This mantra was revealed to us by Tivra a couple of days ago. None of us have practiced it. Our experience is only with the other variations of this mantra. You may contact Shri Santosh ji for an initiation. He is currently away and can be reached after 2 months.

Tivra Ji, I wanted to seek your guidance. I have been a seeker and my journey let me to being a very theoretical Advaithin. My Ishta devata has been Karthikeya. For the last two years I have been drawn to the divine mother by an unexplainable force. For some reason I had the urge to recite one verse from the soundarya lahiri - tvadanyaḥ pāṇibhayā-mabhayavarado daivatagaṇaḥ tvamekā naivāsi prakaṭita-varabhītyabhinayā | bhayāt trātuṃ dātuṃ phalamapi ca vāṃchāsamadhikaṃ śaraṇye lokānāṃ tava hi caraṇāveva nipuṇau I started doing this. However, this was without initiation and I had many setbacks physical and financial. I continued and losses piled up. I have never been one after money. Maybe the mother was testing my resolve. I stopped and things went back to being okay. I still yearn to be close with the mother. After all, I was born due to her blessings. The ultimate truth is the experience of salokiya, sampipya, sarishti, and then sayujya mukti. The experience of being one with the Vimarsha of adi shakti. If I wanted to get initiation, which form of the mother should I approach? Was the mother testing me when she gave me these setbacks? Atmakaraka - Mercury Amatyakaraka - Saturn I can share more details if there was a way of reaching you. I greatly appreciate any suggestions you can give.

Namaste Amatersu1. Viparīta Mahā Pratyangira is Atharvaṇa Bhadrakālī in reverse. Let me explain. Viparīta Mahā Pratyangira makes the movement of Saturn and Ketu, that is, it makes the movement from Bhupura to the highest point of existence, like a thunderbolt. Atharvaṇa Bhadrakālī or Mahā Pratyangira makes the movement of Mars and Rahu, that is, from the highest point of existence to the lowest point in Bhupura, like a thunderbolt. Who is more powerful? They are equal because the divine has reflected itself in the lowest point also. Viparīta Mahā Pratyangira is Śāmbhavī Śakti, while Atharvaṇa Bhadrakālī is Rudra Śakti. Viparīta Mahā Pratyangira works with 10 Mahavidyas, 16 Lalita Nityas and 16 Kali Nityas. Atharvaṇa Bhadrakālī works with 10 Durgas, 8 Mātṛkā, 6 Yoginis. They are equally devastating, but they work as opposite movements of each other to achieve their goals. Viparīta Mahā Pratyangira is like lightning striking backwards... imagine a bullet from a gun coming towards you, but suddenly that bullet turns into lightning and comes back in the opposite direction hitting its source. Atharvaṇa Bhadrakālī acts in a slightly different way: she orders the hostile force to self-destruct at its root; she is somewhat similar to Lalita who can kill something with a flick of her eyebrow. Atharvaṇa Bhadrakālī is both cruel and just. Viparīta Mahā Pratyangira is direct and just.

Namaste Tivra. Is there one single name which is best to cognize the ultimate form of Mahāpratyangirā? I recall shrividyapremarupini being mentioned here as one of the most insightful names for understanding Pratyangirā. I suppose I am asking, within the limitations of coarse human language, is there a name of this supreme mother, which expands the human mind to get an inkling of Her vastness?

This is astonishingly beautiful. Thank you! Pardon my ignorance, but does this indicate the triune nature of the supreme shakti, who is Mahāpratyangirā, Mahācandayogeshvari, and Mahāshodashi? Can it be understood that this form that encompasses all three, is both beyond parabrahman and permeating parabrahman? I have long scratched my head trying to understand what it means when Guhya Kali is described as being beyond parabrahman. I had mostly resigned myself to thinking the human mind will be too limited by language and dimensional awareness, until high levels of consciousness are unlocked through evolution. I feel the splendour and awe of this nāma Akhilāṇḍa-koṭi-brahmāṇḍa-nāyike. It feels also like being nudged towards a precipice of some profound reality.

Nesh. A single name that defines Her majesty is "Akhilāṇḍa-koṭi-brahmāṇḍa-nāyike" (preceptor of the totality of countless universes). This name means the triad "Maha Shodashi, Maha Pratyangira and Maha Kali." Maha Kali here is Guhya Kali.

