namaste sir the mantras which can be self practiced by assuming sri dakshinamurti swamy as our guru why not in this website we get the uttara mudra and purva mudras so that we can worship completely like for bala's mantras bhadrakali and dakshinakali mantras and etc.. thankyou

Krishna, I hope I can answer this question properly. You asked about Mahāvidyā Tārīṇī: which āmnāya does she belong to? She belongs to the Ādhārāmnāya. Her cakra is the Mūlādhāra. The nāyikā here is Tārā, and the vidyā is Nirvāṇogratarā. Where is she located in the Śrīcakra? She presides over the Viśrānti-cakra, which is situated just outside the bhūpura. Learned ones, such as Cintia Carla, may be able to comment more precisely on the exact location of the Viśrānti-cakra within the Śrīcakra, as I am not fully certain about this point. Here, Gaṇeśa is the deity, the yoginī is Śākinī, and the associated dhātu is asthi-dhātu — the bone element. Now, let me share something more subtle. How did the Śrīcakra become nine-layered? And how does it become fifteen- or sixteen-layered? The threefold functions are creation, maintenance, and saṃhāra, or dissolution. Now imagine three lotuses, each with three petals, named Creation, Maintenance, and Annihilation respectively. Let us take the lotus of Creation. It has three petals. What do these petals signify? They are Creation-in-Creation, Creation-in-Maintenance, and Creation-in-Destruction. In the same way, through the interplay of creation, maintenance, and annihilation, nine such flowers or āvaraṇas arise. The tenth āvaraṇa, in the context of the nine-layered Śrīcakra, is the point beyond all these triads and their mutual interplay. Yet, at the same time, it nourishes them, because it is their very cause. When the sādhaka understands the fivefold actions of grace — including Anākhyā and Bhāsā — then the threefold structure expands through the fivefold principle. Thus, five multiplied by three gives rise to the fifteen-layered Śrīcakra. Now, in relation to Tārīṇī and her place within the Śrīcakra, different forms of Tārā Mahāvidyā emerge: In the Ādhārāmnāya Sṛṣṭi-cakra, she is Tārīṇī Vidyā. In the Ādhārāmnāya Sthiti-cakra, she is Ekajaṭā. In the Ādhārāmnāya Saṃhāra-cakra, she is Nīlasarasvatī. In the Ādhārāmnāya Anākhyā-cakra, she is Mahogratarā. And finally, in the Bhāsā-cakra, she is Ugratārā Vidyā. The crown of these vidyās is the Pañcamī Vidyā of Ugratārā.

Dear Carla, thank you for returning to us. I would like to humbly put in a petition to you. We know that the published version of the mahakala samhita has missing kuta-aksara mantras and bijas in their important mantras/nyasa. One way to resolve this, is to extensively pray at the feet of the true Guru for guidance. however, what can others do to salvage these mantras? can they still be recited when they are incomplete? asking out of pure curiosity. Furthermore, upon deeper research, most mantra - kutaksaras, seem wrongly presented and printed. could these have been done in purpose ? thank you

Could you provide Kshipra Ganapati details? Thank you.

Namaste Dear Cintia, your presence on this site is always welcome. Please check in from time to time and chip in with your guidance whenever possible. Your inputs and guidance go a very long way in helping sādhakas in their spiritual journey and dispelling ignorance. If it is permissible for you to share, I would like to ask a couple of questions - would you be able to map the kādi, sādi and hādi kramas in terms of saṁhāra, sṛṣṭi and sthiti methodologies of the Śrī Cakra pūja please? The other question I have is, what is the Mahogratārā mantra? Is it the same five lettered Ugratārā pañcākṣarī or any other? We have several Tārā mantras published here and I could not figure out which one of them is Mahogratārā, if it is listed within what we have published! Please enlighten us if it is permissible to share the information and please do not feel obligated in any manner.

Hello cintia carla2 Hope you are doing well, how was your anusthan and did you gain any clarity or internal enlightenment of some sort? I've been waiting and wanting to ask about vanadurga, the second mantra that you gave it has word purushi which has intrigued me a lot. Who is purushi and is there a counter part of prakriti in terms of masculine force?

