Hello, how much is the Puraścaraṇa of Mantra Bala Tripura Sundari? You said earlier that Bala is Lalita in child form. Maybe her mantra is better to repeat, it is very difficult to achieve Siddhi of Pañcadaśī. After attaining Mantra Siddhi in Bala Tripura Sundari mantra, what will we get? Thank you.

I've said this before, but I'll say it again. In Kaliyuga our life is fast, short and very busy. In Kaliyuga the Puraścaraṇa of Mantras is multiplied by four to the number described in the scriptures. If you don't focus on just one Mantra in your entire life, you won't be successful. In Kaliyuga the Mantra Siddhi of Lalitā is 84 lakhs of repetition. Quickly decide what you want because life goes by fast and you may not find the same opportunities in this current life.

Thanks! Tivraji you are such a. divine grace upon us. I will keep posting more questions about this mantra as this mantra has captivated me since a long time. Meanwhile can you answer these questions? 1) How is Sauḥ and Haum̐ related to them. Kularvnava says to chant Haum̐ at Muladhara and Sauḥ at Bhramarandhara considering Shakti is in heart of Shiva and Shiva is in heart of Shakti. Also I have heard another way where S is at Muladahara and then do uchharana with visarga at dwadasthna while for Haum, H is at Bhramarandhra and m̐ is at Muladhara. They both seem to have different methods. Are both correct? I also feel if you did one in inhalation other happens automatically in exhalation. 2) You mention ham̐saḥ is for liberation, is for Spiritual/static aspect and Soham̐ for Material/Dynamic aspect? To me ham̐saḥ looks more dynamic and Soham̐ looks more static. Can you elaborate more. 3) I wanted to ask about Anatar and Bahar Matrika can you tell is A to Ksa the clockwise/shristi krama/Avarohan/ descending and Ksa-A the anti-clockwise/Samharakrama/ ascending/Aarohan. I might be wrong here, please do correct me. 3) Is there a way I can connect with you. Krshna ji if you can let me my email here for a week that wil be ok for Tivra ji to read if he can write to me on my email or if he gives one you can send me directly. My email is healingspaces@gmail.com. Really appreciate learning from you.

The intelligent devotee should know that meditation on the full and profound meanings of Lalitā Sahasranāma, Lalitā Triśati and Saundarya Lahari is the key to unlocking the Pañcadaśī Mantra. The intelligent devotee should know that Lalitā can be attained internally through meditation on all this and the recitation of Pañcadaśī. For all the devotees who were lucky enough to find the Manblunder website, there is an explanation of each of these names here. In the past you wouldn't be so lucky.

In fact, you will not please Lalitā just by reading these scriptures, but by practicing the guidelines they teach. Lalitā is too subtle to be so easily pleased. The easiest way to please Lalitā is to receive the Pañcadaśī Mantra from a qualified Guru, study and meditate on the full meaning of each of the names of Sahasranāma and Triśati. The study and meditation of each of the names of Lalitā Sahasranāma and Lalitā Triśati must be done during the Puraścaraṇa period of the Pañcadaśī Mantra, which takes years to complete. Reciting Lalitā Sahasranāma or Triśati without having studied each of the names deeply and without reciting the Pañcadaśī is like trying to see Lalitā without the eyes. Lalitā will not be satisfied without doing this and there will be no fruit. Lalitā will be even more satisfied if the devotee studies and meditates on the full meaning of all the verses of Saundarya Lahari. The devotee who has studied and fully understood the Sahasranāma, Triśati and Saundarya Lahari during the Puraścaraṇa of the Pañcadaśī Mantra, will obtain the Siddhi of the Mantra, there is no doubt about it. After that the devotee is allowed to recite the Sahasranāma and the Triśati and receive all the benefits mentioned. The devotee cannot recite before studying the names because it is impossible to see an object without getting the eyes first. The Mantra Siddhi of Pañcadaśī is one of the most difficult to obtain.

Thank you Tivraji for sharing you valuable knowledge with us. I would like to read your insights on Ucchista Ganapati sadhana. Here is the link on this site. https://manblunder.com/articlesview/ucchista-ganapati-dvadashakshari-mantra-sadhana-part-7

Thank you Sir! I have heard that one of the easiest ways to please Lalitambika in Kalyuga is to keep reading Lalitopakhyanam and Tripura Rahasya(Mahatmya Khanda) and keep repeating her name. How true is that? Thanks!

Correction: in the second previous answer the correct one is hsaum̐ḥ shauḥm̐. I mistyped (hsaum̐ḥ shaum̐ḥ).

Namaste Krishna. Everything you said is correct. The correct pronunciation is also exactly as you said. I will continue to collaborate with the site according to my time and availability.

Namaste Swati. 1 - The answer to your first question is that Visarga and Bindu represent the Līlā (divine game) of Śakti and Śiva respectively. Divine Mother Śakti always defeats Lord Śiva in his original desire (which is to preserve the seed without releasing it), and this victory and sovereign power of Śakti is represented by Visarga at the end of hsaum̐ḥ, where initially Śiva dominates Śakti. Lord Śiva also always ends up defeating Śakti in her original desire (which is to release the seed to create), and this victory and sovereign power of Śiva is represented by the Bindu at the end of shauḥm̐, where initially Śakti dominates Śiva. In this sense, Parabrahman is both static and dynamic superconsciousness. Parabrahman is present in innumerable universes and forms, but he also remains pure and indescribable beyond them all. It will always be so, because the splendor and creativity of this Līlā is limitless and both aspects will exist simultaneously forever. Liberation means fully understanding these two aspects and loving them equally. 2 - The answer to your second question is that hsaum̐ḥ shauḥm̐ has the dual purpose of understanding Parabrahman and also participating in Līlā, modifying your reality by satisfying your material and spiritual desires. When reciting hsaum̐ḥ shauḥm̐ you want to play too, you want to change your life the way you want. The Mantras ham̐saḥ and Soham̐ are for the sole purpose of understanding Parabrahman in its static and dynamic aspects, but you don't want to change anything, you just want to surrender to the divine will. This is the difference between them. The order of exhalation and exhalation is not relevant, as their only purpose is concentration to achieve complete suspension of breath (Kevala Kumbhaka). Mantra Japa only really begins after the natural total suspension of inhalation and exhalation. All the previous recitation is just preparation until you get to that state. Śakti will only wake up and move freely with complete stoppage of the body and complete suspension of breath. This is not forced, it happens naturally with concentration on the breath and purity of mind. Use the order that is most comfortable for you. 3 - Narvarna Mantra should never have om̐ at the beginning. Reciting it with om̐ will always be incorrect and alter the meaning and fruits of the Mantra, resulting in harm rather than benefit. This mantra must be received from the Guru, along with the proper procedures for the devotee. The procedures are different according to the devotee.