So, a guru’s initiation isn’t necessary for Bālā navākṣarī mantra? I have no access to guru or temples. And I need the grace of Devi to help me. Thank you

Just another note on the ‘ng’ and ‘ṃ’ pronunciations from a tantra perspective. The ‘ng’ (angakār) pronunciation is purely vamacāri and later adopted by kaulacāris. Also, it’s specific to North East and North India, the fountainhead of Tantras. The ‘ṃ’ (makār) pronunciation is Vedic and safest, and also adopted by all margās or traditions across South India. The ‘ng’ one is supposed to be “very powerful” and therefore may require intoxication, sex etc, as per Kaulācāris and Vāmācāris. Having practiced both ‘ng’ and ‘ṃ’ versions of the exact same mantras (mātangi, bagalā, ucchiṣṭa gaṇapati) over several years, I can categorically say that both have the same effect and there’s no “requirement” as such. Besides, None of this information has been documented on the angakārs pronunciation, or commented upon by great kaulācāryās like Bhaskara rāya Mākin etc. in any of the major or minor tantra shastras or bhashyās (commentaries). This is more of an oral tradition that's being followed by tantrics from certain regions. Nevertheless, great tantric masters like Harish Jowari and others have used the 'ng' pronunciation and spelling in their English translation of the tantric mantras. One can follow the tradition that appeals to them the most.

Dear Krishna, yes am in total agreement with you and we should follow the instructions given by the Sri Guru to the dot. I also try to practice the way it is been taught by Sri Ravi Guruji without any dilution. Since I was always curious to know the differences between Aim or Aing, I thought this video will give a different perspective. I am not sure about the results as I have not practiced in both the ways.

Dear Santosh, The co-relation to the soma cakra and the bijā mantras ending with "ṃ" or "ng" , from a kaulācāra and vāmācāra perspective, is very informative and new to me! Thank you for sharing the video link. The cerbro spinal fluid that gets generated from the pineal gland, is best withheld through the Khecarī Mudrā. The cerebro spinal fluid getting replenished with the angkāra and/or with liquor/madya in controlled quantities, is not supported by all sāmpradāyas or traditions. The guru is supreme in all these aspects and one should follow the tradition and mantras suggested, including the pronunciation. Those practicing the tantric way, must seek the proper guidance of a guru and proceed accordingly. As a note, I have performed the śrī mātangi sadhana on the guidance of a vāmācāra tantric guru using the 'ng' pronunciation. He did insist that I follow the same mantra pronunciation. I followed the same tradition for the śrī bagalāmukhi and śrī ucchiṣṭa gaṇapati sādhanas that I was initiated into, as well. My śrī vidyā guru insisted that I perform the śrī vidyā mantra sādhanas with the "ṃ" pronunciation. The "ṃ" pronunciation is very widely accepted down in the south by both tantrics and vedic folks and considered very safe. Based on my practice with both "ng" and "ṃ" pronunciations, My preference is to the "ṃ" method. Honestly, I did not notice any replenishment nor replacement of any cerebro-spinal fluids with the mantras I continue to practice. This aspect is more applicable at the highest levels of sādhana and kuṇḍalini activation.

Dear Krishna, with all due respects to your explanation, somewhere I feel that it is not just about pronunciation the way you have explained. I was also very curious about the difference between Aim or Aing, Shreem or Shreeng and was doing lot of search. Finally I found this video which seems to be very convincing. Request you to please watch this video especially from 28th minute or 31st minute. I think here the explanation is more scientific and clearly explains the difference. https://www.youtube.com/watch?v=v4UhUvqrl7s

Mr. Krishna will shortly post moola mantras. Please wait for a while. 

Is there any mula mantra for Ucchishta Ganapati. What I see from other websites is this - is this the right one? "ॐ नमो भगवते एकदम्ष्ट्राय हस्ति मुखाय लम्बोदराय उच्छिष्ट महात्मने आं क्रों ह्रीं गं घे घे स्वाहा om namo bhagavate ekadamṣṭrāya hasti mukhāya lambodarāya ucchiṣṭa mahātmane āṁ kroṁ hrīṁ gaṁ ghe ghe svāhā"

This can be explained from a Anusvāra (अनुस्वार) and Anunāsika (अनुनासिक) perspective. The anusvāra vowels are generally pronounced with a 'm' (म्) sound, but more specifically with a "ṃ"(ं). When the anusvāras are nasalized, it becomes a anunāsika and a 'n' (न्) sound gets introduced. When the bījā akṣarās are prononunced with the mouth the 'm' sound becomes more prominent and when nasalized, the 'n' sound gets generated in a subtle manner. When "OM" (ॐ) is pronounced as "om" (ओम्), the mouth closes on the 'm' sound, but the breath comes out of the mouth when the lips open up. However, if "OM" is pronounced as "oṃ" (ॐ), then the breath is let out of the nose with the lips closed. This generates a subtle 'n' sound, due to the nasal cavity. Keeping this theory in mind, the same "oṃ" can be changed to "ong" or "onm". Keep in mind that the 'n' sound should be very subtle and the 'g' sound is almost silent. The 'g' is simply there to get the 'n' sound. Symbolically, the candrabindu at the top represents the nasalized sound. That is, the breath while pronouncing the vowel should come out of the nose, rather than the mouth. To keep things easier, it's best to generate the 'ṃ' sound (not 'm') rather than the 'n' sound explicitly. So basically, the mantra below is best when prononunced with the 'ṁ' endings coming out of the nose than the mouth (usually, this is what happens naturally, but just make sure that there's no breath in the mouth). "om aiṁ hrīṁ klīṁ cāmuṇḍāyai vicce" ("ॐ ऐं ह्रीं क्लीं चामुण्डायै विच्चे॥") OR ("ॐ ऐँ ह्रीँ क्लीँ चामुण्डायै विच्चे॥") The nasal representation above is represented by the candrabindu(ँ) "m̐" rather than the regular bindu(ं) "ṃ". Both representations are correct in Sanskrit. The other literal representation in English as "ong aing hrīng klīng cāmuṇḍāyai vicce" is ("ॐ ऐँ ह्रीँ क्लीँ चामुण्डायै विच्चे॥") AND NOT "ओन्ग् ऐन्ग् ह्रीन्ग् क्लीन्ग् चामुण्डायै विच्चे" The 'ng' part is more of a nasal pronunciation rather than a literal representation. This is also one of the reasons why a guru is suggested, to get the correct sound and hear the sound of the mantra from him/her. There is no secret other than the fact that it could be pronounced with the mouth or through the nasal cavity. Sometimes, a little practice might be required to get this and also in some cases, one might prefer to let out the breath through the mouth than the nose (stuffy nose situations) etc. Also, the advice of the guru is supreme and one can follow the same sampradāya. There is much debate among scholars as to whether anusvāra is right or anunāsika is the correct way. The Anunāsika is more easier in some cases such as the word 'mantra'(मन्त्र) vs 'maṃtra'(मंत्र). Please choose what's best for you and go with it. For those who practice mantra japa mentally and align their breath, none of this applies, as no actual sound is generated externally.

It should be pronounced as - aim, hreem, kleem Please listen to this  PRONUNCIATION 

Sir, regarding the pronunciation is it aing, hreeng, kling or just aim hreem klim?