Apart from 19 nyāsa-s, there are 10 other nyāsa-s relating Śri Cakra. First Śri Cakra followed by individual āvaraṇa nyāsa-s. Thus 9 + 1 becomes 10 nyāsa-s.

It is not misspelled. Om is not prefixed to samarpaṇa mantra. In general, mahāmantra is used for all mantras. For a mantra like Mahāṣoḍaśī, this mahāmantra prefix comes by default.

Thank you for noticing this. This has been corrected now.

A proper mantra japa should be done only this way. Depending upon your progress your guru will decide when to stop everything else except 7. This mantra needs a proper initiation.

Should we recite 1-7 and then 11 or all 11 needs to be completed in order. Why is there two hrdyadi nyasah dhyam and panchapuja, could you please explain and the importance

This mantra can only be recited by those who are initiated into this supreme sadhana. The process of tantra is a bit complicated to explain. I will consider writing an article to explain the japa krama when time allows.

Since I don't know anyone can you please initiate this mantra to me. Please consider connecting on iyeranjali10@gmail.com to advise further for mantra initiation

It is not the right approach to go to Mahāṣoḍaśī directly. Instead, I would suggest you get into the krama (step-by-step process) of Śrī Vidyā and start with Mahāgaṇapati and Bālā. Gradually, based on your experiences and the japa performed, you may proceed towards Pañcadaśī, Vārāhī, Śyāmalā, Sampatkarī, Aśvarūḍhā and then Laghu Ṣoḍaśī. This in itself is Pūrṇābhiṣekha. You may then go towards Āmnāya dīkṣa and then Mahāṣoḍaśī, which should suffice for what is called the Medhā dīkṣa and Mahāpūrṇābhiṣekha. Going further towards all the mahāvidyās, guhyakālī etc will get you into the orbit of the Medhā Sāmrājya dīkṣa and may propel you towards the Nirvāṇa dīkṣa of Nirvāṇa Sundarī and Nirvāṇa Kālī. Without the proper initiations, you may not get a good experience with these high level deities whose main purpose is to grant you liberation. The process of liberation will induce extremely fast and painful karmic burning that most of us cannot tolerate. My personal choice is to stay with Bālā and Mahāgaṇapati until you are ready to surge towards self-realization. I would suggest you contact Shri Sriram of Manblunder. His contact details are on our Mantra Initiations page at the top of our website. You may contact anyone on that page and wait for their response before proceeding to contact another person of this organization.

No, writing a mantra repeatedly will not have any effect.

Please read these articles   

Bhavanopanishad

It depends upon the time available, as this will take more time. I will try to write on that sometime. 

There is a ṣoḍaśi kavacam and also variations of ṣoḍaśi tripura sundari trailokya kavacam. You can also recite the śrī Lalita kavacam.

Thank you Ji. I was able to find this on your website : https://www.manblunder.com/articlesview/tripura-trailokya-mohana-kavacam is that the ṣoḍaśi tripura sundari trailokya kavacam ? Is there no Nyāsaḥ for this kavacha ?

ṣoḍaśi tripura sundari trailokya kavacam is different from the Tripura Bhairavi kavacam that we published. You may chant this kavacam also for obtaining desired benefits.

Daily till you complete purascarana.

There are various pranavas like śākta pranava, etc. Every single letter originate from Pranava only. In other words, it gives birth to other letters. There may be plenty of explanations for origin of other pranavas. But, the fact remains is that all these are born out of Pranava ॐ. If you can read these two articles, you will agree that all mantras should start with OM.

https://www.manblunder.com/articlesview/importance-of-om-at-the-beginning-of-all-mantras

Anulom and vilom are related pranayama.

This is explained in this article

https://www.manblunder.com/articlesview/how-to-derive-atma-bija

If you are initiated into Pañcadaśī mantra japa, you can follow the Navāvaraṇa pūja, which includes the prāṇapratiṣṭha life infusing procedure for the śrī cakra.

Thank you. can you please guide me the page number or article number? i couldn't find under https://drive.google.com/file/d/0Bxpm8Rw39gAzVEFUQlRFNTZfUkk/edit. Appreciate your guidence.

