hi all, i have another question regarding the mantra of mother rajyasiddhilakshmi as per two sources of the Kali-Krama 1) As per the mantra given to us by venerable Gnana Siddhar Tivra, a) śrīm̐ hrīm̐ klīm̐ plūm̐ aim̐ hrīm̐ klīm̐ paum̐ kṣīm̐ klīm̐ siddhilakṣmyai namaḥ klīm̐ paum̐ hrīm̐ aim̐ ॥ श्रीँ ह्रीँ क्लीँ प्लूँ ऐँ ह्रीँ क्लीँ पौँ क्षीँ क्लीँ सिद्धिलक्ष्म्यै नमः क्लीँ पौँ ह्रीँ ऐँ ॥. This particular mantra is from the prana-ayutaksara mantra (calls upon all the goddess of all amnayas, which in the surround the centre of mother Kamakala kali) of mother Kamakala Kali, 2) Second mantra made out of fierce and complex bijas from the prana-ayutaksara mantra of mother Guhya Kali b) rasakamahalakṣachrīṃ halamakakṣahraphrachrīṃ camlahakṣa sakalahrūṃ hraphraiṃ phaṭ phaṭ phaṭ namaḥ svāhā hrasaglakṣavyraūṃ raphroṃ vyraklakṣahramlūṃ rājyasiddhilakṣmi My questions are fourfold: 1) Why does the variation of mantra for the same goddess occurs, even within closely related systems (Kali-krama, Uttaramnaya). What could account for these differences ? 2) The syllables and Bijas used in KamakalaKali mantra is more similar to mantra structure Sri-Vidya Krama while the mantras in Guhyakali mantra are more related to the systems relating to Kala-sankarsini and Trika. Is this a fair statement? 3) I expected the mantras of mother Kamakala Kali to be more complex than Guhyakali mantra, as per the wise sages who came before and advised us in here, Guhyakali is a pre-requisite to Kamakala Kali. However, why does the bija(s) for the same deity mantra vary across two different sub-systems ? 4) Finally, my question relates to the structure of the Pranayutaksara mantra structure for both Mother. It can be seen that it is the compilation of all goddesses in the various amnaya-s being invoked all at once. I think this could mean that the chief goddess's (Kamakala-Kali/Guhyakali) anga vidyas are all the various goddesses of the amnayas as invoked by the pranayutaksara mantra. It could also mean, that the chief goddess herself takes the form of each amnaya goddess of invoked in the mantra, and if i guess correctly, due to the differences in the nature, 'flavour' and characteristics of the chief goddess: each constituent mantra of each amnaya goddesses is influenced and therefore changes according to the polarising ability of the chief goddess. Please feel free to point out any assumptions, mistakes i have made. I am here to learn. Thank you

hi all, forgive me greatly, but i think the terms "aja-vithi' and 'nagavithi' had been translated as the path of the goats and the path of the serpents respectively. However, i do not think these are the accurate meanings. A quick search on Wiley Libraries and I thought these meanings might fit better : 1) Nāgavīthi (नागवीथि) or simply Nāga refers to one the nine divisions of the ecliptic, according to the Bṛhatsaṃhitā (chapter 9), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The ecliptic is divided into nine divisions known as Vīthis (paths), According to some each division consists of three constellations beginning from Aśvini. [...] According to others the Nāgavīthi consists of the constellations of Svāti, Bharaṇī and Kṛttikā; [...]”. 2) Ajavīthi (अजवीथि) or simply Aja refers to one the nine divisions of the ecliptic, according to the Bṛhatsaṃhitā (chapter 9), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The ecliptic is divided into nine divisions known as Vīthis (paths), According to some each division consists of three constellations beginning from Aśvini. [...] According to others the Ajavīthi consists of the three constellations of Hasta, Viśākhā and Citrā; [...]”.

Arutperunjoti Agaval Extract : Ode to Arul Shakti as OUR MOTHER Songs 536 to 557: 536. O virtuous and noble mother, You blessed me with a path to grace, And bestowed upon me the supreme, imperishable wealth. 537. O gracious mother who gave birth to me out of boundless compassion, May I attain the grand, fitting bliss! 538. Sweet mother who bore me and gave the nectar of wisdom, So I may gain the precious gem of the noble Sage’s path. 539. Mother of truth, who each time I hungered, Joined me to your breast and offered divine nectar! 540. When I faltered, you always stood by me, Clearing my heart with firm, unwavering love — my unique mother! 541. O mother of wealth, who granted me Nectar of grace, and all forms of divine bliss to realize with clarity! 542. O rightful mother who granted me Natural nectar and all seven-fold divine elixirs to attain! 543. O mother full of virtue, who made me taste All eight kinds and nine kinds of nectars that deepen intimacy! 544. O radiant mother, who offered me Every other kind of nectar there is, without exception! 545. O loving mother, who erased from my heart All confusion, fear, and boundless anguish! 546. O blissful mother, who removed all faults from me, So that I may attain joy in every experience! 547. O compassionate mother, who granted me The powers of Siddhi, so I may discern them all! 548. O mother of tradition, who offered me the gift of Shakti’s state, And poured the nectar of yourself into me! 549. O divine mother, who gave me spiritual attainments By binding to me the powers of all the Shakti forces and Siddhas! 550. O sweet mother, who raised me up By revealing the matchless Lord who has no equal! 551. O loving mother, who again and again fulfilled Every result I longed for, with delight! 552. O merciful mother, who watches over me always As the eye within — inwardly and outwardly! 553. O blissful mother, who nurtured me By bestowing that rare nectar of grace and secret strength! 554. O mother of compassion, who made my body, life, and knowledge Completely and wholly yours! 555. O kind-hearted mother, who embraced me When I, ignorant and small, faltered and fell into confusion! 556. O merciful mother, who removed all anger and the rest, And stays with me always — in waking and in dreams! 557. O victorious mother, who took away my sleep, laziness, suffering, and fear, And all forms of longing!

