Thank you Vikram for your good words.

Namaste, Pavan. If you exclude Śiva from Śakti, the Whole will continue to exist. If you do the reverse and exclude Śakti from Śiva, the Whole will still continue to exist. And if you exclude both, Śiva and Śakti, the Whole will continue to exist. What I am trying to tell you is that it is possible to extract the Whole even from a single grain of sand, any thing or any power. Names and forms are merely part of the play. A realized Soul can extract Pārvatī from Lakṣmī, or the reverse, because the Whole is present in both Pārvatī and Lakṣmī. And yet, the Whole would continue to exist even without Them. So, let people play.

what is the whole? who is it?

Mike, The so-called “Whole”, which in itself has neither Mantra nor Name, can be contemplated, within the context of these Vidyās, through different modes of manifestation and relationship: One (ka e ī la ha sa ka ha la sa ka la hrīm̐), One-in-One (ha sa ka la ha sa ka ha la sa ka la hrīm̐), Two-in-One (ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐), Mutuality of the Two (sa e ī la hrīm̐ sa ha ka ha la hrīm̐ sa ka la hrīm̐), and the Apparent Duality of the Dense World (ka e ī la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐). However, beyond being all that I have described above, the “Whole” transcends all these definitions. Śiva and Śakti are not two halves which, when added together, construct the “Whole.” The “Whole” is not the result of a union. It is the Causal Source that precedes, contains, and transcends every union and every separation. If all creation, Śakti, were to evaporate and Pure Consciousness, Śiva, were to withdraw into itself, the so-called “Whole” would not lose even the smallest fraction of its reality. The manifestation of Śiva-Śakti does not occur out of necessity, deficiency, or a need to “complete” the Divine. It occurs as the spontaneous overflowing of Grace and Power. It is important to clarify that I am not speaking here of Static Brahman, which is merely a particular manifestation of the “Whole.” Śiva can be Dynamic Brahman without therefore being identified exclusively with Śakti. Śiva and Śakti can simultaneously be understood in both their dynamic and static aspects. This is the mystery of Sādi Vidyā: Śiva and Śakti remain seated side by side, in perfect equality, with neither being superior or inferior to the other. In order to become our Soul, Śiva-Śakti ceases to remain side by side and manifests instead as two halves of a single Body. This is the mystery of Hādi Vidyā, the Vidyā of 15 Letters. In order to make all Souls self-sufficient and capable of producing their own bodies, that is, capable of producing any body or substance from themselves, without depending upon a womb, Śiva-Śakti condenses into a single Being and a single Undifferentiated Substance, which cannot properly be called Masculine or Feminine, because it precedes that differentiation. It is Pure Grace and Compassion. This is the mystery of Hādi Pūrtividyā, the Vidyā of 13 Letters. By drinking from this Substance, the practitioner pours into the “Whole” and comes to possess, within a single experience of Unity, everything I have described, not as isolated parts or separate states, but as one indivisible Reality. When the Soul is still immature and cannot withstand the more direct instructions, Śiva becomes the Witness who does not interfere, as Static Brahman, while Śakti becomes the Primordial Guru, as Dynamic Brahman. The Primordial Guru is Śakti. This is the mystery of Kādi Vidyā, the Vidyā of 15 Letters. When Śakti admits no differentiation or separation whatsoever, She occupies the entire Body of Śiva and, by Herself, manifests as Dynamic Brahman. This is the mystery of Kādi Nirvāṇa, the Vidyā of 13 Letters. The “Whole” is everything I have described, experienced as a single Reality, while at the same time remaining beyond all of it. The practitioner who abides in this state does not need to choose between Transcendent Silence, in which there is neither Śiva nor Śakti as distinctions, and Action in the World, in which Śiva and Śakti manifest. He lives in the certainty that the “Whole” is absolutely free to be Everything in Everything, on any plane of manifestation, without ever ceasing to be the Unconditioned. Perhaps the best approximation for referring to the “Whole,” within this Tantric context, is to say that the “Whole” is the Unconditioned Light within the Light of Hādi Pūrtividyā, within the Light of Hādi Vidyā. When the practitioner establishes himself in the Consciousness of Hādi Pūrtividyā, he is as though “sucked” into the “Whole.” In this immersion, everything I have described above ceases to be perceived as a succession of states or as separate realities and is instead possessed as a single State of Unity, in which nothing is excluded. The “Whole,” therefore, is not merely Śiva, nor merely Śakti, nor merely the union of Śiva and Śakti, nor even merely that which exists beyond them. It is the Absolute Freedom in which all these possibilities may exist, without any of them ever being able to limit or define It.

Tīvra Ji, could you please check the compiled Nyāsa of the Navārṇa Mantra https://docs.google.com/document/d/142wYzlHg2PqzYcdcN_sdAHwsqQtDdyWpe84V3DM0BcI/edit?usp=drivesdk and can you please see if there are any distortions, corruptions, or textual errors? If you find any, I would humbly ask you if you could help correct them. It is also lacking instructions on how to perform the Nyāsa. If possible, could you please provide the proper procedure as well? I will be very grateful for your help.

Namaste Tivra ji. Thanks for for this amazing explanation. Are Ineffeble Shiva & The Whole, different from each other? Can The Supreme ineffable Shiva be extracted from Turiyamba, the Mahasaptadashi kala?

