Hello sir, in the Rsyadi nyasa section of the article of sri balatripurasundari japa (https://manblunder.com/articlesview/bala-mantra-japa) it says "śrī bālātripurasundarī darśana bhāṣaṇa siddhyarthe jape viniyogaḥ". Should it be ’Darśanabhāgya Siddhyarthe’ as stated in this article, or it is just an exception for the case of the Balatripurasundari japa? Thank you, sir.

Namaste Богдан. The ideal and beneficial deity for a person is the one with which she is linked by karmas and past lives. The Guru can say this or the person discovers it on their own through "coincidences" resulting from the deity itself, which wishes to be recognized by the devotee.

Namaste Sen. Lastly, Kārttikeya is associated with Mahāvārāhī, Bagalāmukhī, Atharvaṇa Bhadrakāli (she is very fond of Kārttikeya), Mahārudra and Narasimha. What more needs to be said? Even Vallalār, who is envied by Indra and the holy trinity said that a true devotee of Kārttikeya is not afraid of Yama and rebirth, as Lord Brahmā would not dare to give another birth to a sincere devotee of Kārttikeya. Before Vallalār ascended to Supramental Yoga, he worshiped Kārttikeya. If people knew in detail the real capabilities of the deities they worship, they would not be so insecure and would have more faith. The deities can help you with everything, but they cannot help you if you do not have faith (Bhaktivaśya).

Namaste Sen. The awakening of the Ājñācakra means the awakening of Lord Kārttikeya in the devotee. When considered individually, the five faces of Lord Kārttikeya mean the first seven Āvaraṇas of the Śrīcakra and everything related to them. One of the faces of Kārttikeya means the first three Āvaraṇas of the Śrīcakra, where much of the Divine Game unfolds. When this face is understood, Dharma, Artha and Kāma are in the hands of the devotee, that is, he satisfies all these with ease. The other four faces signify the four subsequent Āvaraṇas of the Śrīcakra. These faces deal with more internal and esoteric issues of the devotee. When the five faces are considered as one (Sam̐hitā), they mean the Sarvasiddhipradacakra or Ājñācakra or eighth Āvaraṇa of the Śrīcakra. If Lord Śiva means the Unmanifest Divine, Lord Kārttikeya means the Manifest Divine. When the Ājñācakra blossoms as Kārttikeya, the Impure Will of the Ego is replaced by the Pure Will of the Divine. This means that you will not stop acting, but rather that your actions in the World will become the manifestation of the Divine Will itself. Kārttikeya also manifests as Guru Tattva and makes your Ājñācakra the Gurucakra, that is, even if Kārttikeya does not fully blossom in the devotee during the beginning of the journey, Kārttikeya helps the devotee with the entire divine army and makes the devotee strong enough to endure the discharge of the innumerable Karmas present in the lower Chakras. This discharge may be unbearable for the devotee without the help of the preliminary flowering of the Ājñācakra as Gurucakra. The sixth face of Kārttikeya means the Divine Mother or Kuṇḍalinī Śakti, which is the secret key to blossoming and awakening the Sahasrāra Chakra. Kārttikeya, alongside the Yogini Icchāsiddhi, which is the energy that presides over the Ājñācakra, tells the devotee: this journey is not for those with fickle minds who change their intention, direction and devotion at all times; Your Icchā (intention, devotion, direction), material and spiritual, must be weighed carefully and you must carry it from the beginning to the end, you must finish what you start, even when faced with innumerable difficulties during this journey. Mūlādhāracakra is the direct reflection of Ājñācakra or Prakāśa; they are closely linked. Icchāsiddhi in Bhūpura provides preliminary guidance on unshakable Icchā (intention, devotion and direction). When the devotee, after resisting all adversity, reaches the total flowering of Kārttikeya and Icchāsiddhi in the Ājñācakra, there will no longer be the fear of falling, as the devotee's Icchā will be the divine will itself, inseparable. After this, Kārttikeya assists in the awakening of Sahasrāra, which first reveals the identity of the Ātman with the Paramātmā, and then reveals the continuity of action in the World through the beauty of seeing the inseparability of Subject, Object and Knowledge. This beauty is called Śrī or Mahātripurasundarī, which is immanence and transcendence. Therefore, with right guidance and unwavering devotion, Kārttikeya alone is competent to lead the devotee from the beginning to the end of the journey.

Namaste, can You kindly answer me? Can You also share some advice in Durga Sadhana on how to please the Divine Mother in this form, how to receive the Divine love that Ramakrishna loved Kali with, maybe there is some kind of warning in sadhana? Some people say that one should not worship the ugra rupas of the Divine Mother at home, that the slightest mistake can cost one's life. This is especially true of Mahā Pratyaṅgirā, and what advice can You give, given that you have received the blessings of Śrī Atharvaṇa Bhadrakāḻī Mahā Pratyaṅgirā. If You do sadhana with love, faith and devotion, I think the Divine Mother will not kill her child for a mistake in worship, and she will still be the kindest, most tender, caring mother. Thank You for your answer.

Dear Jothi ji, I worship Subrahmanya and I am curious to hear to from you how his upasana relates to Sri Vidya and other forms of Divine Mother. Thank you!

Hello sir, regarding sloka 21: "... One may recite the kavacam on Saturdays and/or Tuesdays, with red sandalwood smeared on their body", is there a relationship between this kavacam and the planet Mars? And, Can this kavacam be recited on days other than Saturday/Tuesday? Thank you sir.

Jaya Maa! Jothi Agaval you are the guardian of this site, please do not leave us for a long time, you illuminate and carry the dharma through this site!

Namaste Keshav. Great question. Firstly, I would like to say that Lord Rāma is invincible, because his Iṣṭadevatā was Guhyakāli. This is true, every time Rāma is confronted, he will have a solution, no matter how absurd the problem. The blessing bestowed by Kāmakalākāli on Hanuman was the honor of becoming the vehicle and gatekeeper of the Divine Mother Kāli. He gained the privilege of being at Bhairava's side as the gatekeeper of the Divine Mother Kāli. He is also seen as a son by Kāli, in the same way that Gaṇeśa is seen as a son by Lalitā. Hanuman is close to Kāli because Lord Rāma is also close to her.

Only Kāmakalākāli could bless Hanuman with this, as she is the Queen and Head of all Kāli forms.