Dear Lorran, I do understand that both are one and the same. I see Siddhilakshmi as a form of Lalithambika herself. We all who see oneness will never mock other schools to promote ours, as how the website article is written. That article is very wrong about Srividya or Mahalakshmi of Srivaisnava. If they wish to promote Siddhilakshmi upasana, they should talk its greatness, not criticise other schools. If that is right, then what Zakir Naik did to promote Islam by mocking other religious groups also can be considered right!

There is nothing to be so emotionally reactive here. Just because they mentioned it is as per siddha kaula traditions, does that mean any of the scriptures talk about it? Well, I dare anyone to show me which authentic scripture says Srividya is below Siddhilakshmi as they claim! If you say there are many tantrik traditions from nepal which claim siddhilakshmi to be supreme, then why not you name those traditions??? There could be one or two, which may exist here and there but do you think it is right for them to place other schools inferior to promote theirs? Comparing the traditions available for both Devis (I know both are one and the same), it it well known that Lalita prevails in many aspects. Even to me, I consider siddhilakshmi as Purna Chandika who is absolute as per Devi Mahatmyam. It is not about the bedham here. It is about their false claims and as a devotee of Srividya Parameswari, I have all rights to comment. Lol ...Just as you support that website which without evidence claims 'as per siddha kaula dharma', in the beginning of my comment itself I have stated that I am commenting as a Srividya upasaka. So, in Srividya, everything begins from and finally ends in Lalitha. Srividya is all and end of all things. All margas merge into Srividya Saagaram, as per Srividya upasana. So, if you are of another belief, you don't have to either believe or comment, and falsely claim something without showing scriptural evidence. Every school is free to consider their Deva to be absolute, but comparing and mocking other schools in a public platform is simply filthy and Barbaric!! Haha... Are you sure no Vaisnava would accept that? I have seen many Vaisnavas whom are Srividya upasakas too and I am sure they accept it. As per Vaisnava tradition, there are many repeatation of dasavataras and once their job is done, they return to their specific abodes within Vaikunta dharma, where the one and only Parama Narayana resides. As per Vaisnavas, Devi is the internal potency of Narayana, known as Yogamaya and Mahamaya. The same Lalita Sahasranama which calls Amba as 'Karanguli Nagotpanna Narayana Dasakrtih' also calls Her as 'Narayani', 'Vaisnavi', 'Visnumaya', 'Padmanabha Sahodhari', which all refer to her Yogamaya aspect. Therefore, it is valid as per both Srividya and Vaisnava. Additionally, to support this, I can show many scriptures from puranas to tantras and also commentaries by well known acharyas. Could you show any reference which falsely support their siddha dharma claims about Srividya???

Dear D Murugan. They are one and the same. Only it matters. Thats all.

Sir does anyone give diksha of kunjika mantra?

There is really no need to be so emotionally reactive. It is mentioned as per their siddha kaula traditions. Sri Vidya is not the be all and end all in everything. There are many tantrik traditions especially from Nepal where Siddhilakshmi is absolute. Just like Sri Vidya claims the 10 avatars of Narayana came from Lalitha Devis 10 fingernails which no Vaisnava will accept. Every school will consider their Deva to be absolute , Ganapatyas , Vaisnavas , Shaktas , Saivas etc.

Dear sister, I would like to point out certain fallacies from the article you quoted as a Srividya upasaka. In their website, they twice claimed wrong mentions about Srividya and Lalitha. In the siddhi Lakshmi page, they claimed that Lalitha is not ultimate as she can only bless in the triguna realm.. Isn't that funny??. They also claimed that siddhilakshmi is beyond Srividya but as far as everyone knows evidently, Srividya is the ultimate Brahmavidya and Paravidya at the supreme state. On the Kumari worship page, without evidences or any sort of references, they claimed that Lalitha is possessed of Rajasa... That's even funny because both of these claims become useless as the most revered Lalitha Sahasranama calls Devi as both Nirguna, Gunatheetha and also Trigunatmika. There are very very few references to their siddhi Lakshmi compared to Parabrahma Svarupini Lalitha, who has mentions in many holy scriptures from Vedopanishads, puranas and prominently Tantras. Besides, the website also compares Mahalakshmi who lives in the lotus heart of Sriman Narayana with their so-called different (which I believe all to be manifestations of the same mother) Siddhilakshmi to be inferior to the latter. But ultimately, in the most revered school of Srivaisnava, Mahalakshmi is the absolute Adhi Parasakthi, Iswari of Narayana. She transcends all gunas and shines as the ultimate. Same goes to Lalita who is both with and without attributes. They should have either shown proper references (which absolutely don't exist) for their false claims or just delete their unsourced content. Making fun of one Vidya to claim supremacy of another school is very immoral! Thus, I request you not to support such websites and instead refer to websites like Manblunder for wonderful articles. Hope Krishna swamiji could share some light on such mockery made on other shools of worships. Sri Mathre Namah