Mnx. Śiva Ineffable & The Whole are the same thing. He is always merciful; He will not test you, put you to the test, or subject you to any kind of trial. When the practitioner becomes established in the seventeenth Kalā of the Moon, he is automatically drawn into Him, and by no other path. The Mantra that leads directly to Him is: ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ ha sa ka la ha sa ka ha la sa ka la hrīm̐ । The practitioner of this Mantra is Śiva Himself. He does this not because He needs to, but as Līlā, so that you may know the direct path to Him. This Mantra is a direct path and is composed of two parts: Hādi Pañcadaśī and Hādi Pūrtividyā. The first part, Hādi Pañcadaśī, begins to realize the 'Abheda' of every part of your Being, from the most physical to the most subtle, bringing together, harmonizing, and integrating all your bodies and Puruṣas. From this integration arises the realization of the 'True Individual Self', symbolized by a White and Golden Flame. The Golden part of the Flame of your Soul corresponds to Hādi Pañcadaśī, while the White part corresponds to Hādi Pūrtividyā. Hādi Pañcadaśī and the Golden part are related to Śuddha Siddhānta, whereas Hādi Pūrtividyā and the White part are related to Śuddha Vedānta. These two schools, in their pure forms, mean that you neither need to deny yourself nor deny God. There is no need to destroy the individual in order to find the Absolute, nor to exclude God in order to affirm the individual. And yet, there is something deeper still: within the Flame of your Soul there is another Flame, the very Ineffable Śiva, The Whole. With this Mantra, you are not seeking to go somewhere, nor are you trying to deny even a single particle of your Being. The purpose is to realize the 'Abheda' of your entire Being in relation to the Ineffable Śiva dwelling within your own Soul. It is a direct path. Yet it requires a radical transformation of perception: you must recognize yourself as non-separate from everything that you contemplate, see, or hear. The path does not consist in abandoning what you are, but in realizing the essential identity between the contemplator, the contemplated, and That which is present in both. Thus, the direct path to Ineffable Śiva & The Whole is not an escape from yourself, but the realization that, at the deepest level of Being, there has never been any separation at all. If you understand that you are not yet prepared for such a direct path, you should instead adopt Kādi Vidyā Pañcadaśī. There, the Divine Mother becomes the Primordial Guru and undertakes a gentler, more gradual process, tailored specifically to you. She will examine you and determine what is truly appropriate for your spiritual development. Perhaps She may understand that, in this lifetime, you must fulfill certain material desires and that your deeper focus on spirituality should come in another. In that case, She will fulfill those desires for you, so that you may no longer remain preoccupied with them. Once the mind is no longer bound by those desires, She will gradually lead you inward. First, She will reveal the identity of your Spirit with the Static Brahman; only afterward will She unveil the remaining, higher dimensions of your Being. Thus, Kādi Vidyā Pañcadaśī is not a lesser path, but a gentler and more individualized one: the Divine Mother herself becomes the Guru, knows exactly what you are capable of receiving, and leads you step by step toward the highest realization.

Kashik, please do not use that version because it is full of errors. Use this version, which I compiled: https://drive.google.com/file/d/1QOIT_1JoYU1erBAU1SfdEUC4y1ZcENO4/view?usp=sharing

Respected Tivra, welcome back. Your esoteric insights have introduced me to a new angle to view mantras, and I am very greatful to you for that. Thank you very much for your efforts until now, and I hope we can learn many more secrets from your special insights. I have a few doubts, can you please answer them? The nyasa that you have provided is closely similar to the ekadasha nyasa of durga saptashati. Have you had any experiences with saptashati? What is the spiritual limit of saptashati? What it can and cannot achieve? Is there any relationship between shodashi and saptashati? It takes around 2 hours for me do to 1 saptashati properly along with its ancillary components. Is there any shorter or better ways to approach durga devi?

Can you tell me something about dakshina kali? is she the whole? She is called the purna brahman shakti, or shakti of completeness, is she the energy of the sun? Also it is said the mahasodha nyasa of any deity when done can allow a person to turn a piece of wood or metal to ask, does the same power come from doing dakshina kali sodha nyasa?

TIvra Ji, requesting you to share some more resources on Kabbalah, and practices to generate sources of income, increase material wealth, I have been having a string of bad luck and it seems like all opportunities are closed should i chant Krodh Bhairav Mantra, can you please show compassion and reveal the vidhi of worshipping krodh bhairav?

Tīvra ji, by guru and divine mother grace I'm also initiated in laghu Ṣoḍaśī can i recite Lalitha trishati or saubhagya ashtottara.

Namaste Tivra ji. Am greatful to you for all your selfless guidence, knowledge. Started with DSS & Navarna mantra 40 years back Maa lead me to Kadi vidya almost 35 years back. Continued with the aim of karmic accounts. Maa lead to Her various forms. She only guided to follow the meditative stages described by you. She only speaks through you. Ineffable Shiva is amazing. This path is Great. Thanks a lot. Pranaam.

Tīvra ji is this correct for Sūktādi Bījatraya Nyāsaḥ : https://docs.google.com/document/d/1W5PNz7XnqofyL50U_epx2fC7llwxomrqBMKV6JXSZ9Y/edit?usp=drivesdk . sarvāṅgē vinyasēt

Dear Tivra ! I have a question, if you do not mind... Is there any way to describe how powerful "Ineffable Śiva & The Whole" is compared to, let us say Arut Perum Jothi, Grace Shakti or Nirvana Sundari? How many Chakras or Spiritual Stages..hundreds, thousands, millions, crore(s)...e.t.c....anything for better visualisation/comparsion ? I guess not because, if i understood your words in the right context....his "being", would be something like: "Beyond Duality, to the power of infinity" or maybe even more.... Or do i missunderstand something here ? Thank you very much for your very precious time ! Sincerely, Michael

Michael. Śiva Ineffable, Aruṭperuñjōti, “The Whole,” and Grace Śakti are all expressions of the same Reality, although the conceptual logic underlying each expression is the same. In truth, this Unconditioned Light has neither a Name nor a Mantra. What exists is the idea, the underlying principle, and the correct Consciousness through which this Light is understood and realized. However, Nirvāṇa Sundarī is not the same thing. Nirvāṇa Sundarī is the force that can manifest fully within materiality only through Śiva Ineffable. Nirvāṇa Sundarī is the Eighteenth Kalā, and if one were to approach it directly, one could not retain or possess everything that lies beneath it, because this force would destroy everything through its intensity. Śiva Ineffable is the ultimate goal of human beings. It allows one to possess and integrate all States of Consciousness as a single Unity, without exclusion, fragmentation, or refraction of the Original Light, while simultaneously transcending all of them. It is therefore not merely another State of Consciousness among the others. It is the Reality in which all States can be contained as a Unity and, beyond even that totality, transcended altogether.

Namaste tīvra ji, there is one last question that is making my mind restless, in the compiled nyasa there is Saraswati nyasa, mahalaxmi nyasa but there is no mahakali nyasa why is that since these three are mentioned as Devta or is it kept hidden due to its drastic measures and difficulty?. Thank you for your precious time.