This is the link to the article 

https://www.manblunder.com/articlesview/sri-chakra-navavarana-puja-part-3

Dear Guruji , The 1. Ṛṣyādi nyāsaḥ , 2. Karanyāsaḥ , 3. Hrdayādi nyāsaḥ combined together is 19 with that we have add the sri chakra nyasa which is given in the link https://www.manblunder.com/articlesview/sri-chakra-nyasa (ie 9 + 1) . Please confirm guruji, my understanding is correct. Thanks Ganapathi

Dear Sir, There are 100s of nyāsas in Śrī Vidyā sādhana, the following are considered very important for Śrī Cakra pūja - 1. mātṛkā nyāsa (bahirmātṛkā nyāsa, antarmātṛkā nyāsa), 2. karaśuddhi nyāsa, 3. ātmarakṣā nyāsa, 4. bālāṣaḍaṅga nyāsa, 5. caturāsana nyāsa, 6. vāgdevatā nyāsa, 7. bahiścakra nyāsa, 8. antaścakra nyāsa, 9. kāmeśvaryādi nyāsa, 10. mūlavidyā nyāsa, 11. ṣoḍaśyupāsakānāṃ viśeṣa nyāsa (sammohana nyāsa, samhāra nyāsa, sṛṣṭi nyāsa, stithi nyāsa), 12. laghu ṣoḍhā nyāsa (gaṇeśa mātṛkā nyāsa, grahamātṛkā nyāsa, nakṣatra mātṛkā nyāsa, yoginī mātṛkā nyāsa [ḍākinyādi yoginī viśeṣa nyāsa], raśmi mātṛkā nyāsa, pīṭha mātṛkā nyāsa), 13. mahā ṣoḍha nyāsa (prapañca nyāsa, bhuvana nyāsa, mūrti nyāsa, mantra nyāsa, devatā nyāsa, mātṛkā bhairava nyāsa), 14. śrī cakra nyāsa. There are also nyāsa-s related to āmnāya-s etc. Honestly, it will take a week to do all the nyāsa-s with the detailed Śrī Cakra puja, from dawn to dusk. This is the only time when these nyāsa-s are deployed in total. From an everyday perspective, the mātṛkā nyāsa-s along with the mantra specific nyāsa-s should be enough. Most omit the mātṛkā nyāsa-s also, but I strongly suggest NOT to eliminate the mantra nyāsa-s, until one has aligned the mantra with breath, if one chooses to do so. Some serious sādhakā-s go through all of the above mentioned important nyāsa-s on a daily basis, as per the saparya method followed in their tradition. Blindly performing the nyāsa, without understanding the inner meaning may not serve much purpose, in my opinion.

It is generally said one can follow Sri Vidya provided his or her karma permits. You can self-initiate, provided you are thorough with the mantra and its procedures. 

Is there any small mantra that can have a great effect even if recited one time

Thank you for pointing out the error. The corrections are now in place.

It seems to be displaying it correct now.

Please try to view the webpage from a computer and not a phone. The site is not optimized for a phone or tablet. Also, the fonts could be a problem too. You may try installing some True Type fonts and the Sanskrit 2003 font. I have done a search and cannot find 'वषट' other than in your comment and now it will be in this reply too.

Yes you are correct! Thank you for pointing out the errors. I have made the changes to fix the anomalies. For some reason I was unable to see the errors when you mentioned previously.

I started the translation a couple of years ago but couldn't do it. I don't believe I have Her blessings to go with it. If and when I do, I shall certainly post it with my translation. If you are simply looking for the nyāsa, you can find it in the Kulārṇava tantra.

It can vary by the tradition that you are following. Normally, it is 900,000 for japa and the 10ths to the rituals associated with Puraścaraṇa. Akṣara laksa is also commonly practiced, making it 2,800,000. Unless you have been done the Puraścaraṇa for the Aṅga devatas, I would not recommend performing Puraścaraṇa for this mantra. I am also assuming that you have done adequate amount of Śrī Cakra pūja also over the years.

There are various classes and divisions among Chandas and the designated chandas can have a different combination of letters. Chandas is a major subject of study and is considered as a vedāṅga.

I have not come across these forms and hence cannot answer the question directly. Hopefully, someone who's aware of the above and its source, may answer the same.

