Namaste Tivra ji, Lorran. I'm greatful to you for guiding in past few years, in my Spiritual journey. Thanks a lot for this wonderful supreme knowledge. Please continue guiding us always.

Thank you Lorran

Hello Lorran, can you please reveal/give the link of the siddh kunjika stotram, as there are a few lines that are removed or modified in different sources, also for the Viniyoga of the Navarn Mantra, should we consider Bramha, Vishnu and Maheshwar as the Rishi? or Markandeya?, thank you, Jai Maa,

Dear Lorran, can worship of Triśakti Cāmuṇḍā through the Navārṇa mantra and the Siddhakuñjikā Stotram, while contemplating Her as Lalitā (Śṛṅgāranāyikā), serve as suitable preparation for safely approaching the worship of Lalitā Mahātripurasundarī (Kādi) and receiving/withstanding Her ānanda later on?

Dear Lorran , are there any deities who are higher than arutperunjothi ? Are there stages of consciousness beyond the 17th stage?

Kashik. The Mantra of Triśaktī Cāmuṇḍā has 9 letters and signifies the 9 veils. She can definitely remove the 9 veils just like Śūlinī, but in a gentler way. Triśaktī Cāmuṇḍā is above and below Śūlinī because she is worshipped by those who are in a loving relationship with the Universe, that is, you do not want to abandon the Universe; you want to be free wherever you are, and nothing is excluded from the Divine Mother. Her Mantra is thus: aim̐ hrīm̐ klīm̐ cāmuṇḍāyai vicce । You should not add anything else to this Mantra. The letter "aim̐" means Sṛṣṭi (Creation); "hrīm̐" means Sthiti (Preservation); "klīm̐" means Saṃhāra (Dissolution); "cāmuṇḍāyai" means Tirodhāna (Concealment); "vicce" means Anugraha (Grace). Special attention should be given to the word "vicce" which literally means to separate, divide and break the 9 veils, the obstacles, the enemies; to reveal the truth in things. Another thing that reinforces the "Pūrṇa" aspect of Triśaktī Cāmuṇḍā is that her Yantra has exactly 64 deities. Caṇḍikā has two meditations: Para and Apara. The Para meditation is as follows: "Shiva, like a corpse, lies down. A trident emerges from his navel. On the three prongs of the trident are three lotuses, representing the śaktis of Icchā (will), Jñāna (knowledge), and Kriyā (action) of the Goddess. Above him is an all-encompassing lotus, upon which the Goddess sits as Para-Vāk (the Supreme Word)." The Apara meditation is as follows: "The Goddess is in union (embrace) with Bhairava, in the center of a circle of Yoginīs. The circle of Yoginīs eternally rotates, symbolizing the worldly experience of the intellect, mind, and senses. By identifying with the center, one becomes the agent of the circle of powers." Her general meditation is as follows: "Then a glorious goddess named Caṇḍikā manifested, whose cosmic form arose from the combined effulgence of all the Devas. She wielded and carried the trident bestowed by Śūlin (Lord Śiva), the discus given by Cakrin (Lord Viṣṇu), the conch offered by Varuṇa, the śakti (spear) given by the God of Fire, the inexhaustible bow and quivers bestowed by the Maruts during the great war, the thunderbolt (vajra) given by Indra, a cup bestowed by Dhanada (Kubera), the great staff of time, Kāladaṇḍa, the noose given by Pāśadhara (Varuṇa), a water vessel offered by Brahmā, a bell given by Airāvata, the sword and shield bestowed by Mṛtyu, a necklace given "By the 'Ocean' and ornaments forged by Viśvakarman. With limbs of radiant splendor, shimmering like a row of a thousand suns, she made all weapons gleam and flash intensely. Resplendent also with other equipment and insignia received from others, the goddess Caṇḍikā, mounted on her lion, launched herself into battle." Now listen carefully to what I am going to say. The side effects of this cutting Mantra of Triśaktī Cāmuṇḍā are avoided by two means: reciting the complete Saptaśatī once for every 1000 recitations of Navārṇa or 10 recitations of Siddhakuñjikā Stotram. My advice is that you do not complicate things too much, for human life is short. Keep it simple: 10 recitations of the Siddhakuñjikā Stotram during the three Sandhyā (Sunrise, Noon, and Sunset). At midnight, recite the Navārṇa 1000 times, or as many as you can manage, for 72 minutes. Reciting the Navārṇa at midnight is absolutely brutal on all your obstacles. And the Siddhakuñjikā Stotram done during the day will cover everything else. But don't make the mistake of reciting only the Navārṇa and forgetting the Saptaśatī or Siddhakuñjikā Stotram. Choose one. If you recite only the Navārṇa, the burning of Karma will obliterate you. Do it correctly and you will have no problems. In time, Triśaktī Cāmuṇḍā will put the 9 Grahas to work in your favor, as well as break through all the lower veils.

Hello Lorran. I want to ask are you the same Lorran who had posted back in 2021 if yes, were you able to find Vana Durga saptashati. Thank you for your answer.

Hello Lorran my centre of worship is Durga and tri Sakti chamunda as my guru is great devotee of maa durga. He has given us short saptashti path and navarana manta. I want to ask how can to use help of mata durga to remove these 9 veils. My guru talks about her in para form so I'm not entirely sure which form of durga my guru worshiped as for me i always think of her in ashtabhuja form. Please help me it will mean a lot i humbly request, eagerly awaiting for your reply. Thank you.

Mnx. Yes, you are correct. The third automatically leads to the fourth. Aruṭperuñjōti is the state of Mahā Saptadaśī (Seventeenth Kala of the Moon). This is also called Aruṭ Cit Jōti. Of the worshippers of Śrī Vidyā, only Śiva and Durvāsa worship her. The Mantra that Śiva used signifies the ascent to Mahā Saptadaśī through Ṣoḍaśī, but when you reach Mahā Saptadaśī you automatically access another, more inner light called Aruṭ Tat Jōti (fourth stage of Bhakti), and then return to Mahā Saptadaśī and remain there with the knowledge you obtained in the more inner light and remain connected to it. That is why Durvāsa worships Mahā Saptadaśī alone. Shiva added Ṣoḍaśī before Mahā Saptadaśī in his Mantra because this Mantra signifies the moment when the devotee is still ascending.

Sadhak. Think of Pratyangira as the Sun and the Mahavidyas as Rays. But Pratyangira is a Sun that regulates the light of itself and its rays, revealing or concealing. Pratyangira cannot cast its shadows on what is beyond Shodashi (Hadi). Pratyangira has the full power to dominate and oppose anything or force below Maha Saptadashi (that is, practically everything). Even when you reach Shodashi you will still be subject to some restrictions of Pratyangira. There are 9 veils that conceal the true nature of the Soul (the same as finding Maha Saptadashi). There are 9 veils above and 9 veils below. They are the same 9 veils, only projected above and below. Pratyangira, together with the Mahavidyas, removes the 9 veils. Pratyangira, as the synthesis of the Mahavidyas, can remove all 9 alone (but you will pay a high price). Shulini Durga and Vana Durga are at the center of the 9 Durgas (Navadurgas), and Trishakti Chamunda is above and below Shoolini and Vana Durga. Kali (Pratyangira) removes the 9 veils from above; Durga (Shoolini Durga) removes the 9 veils from below. If you want to remove both sets at once, you resort to Shulini Durga first and then Pratyangira, but they will demand a maturity that you may not be able to offer them.