Dear Tivra Ji, my grasp of tantra is almost zero. Would it be more appropriate for me to approach the ineffable Shiva by chanting the Panchakshari mantra, Namah Shivaya?

hii respected dear sriram ji ; Are u the same person whose contact is given on mantra initiations page of this website or different one , i m asking it fr my knowledge before i ask my doubt let me know plss

Kashik. At first glance, when looking at the list of Nyāsas (where we find Sarasvatī Nyāsaḥ and Mahālakṣmyādi Nyāsaḥ), it may seem that Mahākālī has been “forgotten” or left out. However, Mahākālī is not absent. Mahākālī is included within the Mahālakṣmyādi Nyāsaḥ. The full name of the ritual is Mahālakṣmyādi Nyāsaḥ. In Sanskrit, the word ādi means “and the others” or “and their manifestations.” When we recite this Nyāsa, the three Great Goddesses are installed in the body in their respective regions. Therefore, Mahākālī has her own consecrated and indispensable place within this Nyāsa. Why, then, is there a separate Sarasvatī Nyāsa (or Mātṛkā Nyāsa)? The very definition of Nyāsa is the placement or allocation of sounds and letters (Akṣaras) within the practitioner’s body. Sarasvatī is the Vāg-Devatā, the Goddess of Sound and Speech. The body of Mahāsarasvatī is composed of the 51 letters of the Sanskrit alphabet, the Mātṛkās, from A to Kṣa. Before the practitioner can recite any mantra or sacred text, they must first consecrate their vocal apparatus and nervous centers with the Primordial Sound. Thus, Sarasvatī Nyāsa (or Mātṛkā Nyāsa) serves as a technical preparatory stage of phonetic and mental purification. Without first working upon the vibration of speech (Vāc), which is governed by Sarasvatī, the practitioner would not possess the “instrument” necessary to invoke the other energies. Therefore, this is not an omission of Mahākālī, but rather the precise fulfillment of the cosmology presented in the text, the Prādhānika Rahasya, as well as the practical function of the ritual: purification through the Sound of Sarasvatī must precede worship.

Namaste, Mr. Ask whatever you like.

Thank you, Tīvra Ji, for clearing my doubts and for your guidance. Regarding your suggestion of the 15-letter Kādi Vidyā, I wish to follow the Śuddha Sanmārga through the 17-stage Tantric mapping that you have provided. If I remember the sequence correctly, it begins with the five kūṭas of Tripura Bhairavī, followed by Lopōmudrā Hādi Vidyā, Mahāpūrti Vidyā, Hādi + Pūrti Vidyā, and finally the 15-letter Kādi Vidyā + Mahāpūrti Vidyā, leading toward the realization of the seven Puruṣas and by gathering them at the center of the heart with the help of Caitanya Puruṣa. At present, I am honestly unsure how I am going to travel this entire journey. But having Caṇḍikā Devī by my side is very reassuring. She is especially dear to those who are willing to take on challenges. I will leave the rest to Her and continue doing my part, even though I know I am someone with many avaguṇas. I wish to see how far human body and consciousness can evolve.

Namaste Mr. I am not the Sriram from the initiation page. I am different.

Tīvra ji, my current upasana consists of sapsloki, durga 108, kavach, argala, kilak and siddha kunjika. How can i make most of it bring out full power of these 3 ang. Usually there is karnyasa and ang nyasa, sadanga nyasa but it not given in 3 ang of saptshati why is that ?. Can you please suggest me their nyasa that i can accompany because without nyasa it is said half the power is lost or get evaporated in environment. Thankyou

Tīvra ji, how do i play with 3 kutas of kadi ? How can i use them as samputik according to my need in 3 ang and siddha kunjika. Can you please provide your insight on it? For kamaraja kuta "ka e ī la hrīṁ" from my ignorant understand can be used for attraction, to increase iccha sakti and increase in experience?. For vagkuta it can be used for attaining vak siddhi, increase in jnana sakti and other intellectual and speech related power. As for sakti kuta it can be used to increase kriya sakti, in general power of all respective mantra and kavch the sadhak is doing and in general power related activity. Tivra ji does aligning these kuta with their respective sandhya give better results? And what will happen if i use these 3 kutas raw without hrim for samputik. Please tivra ji bestow your grace and calm my restless mind.

Namste Tīvra ji, since you are bestowing your grace i would not hesitate, tīvra ji in devi kavach it is said that daily chanting it with faith and devotion for 3 Sandhyas, one will attain devi kala. what is devi kala ? Does it refer to 64 kala of agni, 12 kala of surya, 18 kala of moon and respectively of star and nakshatra or is it something. Tivra ji in start of kavach from "brahmo uvach : अस्ति गुह्यतमं विप्र सर्वभूतोपकारकम्" brahma ji says it is secretive beyond secretive please shed some light on this. What is the secret, is this kavach made from navaran mantra?

Dear Tivra Ji, which mantra of Lalita has no hassle of dhyāna, nyāsa, āsana, purashcharaṇa, etc.? Which mantra of Hers can be chanted freely like we chant the name of any deity?

namste respected tivra sir ji ; i want to ask u about purnachandi guhyakali , whose navakshari mantra is given on this site ; i wonna ask u that i m currently initiated into laghu chandi navarna mantra ; what should be the proper krama for one who want to reach to purnachandi through starting with navarna chandi ; i m asking ths krama in terms of number like howmany navarna mantra jaap after i should recite that purnachandi navakshari mantra ; (also i m asking ths becoz the guru who initiated me in laghu chandi navrna mantra left soul 2 months ago , thats y i wonna know how to apporoach guhyakali purnachandi mantra from laghu chandi navarna mantra ) ; also one more doubt after howmany navarna mantra jaap all my past bad karmas will be vanished ? nd also after howmany navarna mantra i ll get adishakti darshana ? ( navarna mantra which i m reffering here is aim hrim klim chamundayai vicche) ...... hoping to clear all my confusions in details , charansparsh

Namaste Tivra Ji, please accept my humblest of Pranaams, I am humbly requesting you to give us whatever information you can about krodh bhairav and his mantra, only a mahasiddha like you can talk about him and reveal the secrets, Please help us by revealing this knowledge for our welfare Tivra Ji, pranaams.