Namaste, Naadhan. The above-mentioned Mantras are authentic, but what use would they be to one who knows the Kādi, Sādi and Hādi Pañcadaśī Mantras? Do you know who you are in this human body? You are composed of three beings: Cidagni (Soul Spark), Jīvātmā (Soul) and Viśeṣa Jīvan (Instrumental Being). These three mean Fire, Sun and Moon. These three mean Kādi, Sādi and Hādi because Fire has the Sun and Moon within itself; the Sun has the Moon and Fire within itself; the Moon has the Sun and Fire within itself. That is why Kādi, Sādi and Hādi have three Kūṭas, but the central being of each of these three Mantras is different. Kādi Pañcadaśī is the Supreme Divinity that has emerged from the Cidagni or Soul Spark. What is Soul Spark or Cidagni? It is your truest and subtlest Self. This Soul Spark is within every human being and is a particle of the True God of the Supramental Realm. There is one God who is unique and from Him a multitude of Cidagni or Soul Sparks have emerged. Kādi Pañcadaśī is Lālitā as the embodiment of you as the Cidagni or Soul Spark. There is no higher Self for you to know, for this Soul Spark is you as a child of the Father and Mother of the Supramental Realm, and the child is identical with the Father and Mother. Kādi Pañcadaśī is Lālitā as a Guru who will make you recognize yourself as the Cidagni or Soul Spark. There is nothing beyond this for you to know, because by knowing the Cidagni or Soul Spark you will know everything, and everything will be you, and everything will be your body and possession. Sādi Pañcadaśī is Lālitā as the embodiment of the Jīvātmā or Soul. The Jīvātmā or Soul emerged from the Cidagni or Soul Spark. Jīvātmā is the Sun and he is the representative of the Cidagni. Each Jīvātmā has a personality of its own and it will never lose its individuality. It is false that the Jīvātmā dissolves into Brahman; in fact the Jīvātmā only recognizes Brahman, but does not dissolve into it. I will speak more about Brahman later. Sādi Pañcadaśī is Lālitā as the Guru who will make you recognize the Jīvātmā as a representative of you who is Cidagni or Soul Spark (Kādi Pañcadaśī). The ultimate goal of the Jīvātmā is to unite as the Cidagni (Soul Spark) and the Viśeṣa Jīvan (Instrumental Being). What you need to understand is that this Jīvātmā has a different personality in each person, but he can act as God (Cidagni/Kādi), as the son of God (Jīvātmā/Sādi) and have the body of God (Viśeṣa Jīvan/Hādi). Sādi Pañcadaśī is Lālitā as the evolutionary principle present in human beings but not in the Gods; That is why this Mantra is rarely spoken about. The Jīvātmā or Soul can surpass the Gods and evolve indefinitely. This being is recognized through the Sādi Pañcadaśī, where Lālitā will make you recognize your personality that is different from all others and that will take the direction of the Sādhana. Hādi Pañcadaśī is Lālitā as Viśeṣa Jīvan or Instrumental Being. Instrumental things like the physical body are the Viśeṣa Jīvan. Contrary to what many think, the physical body has its own intelligence, as it can be and act like God without intermediaries. There is a reflection of the Cidagni or Soul Spark in the Viśeṣa Jīvan (Instrumental Being), which is why it is said that the physical body has the nature of cause and effect. People who say that the physical body should be discarded are mistaken and do not know the whole truth, and they will find this out in a future birth, even if they have attained Mokṣa, because Mokṣa is not the ultimate goal; it is only a part of the ultimate goal and is related to Brahman, which I will explain later. Hādi Pañcadaśī is Lālitā as the Guro who will teach you that your physical body and other instruments are God and can act and be like God. Hādi Pañcadaśī is about the Viśeṣa Jīvan who is the instrument of the Jīvātmā (Sādi) who is the representative of the Cidagni or Soul Spark (Kādi). In this whole story, your truest Self is the Fire (Kādi Pañcadaśī/Cidagni). This Fire has a representative which is the Sun, and this Sun has an instrument which is the Moon. This is what Kādi, Sādi and Hādi are. They have each other within them, but being central to each of these three Mantras is different, as I have explained. As Kādi you are the independent Goddess sitting on the lap of God. It is She who gave form to God, not the other way around. As