I like this verse. Is it correct analysis in that this verse is saying it is the power of Devi being utilized? Devi’s face is the “chariot”. Manmatha rides this chariot into battle with Lord Shiva. Therefore Manmatha “rides” or “uses” the “face” of Devi to fight Shiva. In other words, Manmatha is only able to take on Shiva (and win), because he has Devi on his side, so to speak. Is this correct? Is this 59th verse extolling the same meaning as verse 5? Vishnu and Manmatha received beautiful looks by only praying to Devi. And verse 59 says Manmatha uses Devi’s face (or essentially her power/beauty) to fight Shiva. Are both verses essentially saying that asking for blessing or benefits, one should pray to Devi?

Thanks. Not sure how those Question marks appeared in my reply.

As is the general practice, this higher mantra is given in the Uttarāmnāya tradition for advanced spiritual seekers. Those practicing the Kuṇḍalinī meditation may consider this mantra for an enhanced practice. For those starting out on their spiritual practice, this mantra may not be very effective in comparison with the other mantras that are more suited such as the ones from the Dakṣināmnāya etc. As a general rule, it is better to focus on lower mantras until we have a good spiritual understanding and then we can move to the higher mantras like these, if following the path of mantras. When there is a mixed mantra and meditation practice, one can progress to higher mantras at a faster rate. Jumping directly to the highest mantras is NOT considered a good practice and rapid karmic burning can be very distressful.

There are certain methods listed in Mantra Mahodadhi and other scriptures that can be followed to determine what would be a good fit. But generally nobody goes through all that and one is given what the concerned guru thinks is a best fit. The individual's interests and faith are also considered in the decision making.

Very profound Lorran. I have no words once again. I just keenly look forward to your posts everyday now!!! Last week after completing the transliteration of the kavacam (armor) and two Aṣṭottarams (108 names hymns) of Śyāmalā devi that I promised you, I ran into a book containing the Khaḍgamālās of all the Daśamahāvidyās. For some strange reason and the curiosity that I have towards the Divine Mother Dhūmāvatī, I transliterated Her Khaḍgamālā. For the next few days I lost myself spiritually and could not do anything productive, including the translations of the Śyāmalā devi stotras that I promised you (hopefully in the next couple of weeks, they will start trickling in). For this profound meditation on Śrī Dhūmāvatī, I will publish and dedicate Her Khaḍgamālā to you as well.

Thank you!

Does chanting the HAM-SA mantra aligned with the breath is sufficient enough to open up higher spiritual possibilities which are promised by other Powerful mantras like Sri Vidya or Kali etc? Can this alone turn out to be a powerful and self sufficient spiritual practice?

Pranaam sir , I want to ask how do you select suitable mantra for native which one is best suited for him . Is it according to his goal ? Or Diksha guru select for him.

Siddha puruṣās like Swamiji, Ravi guruji etc. can definitely give a direct initiation to Pañcadaśī, Ṣoḍaśī etc and the initiates may also benefit from the same. If we talk about śāstra pramāṇa (scriptural doctrine and authority), then we would need to reference the source granthas (manuals) of Śrī Vidya and those would be Śrī Paraśurāma Kalpa derived from Śrī Dattatreya Saṃhita and other major works such as Śrīvidyārṇavatantram, Mantra Mahodadhi, Mantra Maharṇava, Bṛhat Tantrasāra, Śāradā Tilakam, Nityotsava, Ṣoḍaśikārṇava etc. There are also various manuscripts listing the Śrī Krama etc. which include the initiation of Śrī Bālā, Śyāmalā, Vārāhī etc. There are some traditions associated with Kaula Mārga that suggest Vaiṣṇava Krama for incorporating Bhakti, Kālī Krama for destroying ones ego etc. prior to an initiation into Śrī Vidyā. While there is no such single authority that I am aware of which claims that Ṣoḍaśī devi initiation is not permitted directly, it is quite implicit that one must go through the krama of Śrī Bālā etc. The logical reasoning being that it is better to go through the karma cleansing in a gradual manner and build a strong foundation within Śrī Vidyā. So what really happens when one get directly initiated to Ṣoḍaśī? In many cases, absolutely nothing happens. Depending upon ones practice and sincerity, there could be rapid karmic cleansing and that may cause a lot of anxiety in personal relationships and finance. I am very close to at least 2 individuals who went through divorce and had severe financial setbacks. In my own case, I descended from Ṣoḍaśī to restart from the beginning with Śrī Mahāgaṇapati. The ajapa was so strong that I almost got into an accident and there were also severe financial setbacks in the months following the japa. It did not matter that I had practiced several other Mahāvidya, Ucchiṣṭa Gaṇapati mantras etc, including Puraścaraṇas. It is my experience and that of many other gurus that I have consulted with, that a proper Śrī Vidya krama is recommended instead of direct exposure to Ṣoḍaśī.

Greatly appreciate the reply and information...Best wishes