Individual Mantras -

I wonder if the manjaris have their individual mantras, too. Also, when someone receives siddha pranali, will one receive a mantra for that specific manjari-identity to be chanted during lila-smaranam?

Thank you.

I haven't heard of anyone receiving mantras for their own svarupas. Some traditions have mantras for some manjaris, some for all eight main manjaris, and some for none at all. This varies a great deal from one tradition to another.

THere are indeed some generic "svarUpa-dhyAnas." You can even find one in Bhajana Rahasya. But I haven't heard of them being personalized.

I was wondering because in some Tantric traditions there is a method seemingly very similar to this. You receive a certain "divine identity" in the form of a male or female deity, and during your sadhana you chant their respective mantras and try to visualize yourself as vividly as you can as the deity, thus bringing about the shift of identity from a mundane conception into a pure and divine one. Haberman in his book "Acting as a Way of Salvation" writes a lot about how Raganuga aims this shift of identity, and siddha-pranali is a powerful means for this purpose. The above mentioned two methods might even originate from the same root, given that Tantra also has its origins in India from where it was carried to Tibet in the 7th century.

Jagat, I don't think he was asking about dhyAna-mantras as such. The way I understood it is he's asking if, like you're receiving a mantra and a gayatri for Krishna, if you also receive one for your own parshada-form.

What I asked was: your guru gives you an identity, say, X Manjari. So when during sadhana, you visualize yourself as X Manjari, is there a specific mantra for X Manjari (eg. "Bija mantra/the name of the Manjari/namah " etc.) to deepen the experience and enhance the identification?

That is what I answered for. I have never heard of such a thing, nor do I think such mantras are there. You would not "namah" for yourself!

The meditation on one's self is bhuta suddhi and the dhyana slokas are there fore that. Then the specific details of one svarupa are given in the ekadasa bhava. Aside from the ekadas bhava there are other aspects detailed in Dyanacandra's manual, such as parents name, would be husbands name and ones nature such as daksina mrdvi etc.
It would be mighty strange or maybe ahamgropasana, which is an interdicted practice for Gaudiya sadhakas, to offer obiesance to themselves. I suppose if you wanted to practice the repetition of some mantra-like formula you could mutter, ami radha dasi ami radha dasi ami radha dasi ami radha dasi ami radha dasi and so on
As for one's guru pranali, the manuals prescribe thus;
so and so manjari sri carana kamalebhyo namah. So and so being the respective names of the manjaris in ones line.

The details of all these are to be heard from the preceptor.

Why would-be-husband? It is not that all manjaris are unwedded. However of course they don't hang around with their husbands...

Openmind you will love to know:
It was Padmasambhava who brought it to Tibet - He was Bengali - Horay!