Namaskāram Tīvrā ji, I have a question regarding Ṣaṭtārī, the six bījas: aiṃ hrīṃ śrīṃ aiṃ klīṃ sauḥ I have encountered these collectively referred to as Ṣaṭtārī or Śākta Praṇava in Śrīkrama, comprising Tritārī and Kumārī, and have seen them used in nyāsa, āvaraṇa pūjā, Patra Sādhana, and as a saṃpuṭa in Agnikārya in the Paraśurāma Kalpasūtra. May I ask whether Ṣaṭtārī is regarded as a mantra in its own right? I would also be grateful to know whether Ṣaṭtārī is traditionally recited simply as aiṃ hrīṃ śrīṃ aiṃ klīṃ sauḥ, or whether oṃ (ॐ) is prefixed to it. Is there also any traditional explanation of the meaning or significance of Ṣaṭtārī? Thank you in advance, ji.

Namaste niharika ji, what amargi means is when a person attains siddhi of mantra he becomes one with mantra, meaning there is no different between him and kali. The world functions through 3 main powers, iccha(desire) jnana (knowledge) kriya (action) these 3 are controlled by devi maa. Our Brain acts as a receiver but whom it is receiving the instructions from depends on our inner purification. Now guru is someone who is ever connected to devi kali and reciving her instructions due to being fully purified and surrendered to her. Now the only difference is of apperance from within, they both are one and same. In this way, when you get deeksha from guru, it is essentially devi kali who is giving you the diskha. I can't tell if you should chant 22 letter mantra or not. But please do chant naam japa om dakshina kalikaye namo namah. Do not be worried niharika ji, you will soon find your answer.

Wowow thank you tivra ji for helping us all giving us your precious time. May your task be fullfilled without obstacle and may you be successful in your undertaking, may divine mother bless you.

Thank you dearest Tīvra, then I will practice Lalitā's Sahasrākṣarī Mantra. I am grateful for both your guidance and compassion to share it.

I thought I'd see something from him or a comment by Krishna here.