Namaste Tivra Ji, can you please explain the difference between MA kara and gakara, i.e, what is the difference between hreem and hreeng and when to use what, asking. because only you can explain the matrika bheda and mantra tattva of the matrikas, please let us know if possible, pranaams

Tivra JI, can you please tell us about the samhara Nyasa as well?, I heard that we are supposed to invert the mantras and names of the deities as well

Dear Tivra ! Thank you very much for the detailed explanation ! Sincerly, Michael

Kashik. Regarding your first question: the Mantra into which you were initiated is not Laghu Ṣoḍaśī, because there is no such Mantra as Laghu Ṣoḍaśī. It is not correct to use the name Ṣoḍaśī for this Mantra, because Ṣoḍaśī refers to the sixteenth Kalā of the Moon, and this Mantra is not related to that principle. What exists is Kāmākṣī (Nirvāṇa principle): aiṁ ka e ī la hrīṁ klīṁ ha sa ka ha la hrīṁ sauḥ sa ka la hrīṁ śrīṁ. The primary purpose of this Kāmākṣī Mantra is to eliminate all karmic deposits, leaving only Prārabdha Karma, which must be experienced in this lifetime. After that, you will become free from the obligation to reincarnate, although you may choose to incarnate again if you so wish. You can use this Mantra to create specific karmas for particular purposes too. There is only one Ṣoḍaśī: ha sa ka la hrīṁ ha sa ka ha la hrīṁ sa ka la hrīṁ. There is only one Saptadaśī: ha sa ka la ha sa ka ha la sa ka la hrīṁ. There is only one Lalitāmbikā: ka e ī la hrīṁ ha sa ka ha la hrīṁ sa ka la hrīṁ. There is only one Aṣṭādaśī Nirvāṇa Sundarī: ka e ī la ha sa ka ha la sa ka la hrīm̐. All the others are merely formulations or variations of these principal forms, developed for specific purposes. Yes, you can recite the 108, 300, and 1000 names. It would be even better to recite the 15-letter Kādi Vidyā if you wish to work with material matters and protection, without compromising the goal of liberation. Regarding your second question: the Sūktādi Bījatraya Nyāsaḥ is divided into three successive stages. In each stage, the practitioner recites a set of verses praising the Goddess, visualizes one of the seed syllables with a specific color, and finally installs that vibration throughout the body through the formula sarvāṅge vinyasāmi. Method of recitation: After reciting the five verses of the first section, close your eyes and visualize the first seed syllable, aiṁ, with an intense black coloration, described as kṛṣṇataraṁ. Then pronounce the installation formula and, while saying oṁ aiṁ, move your hands from the head down to the feet, visualizing the vibration being established throughout the entire body. After reciting the four verses of the second section, visualize the seed syllable hrīṁ, radiant and brilliant like the Sun, sūryasadṛśaṁ, in golden or reddish tones. Pronounce the corresponding formula and install the sound oṁ hrīṁ throughout the entire body with your hands. After reciting the five verses of the third section, visualize the seed syllable klīṁ, clear and brilliant like a translucent crystal, sphaṭikābhaṁ. Pronounce the concluding formula and install the vibration of oṁ klīṁ throughout the entire body. Regarding your third question: the vowels ऋ and ॠ are pronounced in a manner similar to the 'r' sound in the Brazilian Portuguese word “mar”, differing primarily in duration. It is important to note that this specifically refers to the 'r' sound in “mar”, and not to the 'r' found in other Portuguese words. The vowels ऌ and ॡ are pronounced similarly to the consonant ल, but without the tongue touching any part of the mouth. Try producing the sound of ल while keeping the tongue from touching the teeth or any other part of the oral cavity. Regarding your fourth question: Nyāsa is never purely physical or purely mental. It is an integrated combination of physical action, intention, concentration, and mental visualization, that is, Bhāvanā. Physical action performed without intention and mental visualization is considered ineffective, while purely mental intention without physical anchoring may lack support on the dense plane, except when one is performing a specifically internal practice known as Mānasa Nyāsa. In Mātṛgaṇa Nyāsaḥ, using the right hand, generally with the thumb and middle finger, as you recite each formula, for example, “brāhmī pūrvasyāṁ māṁ pātu”, you snap your fingers, chuṭikā, or point with the fingertips toward the corresponding physical direction in space. As you point or snap your fingers, visualize a radiant form of the specific Goddess, such as Brāhmī or Māheśvarī, emerging in that direction and raising a protective shield of light around you. In this way, the physical gesture, recitation, visualization, and mental intention work together in the performance of Nyāsa.

Namaste Tivra ji. I wanted to ask a question regarding the 30 nitya sadhana you provided info about which had both maa Lalita and maa kaamkala kali in it with their respective nityas. How do we have to generate the bhaav related to each of nityas? Like do we have to meditate on that particular bhaav before starting the mantra recitation or do we have to keep that feeling throughout the time we are chanting that mantra? Please answer this query. Also, thanks a lot for all these new comments of yours full of knowledge. Jay Maa.

Namaste Tivra ji, Thank you once again for your valuable insight. You had mentioned Kāmākṣī, and I can see why your observation resonates with my experience. However, the mantra I am currently practicing seems to have elements closer to a variation of Kādi Pañcadaśī or perhaps Nirvāṇa Sundarī. I’ll assume you know the mantra and, out of respect, have chosen not to reveal it publicly. Thank you. I have been able to clearly observe certain karmic patterns unfolding, not only in my own life but also in the experiences of people around me. There is a Yogamāyā Śakti Pīṭha near me. This Goddess definitely seems to have bestowed Her grace upon me since childhood. I could see karmic patterns happening to me and in my family, or maybe it is just my analytical brain trying to make sense of things. Maybe I am repeating things, I’m not sure. Tivra ji, you’ve said that the nature of Lalitā Ambikā is that of Kula, and I definitely want to practice Kula in the future. Is it necessary for me to marry in order to follow the path of Kulācāra?

