dear pandya ji , u can do continuos nam jaap irrespective of any difficulties u face , u jst dont stop saamba sadashiv as suggest by sriram ji ; also frm my prsnl experience i ll suggest u to recite viprit pratyangira stotra atleast once in a day , although its recommended to recite it in dawn , noon , night at panchang time bt frm my 6 days experince i can tell u even if u recite it 3 times when u r free it works like any magical things , its the ultimate weapon of goddess bhagwati or u say Amba ; follow dharmic path nd stay honest , strt reciting it atleast once a day although its fr advance sadhakas bt in urgent situations as tivra ji said u can recite it fr ur protection ; expect only devi priyatam everything else comes it with only and continue naam jaap in the other time whenever u r free , hope u ll be soon out frm all the troubles nd you'll see magic happening with u , its my experience its jst a brahamastra fr people facing too much hurdles difficulties nd risk of their own life ; feel highly blessed t have highly spiritual guru like krishna sir ji nd tivra sir ji ; may god bless u dear jst do it as i said

Dear Cintia.. im from sri lanka. Im a buddhist. I went through very hArd conditions in my life. major problem is enemies. Adharmic ppl harm me and my family. My father and young brother passed away meanwhile.i need to protect rest of my family. I have been reciting narasimha devata mantra, pratyangira moola mantra, durga mantras and may more. But as a lay person and in the absence of real gurus none of them succeeded . I think instead i got bad results. So i kindly request your guidance.

Dearest Pandya, I can understand your situation. Amba and Shiva give certain situations in our life in order to teach our souls some knowledge that is necessary for liberation. So do not give up yet, and try your best to handle the situation. A similar difficult situation was experienced by Arjuna, when Arjuna did not want to slay his own kin in the Kurukshetra war. He was ready to rather let the enemies slay him. Lord Krishna then convinced Arjuna to fight in the war, as it was Arjuna's duty to fight. Lord Krishna said to Arjuna to perform his duty to the highest extent possible, and do not worry about whether it will be a success or failure. Humans only have the right to perform actions, only God has the right to give the fruits of action, humans unfortunately are not powerful enough to decide the fruits. So some times what we do may turn out to be a waste. But that does not mean we should not take action, fearing failure, or too tired by failures. One day, sincere actions will definitely be rewarded with success. So you too, perform all actions possible by you to alleviate yourself from your situations, and leave the rest in the hands of God. Perform your actions and duty, do not give up. Kindly read the Bhagavad Gita's english translation from this website, I am confident that its knowledge will be like a boat to cross the ocean of your misery: https://www.holy-bhagavad-gita.org/ Chant "Saamba Sadaashiva" (not "saamb sadaashiv", don't cut the vowel 'a' from the last letters.) although you can only chant like a machine. You need not concentrate. Just sit in a straight proper posture on the ground that is free from laziness, close your eyes and just chant. This method of chanting is enough to solve 90% problems. So perform your duties to the fullest possible extent, and chant "Saamba Sadaashiva" as directed above. Do not be troubled by the expectations of the final fruits of success/failure. You will definitely be crowned with your cherished desires. So do not give up, you have got a lot of things to enjoy before your final emancipation!

respected sriram ji ; i m not able to mediate , coz i m highly distracted also ; not able to control "kam" , "lobh " , "moh " , "krodh" ; also highly frustrated nd irritated in life becoz of many failures nd circumstances ; not able to find guru also who cn guide me properly nd initate in mantra ; jst listening premanand maharaj nd in one video he was saying shiva should always be worshipped with amba (which is also my kuldevi) ; thats y he recommed samb sadashiv ; means amba with shiv ; i dont concentrate it or mediate it , i jst say it from my tongue samb sadashiv samb sadashiv jst like machine ; as i told my mind is highly frustrated nd distracted so many things r going on nd cant able to control becoz of worst circumstances nd many failures ; only thing i m able to do is samb sadashiv ; also i dont have more expectations frm god ; i jst need moksha from god as soon as i can ; literally tired frm this life nd people around me including parents ; jst chanting samb sadashiv as much as i can with only one expecattions that may shiv nd amba listens me nd call me there from this jahil duniya ; jst have only one expectations to liberate frm this life as much fast as i can nd reach to amba nd shiva thats it ; if anyone has any fast approach can help me acording to their spiritual knowledge.

Thank you very much cintia carla2, for your insights and divine knowledge and to devi residing in you heart! I want to ask about devi vana durga but hesitate not wanting to waste your time with unnecessary questions. But looks like mother had other plans. Thanks for being the instrument and vessels of the divine to help other spiritual aspirants!