I advise to cut all personal ties with official Devipuram, and to follow Swaprakasha.

Namaste everyone. I had returned from the wilderness some time ago but was engaged in other duties. It was my full intention to remain withdrawn from public discourse. However, the sheer density of spiritual decay currently manifesting among seekers—and the urgent cries for clarity amidst widespread institutional corruption—creates a profound karmic obligation. One cannot simply bask in the unconditioned light of the Ātman while earnest souls are being spiritually cannibalized by the very guides they trusted. Guidance, in these dark times, becomes an act of cosmic necessity. The gravity of the comments regarding Swaprakashanandaguru cannot be treated as an isolated human error or an administrative oversight on the spiritual path. When a figure like Swaprakashananda abuses the absolute trust of a female śiṣya, demanding material wealth under the guise of the Devi’s command and subjecting disciples to continuous psychic and physical misconduct, this is a violation of Samaya and Dharma, which leaves a lasting impression on the whole of humanity. This karma is not easily dissolved, because within the subtle memory, the whole of collective humanity will remember this breach of trust until it is remedied. Let us come to the subject of completely shattering this specific type of spiritual entrapment and transcend the residual filth left behind by a corrupted teacher. It is appropriate to invoke Bhagavān Narasiṃha. He is the precise intersection where the unmanifest Absolute (Nirguṇa) violently bursts into the manifest world (Saguṇa) to destroy adharma that has cleverly hidden behind the legal, social, and spiritual loopholes of "divine mystery." To dismantle the residue of a false master like Swaprakashananda, a seeker can invoke the crowning jewel of Narasiṃha Vidyā ; that is, the Narasiṃha Anuṣṭup Mantra: उग्रं वीरं महाविष्णुं ज्वलन्तं सर्वतोमुखम् । नृसिंहं भीषणं भद्रं मृत्युमृत्युं नमाम्यहम् ॥ ugraṁ vīraṁ mahāviṣṇuṁ jvalantaṁ sarvatomukham | nṛsiṁhaṁ bhīṣaṇaṁ bhadraṁ mṛtyumṛtyuṁ namāmyaham || This is the 32-syllable mantra. It is not a devotional prayer. It is Ugraṁ, Vīraṁ, it is Mahāviṣṇuṁ (Greatly Pervading), Jvalantaṁ, it is Sarvatomukham (Facing All Directions), it is Bhīṣaṇaṁ, Bhadraṁ, it is Mṛtyumṛtyuṁ itself, and it is Namāmyaham. It will violently shatter the hypnotic control, guilt, and mental loops implanted by a corrupt spirit or force. It will also be a Kavacham that rejects external psychic manipulation. It infuses the broken antaḥkaraṇa (psychic instrument) of the disciple with spiritual fortitude and warrior energy. It actively combats the depression, learned helplessness, and terror left behind by an abuser. It purifies the maṇipūra (solar plexus) chakra. It anchors the victim back into the supreme macrocosmic order. It invokes cosmic fire (agni-tattva). This takes action in burning away the energetic impurities, toxic cords, and residual psychic debris passed onto the victim during a corrupted action. It annihilates the spiritual stagnation and trauma that feel like a living death to the fractured mind. Finally, it is the action of the presence of Nṛsiṃhaṁ. While Narasiṃha is terrifyingly destructive, He is simultaneously a gentle, soothing, and intensely protective sanctuary for the earnest, suffering disciple. And above all, Narasiṃha contains within himself the conscious act of dissolving one’s broken ego and pain entirely into the supreme Guru-tattva, bypassing the human predator completely and taking refuge directly in the unmanifest Supreme. If you or the affected śiṣya choose to employ this, chant it with unwavering focus on the heart center (anāhata), visualizing a blazing, gold-and-crimson light. No unpurified human ego can survive the roaring current of this vidyā. Be cautious, protect your own energetic field, and anchor your sādhana internally. Always uphold the Samaya and Dharma. Om

What about this mantra ऊँ ह्रां ह्रीं ह्रौं सः सूर्याय नमः .. Whats the difference between this mantra and the mantra mentioned in this article?

ॐ भ्रां भ्रीं भ्रौं सः राहवे नमः correct one?