Nesh. I will give you the complete meditation of Guhya Kali: "I always meditate on the Divine Mother Śrī Mahāsiddhikarāḻī Guhyakāḻī, who is the Supreme Secret of this Universe. You are dark and effulgent like smooth rain-laden clouds, and You are seated upon a lotus with eight golden petals and a crystal-clear pericarp resembling a diamond. This magnificent lotus arises from Lord Parāśiva below. He is crystal-clear like the full moon, has two arms holding a trident and a staff with a skull on top, is dressed in tiger skin, and is reclining on a beautiful, effulgent blue lotus with eight petals. These petals represent eight virtues of Parabrahman: Dharma, Jñāna, Vairāgya, Aiśvarya, Viveka, Yaśa, Kāma, and Mokṣa. You are endowed with these virtues and at the same time are beyond all these. You assume the extraordinary form of 10 faces, 27 eyes and 54 hands, in order to rule this universe. You are continually looking left and right, with your two eyes always alert. Only your bear, monkey and alligator faces do not have three eyes. Your uppermost face is that of a leopard from which emanate 20 Tantras and the deity is Caṇḍayogeśvarī. Below is your terrible white lion face from which emanate 10 Tantras and the deity is Siddhakāḻī. Further down is your black jackal face from which emanate 8 Tantras and the deity is Trailokyaḍāmara. On the left is your red monkey face from which emanate twenty-five Tantras and the deity is Kubjikā. Further to the right is his terrifying smoky bear face from which emanate 13 Tantras and the deity is Mahāsaṅkarṣaṇa. Below is his secret crimson and intoxicated human face from which emanate 64 Tantras and the deity is Siddhikarāḻī. Further to the left is his beautiful saffron-yellow garuḍa face from which emanate 64 Tantras and the deity is Sundarī. Further to the right is his green crocodile face from which emanate 64 Tantras and the deity is Mahāsam̐hāriṇī. Further to the left is his crystalline and intoxicated elephant face from which emanate 9 Tantras and the deity is Pratyaṅgirā. Further to the right is his black horse face from which emanate 36 Tantras and the deity is Siddhayogeśvarī. Your secret face has a long, terrible red tongue and large, sharp, ferocious fangs. Sometimes you roar or laugh very loudly, while streams of blood flow from your mouth. Your voice is terrifying, and you keep your face trembling and your eyebrows furrowed day and night in observation. Your braided, disheveled, yellowish hair extends from your head to your feet and is scattered in all directions. The shining crescent moon adorns your golden crown. You are curvaceous and voluptuous, and have full, firm breasts. Your buttocks and hips are very wide and your waist is very thin, making you very attractive. You wear benign and terrible ornaments all over your body. You are adorned with garlands, crowns, earrings, piercings, necklaces, bracelets, bangles, rings, belts, anklets, and other ornaments composed of serpents, precious metals and stones, bells, lotuses, bones, and human organs. You are adorned with a huge and terrifying garland of bloodied human heads that extends from your neck to your knees. You are dressed in tiger skin and a skirt made of human arms. The bells scattered over your body swing and generate a terrifying sound continuously. You wear Lord Nāgendra as a sacred thread as white as the moon that forms a necklace around your neck. The King of Serpents is shining brightly after having eliminated all poisons. His 54 arms are very long, auspicious and hold powerful weapons. In your right hands you hold a rosary of precious stones, a human skull, a shield, a noose, a lightning bolt, a staff with a skull on top, an explosive missile in the form of a flaming spear, a bow, a discus, a bell, a child's corpse, a philosopher's stone, a human skeleton, a mongoose, a serpent, a bamboo stick, a hammer, a fireplace, a double-headed musical drum, an iron plow, a sickle, an iron staff, a sword with a blade on each end, a barbed spear, an iron staff filled with nails, a jackal, and a boat. In your left hands you hold a rosary of bones, a sword, scissors, a threatening gesture, a goad, a royal scepter, a golden jar filled with precious stones, a trident, five deadly arrows of Lord Parāśiva called Pāśupatāstra that cause dryness, madness, fainting, destruction and death, a spear with a point at each end, the Kalpavṛkṣa coral tree, a dagger, a nail, a flower garland, a one-headed war drum, a vulture, a water pot, a piece of meat, a sacrificial ladle with two oval side excavations, a citrine stone, a needle, an axe, a pointed mace, a club, brass knuckles, a human corpse and a poisonous rat. You are the most ferocious and feared of all the manifestations of the Divine Mother and can destroy the entire universe or anything else instantly if you so desire. You assume fierce and