Sādi you are the Goddess alone; here she has taken possession of the body of God and you cannot see her visibly with it. As Hādi you are the Goddess whose half of the body is God; this image wants to teach you that ignorance (physical body) is also knowledge, because it has Cidagni (complete knowledge) as its true nature; the practitioner of Hādi transforms his physical body into an immortal body like that of God, because that ignorant physical body recognizes its true nature. As I said, the physical body has consciousness and intelligence, but people do not discover much about this part. Now I will talk about Brahman. There is a fourth being in every person called the "Individual Self"; it is above the crown of the head and it is about this that Mahā Ṣoḍaśī speaks. This “Individual Self” has no birth or death and remains forever the same. What is called Mokṣa is when the Jīvātmā (Sādi) recognizes the “Individual Self” as himself, but does not dissolve into it. This “Individual Self” is always united with Brahman (Paramātmā), so when the Jīvātmā recognizes the “Individual Self,” he recognizes Brahman. This is Mokṣa, but realize that this is not the ultimate goal, for the Jīvātmā (Sādi) will continue to exist eternally with a different personality in each being with the evolutionary principle. The Gurus you know still exist even though they have attained Mokṣa, and you may even meet them again someday. Mahā Ṣoḍaśī is Brahman and Laghu Ṣoḍaśī is the “Individual Self”; They work like a Guru to make you recognize these faces of yourself. Mahā Pratyaṅgirā is Brahman assuming the form of a weapon of destruction of every force opposing enlightenment. Now think better of the divine game of God when He came up with the idea of ​​making Brahman assume the form of a Queen and weapon of destruction as Mahā Pratyaṅgirā. Who can counter that which has no birth or death and is always the same? Mahā Pratyaṅgirā and Mahā Ṣoḍaśī are basically the same thing using different logic. The kṣam̐ seed is separate from all other letters of the alphabet, just as Brahman remains without birth or death and is always the same. The śrīm̐ seed in the Ṣoḍaśī Mantra leads to the destruction of the Śrīcakra, making you recognize the same Brahman that is prior to everything. The goal of the Jīvātmā is to unite with the Cidagni and the Viśeṣa Jīvan and recognize Brahman. Just recognizing Brahman and attaining Mokṣa is only one part of the journey. This “Individual Self” has no birth or death and remains forever the same. What is called Mokṣa is when the Jīvātmā (Sādi) recognizes the “Individual Self” as himself, but does not dissolve into it. This “Individual Self” is always united with Brahman (Paramātmā), so when the Jīvātmā recognizes the “Individual Self,” he recognizes Brahman. This is Mokṣa, but realize that this is not the ultimate goal, for the Jīvātmā (Sādi) will continue to exist eternally with a different personality in each being with the evolutionary principle. The Gurus you know still exist even though they have attained Mokṣa, and you may even meet them again someday. Mahā Ṣoḍaśī is Brahman and Laghu Ṣoḍaśī is the “Individual Self”; They work like a Guru to make you recognize these faces of yourself. Mahā Pratyaṅgirā is Brahman assuming the form of a weapon of destruction of every force opposing enlightenment. Now think better of the divine game of God when He came up with the idea of ​​making Brahman assume the form of a Queen and weapon of destruction as Mahā Pratyaṅgirā. Who can counter that which has no birth or death and is always the same? Mahā Pratyaṅgirā and Mahā Ṣoḍaśī are basically the same thing using different logic. The kṣam̐ seed is separate from all other letters of the alphabet, just as Brahman remains without birth or death and is always the same. The śrīm̐ seed in the Ṣoḍaśī Mantra leads to the destruction of the Śrīcakra, making you recognize the same Brahman that is prior to everything. The goal of the Jīvātmā is to unite with the Cidagni and the Viśeṣa Jīvan and recognize Brahman. Just recognizing Brahman and attaining Mokṣa is only one part of the journey. Thus I have explained what you are. You are Cidagni, never forget that. Cidagni manifests all the possibilities of God’s infinite creativity. You are that, but I have also explained the other parts of your being that are important.

