddess, you continually revel in the intoxicating wine of visual forms and the other sensations at the threshold of the array of the senses. To venerate you, O Noble Lady, the goddesses of awareness forever pervade the sense objects of yogis and reveal them as distillations of nectar." Now back to the main topic. To understand this, one has to have a grasp of the nature of Mantra. The word 'mantra' is often used as a general term, not referring to any specific mantra. In that context, Mantra is the reflective awareness that the supreme reality has of its own nature. Reality is inherently referential, meaning that it consists of consciousness which creates intelligible representation. Put more simply, it is the fact that you know that you know. In the cognition "I see a jar", one's knowledge does not have to be verified by some other knowledge, and that knowledge by another knowledge, leading to an infinite regress. Rather, that cognition is self-established, like a lamp which is illumined by its own light. Thus, Mantra is the ground of all representation and referentiality. For this reason, the Triśirobhairava Tantra explains: "In actual fact, memory (the faculty) and recollection (the act) are already present in all things prior to the identification of their nature. In reality it is Mantra which conjoins the object to be experienced through it with the attainment of its own nature." Here, Mantra and memory are directly equated. It 'conjoins the object to be experienced through it with the attainment of its own nature' because Mantra, the inner reflective awareness, is memory which establishes the particular nature of everything. Put more simply, you are able to intelligibly cognize anything on account of memory. For example, with language you need to have a recollection of the meanings of words in order to speak the language. But like I said, this recollection of convention cannot go back indefinitely. It ultimately rests on the direct awareness of Mantra, which is THE convention of all conventions. Thus, Mantra is the ultimate means of cognizing anything at all because it is the self-referential awareness which is the establishment of its own nature. Even though ultimately all awareness is this self-referentiality, it assumes the forms of innumerable levels of awareness. For that reason, there are innumerable mantras with varying purposes and effects. For instance, a mantra used to alleviate the effects of snake bite is the reflective awareness that 'I am Garuḍa, enemy of serpents'. A mantra which pertains to liberation, however, is precisely this reflective awareness of one's essential nature with which the mantra itself is identical. It does not refer to an external, objective referent as discursive thought does. The external form of the mantra which is recited encodes the energies which are experienced internally. This is why the Rājarājabhaṭṭāraka Tantra says that mantra does not consist of mere phonemes or utterable sounds. Its inner vitality is this inner self-referentiality. Without this, the outer shell of a mantra has no substance, like an autumnal cloud which appears like it will give rain but will not. This is the reason why it is always said that mantras should not be taken from books and should be given through initiation. The outer shell of a mantra seen in a book (or on a screen) is not technically a mantra because it does not inherently possess this vitality. This vitality of Mantra is the practitioner's own Self, which is unveiled through dīkṣā - the bestowal (dāna) of self-realisation through the destruction of the bondage of ignorance (kṣapaṇa). As you can probably imagine, this is not reducible to a ceremony or some other such thing. It is an inner transformation.

Namaste, Tīvra! Thank You so much for sharing this practice and mantra recitation with us all. It's like how a poor person can be helped in several ways: by giving him money, which he will spend and ask for again, it will make him happy for a while, or you can teach him how to earn money, then he will not ask for it again, this kind of help is better than the first one. You have given this practice so that we can get answers to our questions, I am very grateful for that, although I would be very grateful if You could answer my last comment about the mantra (YEŚŪ), the practice of reading the psalms. Please bless us with success in this practice, so that we can master it. I feel that there are some cosmic forces restraining evolution, as if they don't want people to evolve quickly, as if something doesn't want me to start a serious spiritual practice. Thank You very much again!

Thank you, Dylan. Yes, I would be much obliged if you could furnish a more detailed explanation. Furthermore, I am keen to understand your interpretation of the verse 'ललितोपासको नेक्षुखण्डं भक्षयेत्' from the Paraśurāmakalpasūtra. Might this indeed signify a prohibition on consuming sugarcane products for devotees of Lalita?

Dear Tīvra, it appears I have been mispronouncing hrīm̐ all this time. Your rendition is remarkably different. People usually chant 'hreem,' but your chant sounds like 'ha-reem.' It will undoubtedly take some getting used to. I am grateful for your graciousness and humbly request your blessings. Thank you for imparting the mantra.

Good day, everyone. This will be my final post on this website.Though I am a nobody here and haven’t contributed anything of great value, I still wanted to share some personal reflections in the hope that they may benefit someone. When I first started visiting this site, I came in search of “the most powerful mantra” — something potent, something new, something that could make me strong. Deep down, I was seeking power and superiority, wanting to be better than others around me. These subtle, subconscious desires were shaped by my childhood experiences — a longing for control, validation, and strength. But with each visit, something unexpected happened. I gradually became less attached to those ideas. Slowly, I began to see through my own motivations. I became aware of my hidden intentions. And in that awareness, I found a strange freedom. I finally embraced my inner child — with all his fears, insecurities, and hopes — and I accepted him. I suspect I’m not alone in this. Some of you may carry similar hidden intentions, masked behind spiritual pursuits or the search for power. If this resonates with you, I gently encourage you to reflect deeply. Seek self-awareness. You may be surprised by what you find — and what you’re ready to let go of. You cannot reach the DIVINE with repetitions. It all starts with 1) SAT-VICARA (in the form of TRUTHFUL self-enquiry). No amount of scriptural doctrine can help you, and no amount of external teachings can be absorbed unless you know yourself. It is in the 2) SMALL ACTIONS that we get to see if we are ‘PURE’ enough for the Divine to touch us. Examples of small actions : a) Do we get annoyed easily at others (due to biases and unchallenged thought constructs? b) Do we care for small creatures in our human centric lives ? c) Do we at least have the compassion to spare some food for others when the occasion arises d) Are we even honest and candid to ourselves when we make some mistakes? as some examples of SMALL ACTIONS. The small acts of compassion, kindness and thoughtfulness are the keys to the DIVINE. The moment I realised all of these, there was a peace in my innermost depths - a feeling that I did not even get chanting thousands of mantras. I would humbly prostrate to the FEET of the Masters before me : Tivra, Agni, Tripuraghna, Dylan and everyone else who were on this journey with me. It was due to your compassion, I am at peace now. Thank you. I love you all