Tripuraghna ji, can you please elaborate on how to achieve this from the basics? Will I need initiation? What is RK, and which part needs to recited, will I need to do dhoop diya or nyasas?

Why are there so many variations of the Mantra Pañcadaśī? I will answer that question now. Lalitā, who is Parāśiva himself, who transcends any definition of this or that, the only truth of the 37 Tattvas, works with Five Great Śaktis called: Citśakti (śiva tattva), Anandaśakti (śakti tattva), Icchāśakti (sadāśiva tattva), Jñānaśakti (īśvara tattva) and Kriyāśakti (śuddha vidyā tattva). The Supreme Parāśiva's Point of View is modified based on the intensity employed in each of these Five Śaktis. All Pañcadaśī Mantras embody the 37 Tattvas. The only difference is in the intensity used in Parāśiva's Five Great Shaktis. The different Mantras of Lalitā use different intensity of these Śaktis, generating different states of consciousness in Parāśiva. Bhagavati Lopāmudrā is famous for being interested in Brahma Jñāna. She is extremely powerful and her Mantra gives the power to project the Universe in your Mind before it is manifested and the ability to scientifically know every detail of every Universe that exists. She is very interested in Jñāna and the most feared, as she is endowed with knowledge to oppose any other Sage, even if they too are devotees of Lalitā. For this reason she is praised always before Agastya. Lopāmudrā's curses are the only ones that cannot be undone by anyone. Only she can undo it. She has cursed a few times in the past and no one has been able to help the cursed one. They had to obey her. So she lifted the curse out of compassion. The Supreme Mantra of Lalitā is the Parabīja. The other Mantras are not capable of balancing Parāśiva and the Five Pure Tattvas simultaneously. This does not mean that the Pañcadaśī Mantras do not reveal the truth. They reveal, but from different points of view towards the Supreme. Even the Mantra Mahashodashi is concentrated too much on Citśakti (śiva tattva) and does not promote an integral balancing of the Pure Tattvas equal to the understanding of the Parabīja. Little is known about the Sadi Vidya. This knowledge is dangerous. This knowledge is very concentrated in Kriyāśakti (śuddha vidyā tattva), therefore the Great Goddess becomes very violent. But here we are not talking about just any anger, we are talking about the anger of the Supreme Goddess. Rage that no one should dream of playing with.

Hello, Is there any possible confict when I do this Sri Mahaganapati japa together with the Sri Kubera Mantra (35 Lettered)? I have being doing the Mahaganapati for my malefic ketu and enjoying great effects. However, a few days when I add the Kubera Mantra for the same day with the Mahaganapai I usually felt irritated, short tempered, and a little bit stress even thought I followed the nyasa closely. I have a big debt that weigh on me. The kubera mantra seems to help but the side effects made me wonder if this is the right way to do. Please help. Namaste.

"The weapons at their own will, got seated on Her hand and She is not the one who picked them up." This is the most important part of the text. There is something about Lalitāmbikā that does this not only with weapons, but with all Worlds. One who perfects Lalitāmbikā will have Siddhi everywhere, as Lord Hayagrīva said to Agastya in the past. Even Lord Mahā Kāmeśvara is voluntarily under her control. There is something very beautiful about Lalitāmbikā that does that to everybody. When you reach the highest goal, you will realize that it is impossible to surpass her. You will find that you are Lord Shiva but he is always under her control. If you become Lalitāmbikā, you will automatically do what she would always do. That is, you will not escape her charms and games even after reaching the highest goal. Even more intriguing is figuring out how to perfect Lalitāmbikā. She is difficult to notice because she is very discreet and at the same time she is everywhere. It is impossible to catch a glimpse of Lalitāmbikā without a Mantra because it is so subtle. You do billions of repetitions and still can't reach her, because she has to do with the beauty of the soul. This means that if there is even the slightest bit of blemish in your intentions you will not move a single inch towards Lalitā and your repetitions will be worthless. If you want to achieve, you must think of inner beauty in its purest state.

I'm going to say something very important. Realizing Parabrahman is not about diving deep, but about diving to the center and stabilizing there. For example, the chief of all forms of Kāli is called Kāmakalākāḻī. She is at the center. The deepest form of Kāli is called Guhyakāli. Similarly there is the deep Guhyashodasi. But, as I said, sailing deep doesn't mean you'll accomplish the highest goal. You must be able to dive into the center and stay there without moving. If you dive too deep, you won't see the surface. If you're on the surface, you won't see the bottom. But if you are in the center, you can see the bottom and the surface at the same time.

It was revealed to me by the Divine Mother that "mukacandra-kalaṇkābha-mṛganābhi-viśeṣakā" means that Lalitā is decorated with a bright full moon on her forehead which is half white and half red. Enhancing her beauty. The red part of the moon on the forehead means Rājarājeśvarī Kāmakalākāḻī, Kādi Vidyā, Icchaśakti and Śiva, Śakti and Sadaśiva Tattvas. The white part of the moon on the forehead means Rājarājeśvarī Ṣoḍaśī, Hādi Vidyā, Jñānaśakti and Īśvara Tattva. The joining of the red and white parts of the moon on the forehead means Rājarājeśvarī Tārā, Sādi Vidyā, Kriyāśakti, Śuddhavidyā Tattva and the extremely advanced practice called Shaḍanvaya Śāmbhava. Tvarita is the eighth lunar day and the only Nityā that does not change position with the phases of the moon. Rājarājeśvarī Tārā means the intermediary between Kāmakalākāḻī and Ṣoḍaśī. Tārā means both. If you meditate on this moon you will realize that it is the junction of all five pure Śuddha Tattvas and that they are decorating Lalitā which is Parāśiva Tattva (transcendence). If you move your attention simultaneously on this moon and Lalitā entire body, you will understand the meaning of Parābīja sauḥ: Parāśiva (Lalitā) is decorated with the Five Pure Tattvas which are her instruments for creating the Universes Continuously. So, the realization of Parabrahman does not mean realizing Parāśiva Tattva, but Parāśiva Tattva and the Five Pure Tattvas together and functioning in balance.

Dear sir, ayubowan Im from sri lanka. im a buddhist.but i respect and do puja for hindu deities with utmost respect.Since my childhood i face enemy problems more than usual. Specifically at work place and neighbours. Even my brother dead due to illtreatment of them. My whole life is down. I really respect you since u have mercy upon those who suffer. I dont know much about these mantras and sutras. But i daily listen to hanuman chalisa and devi suktam. I have been chanting narasimha mantra for about two years. ( only few times). Pease help me. May all the controlling spirits in the universe bless you.

I would recommend the Daśamahāvidya Tantram book by Pt. Rajesh Dixit. This is an excellent source for the mantras. There is also a Nava Durga Daśamahāvidya Rahasyam book by Shri Rameshchandra Sharma. There are books on the individual Daśamahāvidyas too in various languages that you can explore.

Daily once after completing Sri Lalitha Sahasranaamam.

Hello Mayur,Can you please let me know how many times a day you chant this kavacham,Thanks