Sādi Pañcadaśī is Avatar Vidyā - Knowledge that leads you to discover that you are an Avatar. It is a knowledge for Avatars. You have not been told the truth that all human beings are avatars and that is why they have Jīvātmā. There is a spiritual personality within you that is unique to you and it will never die or lose its individuality and can evolve indefinitely; that is being an Avatar. Only human beings have emotions in all existence. The Gods do not have emotions, only their Avatars who have assumed a body have emotions and understand humans.

Tivra ji could you please reveal what the ultimate goal is if moksha is not the ultimate goal. All the shastras and gurus tell that moksha is ultimate goal and highest goal. Please could you resolve my doubt.

Thank you tivra ji for this information. You explain things in such a fabulous way . Nobody explains the things like you do. No guru and no shastra has mentioned the things you have mentioned. Please also tell us about parashodashi, guhyashodashi and nirvana sundari just like you told about panchadashi, maha shodashi etc.

Namaste Aditya Shukla. It is not the highest goal because your Jīvātmā (Soul) can attain Mokṣa and not have realized the union with your Cidagni (your real Self) and Viśeṣa Jīvan (your real Instrumental Body). It is only possible for the Jīvātmā to realize and unite with the Cidagni (Soul Spark) and the Viśeṣa Jīvan (Instrumental Being) here on Earth with a physical body. The scriptures teach your Jīvātmā (Soul) to perform only an upward movement, but without union with your real “Self”; you have attained Mokṣa and left several opportunities behind when your Jīvātmā ascended to higher astral planes. You will continue to exist when you attain Mokṣa, but you will not know when you will be able to return here on Earth. A Jīvātmā who has united with the Cidagni and the Viśeṣa Jīvan and attained Mokṣa performs a simultaneous movement of ascent and descent: only he is truly free because he does not need to escape from the physical world - he transforms his physical into the supramental. Mokṣa alone will make your Jīvātmā (Soul) go away without having completed its evolution - and you cannot come back here whenever you want. The scriptures teach to perform only the movement of ascent, but a truly liberated one is at the highest and the lowest point simultaneously, a supramental being brings heaven to earth instead of "escaping" to it. You can focus only on Mokṣa and wait in the higher planes for an opportunity to come back here on Earth and complete your evolution. Anyway, whoever obtains Moksha is no longer in suffering... so you may no longer have any interest in reaching here which is beyond Moksha... that is why Jesus says: "it is difficult for a rich man to enter the kingdom of heaven". Because when everything is fine, you do not think about leaving the "comfort zone" in spirituality. Now imagine yourself with the comforts and mobility in the higher astral planes after Moksha... you will not be able to think about going back and moving forward and finishing your practice.

Blessed Tivra, how does the Arutperunjothi mantra fit into this model of bringing together the three parts of Self.

dearest tivra, could you please explain how does one become a mantra drastha? how did the rishis of the yore create mantras to represent for the visions they had? Furthermore, does chanting mantras in four types of speech (parA, pahsyanti, madyamA and vaikharI) has different effects and does the number of repetitions to gain mastery/purascharana also change with the different modes of speech?

Namaskaaram Teevra ji. Pardon my great ignorance, but what to call the god Lalitā created, and upon whose lap She sits? Kameśvara or Paramaśiva? Separately, is it possible to understand how and why Guhya Kālī is sometimes described as "being beyond Parabrahman“ through Supramental yoga?

