Any mantra offered in honor of the female Vidya. Vidya also refers to any mantra with more than 12 letters that is associated with a shakti. The motto of Maha Tripura Sundari is Sri Vidya.

The absolute reality is Brahman. Vidya refers to knowledge that will eradicate ignorance, or ajnana. Sri Vidya is known as brahma Vidya because it helps the disciple understand the identity of the embodied.

soul with the Paramatman (supreme Self), thus eliminating ignorance.Other asanas will not grant the ultimate wisdom, but they will grant numerous material rewards both now and in the future. Because of this, Sri Vidya upasana is also known as Brahma Vidya. It is also believed that a person can only achieve Sri Vidya during his or her last birth.

The goddess connected to Sri Vidya is the divine mother, the creatrix, sustainer, and withdrawer of all these universes unto herself. The Upanishads describe brahman as being formless, nameless, and attributeless; but, at the farm, brahman will be within the grasp of common sense, and it is this same brahman that is worshipped as a mother. In tantras, various forms of the heavenly mother were conceived and revealed. However, ten of them are common; they are known as the dasha Maha Vidyas. She can be worshipped as Brahman, who transcends all genders, or as a female or male.

Sri Vidya is available to all people. Nobody is excluded or denied access to anything. According to the Vedic Shastras, the very fact that a human is born is a blessing and an accomplishment from the Almighty. This is the outcome of the prior births' good karma. The Vedas stipulate that the only path to the universally shared goal is knowledge alone. Thus, Sri Vidya is available to all.

But in order to pursue this information, one must be willing to accept it mentally. Every mind is not at the same level of preparation. various social classes as a result. Different ceremonies are required for different classes to prepare the mind to receive this information, just as different detergents are needed to purify different fabrics from different dirts. Depending on the patient's age, physical condition, and other factors, a doctor may prescribe multiple medications for the same element. Similar to this, the Vedas prescribe many rites based on what is required to cleanse the mind and prepare it to absorb instruction. So that everyone has an even playing field, just the means of accomplishing the same is altered.

The Guru Parampara is an uninterrupted lineage that extends from Sadashiva to the immediate Guru of the devotee. Every Guru bestows upon a successful disciple the position of the Divine Mother, just as one light illuminates other lights. Actually, no one can compare to their Guru.

There is a legend that the "sparsha vedi" can change any iron object that comes into contact with it into gold. However, another iron piece cannot be turned into gold by such a golden item (which become golden by the contact of the sparsha vedi). With your guru, however, the disciple is not only elevated to the status of the guru but is also trained to elevate other students to the status of such gurus.

Even while the guru could seem like a regular person, you should view him as the energy manifest, not as a specific person. The sadhaka receives the holy energy from Adi natha, a sadashiva, who takes on the form of the Guru. The term "diksha" refers to the energy transfer process. The equality of the Para Shakti and the Sri Guru is attested to by the Shastras. Certain texts elevate the Guru above the divine.

The Guru will constantly reside in the shishya's heart and will answer any questions that may come up at that moment. The disciple can experience this. The Guru will demonstrate to the follower that she is the holy Mother in human form. She will be ready to submit anything to the Guru. However, a sadguru will not be inclined to take anything material from the shishya.

The utmost respect and dedication should be shown to one's Guru. He is the living god who has come to take the disciple out of the transmigration (ocean of samsara). According to Shastras, one should not even breathe (loudly) when a master is there. One should bow down to the Guru as soon as they encounter him. One should never sit in his Guru's presence unless the Guru gives permission. It is appropriate to interpret his remarks as the god's and the king's directives. The student should have an inward sense of Guru Bhakti. One's level of respect for his Guru need not be demonstrated by simple outward displays.

The mantra "Guru Paduka" reflects the grace of the Guru. The Guru Paduka mantra honors three gurus: the individual's own guru, Parama guru, and Parameshti guru. Worshiping these three Gurus would give onto the pupil not only the gift of the holy Mother but also their own grace.

The student receives knowledge about the nature of the Self from their own Guru. The Upanishads, tantras, and other spiritual literature' teachings accomplish this. Usually, this can be accomplished by using the disciple's language when explaining things or by educating them using the original text. The disciple will have a lot of questions. During the instruction, which the Guru will explain in a way that meets the needs of the follower. The person will gain a solid understanding of their unique soul essence and be able to interpret the meaning of mantra as being identical to their own self and the Supreme self. This will be added by the Guru mantra ‘hamsah’ with Shiva and his own self.

On the other hand, Parama Guru will force someone to consider the Guru's teachings and see the mantra in all of its splendor. After contemplation, the disciple will also comprehend the Supreme as light (Prakasha) and other objects illuminated by it (Vimarsha), as well as the names of one's own self and Consciousness, the heavenly Mother. The Parameshti Guru would enable a person to encounter the divine within their own body. In this body composed of bones, shaped like a nest or skeleton yet unrelated to it, one will be able to experience the happiness of being one's own self (Swatmarama). Adi Shankara's Soundarya Lahari poem provides this. The mantra Bala also contains Guru Paduka. The Parashurama Kalpa Sutra actually insists on merely providing the Guru Paduka of Bala mantra at first.

Anushtanam is the execution of certain rituals. It is imperative that a Srividya upasaka fulfills the rites of nitya and naimittika. He has to endeavor to evade kamya karma, which are rituals meant to satiate different cravings. He should not waste his valuable time searching for any of his desires because they will all be granted by the divine Mother at the right time, whether they are expressed clearly or deep down in his heart. His Anushtanam should be Japa, Parayanam (reading sacred texts), Puja, Homa, Tarpana, and meditation. He must follow the Dharma shastra's guidelines and be pure on a physical and mental level.

Before the sun rises, Srividya Upasaka should rise and focus on his Guru and the holy Mother. He should do nitya rites and puja on Sri chakra after the daily ablutions. He should then Japa his moola mantra after that. Then he should say the holy Mother's thousand names every day. He should follow the above-mentioned anushtanam schedule whenever he gets free time.