NAMASTE TIVRA JI ; CAN U PLSS EXPLAIN ME MY DOUBT ; MY KULDEVI NAME IS AMBA ; MY QUESTION IS ; IS AMBA THE SAME PRATYANGIRA OR GUHYAKALI ONLY ? OR SHE IS DIFFERENT ? WILL AMBA  BE PLEASED THROUGH GUHYAKALI JAAP OR SHE WILL BE DISAPPOINTED THAT I M DOING GUHYAKALI JAAP INSTEAD OF AMBA MANTRA ; ALSO IN AMBAJI SAKTISPEETH GUJRAT AMBA IS WORSHIPPED THROUGH SHRI YANTRA ; IS SHE THE SUPREME DEVI LALITAAMBIKA ONLY ? KINDLY CLEAR MY DOUBT TIVRA JI .......

What is the best way to worship Lalita for someone who is not initiated into Her mantras? Sahasranama? Or Pancavimsati?

जय माँ महाप्रत्यंगिरा। श्री तीव्र गुरुदेव जी, मैंने श्री महाविद्या महाप्रत्यंगिरा के प्रकटीकरण और वास्तविक स्वरूप पर एक लेख लिखा है, जिसके संबंध में मैं आपसे विनम्रतापूर्वक अपने विचार और मार्गदर्शन चाहता/चाहती हूँ। इस लेख में मैंने अथर्वण रहस्य, रुद्रयामल तंत्र, त्रिपुरा रहस्य और अन्य पारंपरिक स्रोतों से प्राप्त शास्त्रोक्त संदर्भों के आधार पर विषय को प्रस्तुत करने का प्रयास किया है। मेरा उद्देश्य शास्त्रोक्त दृष्टिकोण को यथासंभव सत्यनिष्ठा से समझना और प्रस्तुत करना है। मैं आपसे विनम्र निवेदन करता/करती हूँ कि कृपया इस लेख की समीक्षा करें और अपना बहुमूल्य मार्गदर्शन प्रदान करें। यदि आपको शास्त्रोक्त अशुद्धियाँ, व्याख्या में त्रुटियाँ, अनुपलब्ध संदर्भ या सुधार या स्पष्टीकरण की आवश्यकता वाले बिंदु मिलते हैं, तो मैं आपके परामर्श के लिए अत्यंत आभारी रहूँगा/रहूँगी। मैं आपके निर्देशों के अनुसार लेख को संशोधित करने का सहर्ष प्रयास करूँगा/करूँगी। इस विषय पर अपने अध्ययन और शोध को आगे बढ़ाने के लिए और गहन समझ के लिए किन प्रामाणिक शास्त्रों को प्राथमिकता देनी चाहिए, इस संबंध में आपका मार्गदर्शन प्राप्त करना भी मेरे लिए सम्मान की बात होगी। आपका आशीर्वाद और मार्गदर्शन मेरे लिए अमूल्य है, और आपके मार्गदर्शन में सीखने का अवसर मिलने के लिए मैं आपका आभारी हूं। हार्दिक आदर और प्रणाम। श्री महाविद्या महाप्रत्यंगिरा का प्रकटीकरण: जब भगवान शिव के उग्र शरभ रूप और भगवान नरसिम्हा के प्रचंड क्रोध ने पूरे ब्रह्मांड को हिला दिया, तब देवताओं ने किस दिव्य शक्ति का आह्वान किया? वह कौन सी आदिम देवी थीं जिन्होंने दोनों सर्वोच्च देवताओं के प्रचंड प्रकाश को शांत किया और ब्रह्मांडीय संतुलन को बहाल किया? वैशाख कृष्ण चतुर्दशी की पवित्र रात को, सिंह मुख वाली, भयंकर और सभी दुष्ट शक्तियों का नाश करने वाली दिव्य माता महाप्रत्यंगिरा ने स्वयं को प्रकट किया। इस लेख में, हम अथर्वण रहस्य में संरक्षित उस असाधारण वृत्तांत का अध्ययन करेंगे, जहां सर्वोच्च आदिम देवी ब्रह्मांड की रक्षा के लिए प्रकट होती हैं। शाक्त परंपरा के अनुसार, दशा महाविद्याओं को सामान्यतः दो प्रमुख परंपराओं में वर्गीकृत किया जाता है—कालिकुल और श्रीकुल। हालांकि, निरुत्तरा तंत्र जैसे शास्त्रों में दस नहीं बल्कि अठारह महाविद्याओं का वर्णन है, जिनमें से नौ महाविद्याएं कलिकुल से और नौ श्रीकुल से संबंधित हैं। कलिकुल की नौ महाविद्याओं में अंतिम महाविद्या देवी प्रत्यंगिरा हैं, जो स्वयं परम दिव्य माता महाकालवल्लभ महादक्षिणा कालिका हैं। दुर्भाग्य से, कुछ लोग गलती से देवी प्रत्यंगिरा को शरभेश्वर की पत्नी या भगवान नरसिम्हा या गंडभेरुंड महा नरसिम्हा की पत्नी के रूप में चित्रित करते हैं। शास्त्रों में ऐसी व्याख्याओं का समर्थन नहीं मिलता है। अब हम इस विषय पर शास्त्रों के प्रमाण प्रस्तुत करेंगे। जब भगवान शरभ और भगवान नरसिम्हा के बीच भयंकर युद्ध तीव्र हुआ, तो भगवान नरसिम्हा ने शरभ को वश में करने के लिए गंडभेरुंड महा नरसिम्हा का और भी शक्तिशाली रूप धारण किया। उस समय, शरभ की हार्दिक प्रार्थना पर, आदि दिव्य माँ, महामाया सिंहवक्त्र महाप्रत्यांगिरा, स्वयं प्रकट हुईं।उसने दोनों दिव्य अभिव्यक्तियों को अपने वश में कर लिया, उन्हें अपने में समाहित कर लिया और सार्वभौमिक शांति बहाल की। यह महाप्रत्यांगिरा की अभिव्यक्ति का शास्त्रीय विवरण है, जैसा कि अथर्वण रहस्य में वर्णित है। शरभ उवाच: नमस्ते देवदेवेषि मातः भुवनपालिनि। त्राहि मां जगतां धात्रि पाहि मां कालरूपिणि ॥18॥ त्राहि देवी महामाये माताः शंकरकामदे। पाहि देवी जगन्मातः पाहि चण्डविनाशिनि ॥19॥ त्वं ब्राह्मी ब्रह्मलोके च लक्ष्मीः केशवभामिनी। हिमाद्रिजा तु कैलाशे भूतगणाधिपालिनी ॥20॥ त्रयी त्रिमूर्तिसंसेव्य मातः श्रीचक्रवासिनी। प्रसीद कालिके देवी नमस्ते घोरदक्षिणे ॥21॥ पाहि पाहि महादेवी मामुधर कृपामये। भक्तानां त्राणकर्त्री त्वं नमस्ते शत्रुघातिनी ॥22॥ श्रुत्वा विनयमतस्य देवी भुवनपालिनी। तुष्टा भूत्वा समुत्तस्थौ केशसंवित्स्वरूपिणी ॥तीस॥ वैशाखे च चतुर्दश्यां रात्रिह्नोः संस्तुकालके। प्रत्याङ्गिरास्वरूपेन प्रादुरासिंमहाबला ॥24॥ सिंहवक्त्रशतायुक्ता कोटिहस्तसमन्विता। भयानका च दंस्त्राली नखवज्रायुधैर्युता ॥25॥ सा पुच्छेन बलात्तौ द्वौ बबंधनरकेक्षणौ। सर्वग्रहेषु सांचराय पीद्यित्वा च भक्षितम् ॥26॥ पुनर्योगेन तो देवौ योनितो नूतन ददौ। शांतिं ददौ महेशानी जगतां शांतिदायिनी ॥27॥ तयोस्तदा च देवतावं प्राप्तं सम्यक् पुनःप्राप्ति परम। साष्टाङ्गं प्रणपित्यथ मातरं जगतां शुभम् ॥28॥ शिवनृसिंहयोः शांतिर्जाता देवीप्रसादतः। स्वं स्वं स्थानं गतौ भूत्वा लोकार्थं शान्तमूर्तयः ॥29॥ — अथर्वणरहस्ये, उत्तरभागे, चतुर्थसर्गे, ईश्वरपार्वतीसंवादे अथर्वण रहस्य कथा का अर्थ: विनाशकारी संघर्ष को देखकर, शरभा ने परम दिव्य माँ से हार्दिक प्रार्थना की: “हे समस्त देवी-देवताओं की स्वामिनी! हे ब्रह्मांड की रक्षक! मुझे बचाओ। हे माँ, आप काल (समय) का साक्षात स्वरूप हैं। हे महान महामाया, भगवान शंकर की प्रिय, हे भयंकर राक्षसी शक्तियों का नाश करने वाली, मेरी रक्षा करो। ब्रह्मलोक में आप ब्राह्मी हैं; भगवान केशव के साथ आप लक्ष्मी हैं; कैलाश पर्वत पर आप हिमालय की पुत्री और शिव की सेनाओं की स्वामिनी पार्वती हैं। आप तीनों वेदों का साक्षात स्वरूप हैं, त्रिमूर्ति द्वारा शाश्वत रूप से पूजी जाती हैं, और आप मेरे भीतर निवास करती हैं।” श्रीचक्र, हे भयंकर दक्षिण काली, मुझ पर कृपा कीजिए। हे महान देवी, करुणा के सागर, मेरा उत्थान कीजिए। आप भक्तों की रक्षक और शत्रुओं का नाश करने वाली हैं। मैं आपके समक्ष बार-बार नमन करता हूँ। शरभा की इस विनम्र प्रार्थना को सुनकर, ब्रह्मांड की परम रक्षक प्रसन्न हुईं। उन्होंने दिव्य प्रकाश से परिपूर्ण एक तेजस्वी रूप धारण किया। वैशाख कृष्ण चतुर्दशी के पवित्र संध्या (दिन और रात के मिलन) के अवसर पर, परम देवी महाप्रत्यंगिरा के भव्य रूप में प्रकट हुईं। वे सैकड़ों सिंह मुखों, लाखों भुजाओं, भयानक दाँतों और वज्र के समान पंजों के साथ प्रकट हुईं। उनका रूप विस्मयकारी और समझ से परे था। अपनी दिव्य पूंछ की शक्ति से उन्होंने शरभा और नरसिम्हा दोनों को बांध लिया, उन्हें ब्रह्मांडीय मंडलों में ले गईं, उनकी अपार ऊर्जाओं को वश में किया और अंत में उन्हें स्वयं में समाहित कर लिया। इसके बाद, अपनी सर्वोच्च योगिक शक्ति से उन्होंने दोनों देवताओं को नए और शुद्ध रूपों में पुनः प्रकट किया।उन्होंने उन्हें शांति प्रदान की और ब्रह्मांड में पूर्ण सामंजस्य स्थापित किया। दिव्य माता की कृपा से, भगवान शिव (शरभ) और भगवान नरसिम्हा दोनों ने अपना दिव्य संतुलन पुनः प्राप्त कर लिया। परम माता के समक्ष पूर्ण प्रणाम करते हुए, वे सभी प्राणियों के कल्याण के लिए शांतिपूर्वक अपने-अपने धाम लौट गए। यह अंश शास्त्रानुसार स्पष्ट रूप से प्रमाणित करता है कि महाप्रत्यंगिरा शरभ और नरसिम्हा दोनों की दिव्य माता हैं, न कि उनकी संगिनी। इस प्रकार अथर्वण रहस्य महाप्रत्यंगिरा को सर्वोच्च आदिम शक्ति के रूप में स्थापित करता है, जो सभी देवताओं से परे हैं और केवल ब्रह्मांडीय व्यवस्था की रक्षा और पुनर्स्थापना के लिए प्रकट होती हैं। रुद्रयामल तंत्र के प्रत्यंगिरा पंचांग में इस महाप्रत्यंगिरा की पहचान को और स्पष्ट किया गया है, जिसमें उन्हें सभी महाविद्याओं की स्वामिनी महादक्षिणा काली के रूप में वर्णित किया गया है। रुद्रयामल तंत्र का प्रत्यंगिरा पंचांग महाप्रत्यंगिरा की वास्तविक पहचान को और भी उजागर करता है। इसमें कहा गया है कि महाप्रत्यंगिरा कोई और नहीं बल्कि महादक्षिणा काली हैं, जो सर्वोच्च आदिम देवी, सभी महाविद्याओं की स्वामिनी और महाकाल की प्रियतम हैं। वह कोई अलग देवता नहीं बल्कि सर्वोच्च शक्ति हैं जिनसे सभी महाविद्याएँ निकलती हैं। विपरीतमहाकाली