Namaste Omid. You have asked a great question, I will clarify your doubt. The Cidagni (Soul Spark) is a particle of Aruṭperuñjōti that carries its complete power and this is within all human beings waiting to unite with the Jīvātmā. The multitude of Soul Sparks (Cidagni) are the children of Aruṭperuñjōti and you are that. There is a Goddess called Lalitā Mahātripurasundarī who in triple form (Kādi, Sādi, Hādi) is the guardian of the gate that leads to the Supramental Realm. This Lalitā emerged from Aruṭperuñjōti as the representative of the Intermediate Realm, that is, she is the Mother of all Gods and is in the form of all Goddesses. Lalitā rules over everything below the Supramental Realm, so in War she can invoke any Weapon, Goddess or God: she is invincible. She is the embodiment of Love and Compassion in the Intermediate Realm and you will meet her before entering the supramental planes; she will bless you when you reach her. The Mantra Aruṭperuñjōti means: "All-Gracious Infinite Light, All-Gracious Infinite Light, The One Infinite Compassion, All-Gracious Infinite Light." When you recite the first part of the Mantra "aruṭperuñ jōti" you unite your Jīvātmā with the Ciadgni and they rise together to identify with Brahman at the top of the head and after that you will continue to rise to heights far above the top of the head until you reach the highest point where your Gracious Father and Mother are. When you recite the second part of the Mantra "aruṭperuñ jōti" you will descend again to the lowest point to identify it with the highest point you have just achieved. When you recite the third part of the Mantra "taṉipperuṅ karuṇai aruṭperuñ jōti" you are making the connection between your Jīvātmā and Aruṭperuñjōti permanent at the highest and lowest point of existence: you are continually ascending and descending and acquiring a state of continuous and spontaneous evolution without performing spiritual practices. This power begins to explode from within and the three immortal bodies arise: Jñānadeha (Cidagni), Praṇavadeha (Jīvātmā), Śuddhadeha (Viśeṣa Jīvan). It is important to remember that the last two bodies and beings have their origin in Jñānadeha (Cidagni), so I say that your real self is Cidagni - it is from him that the Jīvātmā and the Viśeṣa Jīvan have emerged, not the other way around. However, it is the Jīvātmā that takes possession of the other two as a representative and you can have your individuality as an avatar of the creator. What happens then? You will continue to improve more and more spontaneously without any practice - just like a light that cannot be reached because it becomes more and more distant, so will you be.

Namaste Nesh. There is only one God and one Goddess in the Supramental Realm: Aruṭperuñjōti and Grace Shakti. They are everything below them. There is a Goddess called Lalitā Mahātripurasundarī who sits on the lap of Paramaśiva and She herself is Parāśakti. She is in triple form (Kādi, Sādi, Hādi) and is the guardian of the gate leading to the Supramental Realm. This Lalitā emerged from Aruṭperuñjōti as the representative of the Intermediate Realm, that is, She is the Mother of all Gods and is in the form of all Goddesses. Lalitā rules everything below the Supramental Realm, so in War She can invoke any Weapon, Goddess or God: She is invincible. She is the embodiment of Love and Compassion in the Intermediate Realm and you will meet Her before you enter the supramental planes; she will bless you when you reach her. Kādi, Sādi, Hādi are the shining part of the moon and out of these three arise three: Kāmakalākālī (Kādi), Dakṣiṇakālī (Sādi) and Guhyakālī (Hādi). That Kādi Mantra Pañcadaśī and Goddess of Cidagni remains the ultimate force in the Intermediate Realm: this Goddess who is true love and compassion impels all the powers to act in your favor. She is there at the door to the supramental realm and a wicked person can never pass through her.

Namaste Prince. Through Ājñācakra you can become the sound and know everything about it; through Anahatacakra you can see the sound and know everything about it; through Muladharacakra you can have the inspiration of the sound and know everything about it. These three are knowledge of sound by vision, identification and inspiration. Now I will tell you about the four levels of speech and Mantras. You have to become the Mantra. "Para" means pure intention without words or thoughts - it manifests the power of the Mantra instantly; "Pashyanti" means almost pure intention; "Madhyama" means mental recitation; "Vaikhari" means verbal recitation. Out of these four, a false person may recite a mantra verbally, but his thought and intention are different from what he is saying. Vaikhari is the level that is most susceptible to falsehood. It is easy to speak or write a lie (Vaikhari). The secret to manifesting the full power of a Mantra lies in pure and unambiguous intention (Para). When your intention becomes pure and unambiguous in alignment with the meaning of the Mantra and the associated God/Goddess, your four levels of speech will become “Para”: Para, Para Pashyanti, Para Madhyama, Para Vaikhari. You will be able to verbally express the divine and unseen things, and no one will dare to say or prove that it is false because everything that arises from “Para” is pure truth. There is no trace of falsehood in “Para” and this is the greatest protection of the Siddhi of a Mantra. You will see false people attaining power in Vaikhari and Madhyama, but Pashyanti and Para are inaccessible to them. That is why they will never obtain Siddhi from any Mantra.