Sen. These 108 names are said to be equivalent to thousands of recitations of the Lalitā Sahasranāma. If you recite them a thousand times, it is said that you will be able to destroy your enemies through mere gaze and will. There is, however, something regarded as even greater than the Khaḍgamālā: the Lalitā Sahasrākṣarī Mantra, the thousand-syllabled mantra of Śrī Lalitā Tripurasundarī. It serves a purpose similar to that of the Khaḍgamālā, but is considered even more comprehensive and powerful. ॐ ऐं ह्रीं श्रीं ऐं क्लीं सौः ॐ नमस् त्रिपुरसुन्दरि हृदयदेवि शिरोदेवि शिखादेवि कवचदेवि नेत्रदेवि अस्त्रदेवि कामेश्वरि भगमालिनि नित्यक्लिन्ने भेरुण्डे वह्निवासिनि महावज्रेश्वरि शिवदूति त्वरिते कुलसुन्दरि नित्ये नीलपताके विजये सर्वमङ्गले ज्वालामालिनि चित्रे महानित्ये परमेश्वर परमेश्वरि मित्रेशमयि षष्ठीशमयि उड्डीशमयि चर्यानाथमयि लोपामुद्रामयि अगस्त्यमयि कालतापनमयि धर्माचार्यमयि मुक्तकेशीश्वरमयि दीपकलानाथमयि विष्णुदेवमयि प्रभाकरदेवमयि तेजोदेवमयि मनोजदेवमयि अणिमासिद्धे लघिमासिद्धे महिमासिद्धे ईशित्वसिद्धे वशित्वसिद्धे प्राकाम्यसिद्धे भुक्तिसिद्धे इच्छासिद्धे प्राप्तिसिद्धे सर्वकामसिद्धे ब्राह्मि माहेश्वरि कौमारि वैष्णवि वाराहि माहेन्द्रि चामुण्डे महालक्ष्मि सर्वसंक्षोभिणि सर्वविद्राविणि सर्वाकर्षिणि सर्ववशङ्करि सर्वोन्मादिनि सर्वमहाङ्कुशे सर्वखेचरि सर्वबीजे सर्वयोने सर्वत्रिखण्डे प्रकटयोगिनि बौद्धदर्शनाङ्गि त्रैलोक्यमोहनचक्रस्वामिनि कामाकर्षिणि बुद्ध्याकर्षिणि अहङ्काराकर्षिणि शब्दाकर्षिणि स्पर्शाकर्षिणि रूपाकर्षिणि रसाकर्षिणि गन्धाकर्षिणि चित्ताकर्षिणि धैर्याकर्षिणि स्मृत्याकर्षिणि नामाकर्षिणि बीजाकर्षिणि आत्माकर्षिणि अमृताकर्षिणि शरीराकर्षिणि गुप्तयोगिनि सर्वाशापरिपूरकचक्रस्वामिनि अनङ्गकुसुमे अनङ्गमेखले अनङ्गमदने अनङ्गमदनातुरे अनङ्गरेखे अनङ्गवेगिनि अनङ्गाङ्कुशे अनङ्गमालिनि गुप्ततरयोगिनि वैदिकदर्शनाङ्गि सर्वसंक्षोभणचक्रस्वामिनि पूर्वाम्नायाधिदेवते सृष्टिरूपे सर्वसंक्षोभिणि सर्वविद्राविणि सर्वाकर्षिणि सर्वाह्लादिनि सर्वसम्मोहिनि सर्वस्तम्भिनि सर्वजृम्भिणि सर्ववशङ्करि सर्वरञ्जिनि सर्वोन्मादिनि सर्वार्थसाधिके सर्वसम्पत्तिपूरिणि सर्वमन्त्रमयि सर्वद्वन्द्वक्षयङ्करि सम्प्रदाययोगिनि सौरदर्शनाङ्गि सर्वसौभाग्यदायकचक्रस्वामिनि सर्वसिद्धिप्रदे सर्वसम्पत्प्रदे सर्वप्रियङ्करि सर्वमङ्गलकारिणि सर्वकामप्रदे सर्वदुःखविमोचनि सर्वमृत्युप्रशमनि सर्वविघ्ननिवारिणि सर्वाङ्गसुन्दरि सर्वसौभाग्यदायिनि कुलोत्तीर्णयोगिनि सर्वार्थसाधकचक्रस्वामिनि सर्वज्ञे सर्वशक्ते सर्वैश्वर्यप्रदे सर्वज्ञानमयि सर्वव्याधिनिवारिणि सर्वाधारस्वरूपे सर्वपापहरे सर्वानन्दमयि सर्वरक्षास्वरूपिणि सर्वेप्सितफलप्रदे निगर्भयोगिनि वैष्णवदर्शनाङ्गि सर्वरक्षाकरचक्रस्वामिनि दक्षिणाम्नायेशि स्थितिरूपे वशिनि कामेशि मोदिनि विमले अरुणे जयिनि सर्वेश्वरि कौलिनि रहस्ययोगिनि शाक्तदर्शनाङ्गि सर्वरोगहरचक्रस्वामिनि पश्चिमाम्नायेशि धनुर्बाणपाशाङ्कुशदेवते कामेशि वज्रेशि भगमालिनि अतिरहस्ययोगिनि शैवदर्शनाङ्गि सर्वसिद्धिप्रदचक्रस्वामिनि उत्तराम्नायेशि संहाररूपे शुद्धपरे बिन्दुपीठगते महात्रिपुरसुन्दरि परापरातिरहस्ययोगिनि शाम्भवदर्शनाङ्गि सर्वानन्दमयचक्रस्वामिनि त्रिपुरे त्रिपुरेशि त्रिपुरसुन्दरि त्रिपुरवासिनि त्रिपुरश्रीः त्रिपुरमालिनि त्रिपुरासिद्धे त्रिपुराम्ब महात्रिपुरसुन्दरि सर्वचक्रस्थे अनुत्तराम्नायाख्यस्वरूपे महात्रिपुरभैरवि चतुर्विधगुणरूपे कुले अकुले कुलाकुले महाकौलिनि सर्वोत्तरे सर्वदर्शनाङ्गि नवासनस्थिते नवाक्षरि नवमिथुनाकृते महेश-माधव-विधातृ-मन्मथ-स्कन्द-नन्दीन्द्र-मनु-चन्द्र-कुबेरागस्त्य-क्रोधभट्टारक-विद्यात्मिके कल्याणतत्त्वत्रयरूपे शिवशिवात्मिके पूर्णब्रह्मशक्ते महात्रिपुरसुन्दरि तव श्रीपादुकां पूजयामि तर्पयामि नमः श्रीं ह्रीं ऐं ॐ ॥

