Thank you very much ji for the assistance. Could you suggest a guru whom I can approach for this mantra initiation?

Respected sir/ma'am and all knowledgeable devotees of devi Tripura, could someone enlighten me about the Brahma Upasita Panchadashi Vidya? There are some amazing comments that elucidate the glories of several different forms of panchadashi but why was Brahmopasita Panchadashi Vidya not much talked of or mentioned in even various Mantra compendiums? I would be deeply thankful if someone could enlighten me about this particular form of Panchadashi. Thanking in Anticipation.

When we read texts, we often find that great masters are called Siddhas, Siddhātman, etc. it is said that the Siddha is equal to Śiva, or that the Guru must be Siddha, but we must discern 'Siddha' from the aṣṭasiddhis here. Though the material siddhis may arise concomitantly with sādhanā, or as a consequence of the same, that is not what the texts are pointing to in these contexts. Siddha comes from the dhātu sidhu, which means saṃrāddhi (not to be confused with samṛddhi) or absolute fulfillment. When it is suffixed with -kta, it becomes Siddha which means the one who is in absolute fulfillment or perfection. For something to be in samrāddhi, it must be subjectively conscious. A siddhi in and of itself is not, so it is not samrāddha. It is a modification of Prakṛti, which is subject to change, loss, and decay, and cannot generate this absolute contentment, which is what defines a Siddha. The aṣṭasiddhis are alaukikabhoga that may fascinate and delude the bubhutsu who seeks enjoyment but are not important to the mumukṣu who seeks liberation. I would like to add that there is also another way to look at the aṣṭasiddhis in particular, as it is known that the meaning of any verse given in our śāstras may be manifold. Aṇimā could be taken to refer to the subtlety of ātman, which the Śruti describes as finer than the awns of wild rice. Mahimā could be seen as referring to the sarvavyāpitva of ātman, which is said to permeate, and suffuse all being. Laghimā could be taken to mean freedom from the weight, or the burden of the malas (karma, māyā, aṇutva) or ego. Garimā, which means immovability could refer to sthitiprajñatā, one of the qualities Bhagavān Padmanābha describes of the Siddhas in the Śrīmad Bhagavad Gīta. (One who is not perturbed by worldly happenings). When one realises kevala, there is no ontological 'distance' between the self and any other apparent entity, so it might describe the next siddhi called prāpti. When one sheds their ego, their will aligns with Parameśvara's, so that ability is called prakāmya, the next Siddhi. Similarly, mastery over the karmendriyas and jñānendriyas may be understood as vaśitva, and recognition of oneself as identical to Īśvara, or the perception of the pañcakṛtyas in every moment of consciousness, is Īśitva.

Though not specific to any phalaśrutis, there is a statement made by Śuka Mahaṛṣi in the 3rd chapter of the 12th canto of the Śrīmad Bhāgavatam, where Śuka says that certain narratives are embellishments used to communicate teachings that spur correct action, and kindle spiritual discernment and detachment. It is entirely possible that a mantra may grant prosperity, but in case of mokṣa-granting devatās, that prosperity might be only in so far as it helps you in your primary goal which is to reach mokṣa. We do not see sages sitting on mountains of gold though their prayers were genuine and not bhaktihīna. Obviously, another possible, and widely accepted reading is that the phalaśruti points to a subtler, but equal meaning. Take for example, a phalaśruti that says Lakṣmī will reside in the home of whoever chants such and such stotra, at such and such hour for such and such repetitions. It does not mean they will become trillionaires overnight, but they might develop cittaśuddhi through chanting and contemplation, and eventually find contentment without seeking the gold they had initially begun chanting for. Alternatively, if we were to entertain the idea that it is due to an error in sādhanā, it is important to note that not just a mantra, but even a stotra, might fail to yield fruit if it is performed bhaktihīna. A bhakta is not who has simply issued a declaration of faith, like "I believe in such and such devatā", but one who possesses 6 key attributes, which have been described by Devī herself in the Kūrmapurāṇa (I am not citing, as I am not 100% sure, please cross-check as I may be wrong). I suggest you find and read the relevant verses, and seriously inquire whether these 6 qualities are present in us, as in the vast majority of us including myself, it is lacking. If you desire a specific fruit, there are also other requirements for it to manifest, even if you chant correctly, and as prescribed. Barren land does not yield crop no matter how heavy it rains. Similarly, even with the grace of Īśvara (rain), if there is no prayatna or effort from our side (sowing and tilling the soil), we will not obtain the desired fruit. I would recommend that you read Exalting Elucidations published by Abhinava Vidyātīrtha foundation, which contains conversations and accounts from Śṛṅgerī Jyeṣṭha Mahāsannidhānam, as it reserves 2 entire chapters for these confusing topics. The articles on this website written by Gurugaru are also a goldmine to understand this.

Dear Kashik, what exactly are the siddhis that the texts ask for? The real siddhi they are talking about is devta siddhi, which is uniting and becoming one with the ishta devta. Every other small level of siddhi can be given by the avarana and parivar devtas of the main deity, but the goal should only be devta/mantra siddhi.

Then krishna ji, are siddhi useless? Is there no meaning to them? I understand they are obstacles in path realisation of Parmatma and supreme brahman. But many tantra text tell the spiritual aspirant should put all efforts to become accomplished/siddha what does this mean?

I see, may maa tripura sundari bless you with expertise in Śaiva siddhānta as well. Dear Krishna ji, there is a strange question i want to ask you, most of the translations of such names whether 108, 300 or 1000 are mostly done with bhakti bhav and with deeper meaning. Krishna ji, you've already seen the explanation of names given by learned masters here who give meaning not just of word, but every single letter and what aspects of shakti reside in it. I was wondering when such masters and sadhaks can give such profound and deep meaning of names, does the translation done by normal sadhakas who have not reached to those levels have anybsignoficance? Would they feel discourages, will they feel is there any meaning to their work, knowing their work won't be comparable to what the learned masters and sadhaks can expound? Thank you.

Thanks for clearing my confusion, Sir. And thank you for sharing such wonderful divine texts.

It is very neatly described in the Mantra Mahodadhi volume 2 published by Prachya Prakashan authored by Shri Ram Kumar Rai. I would recommend that you get this set of books for reference. The mantra will certainly require an initiation and I would strongly recommend taking the help of Shri Medhayoga Krishna ji or any other guru specializing in Vaiṣṇava mantras. I would also recommend that you get a Lakṣmī Nṛsiṃha Śāligrāma for worship, if you elect to practice this mantra after a due initiation. You must perform the Pīṭha pūja and Āvaraṇa pūja as well on a regular basis while performing the Puraścaraṇa ritual count of 360,000 japa followed by homa, tarpaṇa, marjana and bhojana for this mantra.

The intention was to share the useful comment from Adi, although it is not the exact match. The unrevealed hidden secrets are also revealed by the grace of the Divine Mother and this is indicated by this attribute.