Hello Tripuraghna sir, How can one do a very specific Sankalpa for a specific desire, and what are some common pujas for the success of such sankalpa (I know about MahaGanapati Tarpan being one) ? Also when you do the Sankalpa whose responsibility it becomes to achieve it? Is it I or the devi herself?

Namaste Krishna. I want to share with you the Supreme Stotra of Pratyaṅgirā. It is not an ordinary Stotra. This is a Siddha Stotra that generates effects without the need for rituals (Puraścaraṇa). For sincere devotees who meditate on this Supreme Stotra, it immediately bears fruit. I state unequivocally that this is the most beautiful Stotra of the Divine Mother Pratyaṅgirā. Every time I meditate on this Stotra I cry. There is no doubt that even the most impossible becomes possible for one who sincerely meditates on this Stotra. I cry not only because of the beauty of the Stotra, but also because Pratyaṅgirā is a Divine Mother little understood by people. Respect her. Don't just see her as a weapon of destruction. She is the other half of Rājyasiddhilakṣmī. She is the Supreme Guardian of all forms of wealth in this universe. She is the Supreme Guardian of all existing beauty in this universe. She became herself, she became the entire universe, she became me and she became my Mother (in loving adoration). For the readers of this site, you are coming to this Stotra only because of the sincere service of Krishna. Thank him. I believe this site would be incomplete without a special article explaining the meaning of each verse in this Stotra. I will say no more about this Stotra. I will leave it to Krishna to delve into the beauty of this Stotra, when time permits. ŚRĪ PRATYAṄGIRĀ STOTRAM̐ em̐ khphrem̐ namo'stu te mahāmāye dehātīte nirañjane । pratyaṅgirā jagaddhātri rājalakṣmī namo'stu te ॥ 1 ॥ varṇa dehā mahāgaurī sādhakecchā pravartate । padadehāmahāsphāra parāsiddhi samutthitā ॥ 2 ॥ tattvadehāsthitā devi sādhakān grahā smṛtā । mahākuṇḍalinī proktā sahasradalasya ca bhedinī ॥ 3 ॥ iḍāpiṅgala madhyasthā vāyu bhūtā khagāminī । mṛṇāla tanaturupiṇyā suṣumnā madhya-cāriṇī ॥ 4 ॥ nādā ke nādasam̐sthānā nādātītā nirañjanī । sthūla vṛhati sampūjye acintyācintyavigrahe ॥ 5 ॥ parāpara pare śānte brahmalīne pare śive । acintya rupacarite acintyarthaphalaprade ॥ 6 ॥ ekākinī viśvamātā karavīra nivāsinī । mahāsphārapradā nityā mahāmelāpakāriṇī ॥ 7 ॥ vindumadhyalayā devī kuṭilarddhati candrike । dvādaśāntālayā devī ṣoḍaśādhāravāsinī ॥ 8 ॥ kāryakāraṇasambhinne caitanyā nāḍi madhyagā । śaktimūle mahācakre navadhā sam̐vyavasthitā ॥ 9 ॥ aśarīrā parā devī śarīre prāṇarūpiṇī । sudhādravasamākārā om̐kāra paravigrahā ॥ 10 ॥ vidyullatā nibhā devī bhāvābhāvavivarjitā । khāntapadmasthitā nityā pareśī śāntavigrahā ॥ 11 ॥ sattvarupā rajorupā tamorupātrayātmikā । tvameva devī sarveṣām̐ bhūtānām̐ prāṇadāyinī ॥ 12 ॥ tvameva sṛjyate viśvam̐ līlayā bahudhā sthitā । mālinī paramādevī śmaśāna padavandhanī ॥ 13 ॥ hannābhibhedinī sarvacakra vicakra sundarī । vindudvāranirodhena divyavyāptā namo'stu te ॥ 14 ॥ sūryakoṭipratīkāśe candrakoṭyātinirmale । kandarpakoṭirāvaśye kokaṭibrahmāṇḍavigrahe ॥ 15 ॥ nirākāre nirābhāse nirlape niravagrahe । sakalākhya mahāmāye varade sura pūjite ॥ 16 ॥ phakāra phakāra vahnistha ekārāntare sundari । makārānatarvargeṣu pañcapiṇḍātmake śive ॥ 17 ॥ sarpavatkuṇḍalākāra nādaśakti paratame । vindumadhye sthitā devī jālandharā vyavasthitā ॥ 