Namaste, Tīvra. Could you kindly share a spiritual practice to know the Cidagni (Soul Spark), your true Self, and to obtain triple immortal bodies? Perhaps this practice is related to the Aruṭperuñjōti mantra? Please continue to share this precious knowledge with us, your answers are like those of a Divya Rishi, as if Lalita Mahatripurasundari herself is speaking through you. Thank you.

Thank you my beloved Tivra. As much I a no longer want to ask any more questions, I still have one last question. After this i promise i will go silent and start with my practice. I counted the number for petals from muladharA to Ajna (4+6+10+12+16+2 = 50). However, there are only 50 petals, which match with the 50 Matrika mothers. Where should i place the 51st Matrika ? What is the significance of the 51st Matrka and where should we place her at? thank you for your time

Namaste Prince. I am glad that you asked something so important. You are talking about the Mātṛkā "ḻam̐" (ळँ) which many people do not pronounce in important words like "Kāḻī" and fragments like the Pratyaṅgirā Mantra called "karāḻadaṃṣṭre". If people knew the power of this Mātṛkā they would not mistakenly use the Mātṛkā "lam̐" (लँ) instead. First I will tell you how to pronounce the Mātṛkā "ḻam̐": place the tip of the tongue on the alveolar ridge - that is the correct pronunciation. Now I will tell you where this Mātṛkā is located and its meaning. The Mātṛkā "ḻam̐" (ळँ) stands at the center of the Ājñācakra and symbolizes the Cidagni Fire or Soul Spark reflected in the Earth which is the Mātṛkā "lam̐" (लँ) at the center of the Mūlādhāracakra. The petals of the Ājñācakra signify the Moon (ham̐ - Sadāśiva Tattva), the Sun (kṣam̐ - Śakti Tattva) and the center is the Fire (ḻam̐ - Śiva Tattva). This is the secret of Pracaṇḍacaṇḍikā which manifests instantly on Earth through the Ājñācakra. Pracaṇḍacaṇḍikā does not use time like Kāḻī - Pracaṇḍacaṇḍikā does things immediately because of the reflection of Ājñācakra in Mūlādhāracakra. Unlike other beings on Earth, hair does not grow on the forehead and between the eyebrows of human beings because of the Mātṛkā "ḻam̐" which is the Soul Spark. It can be said that the Mātṛkā "ḻam̐" is the tail of the serpent and the head of the serpent is biting it. So you do not need to walk the whole body of the serpent to reach the head. When you concentrate on this Mātṛkā "ḻam̐", all the other 50 Mātṛkā are in your hands. For this reason the Shiva Samhita says that the fruit of all the below Cakras is obtained by concentrating on the Ājñācakra. It is because of this Mātṛkā "ḻam̐" in the center.

Thank you for this boon of exquisite knowledge.

Namaste Tivra ji. You have come into our life to take us to higher levels, by Grace of Maa. I would like to ask if you can please explain about the 2nd part of the mantra, Arutperun jyoti. While highest pt is where God Arutperunjyoti & Maa Grace Shakti are present. Where should be the lower point placed, to identify with the higher pt?

Mnx, those arrogant Gurus who boast of their secret Mantras that are not even halfway up the serpent's body miss the opportunity to look at the tail of the serpent where the head is biting. They are looking at the body of the serpent while its head is just behind them. The "orgy of secrets" will end in the future and these arrogant Gurus will beg to return to Earth.