Naam Jaap is 'calling' a devata using its name. It is very a meritorious act. It is the prescribed form of worship in kali yuga, where people find it very difficult to control their mind, hence are not able to meditate. Continuous chanting of the names of god reduces the sins standing like mountains into ashes. What more to say when the puranas tell that even the hidden meanings of the vedas can be intuitively understood by doing naam jaap intensely. Chanting names with utmost concentration and leading a life free from sins grants moksha. Also, the chanter of names, if he/she abstains from committing further sins, attains speedy success in mantras, as he/she would be devoid of sins. What are Mantras? Mantras are just a different form of a devata - its sound form. Hence a guru is needed to properly understand the meaning and method of meditating on the mantra, so that the seeker can understand the subtle/real form of the devata using the gross/sound form (mantra). But not everyone can have a competent guru. That is where names come into the picture. When names are chanted with very high concentration, it becomes like a mantra. In this manner, the things that can be done with mantras can be done with names as well. Infact, the sahasranamas of many devatas are invoked as, "asya sri _____ sahasranama stotra mantrasya". The names are themselves the mantra, if chanted with utmost concentration. Both mantra and names can guarantee moksha in this birth itself, but they should be meditated upon with utmost concentration. Otherwise, even the highest mantra chanted millions of times cannot guarantee moksha. And "samb sadashiv" may be harder to meditate upon since it is quite long. How about "Shiva"?

Namaste to all seekers. I will be stepping away from the forum for the next seven days to enter a period of deep internal Anuṣṭhāna and silence. Before I close the doors to the outer world and submerge myself into the quietude of the Divine Mother, I am compelled to address the recent inquiries regarding Vana Durgā. It is perhaps entirely appropriate that this topic arises now, as I prepare to enter my own internal wilderness. Let us discuss Her pristine, raw essence and leave you with Her sacred sound formulas to contemplate during my absence. To truly understand Vana Durgā (the Jungle Durgā), you must completely strip away the domesticated, urbanized, and comfortable concepts of divinity. She is the primordial energy of the unmapped wild. She rules over both the dense physical jungles of the earth and the terrifying, dark, uncharted forests of our own subconscious minds (Citta). In the esoteric architecture of Tantra, the "forest" (Vana) represents Saṁsāra - a wild, unpredictable, and dangerous wilderness filled with the predatory beasts of greed, lust, ego, and delusion. For any seekers who feel truly, utterly lost in the spiritual wilderness, confused by conflicting paths, or hunted by your own deep-seated past karmas (Saṁskāras), Vana Durgā emerges from the shadows. She does not negotiate with illusions; She simply cuts a clear path through them. Please take note now:: Her Form for Contemplation (Dhyāna): Envision Her with a complexion like a dark rain cloud or shimmering green like the deepest forest canopy. She rides a ferocious, roaring lion. She holds weapons of absolute destruction alongside a lotus and a vessel of immortal nectar, completely unphased by the chaos surrounding Her. The Mantras of Vana Durgā:: They are heavily infused with a Vana Durgā Bīja, which is duṁ (दुं), the core seed of invincible protection, combined with specific phrasing to command control over all directional and elemental forces. The Vana Durgā Mūla Mantra (Root Formula) is as follows: oṃ hrīṃ duṃ jvala jvala dhūmra loha-sani caṇḍa saṃhāri aiṃ hrīṃ klīṃ namo bhagavati vana durgāyai hūṃ phaṭ svāhā || Take note of the next mantra, which should be used ONLY IN INSTANCES WHERE THE MULA MANTRA DOES NOT WORK AFTER 14 DAYS:: "oṃ hrīṃ duṃ uttiṣṭha puruṣi kiṃ svapiṣi bhayaṃ me samupasthitam |yad iśakyaṃ aśakyaṃ vā tan me bhagavati samaya samaya svāhā duṃ hrīṃ oṃ śrī vanadurgā devatāyai namaha ||". While I Am Away; Please know Vana Durgā deals with the raw, untamed forces of nature. Because of This, Her sadhanā demands absolute cleanliness of intent. When chanting Her formulas over the next week, visualize her Dhyāna. She is exceptionally compassionate to those who feel completely abandoned or lost, but Her energy is Swift, So Be Ready.