Thank you for your guidance and teachings, dear Seongsoo and Dylan. it is heart warming to have brothers and sisters everywhere for guidance. Thank you once again. In this post, I would like to ask all regarding the various forms of kundalini, what are the forms of kundalini and namely, what are the distinctions between kundalini and kula-kundalini. I was guessing kundalini is within an individual while kula kundalini is the aggregation of the collective kundalini of all beings. Please guide me.

Namaste Raman. "Letters" is perhaps not the right word, since really what it's referring to are syllables. Each of the bījas are one syllable. So klīm̐, krīm̐, hūm̐, krom̐, and sphrom̐ make 5 syllables. Kā-ma-ka-lā-kā-lī is 6 syllables. Sphrom̐, krom̐, hūm̐, krīm̐, and klīm̐ are 5 syllables. Lastly, svā-hā is 2 syllables. 5+6+5+2 = 18.

Hi Dylan, could you please help me understand why the mantra "klīm̐ krīm̐ hūm̐ krom̐ sphrom̐ kāmakalākāli sphrom̐ krom̐ hūm̐ krīm̐ klīm̐ svāhā" is referred to as an 18-letter mantra? Specifically, which 18 letters make up this mantra?Thanks!

And also, I forgot to mention this in my previous comment but, my recommendation for you is to start studying Pratyabhijna philosophy and keep on doing the japa. Contemplating the pure concepts found in the philosophy will purify your intellect and thus your worldview. Mantra japa will dissolve false thought-constructs that hinder you from seeing the Great Reality. The two work hand in hand. I advise you ask your Guruji about this though. Best wishes.

Namaste Prince. In essence, everything you experience is already God. What is God? God is Consciousness. To be conscious is to be aware and thus your very subjective existence itself is God or the Self. When you are aware of anything, that is God being aware of Himself. Your very Self is God. Progression is only about clearing up the thought-constructs that make you see otherwise. If you can purify your intellect quickly, you will swiftly see the Reality that always is. If you cannot, then you won't see the Reality as swiftly. That is all there is to sadhana. If you contemplate this pure thought that you are pure Consciousness and every object of your experience including your experience itself to be God-Consciousness, then your thought-constructs will dissolve by themselves and, eventually with enough time, even the thought that everything is your Self. Then what will only be left is God. But just remember, God is not waiting to give you some sort of enlightenment due to some reason. You yourself already experience God every single moment of the day. That is all there is to it. Best wishes.

Namaste Prince. The kañcukas are essentially the powers of consciousness at the level of the individual. As the individual is simply Śiva-consciousness in a contracted form, His powers remain but operate in a different manner. In that respect they are described as. on the one hand, devolving consciousness to the level of the individual and, on the other, empowering the individual. Citśakti - niyati; ānandaśakti - kāla; icchāśakti - rāga; jñānaśakti - vidyā; kriyāśakti - kalā. In the sequence of the phonemes, these are represented by the letters Ya (kāla and kalā), Ra (vidyā), and La (rāga and niyati). Incidentally, these are the letters of the elements: Ya - air; Ra - fire; La - Earth (Va/water is Māyā, derived from U/Ū), derived from the vowels I/Ī, Ṛ/Ṝ, and Ḷ/Ḹ, respectively. These are tattvas, overarching realities. The malas are the actual state of the bound soul in the form of spiritual ignorance; pauruṣa ajñāna. The Tantrāloka explains: "Now, the innate spiritual ignorance of the individual soul that is called mala is born from that supreme perceiver who is Śiva Himself, but even so it is the veil that obscures the individual soul's own Śiva-nature, which is complete and all embracing consciousness and unobstructed action. It is essentially the contracted state of knowledge and action of the fettered soul. Inherent in the fettered state, it is not a product of binding thought constructs, as is the case with intellectual ignorance." So, the malas are not ignorance of some specific thing. They constitute the non-conceptual ignorance which is simply the contraction of Śiva-consciousness, that of the non-recognition of its true nature. You ask about positive purposes. The kañcukas, when infused with the light of recognition, become the perceiver's own powers through which they enact their unobstructed knowledge and activity. Kṣemarāja explains this in light of the Kālikākrama: "She shines forth as the Khecarī-circle, consisting of the powers of the five 'armours', thereby concealing Her ultimate nature, which is to move freely in the sky of consciousness... But, on the level of the Lord, She vibrates as Khecarī, moving in the sky of consciousness with Her powers of total agency and the rest..." To clarify, the "Khecarī-circle" is the second in a series of five "wheels" of goddesses embodying various levels of manifestation: Vyomavāmeśvarī (pure consciousness), Khecarī (the subject as the possessor of powers), Gocarī (the antaḥkaraṇa), Dikcarī (organs of sense and action), and Bhūcarī (objectivity).

good day to everyone. I have a question about the 5 kancuka-s (kalA to niyatI) and the 3 mala-s (anava, kanma and maya). How do they function normally? How are they interlinked ? How are they supposed to help us (assuming they have a useful and a positive purpose). thank you