Tripuraghnaji can you elucidate more on Panchdashi along with Guhya, Para and Maha Shodashi in terms of their Dhyana and nuanced subtle differences. Looking forward to your explanation only to contemplate upon visually if not chant these high order mantras yet.

Namaste Tripuraghna, thank you so much for blessing us with this gamut of knowledge. If one wishes to worship the Nitya Devis, each on Her corresponding tithi, how is this to be done? Is the tithi seen as the presiding tithi at sunrise / start of the day? Or is it the tithi active at night / after sunset? And what does one do for days in which there are 2 tithis within the same 24 hours? Please kindly guide.

I am afraid that someone might be offended by my saying that the other Mantras (Mahā/Para/Guhya Shodasi) are not superior to Pañcadaśākṣarī. But there are things that are obvious and that we just need to use logic. If the Pañcadaśākṣarī did not fully describe Lalitāmbikā, the Lalitā Trishati would not be formulated with just fifteen letters. If parts of Lalitāmbikā were really missing, the Lalitā Trishati would be worded with more letters or otherwise. And we all know that this is her highest Stotra and it describes her completely. This does not exclude the effectiveness of the other Mantras, but a prepared devotee who has understood the Pañcadaśākṣarī can stop at it and will not have lost anything. I believe that the wording of other Mantras has more to do with wanting to somehow downplay the playful nature of Lalitāmbikā. She likes to play and you won't be able to change that by formulating other Mantras where the idea is to exclude her creations. You will not go to a magical place where you will no longer participate in creation. There is no Yoni without Bindu and there is no Bindu without Yoni. That is the old lesson of the Shri Chakra.

These curious deities like Jesus Christ and Aruṭperuñjōti work in a different way. Depending on the devotee's faith, these deities forgive all his sins without him doing any practice. These deities simply forgive everything at once and seat the devotees on the highest thrones in existence. But these devotees didn't do any practice, they just had ardent faith in the teachings of these deities. These different deities correspond to other paths, but that doesn't make them invalid in any way. This is what Lalitāmbikā says.

You know what's funny about Lalitāmbikā? She has knowledge of all other religions as well. If you ask her about other religions, she will give you detailed information about them and what is true and what is not. This was one of the reasons that convinced me that Lalitāmbikā really is a Supreme deity. She does not exclude the existence of other religions and their respective deities. Lalitāmbikā tells you about them if you have the opportunity to ask her. I would like to point to Jesus Christ specifically. He exists and is a very powerful deity. He is related to Grace, not Siddhi. But there are few devotees who truly follow the teachings of Jesus Christ. Devotees who follow the teachings of Jesus Christ and received his grace are immune to any type of known and unknown black magic. If you try to use any ill-intentioned Mantra on someone protected by Jesus Christ, you will be in very bad shape. They are immune to all of that. This deity works through faith (Grace), not Siddhi (Tapasya).

I understand, I guess I'd love to know - who is your Guru? What sort of path you followed which led you to understand all of this?