सर्वभूतभयंकरी यस्याः प्रसंगमात्रेण कम्पमानो जगत्त्रयम्। सिद्धविद्या महाकाली यत्रवेह च मोदते। सप्तलक्ष्य महाविद्या गोपिता भगवान।। महाकाली महादेवी! शंकरश्रेष्ठ देवताः। यस्याः प्रसादमात्रेण परमब्रह्म महेश्वरः।। कृतिमादि-विषघ्निषा प्रलयादि निवर्त्तिका। त्वदंग्घृदर्शनदेव कम्पमानो महेश्वर। यस्य निग्रहमात्रेण पृथिवी प्रलयं गता।। दशविद्या यदा जात दशद्वारसमाश्रिता। प्राचीद्वारे भुवनेशी दक्षिणे कालिका तथा। नक्षत्र पश्चिमे चैव उत्तरे भैरवी तथा। आषान्या सततं देवि! प्रचण्डचण्डिका तथा।। अग्नियेयं बगलादेवीं नैऋत्ये मातंगी तथा। धूमावति च वायव्ये अधे देवी च सुंदरी।। सम्मुखे षोडशीदेवी जाग्रत्स्वप्नस्वरूपिणी। वामभागे च देवेशि महत्रिपुरसुंदरी।। अंशरूपेण देवेषि सर्व देव्यः प्रतिष्ठिता।। सर्वमंत्रमयी काली निगमागमकारिणी। निगमागमकारी सा महाप्रलयकारिणी।। यस्याङ्गधर्मलवा च सा गंगा परमोदिता। महाकाली नगेनुस्था विपरीत सारः।। विपरीत प्रत्यंगिरा तत्र काली प्रतिष्ठिता।। महाकाली शिवाङ्क्षस्था विपरीत रतातुरम्। विपरीत प्रत्यंगिरा तत्र काली प्रतिष्ठिता।। स्मरणेणेन महाकाल्या नाशं जग्मुः सुरेश्वरी। विपरीत प्रत्यंगिरा तत्र काली प्रतिष्ठिता।। — श्रीरुद्रयामलतंत्रे, प्रत्यांगिरापञ्चाङ्गे, विपरीतप्रत्यांगिरा स्तोत्र महाकाल की प्रियतम देवी महादक्षीण काली, भयंकर महाप्रत्यंगिरा और महाविपरीत प्रत्यंगिरा हैं, जिनकी असीम शक्ति के समक्ष समस्त प्राणी कांप उठते हैं। उनके दर्शन मात्र से ही तीनों लोक भय से व्याकुल हो उठते हैं। वे सिद्धविद्या महाकाली हैं, समस्त पवित्र ज्ञान की रानी। जहाँ भी वे प्रसन्न होती हैं, असंख्य महाविद्याएँ उनकी परिचारिकाओं के रूप में उनके चारों ओर छुपी रहती हैं। महाकाली ही परम देवी हैं, जबकि शंकर देवताओं में सर्वोपरि हैं। केवल उनकी कृपा से ही महादेव परब्रह्म के रूप में प्रकट होते हैं।वह विष नाश करने वाली, ब्रह्मांडीय विघटन को रोकने वाली और वह परम शक्ति हैं जिनके चरण कमलों को देखकर महादेव भी कांप उठते हैं। स्वयं भगवान, जिनकी शक्ति से ब्रह्मांड का विघटन हो सकता है, उनके समक्ष श्रद्धापूर्वक विराजमान हैं। शास्त्र आगे बताते हैं कि सभी दस महाविद्याएं महादक्षिणा काली के शरीर से उत्पन्न हुई हैं और उनकी दिव्य उपस्थिति के चारों ओर दस पवित्र दिशाओं में विराजमान हैं। भुवनेश्वरी पूर्वी द्वार पर विराजमान हैं। कालिका दक्षिणी द्वार की रक्षा करती हैं। तारा (नक्षत्रिय विद्या) पश्चिमी द्वार पर निवास करती हैं। भैरवी उत्तरी द्वार की रक्षा करती हैं। प्रचंडचंडिका उत्तर-पूर्वी दिशा में विराजमान हैं। बगलामुखी दक्षिण-पूर्व में निवास करती हैं। मातंगी दक्षिण-पश्चिम में निवास करती हैं। धूमावती उत्तर-पश्चिम में विराजमान हैं। सुंदरी उनके नीचे विराजमान हैं। षोडशी, जो जाग्रत और स्वप्न अवस्थाओं का स्वरूप हैं, उनके सामने विराजमान हैं। महात्रिपुरसुंदरी उनके बाईं ओर निवास करती हैं। इस प्रकार, सभी महाविद्याओं को सर्वोच्च महादक्षिण काली का स्वरूप बताया गया है। शास्त्र आगे कहता है कि वे ही समस्त मंत्रों का सार हैं, निगम और आगम दोनों की स्रोत हैं, और ब्रह्मांडीय सृजन, पालन और संहार की सर्वोच्च शक्ति हैं। यहां तक ​​कि पवित्र गंगा नदी भी उनके दिव्य शरीर से निकले पसीने की एक बूंद से उत्पन्न हुई बताई जाती है। जहां भी विपरीत प्रत्यंगिरा की पूजा की जाती है, वहां काली की उपस्थिति सिद्ध होती है। इसी प्रकार, जहाँ कहीं भी महाकाली, विपरीत रति नामक दिव्य अवस्था में महाकाल के साथ एकाग्र होकर विद्यमान होती हैं, वहाँ विपरीत प्रत्यंगिरा भी शाश्वत रूप से विराजमान होती हैं। स्तोत्र का समापन इस कथन से होता है कि महाकाली का मात्र स्मरण ही सभी विनाशकारी शक्तियों का नाश कर देता है, क्योंकि विपरीत प्रत्यंगिरा और काली एक ही परम सत्य हैं। उपरोक्त शास्त्रोक्त संदर्भों से यह स्पष्ट हो जाता है कि महाप्रत्यंगिरा कोई और नहीं बल्कि परम प्रधान देवी महादक्षिणा काली हैं, जो समस्त महाविद्याओं की स्वामिनी और परमशिव महाकाल की शाश्वत प्रियतम हैं। शास्त्रों में यह स्पष्ट किया गया है कि यद्यपि विभिन्न तांत्रिक और पुराणिक परंपराओं में कई सिंह मुख वाली देवियाँ विद्यमान हैं, उन्हें एक समान नहीं माना जाना चाहिए। यद्यपि उनमें कुछ बाहरी