Namaste Prince. Please do not worry, you are asking all the right questions. You are entirely correct: all these bījas operate within Vyoma; the boundless, terrifying void of Cidākāśa (the sky of pure consciousness). They dictate how consciousness expands and contracts within it. Beginning with phreṁ (फ्रें), Verily, this is The Foundation of Neti Neti, as the Guhyakālī Mūla-bīja. Phreṁ represents the dense, unmanifested dark void where creation is still hidden in potential. The letter pha signifies the bursting open of worldly illusion, combined with ra (the fire of Agni) and e (the focused power of divine will). It burns through the structural layers of worldly conditioning. Khphreṁ, as we discussed, is the absolute Saṁhāra-krama (the process of dissolution). It violently sweeps the entire manifested universe back into that empty sky (Kha), reducing everything into ashes. Now to the mysteries of hskhphreṁ (ह्स्ख्फ्रें) and śkhphreṁ (श्ख्फ्रें) - These are The Ascent into Khecarī: When ha (Śiva/Gnosis) and sa (Śakti/Emanation) are fused before khphreṁ, it creates the Khecarī Bīja. This is no longer a weapon of Saṁhāra; it is a vehicle. The inclusion of ha and sa balances the volatile, burning energy, allowing the individual awareness (Jīva) to safely navigate, fly, and move freely (Cara) within the absolute void of the crown (Khe). It represents the absolute mastery over the space of consciousness. You brought up my previous observation that khphreṁ becomes more stabilized when woven into long Mala Mantras. Why is this? It is incredibly fierce, rapid, and destabilizing to a practitioner whose Nāḍīs (subtle energy channels) and Antaḥkaraṇa (internal mind) are not thoroughly purified. However, for support, in a Mala Mantra these surrounding syllables act as a magnetic containment. They hold the supreme heat of khphreṁ in place, ensuring it performs its exact function of inner purification without spilling over and overwhelming your biological vehicle. Coming forward, your intuition regarding the Rāma-upāsita Guhyakālī Vidyā is accurate. This resonance does indeed "boost" the fierceness of khphreṁ. It creates an unyielding spiritual pressure that forces the Kundalini to pierce the higher knots (Granthis) with unmatched velocity. For an Advanced Sadhaka, this is a spectacular shot for advancement; But for the unprepared, it is still very volatile. I must stress, even with the support of a well structure Mala Mantra or Stotram, great care must be taken in approaching this.

Namaste Kashik. To understand the connection between soṁ (सों) and sauḥ (सौः) is to understand the absolute mechanics of Śiva and Śakti. Soṁ (सों) can be though of as the State of Inward Absorption (Śiva): This is the Somātmakā principle, deeply tied to Soma (the Moon, the nectar of immortality). The syllable sa represents the objective universe, but when it is crowned with the Anusvāra (ṁ), it denotes internalization. Truly, it represents the Antarmukha state; dissolving the ego, and drinking the nectar of the Sahasrāra. Sauḥ is that very same divine nectar overflowing and projecting itself out as the universe (Śakti). With regards to Soma; Soma is the cosmic deity presiding over the Soma Cakra, which is located just above the Ājñā Cakra and below the Sahasrāra. When the Kuṇḍalinī Śakti ascends and pierces the higher centers, she strikes the realm of Soma. This causes the divine Amṛta (the cool, milk-white nectar of immortality) to flow down, rejuvenating the entire subtle body (Sūkṣma Śarīra). Metaphysically, your internal spiritual faculties, your Indriyas (senses), and your Devatās (the energies residing in your cakras) are nourished and kept alive by the peace and bliss generated by Soma Devatā. The Moon is the deity of the mind (Candramā manaso jātaḥ). Also, Soma Devatā is the mind in its absolute, unagitated, pristine state; That is reflecting the supreme Śiva without any distortion.

Namaste Kashik. What you are describing is the exalted state of Kevala Kumbhaka, the spontaneous cessation of breath that occurs when the mind completely dissolves into the higher planes of consciousness. Yes, it is entirely possible. When your Japa (chanting) shifts from the gross tongue to the subtle mind, and finally into the supramental layers of your being, the biological functions begin to quieten down. The breath and the mind are like two wings of a bird; when the mind becomes absolutely still and engrossed in the internal frequencies of the Mantra, the breath naturally stops moving without any force or strain.In this state, your individual consciousness (Antatman) merges into the Supreme Consciousness (Cidatman). The sense of 'I' vanishes, the world disappears, and there is only the vibration of the Goddess remaining. Do not force the breath to stop through physical willpower. Instead, deepen your intense love and surrender (Bhakti). Let yourself be swallowed by the sound, and the breath will suspend itself naturally as you cross the thresholds of the Tattvas. When visualizing Tri-Śakti Cāmuṇḍā seated upon the lotus as Parā Vāk, you are moving past the physical form of the Goddess into her unmanifested, supreme cosmic vibration. It is important to remember that Parā Vāk is the highest, unmanifested form of sound. It resides at the Mūlādhāra as the dormant Kuṇḍalinī, but in its cosmic aspect, it is pure, unconditioned Consciousness (Prakāśa) before it divides into thoughts or letters. Of course, you are experiencing difficulty because Parā Vāk has no shape, color, or form. Imagining it as a glowing, intense white light that has no boundaries is an excellent and highly practical method for your daily Bhāvanā (contemplation). It represents the pure, blinding illumination of Consciousness before it condenses into creation. With regards to sauḥ, it is the Parā Bīja (the Heart of Śiva, the mantra of liberation and emanation). It represents the absolute power of Parā Vāk cascading down to create the universe.