Dear Swamiji, I would like to clarify a doubt regarding this wonderful stotram. I found another version of Siddhilakshmi stotram from the website below, which also claims to have been derived from Brahmanda Purana. I doubt this version given in the other website and I would like to know whether both these versions are authentic or not. If yes, I have a few confusions regarding this stotra. Hope you would help me clarify my doubt. I will provide the link and also copy-paste the text here. shrI gaNeshAya namaH | OM asya shrIsiddhilakShmIstotrasya hiraNyagarbha R^iShiH\, anuShTup ChandaH\, siddhilakShmIrdevatA\, mama samasta duHkhakleshapIDAdAridryavinAshArthaM sarvalakShmIprasannakaraNArthaM mahAkAlImahAlakShmImahAsarasvatIdevatAprItyarthaM cha siddhilakShmIstotrajape viniyogaH | OM siddhilakShmI a~NguShThAbhyAM namaH | OM hrIM viShNuhR^idaye tarjanIbhyAM namaH | OM klIM amR^itAnande madhyamAbhyAM namaH | OM shrIM daityamAlinI anAmikAbhyAM namaH | OM taM tejaHprakAshinI kaniShThikAbhyAM namaH | OM hrIM klIM shrIM brAhmI vaiShNavI mAheshvarI karatalakarapR^iShThAbhyAM namaH | evaM hR^idayAdinyAsaH | OM siddhilakShmI hR^idayAya namaH | OM hrIM vaiShNavI shirase svAhA | OM klIM amR^itAnande shikhAyai vauShaT | OM shrIM daityamAlinI kavachAya hum | OM taM tejaHprakAshinI netradvayAya vauShaT | OM hrIM klIM shrIM brAhmIM vaiShNavIM phaT || atha dhyAnam || brAhmIM cha vaiShNavIM bhadrAM ShaDbhujAM cha chaturmukhAm | trinetrAM cha trishUlAM cha padmachakragadAdharAm || 1|| pItAmbaradharAM devIM nAnAla~NkArabhUShitAm | tejaHpu~njadharAM shreShThAM dhyAyedbAlakumArikAm || 2|| OMkAralakShmIrUpeNa viShNorhR^idayamavyayam | viShNumAnandamadhyasthaM hrI.nkArabIjarUpiNI || 3|| OM klIM amR^itAnandabhadre sadya AnandadAyinI | OM shrIM daityabhakSharadAM shaktimAlinI shatrumardinI || 4|| tejaHprakAshinI devI varadA shubhakAriNI | brAhmI cha vaiShNavI bhadrA kAlikA raktashAmbhavI || 5|| AkArabrahmarUpeNa OMkAraM viShNumavyayam | siddhilakShmi parAlakShmi lakShyalakShmi namo.astute || 6|| sUryakoTipratIkAshaM chandrakoTisamaprabham | tanmadhye nikare sUkShmaM brahmarUpavyavasthitam || 7|| OMkAraparamAnandaM kriyate sukhasampadA | sarvama~NgalamA~Ngalye shive sarvArthasAdhike || 8|| prathame tryambakA gaurI dvitIye vaiShNavI tathA | tR^itIye kamalA proktA chaturthe surasundarI || 9|| pa~nchame viShNupatnI cha ShaShThe cha vaieShNavI tathA | saptame cha varArohA aShTame varadAyinI || 10|| navame khaDgatrishUlA dashame devadevatA | ekAdashe siddhilakShmIrdvAdashe lalitAtmikA || 11|| etatstotraM paThantastvAM stuvanti bhuvi mAnavAH | sarvopadravamuktAste nAtra kAryA vichAraNA || 12|| ekamAsaM dvimAsaM vA trimAsaM cha chaturthakam | pa~nchamAsaM cha ShaNmAsaM trikAlaM yaH paThennaraH || 13|| brAhmaNAH kleshato duHkhadaridrA bhayapIDitAH | janmAntarasahasreShu muchyante sarvakleshataH || 14|| alakShmIrlabhate lakShmImaputraH putramuttamam | dhanyaM yashasyamAyuShyaM vahnichaurabhayeShu cha || 15|| shAkinIbhUtavetAlasarvavyAdhinipAtake | rAjadvAre mahAghore sa~NgrAme ripusa~NkaTe || 16|| sabhAsthAne shmashAne cha kArAgehAribandhane | asheShabhayasamprAptau siddhilakShmIM japennaraH || 17|| IshvareNa kR^itaM stotraM prANinAM hitakAraNam | stuvanti brAhmaNA nityaM dAridryaM na cha vardhate || 18|| yA shrIH padmavane kadambashikhare rAjagR^ihe ku~njare shvete chAshvayute vR^iShe cha yugale yaj~ne cha yUpasthite | sha~Nkhe devakule narendrabhavanee ga~NgAtaTe gokule sA shrIstiShThatu sarvadA mama gR^ihe bhUyAtsadA nishchalA || 19|| || iti shrIbrahmANDapurANe IshvaraviShNusaMvAde dAridryanAshanaM siddhilakShmIstotraM sampUrNam ||

We perform rituals etc till we grow spiritually to the extent it is not necessary. The mind automatically gives up these things. All these are important for progression. Also note that taking up vedantic approach when one's mind is not ready will not be of much use as it becomes mechanical and you go back to bhakti

So from a vedantic perspective, these deities do not exist at all? If we chose the path of devotion, elaborate rituals become important and therefore comes a gamut of dieties. But when we traverse the path of self realization, it's purely an internal process. So will a vedantin actually take pity on those who are propelled by devotion and performance of elaborate rituals? Because a vedantin may think there's actually nothing to do except for contemplation of the self. However can we equate the process of contemplation to performance of rituals? Because both the process helps us in shedding the unwanted layers. Or performance of rituals and japa are really important for liberation? Because it actually gives us a sense of satisfaction that we are putting efforts and therefore there will be a reward against the vedantic way of not doing any rituals. Is it a merely a social conditioning of mind that results are directly proportional to the intensity of human efforts? These two concepts are very conflicting. It would only best if we do what we feel drawn to. However, when a conflict arises internally, both doing and not doing becomes draining.

Namaste. When time permits, publish the original and complete version of the most sacred Maha Viparita Pratyangira Stotram. This is the ultimate weapon in the tantras for your progress when all hopes are lost. The original and complete version is found here: https://youtu.be/KA39-setZcU