लक्षण समान हो सकते हैं, प्रत्येक के अपने विशिष्ट मंत्र, न्यास, अनुष्ठान और धार्मिक पहचान हैं। इसी कारण सनातन धर्म मानता है कि एक ही दिव्य नाम संदर्भ और परंपरा के अनुसार विभिन्न रूपों को संदर्भित कर सकता है। जिस प्रकार राधा नाम विभिन्न धार्मिक परंपराओं में कर्णिका राधा या कृष्ण-शक्ति राधा को संदर्भित कर सकता है, उसी प्रकार प्रत्यंगिरा नाम भी दिव्य शक्ति के विभिन्न रूपों पर लागू होता है। शास्त्रों में अथर्वण भद्रकाली प्रत्यंगिरा को सर्वोच्च महाप्रत्यंगिरा का अवतार बताया गया है। इस रूप को महाशरभ की संगिनी के रूप में पहचाना जाता है। त्रिपुरा रहस्य में कहा गया है: "क्रोयत् प्रत्यंगिरोधुता महाशर्बसंयुता" इसका अर्थ है कि श्री महात्रिपुरसुंदरी के भयानक क्रोध से,देवी प्रत्यंगिरा महाशरभ के साथ प्रकट हुईं। इस व्याख्या के अनुसार, यह अथर्वण भद्रकाली प्रत्यंगिरा, भगवान शिव की दिव्य पत्नी उमा-महेश्वरी पार्वती ही हैं। इसी प्रकार, गंडभेरुंड महानरसिंह से जुड़ी सिंह मुख वाली देवी नृसिंहिका हैं, जिन्हें भगवान नरसिंह के उस अवतार की पत्नी माना जाता है। परंपरा में वर्णित एक अन्य रूप सुष्करेवती कालिका हैं, जो गंडभेरुंड महानरसिंह से भी जुड़ी हैं। मत्स्य पुराण के अनुसार, जब भगवान शिव ने भगवान नरसिंह की प्रार्थना की, तो भगवान अपनी चार दिव्य पत्नियों के साथ प्रकट हुए। इनमें से एक सुष्करेवती कालिका थीं, जिनके बारे में कहा जाता है कि वे महानरसिंह की अस्थियों से प्रकट हुई थीं। इस विशिष्ट धार्मिक संदर्भ में इस देवी को लक्ष्मी के समान माना जाता है। इसी प्रकार, भगवान ब्रह्मा से जुड़े विकटसिंह अवतार के साथ सिंह शक्ति (सिंह शक्ति) भी हैं, जिन्हें सावित्री वेदवती के रूप में पहचाना जाता है। यद्यपि इन सिंह मुख वाली देवियों में रूप और कार्यों में कुछ समानताएँ हैं, वे एक समान नहीं हैं। उनके मंत्र, न्यास, अनुष्ठान प्रणालियाँ और शास्त्रानुसार उनकी पहचान पूरी तरह से भिन्न हैं। अतः, इन शास्त्रोक्त ग्रंथों के अनुसार, महाप्रत्यंगिरा, अथर्वण भद्रकाली प्रत्यंगिरा, नृसिंहिका, सुष्करेवती कालिका और अन्य सिंह मुख वाली देवियों को आपस में भ्रमित नहीं करना चाहिए। इन ग्रंथों में प्रस्तुत निष्कर्ष यह है कि महाप्रत्यंगिरा स्वयं परम शक्ति, महादक्षिण काली हैं, जबकि अन्य सिंह मुख वाली देवियाँ अलग-अलग स्वरूप या अभिव्यक्तियाँ हैं, जिनकी अपनी स्वतंत्र पहचान और पूजा विधियाँ हैं।अन्य सिंह मुख वाली देवियों को आपस में भ्रमित नहीं करना चाहिए। इन ग्रंथों में प्रस्तुत शास्त्रोक्त निष्कर्ष यह है कि महाप्रत्यंगिरा परम आदिम शक्ति, स्वयं महादक्षिण काली हैं, जबकि अन्य सिंह मुख वाली देवियाँ अलग-अलग अभिव्यक्तियाँ या उद्भव हैं जिनकी अपनी स्वतंत्र पहचान और पूजा विधियाँ हैं।अन्य सिंह मुख वाली देवियों को आपस में भ्रमित नहीं करना चाहिए। इन ग्रंथों में प्रस्तुत शास्त्रोक्त निष्कर्ष यह है कि महाप्रत्यंगिरा परम आदिम शक्ति, स्वयं महादक्षिण काली हैं, जबकि अन्य सिंह मुख वाली देवियाँ अलग-अलग अभिव्यक्तियाँ या उद्भव हैं जिनकी अपनी स्वतंत्र पहचान और पूजा विधियाँ हैं।

namste respected Siddhant ji ; i want to ask u about purnachandi guhyakali , whose navakshari mantra is given on this site ; i wonna ask u that i m currently initiated into laghu chandi navarna mantra ; what should be the proper krama for one who want to reach to purnachandi through starting with navarna chandi ; i m asking ths krama in terms of number like howmany navarna mantra jaap after i should recite that purnachandi navakshari mantra ; (also i m asking ths becoz the guru who initiated me in laghu chandi navrna mantra left soul 2 months ago , thats y i wonna know how to apporoach guhyakali purnachandi mantra from laghu chandi navarna mantra ) ; also one more doubt after howmany navarna mantra jaap all my past bad karmas will be vanished ? nd also after howmany navarna mantra i ll get adishakti darshana ? ( navarna mantra which i m reffering here is aim hrim klim chamundayai vicche) ...... hoping to clear all my confusions in details , charansparsh