For the benefit of those who follow the site, I will share this tool: https://www.ashtangayoga.info/philosophy/sanskrit-and-devanagari/transliteration-tool/ This transliteration tool can instantly convert Devanagari, Telugu, Tamil, Kannada, IAST, etc. For example: the tool instantly convert Devanagari to IAST or IAST to Devanagari; converts Tamil, Telugu, Kannada to IAST or Devanagari, etc. This will help a lot i think. Blessings.

Thank you for the informations. I didn't know that Vanadurgā Pañcaśati published in Telugu existed. I will research more about it. If it is the Mother's will, I will surely get more information about this secret Saptaśati in due course. Blessings.

You may lookup the Āmnāya Mandāraṃ which is available as a book published by Mohan Publications and Sadhana Grandha Mandali in Telugu. You should be able to find the mantra in that book. As previously mentioned, tantric mantras require a proper initiation from a practicing guru in order for them to be effective. Sometimes even an initiation may not help and the associated Saṃskāra - fruition rituals need to be undertaken.

Please understand that "created" simply means a part of the same prakāśa appearing as vimarśa. Just like an ocean forming a sea by jutting into a peninsula. We are simply qualifying that part of the ocean as a sea, but it is the ocean only. It is only for our own easier understanding that we are qualifying an active part of the prakāśa as vimarśa. For Śaivas, especially the Kashmir Trika followers, prakāśa is Śiva and a portion or "self-relection" of the vimarśa is Śakti as Parā, Aparā and Parāparā. When we go higher up in the space, we only see Earth. The land and oceans merge into the heavenly body. Likewise, the entire theory of Creation is explained in various ways by the Śaivas, Vaiṣṇavas, Śakteyas, Gaṇapatyas and adherents of other faiths. What you have pointed out is a Śakteya point of view, which is not necessarily followed in the articles posted on this site. I follow the Śakteya mārga and agree with your viewpoint. To my understanding, we have to go beyond the states of Śiva and Śakti to understand the unconsciousness represented as Mahānirvāṇa Sundarī.

Vanadurgā Saptaśati (700 verses) is not published anywhere to my knowledge, but could be in a manuscript form in some libraries or in secret possession of some private owners. There is a Vanadurgā Pañcaśati (500 verses) that is available in the Telugu language script, but is essentially Sanskrit. There are several Digbandhana (Protection) mantras of various deities included in it. I have not seen a full dissection and analysis of the 500 verses by scholars as yet. I have not seen all the published works of the 500 verses yet, so my analysis is limited to what I currently possess with me.

sir how to contact you to get deepa durga in telugu language please provide me your mail id or contact number

In your previous posts, you claimed that Shiva as Prakasa created Shakti as Vimarsa, which I have refuted that there Shakti can never be created, but a part of it is separated known as Vimarsha. But now, to add more confusions, you have stated that Vimarsa form of Shiva created Prakasa form of Sakthi.... This totally nullifies all your arguments on other articles. Therefore,I request you to shed some light on this.

Namaste. Through the grace of the divine mother I found information about the existence of the very rare "Vana Durga Saptashati" that consists of 362 māla mantras. The Vana Durga Saptashati consists of all the Mahā mūlams and māla mantras of Ugratārā, Bagalāmukhi, Kāli, Shakti peetha devatas, Bhrāmari mantras, Kārthaveeryārjuna vishaya, Asura vishaya, Kāli vishaya, Pratyangiha vishaya, and Shulini vishaya, many. It also has various astra (weapon) mantras like Pāshupatāstra , Vāyvāstra, Brahmāstra. Compared to other mantra prayogas (applications), the Vana Durga Saptashati is a collection of some important vedic mantras from Atharva Veda. More than 300 māla mantras are included in this precious text.A complete recitation of the Vana Durga Saptashati takes 7 hours. It is said that Agastya Mahārishi performed the upāsana of Shri Vana Durga Bhagavati. Where can I find Vana Durga Saptashati? This sacred text aroused great curiosity in me.