I'm going to be away for a while.

Krishna, Atharvaṇa Bhadrakālī reverses anything through a kind of “implosion.” In other words, she removes the very “ground” that sustains the existence of a thing, condition, or situation. Viparīta Mahāpratyaṅgirā can be understood as a specialization of Atharvaṇa Bhadrakālī. Through her, the course of a thing, force, or event begins to move in the opposite direction, often with even greater velocity than that with which it originally manifested. Think of a flowing river. Atharvaṇa Bhadrakālī would remove whatever allows that river to exist as such, causing it to implode. Viparīta Mahāpratyaṅgirā, on the other hand, would make the river flow in the opposite direction from the one in which it had been moving. Essentially, that is the distinction. Both can perform this kind of action upon any thing, condition, or event. For example, Atharvaṇa Bhadrakālī could specifically implode the capacity of fire to burn you, whereas Viparīta Mahāpratyaṅgirā could reverse the very mode of its manifestation and make it cold. At more extreme levels, they could produce seemingly impossible effects, such as allowing someone to breathe underwater without suffering harm. Within this framework, the possibilities are virtually infinite. I would say that Atharvaṇa Bhadrakālī is more radical, whereas Viparīta Mahāpratyaṅgirā is more surgical and specialized. Atharvaṇa Bhadrakālī acts more directly: she removes the cause or underlying foundation that sustains the existence of something, causing it to implode. This is why her action may outwardly resemble an ordinary reversal, even though it is not actually a reversal in the same sense. Atharvaṇa Bhadrakālī is the supreme deity of Maṅgala, Mars. Viparīta Mahāpratyaṅgirā is associated with Śani and Rāhu, Saturn and Rāhu. Siddhilakṣmī represents Śukra, Venus, in its fullness and may be understood as an evolution of Kāmākalātmikā. Siddhilakṣmī is the true tenth Mahāvidyā, the Lady of Venus. Tripurabhairavī is beneficial for everyone, regardless of the astrological configuration. Mahākālabhairava is associated with Śani, Saturn. Mahāvārāhī is associated with Śani, Saturn. Rājaśyāmalā is associated with Sūrya, the Sun. Caṇḍī is associated with Maṅgala and Rāhu, Mars and Rāhu. Śūlinī Durgā is associated with Maṅgala and Rāhu, Mars and Rāhu. Mahāgaṇapati is beneficial for everyone. Ucchiṣṭagaṇapati represents the Supreme Sun. There are, however, countless variations, because there is more than one form of Gaṇapati, just as there are multiple forms of virtually every deity and divine power within these traditions. The system is extraordinarily vast. There are forms of Gaṇapati corresponding to every Graha, just as there are forms of Kālī corresponding to every Graha.

First of all Thank you for answering my question Tivra, But I’m feeling breathless awe at these revelations about sādi Vidyā and dakshina Kālī. Please help us put one more piece together in this magnificent puzzle: maa Siddhilakshmī. Does the full glory of her “Island of the Sun” become stable and natural to coarse material of this universe, along with the mysteries of Guhya kālī or Dakshina Kālī unfolding?

Krishna, What many people forget is that the svabhava of Souls is not the same. Spirits are, in essence, equal; Souls, however, possess different temperaments, dispositions, and modes of expression, without ever violating the fundamental principles of Spirit. This is precisely what astrological alignments reveal at their deepest level: not the essential nature of Spirit itself, but the particularities of svabhava through which each Soul manifests that essence.