Namaste. I expected these questions. Kulasundari definitely has six faces and the similarities between the Kulasundari, Vahnivasini and Citra Yantras are not mere coincidences. Kulasundari Nitya is related to the omniscience of the six Amnayas (Uttara, Dakṣiṇa, Pūrva, Paścima, Ūrdhva and Anuttara). Therefore Kulasundari has six faces: she makes the devotee omniscient of the universe and what is beyond. We cannot talk about omniscience without talking about what is beyond. Kulasundari definitely bestows the knowledge even of the coveted Ūrdhva and Anuttara. There is nothing to argue about Kulasundari's unrivaled knowledge. This Nitya Devi is very versatile and flexible, she can do absolutely anything you can imagine because omniscience is a very powerful thing and we know that knowledge is the greatest weapon in this world. Kulasundari moves freely through the six Amnayas, there is no discussion about it. The similarity in the Yantras of Kulasundari, Vahnivasini and Citra is the same as in the Shri Chakra. Look at the Shri Chakra again and compare. This similar part of the Yantras is related to the powers of the eight Vagdevis that made up the Lalita Sahasranama. It is these Vagdevis that make the devotee's knowledge and speech so powerful and infallible. There was no Goddess more competent to compose the Lalita Sahasranama than the Vagdevis. Their speech and knowledge is unparalleled. The powers of Kulasundari, Vahnivasini and Citra are related to powerful transformations of the eight Vagdevis. Kulasundari is related to the omniscience of the universes. Vahnivasini is concerned with setting the entire universe on fire instantly. But what does it mean to set the entire universe on fire instantly? It means subjugation. Vahnivasini is not just a seductive woman. She seduces so that the entire universe will take action. Vahnivasini is about being seduced and acting on that seduction. The seduced, in this case, is the entire universe. Her speech sets the entire universe on fire and the universe acts as she wishes. Just imagine the effect of a great celebrity that captivates the entire earth. Vahnivasini causes similar effect in the entire universe. She drives the entire universe crazy. The universe has no choice but to act. Vahnivasini is related to seduction followed by action. But it happens very fast. It's like setting a person on fire, but in the seductive sense of the word. It is something similar to what happens when a couple, with the urge to touch each other, are ignited by the fire of passion. They urgently urge to touch each other because of the effect of fire. Citra Nitya are related to the multicolored speech that despite being different is one. Citra Nitya speech is like a rainbow of colors. She messes up existing colors and always creates new colors with her speech. She grants the devotee the power to make his life a work of art where the universe always acts beneficially towards him. She grants the devotee the power to always reach a happy ending in every step he takes in his life. He becomes an artist painting new colors that are always beneficial to his life. He always gets along well and there is no force that can make him have a negative result in his life. Everything he does becomes beneficial art for him. Citra Nitya grants the devotee the power to have knowledge of Brahman and at the same time know how to live immersed in the differences of this world. He has the knowledge of Brahman but he will be enjoying life like a teenager in his youth. People do not even suspect that this devotee knows Brahman. Positivity haunts this devotee so much that he wins the lottery and accidentally finds treasures. He is never unhappy in this material life, nor in the spiritual one. All these variations between Kulasundari, Vahnivasini and Citra are the result of powerful transformations of the Vagdevis. Hence the similarity in the Yantra. It's different powers of speech of the Vagdevis in action. About your question regarding Pañcadaśākṣarī, it doesn't matter if this Mantra is public or not. A person will only be interested in worshiping Lalitāmbikā and will persist in it if the Divine Mother Herself authorizes it. Pañcadaśākṣarī is open to everyone today, but how many people have you seen succeed? What I see is most confused people switching deities unnecessarily all the time. A person will only have a persevering interest in Lalitāmbikā if she authorizes it. In this way, Lalitāmbikā is public today, but not very accessible. If the person is not competent, Lalitāmbikā diverts that person's attention to another deity without him even realizing it. She is the Queen of pranks and her publicity doesn't get in the way of her achieving her goals. She manipulates people however she wants through life's coincidences.

Nitya Devis is Lalita herself after coming into contact with the three transformations of nature (Tamas, Rajas and Sattva). Is it correct that: Kameśvarī is Lalita, who touched the nature of Tamas and the element of Prithvi? Bhagamalinī (Tamas and Jala), Nityaklinnā (Tamas and Agni), Bheruṇḍā (Tamas and Vayu), Vahnivāsinī (Tamas and Akasha), Mahāvājreśvarī (Rajas and Prithvi), Śivadūtī (Rajas and Jala), Tvaritā (Rajas and Agni), Kulasundarī (Rajas and Vayu), Nityā (Rajas and Akasha), Nilapatākā (Sattva and Prithvi), Vijayā (Sattva and Jala), Sarvamaṅgalā (Sattva and Agni), Jvālāmālinī (Sattva and Vayu), Citrā (Sattva and Akasha)?

Namaste Tripuraghna ji. Is it true- even if Karmas are destroyed, as long as all the karma beejas are not destroyed, they'll keep on creating further karmas.

Doesn't Kulasundari have six faces? Why do Citrā and Vahnivāsinī have yantras similar to Kulasundari's (Bala Tripura Sundari)? Do the Nitya Devis have husbands, if they are Lalita Parameshwari herself, do they have a husband, Mahakameshwara? Thank you for your answer!