Dear brother, I understand the concepts of Prakasa and Vimarsa. If you say Prakasa reflects as Vimarsa, it is right. But claiming that Prakasa created Vimarsa and Devi is that Vimarsa which was created by Siva is completely wrong! It falsifies the holy names of Lalita Sahasranama itself, which this thought was used as explanation. I have already pointed out ample references on how Devi is Prakasa in the beginning, expanded herself as Vimarsa, hence I don't wanna repear it here again. It is also wrong to say that Prakasa created Vimarsa. Prakasa is the state where Siva and Sakthi are the same entity. Vimarsa is the state where Siva and Sakthi as co-dual tatvas to represent creation. Both these tatvas are of Lalita herself or Parasiva himself. If you say that Vimarsa cannot exist without prakasa, then can prakasa exist without vimarsa?? If can, then where did out of nowhere Vimarsa came into being? Many at this point say Vimarsa came from Prakasa. If yes, isn't Vimarsa a part of Prakasa? If yes, then how can we deny that Prakasa too has no existance without Vimarsa? We can adapt the reflection theory pointed out by you. If Vimarsa is a reflection of Prakasa, whatever that is Prakasa is what that is seen as Vimarsa. So when the reflection doesn't exist, how could you even say that there was something as prakasa? This theory will have a huge error if suddenly someone questions about the need of a mirror to show a reflection. In this case, where did this mirror out of nowhere suddenly came into being?When a reflection of a flower is seen, we would say that the reflection cannot exist without the flower. What if there is no reflection at all?? So where was it? It will only prove that there wasn't such flower at all. So, just as how Vimarsa's existance depends on Prakasa, Prakasa's existance solely depends on Vimarsa too. That's why, it is easier to put it that Prakasa itself becomes Vimarsa, which are both modes of Siva as per Saivism, either when he expands his energy/Sakti separately (Siva is known as Vimarsa or specifically known as Sakti as He/She takes incharge of energies released) or withdraws within himself (Siva as Prakasa when himself/herself is the symbol of unified energy). In Srividya, Ambal is not only the Sakti of Siva (Expanded external version known as Vimarsa), but also Siva himself (unified inherent version known as Prakasa). This Lalita=Parasiva is beyond all the 36 tatvas, in which Prakasa (Siva) and Vimarsa (Sakti) are the first two tatvas. If you say Vimarsa is responsible for srishti stithi vinashanam while prakasa Siva is beyond these, it automatically contradicts many scriptures as they show Siva himself does all this by himself. So, it is only right to put it that Siva itself becomes Sakti. Prakasa itself becomes Vimarsa and both are Parasiva/Lalita herself. As the possessor of the free will, Svatantryam, Prakasa is also Lalitambika as per the same Sahasranama (Svaprakasa, Svatantra). We need trika, Advaita and most importantly Srividya darshana to solely understand this. Dear brother, I am not a guru, well versed and expound like Ravi guruji but just wished to share my understanding as requested by some devotees of Ambal from my side. Whatever that has been said by any of us are revelations from Devi herself, depending on the level of understanding. So, if I have hurt anyone's feelings, I apologize for that. Other than that, we all are in the pathway of gaining Sivajnana or self knowledge and whatever I shared would be useful to some too. Aum Sri Mathre Namah.

Dear brother, I understand the concepts of Prakasa and Vimarsa. If you say Prakasa reflects as Vimarsa, it is right. But claiming that Prakasa created Vimarsa and Devi is that Vimarsa which was created by Siva is completely wrong! It falsifies the holy names of Lalita Sahasranama itself, which this thought was used as explanation. I have already pointed out ample references on how Devi is Prakasa in the beginning, expanded herself as Vimarsa, hence I don't wanna repear it here again. It is also wrong to say that Prakasa created Vimarsa. Prakasa is the state where Siva and Sakthi are the same entity. Vimarsa is the state where Siva and Sakthi as co-dual tatvas to represent creation. Both these tatvas are of Lalita herself or Parasiva himself. If you say that Vimarsa cannot exist without prakasa, then can prakasa exist without vimarsa?? If can, then where did out of nowhere Vimarsa came into being? Many at this point say Vimarsa came from Prakasa. If yes, isn't Vimarsa a part of Prakasa? If yes, then how can we deny that Prakasa too has no existance without Vimarsa? We can adapt the reflection theory pointed out by you. If Vimarsa is a reflection of Prakasa, whatever that is Prakasa is what that is seen as Vimarsa. So when the reflection doesn't exist, how could you even say that there was something as prakasa? This theory will have a huge error if suddenly someone questions about the need of a mirror to show a reflection. In this case, where did this mirror out of nowhere suddenly came into being?When a reflection of a flower is seen, we would say that the reflection cannot exist without the flower. What if there is no reflection at all?? So where was it? It will only prove that there wasn't such flower at all. So, just as how Vimarsa's existance depends on Prakasa, Prakasa's existance solely depends on Vimarsa too. That's why, it is easier to put it that Prakasa itself becomes Vimarsa, which are both modes of Siva as per Saivism, either when he expands his energy/Sakti separately (Siva is known as Vimarsa or specifically known as Sakti as He/She takes incharge of energies released) or withdraws within himself (Siva as Prakasa when himself/herself is the symbol of unified energy). In Srividya, Ambal is not only the Sakti of Siva (Expanded external version known as Vimarsa), but also Siva himself (unified inherent version known as Prakasa). This Lalita=Parasiva is beyond all the 36 tatvas, in which Prakasa (Siva) and Vimarsa (Sakti) are the first two tatvas. If you say Vimarsa is responsible for srishti stithi vinashanam while prakasa Siva is beyond these, it automatically contradicts many scriptures as they show Siva himself does all this by himself. So, it is only right to put it that Siva itself becomes Sakti. Prakasa itself becomes Vimarsa and both are Parasiva/Lalita herself. As the possessor of the free will, Svatantryam, Prakasa is also Lalitambika as per the same Sahasranama (Svaprakasa, Svatantra). We need trika, Advaita and most importantly Srividya darshana to solely understand this. Dear brother, I am not a guru, well versed and expound like Ravi guruji but just wished to share my understanding as requested by some devotees of Ambal from my side. Whatever that has been said by any of us are revelations from Devi herself, depending on the level of understanding. So, if I have hurt anyone's feelings, I apologize for that. Other than that, we all are in the pathway of gaining Sivajnana or self knowledge and whatever I shared would be useful to some too. Aum Sri Mathre Namah.