18 ॥ tūryavaituryapīṭhe tu pūrṇapīṭha vyavasthite । kāmasthe ca kalātīte kāmākhyā ca bhagodbhave ॥ 19 ॥ brahmagranthikalāṭopa madhyaśrotrapravāhinī । śivasarvagate sūkṣme nityānanda mahotsave ॥ 20 ॥ mantranāyiki mantrajñe cicya koṇāntavāsinī । pañcapīṭhalayānityā merunāyaki survarī ॥ 21 ॥ khecarī bhūcarī caiva śaktitraya pravāhinī । kālāgnisamudbhūta kālakālāntakālinī ॥ 22 ॥ kālikākramasam̐bandhi kālidvādaśamaṇḍalā । trailokyadahanī devī sāca mūrtitrayodaśī ॥ 23 ॥ sṛṣṭisthiti-sam̐hāra anākhyākhya mahākrame । bhāsā śrī guhyakālī ca nirvāṇeśī-niśeśvarī ॥ 24 ॥ im̐kāriṇī bhairavī ca svarṇakoṭevarī śivā । rājarājeśvarī caṇḍā aghoreśī niśeśvarī ॥ 25 ॥ sundarī tripurā ugratārā pūrṇeśvarī jayā । kramamaṇḍalamadhyasthā krameśī kuṅḍīkāmbikā ॥ 26 ॥ jyeṣṭhabālaprabhedena kujākhyā ugracaṇḍikā । brāhmī raudrī va kaumārī vaiṣṇavī dīrghanāsikā ॥ 27 ॥ vajriṇī carcikā lakṣmī pūjayedvivyamātarā । asitāṅgorurucaṇḍa krodhīśonmatta sam̐jñakam ॥ 28 ॥ kapālī bhīṣaṇākhyā ca sam̐hāraścāṣṭamastathā । bhaktānām̐ sādhakānām̐ ca siddhilakṣmī pradāyinī ॥ 29 ॥ pratyaṅgirā siddhilakṣmīrbhairavena prakāśitā । bhaktānām̐ sādhakānām̐ lakṣmīsiddhi prayācchati ॥ 30 ॥ sādhako dveṣṭakānām̐ ca sarvakarmāṇi bhañjanī । viparītakarī devī pratyaṅgirā namo'stu te ॥ 31 ॥ kālādigrasate sarvam̐ grahabhūtādiḍākinīm । sādhakam̐ rakṣate devī kālasaṅkarṣaṇīnnamaḥ ॥ 32 ॥ śivam̐ prayacchate devī rakṣate līlayā jagat । pratyaṅgirā namasyāmi cintitāni siddhidām ॥ 33 ॥ rājayalābhapradām̐ devīm̐ rājyeśīm̐ bhaktavatsalām । pratyaṅgirām̐ namasyāmi acintitāni siddhaya ॥ 34 ॥ sarvaśatrupramardanīm̐ duritā kleśanāśinīm । pratyaṅgirā namasyāmi siddhilakṣmīm̐ jayapradām ॥ 35 ॥ āpadārṇavatārantīm̐ param̐ nirvāṇadāyinīm । pratyaṅgirām̐ namasyāmi caṇḍakāpālinīm̐ śivām ॥ 36 ॥ rājyadām̐ dhanadām̐ lakṣmīm̐ grahadoṣavināśinīm । pratyaṅgirām̐ mahālakṣmīm̐ caṇḍakālīm̐ namāmyaham ॥ 37 ॥ duṣṭaśapramardanīm̐ duṣṭagrahavināśinīm । pratyaṅgirām̐ namasyāmi siddhilakṣmījayapradām ॥ 38 ॥ kaliduḥsvapnaśamanīm̐ mahotpātavināśinīm । pratyaṅgirām̐ namasyāmi siddhilakṣmījayapradām ॥ 39 ॥ acintitārthadām̐ dhātrīm̐ cintitārtham̐phalapradā । pratyaṅgirām̐ namasyāmi acintitārthasiddhaye ॥ 40 ॥ rājyopasargasamanīm̐ mahāpadravināśinīm । pratyaṅgirām̐ namasyāmi siddhilakṣmījayapradām ॥ 41 ॥ rājamātām̐ rājalakṣmīm̐ rājeṣṭaphaladāyinīm । pratyaṅgirām̐ namasyāmi siddhilakṣmījayapradām ॥ 42 ॥ PHALAŚRUTI siddhi mahāvidyā mahāsiddhi pradāyikā । paṭheddhā pāṭhayedvāpi stotram̐ pratyaṅgirābhidam ॥ 43 ॥ paṭhanācchagrasainyānām̐ stambhayet bhañjayet kṣaṇāt । acintitāni sarvāṇi paṭhanāt siddhimāpnuyāt ॥ 44 ॥ mahādoṣapraśamanam̐ mahāvyādhivināśanam । sim̐havyāghragrahabhayam̐ sarvaśatru vināśanam ॥ 45 ॥ grahapīḍā jalāgnīnām̐ nāśanam̐ devi śāntidam । pūjākāla mahāstotra ye paṭhiyanti sādhakāḥ ॥ 46 ॥ teṣām̐ sidim̐ na dūrasti devyāḥ sam̐tuṣṭidāyakam । yannāsti tanna siddhi syāt kaulike kulasādhake ॥ 47 ॥ yam̐ yam̐ cintayate kāmam̐ tam̐ tam̐ siddhayati nānyathā । satyam̐ satyam̐ mahādevi kaulike tat samāna hi ॥ 48 ॥ arddharātre samutthāya dīpaprajvālite niśi । paṭhyate stotrametatattu sarvacintita siddhidam ॥ 49 ॥ puraścaryā vinenaiva stotramātreṇa siddhayate । maṇḍale pratimāgre vā maṇḍalāge paṭhedyadi ॥ 50 ॥ idam̐ stavam̐ proktam̐ acintitārthasiddhidam । nānya devaratānāntu na deyantu kadācana ॥ 51 ॥ dātavyam̐ bhaktiyuktāya kuladīkṣā ratāya ca । anyathā putanām̐ yānti ityājñā parameśvari ॥ 52 ॥ ॥ ITI ॥