Namaste Mnx. When you ascend to the highest point you become a "virgin" in the sense that you become your purest "Self" without the limitations imposed by the lower realms. But what about when you descend? The second part of the Mantra is the same as the first because you will descend without losing your "virginity", that is, you will descend but without suffering limitations: you are on Earth, but it is as if you had not descended. The lowest point of existence is Earth: Earth represents the tail of the Serpent. The head of the serpent is Aruṭperuñjōti and the tail is Cidagni or Soul Spark hidden in the Earth. The eyes of Lord Aruṭperuñjōti and Mother Grace Shakti are especially focused on Earth because they have chosen Earth as the only place where you can reach them. It is a great irony of the Divine, isn't it? This is only possible on planet Earth with a human body. The Gods and other beings elsewhere search desperately for Aruṭperuñjōti, but they cannot find him without assuming a body here on Earth. The multitude of complicated Mantras that run through the serpent's body prove ineffective in reaching Aruṭperuñjōti with so little life left. Better to seek refuge in the Mantra that is the tail, body and head of the serpent: Aruṭperuñjōti Mantra. It is better to seek refuge in that feeling that is the tail, body and head of the serpent: Compassion. That multitude of elevated Mantras from the intermediate realms can be used for quick purification. But you must be quick, for the life span is short. The third part of the Aruṭperuñjōti Mantra is about giving birth without losing your "virginity": you give birth to the three immortal bodies and they are eternally virgin, yet they act with superior strength and power.

Mnx, you can benefit from the treasure of scriptures like Śrīvidyā, for example, but only as a temporary thing and for purification. You should tell the Goddesses and Gods of the intermediate realms that you know that their essence is Aruṭperuñjōti and that you are seeking their help to purify yourself and prepare to focus only on Aruṭperuñjōti later. The Gods and Goddesses of the intermediate realms can be of great help for purification, but your time does not allow you to be tied to them until the end of your life. You are in a hurry.

Namaste Tivra ji. Many thanks for explaining this amazing system. May be since many births, I was searching for this Ultimate knowledge. In 3rd part of Arutperunjyoti, giving birth to 3 immortal bodies, does it mean that each time, a small particle of 3 bodies is born. With stronger practice these particles will accumulate to form a complete body? When do these bodies become functional? Or, with each 2nd Arutperunjyoti, Divine descents on Earth in small amount & over a period of time around us presence of Divine can be felt?

Dear Tivra Ji, most north Indians can't pronounce ळ, is it okay to chant कामकलाकालि instead of कामकलाकाऴि? Though I see that you always write कामकलाकाऴि and not कामकलाकालि

namaste Tivra. thank you so much. I want to ask more, but i dont think have time anymore and i really need to start on my practice. Avvai, the tamil grandmother once said 'its is indeed rare, and rare to be born a human'. I feel it in my every pore now. Just as a child wants to keep playing with his toys even when his/her parents call onto him to study, I have one last think to ask for the satiation of my curiosity. If you so will, will you reveal the structure of the mahamahapaduka mantra ?

Please help me tivra…

the mantra you are looking requires a lot of initiation and practice and IT SHOULD COME FROM AN AUTHENTIC GURU MANDALA (has varna, krama stage and maturity restrictions). please understand it is for your own good

Namaste Prince, the Mantra you are asking for is called Ucchiṣṭa or Dakṣiṇāmūrti Pādukā. There are other higher Pādukā Mantras after this one as well. I am not going to speak about it for two reasons: first out of respect for the lineage of Gurus; and second because you do not need it at the present time.

Dearest Tivra. I have published this mantra as directed. I thank you from the bottom of my heart for being the beacon of knowledge and light and leading all of us.

Namaste Raman. I write it like this because Bindu and Nada are inseparable and it is their interaction that is the cause of all letters and their conjunctions. The pronunciation of Nada is possible in Vaikhari and Madhyama, but Bindu is only pronounceable in Para and Pashyanti. Bindu is the pure intention or Savikalpa Samadhi of Para and the Dhyana state of Pashyanti. The Mantra recited in the Dhyana state is Pashyanti and in Savikalpa Samadhi only Para remains as the intention and no pronunciation. You can be in Dhyana or Savikalpa Samadhi with your eyes open and interacting with the world.

Namaste Tivraji, nicely explained I do have some follow up questions on this. In pashanti stage you are at the state of meditation on the form of the mantra, does it mean that you visualize the mantra at this stage and fix complete awareness on visually seeing the mantra than chanting? As you say Para is pure intention, then doesn't it mean that only after pashyanti the mantra will get absorbed into the subconscious and then during savikalpa samadhi the mantra exudes it's light? Meaning pure intention is possible only when mantra becomes para/natural to ones mind and body only after it is ingrained after repeated practice. Let me know I'm wrong here

Namaste Tivra Sir, Could you please suggest a practice that will help us to see mother Lalitha? I will follow the practice lifelong.