Thanks a lot Krishnaji. As always very helpful. 1)Makes sense. first protection before anything else. In fact I landed on this website a couple of months ago when I searched for Kali Kavacham and landed on "Kamakalakali Trilokyamohana Kavacham" page. Then Ravijis writings on Srividya kept bringing me back. 2)ok-understood. Looking fwd to ur atharvana badrakali posting. 3)thanks 4)Ok. great. I read a piece on ajapa-japa by Swami Niranjananda in 2003. Since then I have been attempting to align whichever mantra I was working with. Given Pratyangira is ugra devata I was wondering if we should do it. Regarding PurnaChandi - Is PurnaChandi different from Chandi of Saptashati? If yes, what are the differences. Even though both are worshipped with Navakshari they seem to be differentiating between PurnaChandi and LaghuChandi of Saptashati: http://www.kamakotimandali.com/blog/index.php?p=1004&more=1&c=1&tb=1&pb=1 Is Siddakunjika Stotram invoking PurnaChandi(that also means Pratyangira)?. thanks again.

Namaskaram Gurugaru.The book is amazing.While reading the book I got a feeling that the boy was none other than Ravi Gurugaru.Until and unless anyone experiences,every detail cannot be explained so minutely.The book has cleared so many doubts which comes in the mind of a spiritual seeker.This book will surely help all the spiritual aspirants like me for ages . Thankyou for the wonderful publication.

In addition, śrī siddhi lakṣmi is also known as pūrṇa caṇḍi in the śrī durgā tradition. Her iconography of standing on the hands of Bhairava depicts Her as His śakti and is one of the most fearsome aspects of the Divine Mother. Needless to say, She is an ugra devata and is a very fierce aspect of Mahālakṣmi. It is to be noted that She is called as 'siddhilakṣmi' as well as 'siddhalakṣmi'. Both names depict the same form of the Divine Mother.

Namaste Raviji, In the Nama "Simhasaneshvari", you mentioned the Simhasana mantras that are used to worship the Bindu of Sri Chakra. Are you referring to the Panchapanchika mantras that are used near the end of Navavarana puja? Or are the Simhasana mantras different? Regards, Saranga

1. I preferred to bring the protection mantra to help those facing the effects of black magic and other kṛtya/spell(s). There are many other variations of the Divine Mother śrī pratyaṅgirā that are used for various purposes. The mantra you are referring to is of Atharvaṇa bhadrakāli, who is also referred as pratyaṅgirā devi. 2. Now that you have asked for Her, We will publish the mantra of Atharvaṇa bhadrakāli - śrī pratyaṅgirā. I'll try to get this out later next week. It's not for the faint-hearted and should not be practiced unless one has taken their guru's permission to do so. 3. When seen from the Lord Viṣṇu centric - Vaiṣṇava paradigm, śrī pratyaṅgirā is Narasiṃhika, the consort of Lord Narasiiṃha. When seen from the śakta - Mother Goddess śakti paradigm, She is siddhalakṣmi, the bestower of all siddhis and an aspect of the Divine Mother Kāli. She is also the extremely horrific atharvaṇa bhadrakāli, the protector of all secrets of the mysterious repository of all spells and magic - atharvaṇa veda. It is said that none of the spells mentioned in this veda work, without the blessings of this form of the Divine Mother. 3. It is a very interesting observation and definitely notes your love and devotion towards śrī pratyaṅgirā devi. 4. I aligned the mantra with my breath and recited it at all times. The point behind aligning with breath, is to allow ajapa or unconscious/unmindful recitation. This is a practice related to samaya mārga, which represents the meditational path of tantra and is unmindful of other daily chores. The Vedic ritualistic Path also called the dakṣiṇa mārga, has various restrictions and does not necessitate the mantra - breath alignment. One can adopt the method best suited for worship. All of them are good and irrespective of which path we take, the destination is the same.

In this case, the tip of the innermost triangle is facing East and the worshiper is sitting facing West. Similarly, the tip of the triangle should always face the worshipper. 

Pranamam Ravi Ji. Thank you for the wealth of Sri Vidya you continue to selflessly serve to the seekers. “These three Devi-s are also worshiped in anticlockwise manner, beginning from East, proceeding to South and then to North.” When worshiping inside the inner triangle, for example Meru, would the top triangle be positioned facing with corner towards West (yoni triangle with East on top of one looks from above), which would be the first in anti-clockwise proceeding to South and then North?

Krishnaji - 1) I am wondering why you chose this particular mantra for your sadhana over Sri Pratyangira Moola Mantra(.....ksham paksha jwala jihve ....). Any plans of providing moola mantra on the website with your explanation? 2)When you say Pratyangira is Siddalakshmi - is it because of the vaishnava story of Sri Lakshmi taking the Narasimhika form to calm down Narasimha or any other reason for calling Sri Pratyangira as Siddalakshmi? 3) Can we say "mama raksha raksha"and "mama shatrun baksha baksha" has 4 times Ksha and 4 times Ma. Can we say its her Bija albeit in reverse or is it that I am seeing what I want to see in that 4)Finally - when you did the sadhana did you align the mantra with your breath? obviously - we don't want to forget "Shatrun" in mantra when saying baksha baksha" while being busy with something else. How did you stop your mind from repeating the mantra throughout the day - say when driving, working, cooking or when one goes to bed? Thanks in advance.

as Krishnaji mentioned - 'mantra-baddha' means bound by mantra. deities are bound by mantra to respond when we do mantra sadhana. When we strike a match, fire manifests. similarly when we recite mantra, deity manifests. We might not perceive that at the beginning or the changes happening within us. In fact mantra is a sound form of deity.

"Mantra baddha" in Sanskrit means - bound to the mantra. It is said that deities are bound to their mantras. In tantra, the deity, mantra, yantra are all one and the same, meaning they are all representations of the deity. The devotee aspires to become one with the deity, through devotion and worship of the mantra and yantra of the associated deity and also all the stipulated rituals and procedures, which together are called tantra.