Namaste Maverick. This Stotra is a very sensitive matter. I hope that someday the Divine Mother will authorize this revelation. The Divine Mother of Uttaramnaya likes to be praised with this Stotra by practitioners of her Mantra. This Stotra has an intimate nature.

Tripuraghna Ji, if Divine Mother permits, please share and expound the greatness of the rare Siddhilakshmi Karpura Strotram from Jayadrata Yamala. I understand that this unique strotram verily integrates the power of Mothers Guhyakali, Siddhilakshmi and Kalasankarshini from the Uttaramnaya tradition. My humble pranams to you for sharing this gem.

Thank you for the fantabulous explanation! Most enlightening and enriching! Our Śrī Vidyā practice has been accelerated by several notches by absorbing these amazing inputs. Please continue to enlighten and guide all sincere aspirants along this path and may we all have the opportunity to be with you alongside the Divine Mother!

Namaste Vinay Mohan. From the Mahāpādukā of Parāśakti situated in Sahasrāra, rays of six kinds originate, corresponding to the different elements and Cakras in the astral body: Mūlādhāra (56 rays), Svādhiṣṭhāna (62 rays), Maṇipūraka (52 rays), Anāhata (54 rays) , Viśuddhi (72 rays), Ājñā (64 rays). These different rays make a total sum of 360. They represent the days of the year and therefore the concept of Time and Space. These 360 rays represent both the microcosm and the macrocosmic universe. On the Moon of Sahasrāra is the seat of the Mahāpādukā of Rājarājeśvarī, who is the origin of all rays resulting in an infinite number of universes. All deities are personified by these rays which originate from the lotus feet of Mahātripurasundarī, who is Śivaśaktyātmaka (Śiva and Śakti). The Srīcakra is a representation of these 360 rays. The immensely powerful Śrī Devī Khaḍgamālā Mantraḥ invokes these 360 rays, brings evolution to the devotee that would normally take 1 year, and amplifies the power of Pañcadaśākṣarī. By invoking these 360 rays it is possible to enter Śāmbhavāmnāya. Two excellent ways of entering Śāmbhavāmnāya are through the Path of the Gods (Dakṣiṇāmnāya) and the path of the Siddhas (Uttarāmnāya). The Path of the Gods (Dakṣiṇāmnāya) is described by Paraśurāma Kalpasūtra. On this path, the devotee invokes the 360 rays that manifest as 18 rays of Nityās Devīs, the 50 rays of letters of the alphabet (Mātṛkās) and 292 rays of Mantra Mahāṣoḍaśī. Now imagine the power of the Mahāṣoḍaśī Mantra to invoke 292 rays at once. For you to endure and benefit from this power, you need to follow the steps indicated by Paraśurāma Kalpasūtra. You cannot skip steps and indicated deities. The Path of the Siddhas (Uttarāmnāya) is more complex. On this path, the devotee invokes the 360 rays that manifest as 36 rays of Mahākāmakalākālī (the eighteen-letter form of Kāmakalākālī revealed by Lord Mahākāla), 88 rays of Mahāniruddha Sarasvatī (the untamed and unknown Mahāsiddhilakṣmī of thirty-six letters), and 64 rays of Mahāsiddhikarālī (seventeen-letter Guhyakālī worshiped by Lord Rāmacandra to obtain the power to kill Rāvaṇa). This results in 188 rays. These deities are meditated in various ways to duplicate the 188 rays, indicating Śiva and Śakti. The result of this duplication is 376 rays. But why are 16 more rays included here? These 16 rays represent Mahātripurasundari. Lalitā is Lakṣmī and she is the ultimate power behind everything, no doubt about it. The very name Śrī Vidyā indicates that Lalitā is Śrī (Lakṣmī). Śrī precedes the name of all that is sacred. Śrī(m̐) is the secret and last syllable of the Mantra Pañcadaśākṣarī. Śrī(m̐) is the first and last syllable of the Mantra Mahāṣoḍaśī. Śrī(m̐) is the first syllable of the Mantra Rājyasiddhilakṣmī and its last syllable is Aim̐ which is the desire to obtain the knowledge and perfect wealth of Śrī. Mother Rājyasiddhilakṣmī is Lalitā and not another. In this form she is not just Tripurasundari, she is much more than that, much much more. She bestows universal wealth and perfection. When wealth becomes perfect, it never stops growing. When Śrī becomes perfect, it never ceases to increase. Who can reach her? She is the favorite of the Siddhas, as they not only want liberation, they want to play together with the Divine Mother while being liberated. And that is the greatest form of liberation.

There is a certain Krama process that is followed within Śrīvidyā. Tripuraghna has clearly mentioned the need for the Mahāgaṇapati sādhana that I would recommend you to read and follow. Regarding the 3 or more mantras, it is to be noted that they are not given at once but are to be followed one after the other. After you complete a set number of the 1st mantra, the second mantra is administered etc. It should be noted that the 1st mantra is not completely abandoned, but followed only for 1 or 2 māla recitations as advised by the guru. Pañcadaśī is administered, the other mantras become less significant and can be recited only a few times, maybe 10 times per day etc, instead of 1 or 2 mālas. It is the prerogative of the guru on what and how many times a certain mantra should be recited. If let̍ us say there is a major need for material development before progressing to the spiritual side, then one can stay with Mahāgaṇṇapati and complete the puraścaraṇa by the guidance received from one̍s guru. Sometimes there can be a certain financial burden that may arise at a later stage and at this point one may be asked to do step back to the lower mantras or given a new mantra such as Svarnākarṣaṇa Bhairava etc. It is once again the prerogative of the guru on what mantra needs to be followed and when. The relationship between the guru and the disciple remains like that of a parent-child and is lifelong. Note that a senior guru can administer the Mahāṣoḍaśī mantra directly if he considers the disciple to be spiritually mature and their goals to be purely spiritual with no serious material concerns and responsibilities. Normally this is NOT done for most people who are in the prime of their life. It is not that Mahāṣoḍaśī mantra should not be given, but it is a mandatory requirement to ensure that the disciple is ready to take on the power of this mantra and this generally happens if one has successfully navigated through the pre-requisite mantras and has gained greater spiritual awareness. Think of it like passing out kindergarten, high school, undergrad and graduation before seeking a Ph.D.

hello Tripuraghna/Krishna. One question on Sri vidya , There is always a saying that we need to follow order of Ganapthy /Bala/Panchadasi in the order. But doesnt it mean that we are chanting 3 different mantras? Also when mahasodhashi has all the 3 mantras inside it, why do people mention its dangerous to recite it only.

namaskaram.

Hello Tripuraghna Sir, Please continue your patronage with us and do not stop. Time and again we have contrary views on the website, my only request is that you don't stop your inputs based on such comments. I know that Krishna was seriously seeking out this mantra for many years and suddenly for this to get removed because of situations is rather unfortunate. Your inputs are valued very well and there will always be people who think otherwise. We should ignore such comments and proceed on our spiritual quest, as you have clearly mentioned. We keenly look forward to your continued participation.