beautiful forms as needed. You are merciful to sincere devotees s and cruel to the enemies of Dharma. You are seated on the eight-petalled golden crystal lotus, fond of dancing, singing and laughing, and are always blissful. You are the Supreme Being beyond Parabrahman who presides over all beings. You are not presided over by anyone and are always laughing loudly with your attendants, celebrating the destruction of all the enemies of the sincere devotee. You are surrounded by 30 million Śaktīs, 90 million Cāmuṇḍās, 180 million Mahāyoginīs, 600 million Ḍākinīs, 800 million Bhairavīs, and shine as brightly as infinite suns when You assume the form of the fire of final dissolution during Mahāpralaya. You are very frightening and difficult to look at even for Indra and the demigods and demons. Below is a sixteen-petaled flaming red lotus signifying the Ṣoḍaśayajñas. This flaming lotus accommodates Lord Mahābhairava. He is dark in color, has five faces, each with three eyes, and has four arms holding a human skull, a sword, a musical drum, and a staff topped with a skull. He is adorned with a garland of skulls and has large tusks. He is terrifying and the cause of fear. Below are the Mahāpañcapretas: Brahma, Viṣṇu, Rudra, Īśvara, and Sadāśiva. You command the immediate execution of Creation, Sustenance, Destruction, Annihilation, and Resurrection by a single movement of your eyebrows. Below are the Aṣṭadikpālas. Below is a four-petaled colorful lotus signifying the four Vedas and Yugas. I offer prayer to Divine Mother Śrī Guhyakāḻī, who is the Supreme Lord of this Universe. You are the primeval cause of everything as Nirguṇa Brahman and have been present since the beginning of this beautiful Universe consisting of planets, stars, all living entities and nature consisting of earth, water, fire, air and ether. You are Saguṇa Brahman and You assume the form of all the Gods, Goddesses and all other beings, to save the people who follow Dharma and to kill all the propagators of Adharma living in this Universe. You assume all the male, female and indescribable forms of the Universe. You are the form of the Universe itself as the Śrī Cakra and come to the devotee as the epitome of beauty Śrī Vidyā Rājarājeśvarī Lalitāmbikā, offering unlimited wealth, health and prosperity. You created different Gods and Goddesses and instructed them to educate humans on the path of Dharma. You shower all material pleasures during the lifetime of Your sincere devotees in order to guide them towards immortality at the end. You live in all beings as Parāśiva and His independent power Parāśakti. May my beloved Divine Mother save the Universe. You have the ability to instantly create and destroy Goddesses, Gods and any other beings. Your real capabilities cannot be explained by the Vedas, Tantras or any other scriptures. May this Supreme Secret save me. You assume an extremely fierce form to kill the enemies of Dharma, thorny to the Universe. You are the waterfall that cools all afflictions. May You remain eternally in my body, mind and soul. You are worshipped by the most excellent sages, unite with Parāśiva in Brahmarandhra as Kundalini, and bestow the bliss of realizing the One Reality. You are the complete extension of all Tattvas and all that is beyond. There is nothing in this universe that is not under your control. You are the source of all sounds, languages, alphabets, words and meanings, the destroyer of all obstacles, enemies, diseases, sins, sorrows and fears of the human form, and the bestower of all desires upon your sincere devotees. You reach the heart through Pranayama and are the original propagator of Brahmavidyā. You bestow unparalleled knowledge, colossal physical and spiritual strength, irresistible beauty, victory in all battles, great fame and glory, and inexhaustible wealth. You have assumed the form of even the extraordinary and infinitely terrible Divine Mother Śrī Atharvaṇa Bhadrakāḻī Mahā Pratyaṅgirā. You are the bestower of absolutely everything to sincere devotees, without exception, and You transcend even Ajñāta Guṇa. You are the one worshipped by the most powerful Yogīs through Aṣṭāṅgayoga. You are attributeless and yet manifest with infinitely different attributes. You have no form, texture, taste, smell or sound. You are without beginning or end, invisible, ever-present everywhere, without desires or goals. Yet You are present in all forms and actions of nature and are capable of performing absolutely anything You desire, immediately. You are an ocean of compassion for those who sincerely surrender at Your lotus feet, and although devoid of any attribute, You assume extraordinary forms for the sake of Your devotees. May I be eternally accommodated in your lap and under the protection of your gracious gaze. You are the conqueror of death and make your devotees into Sages of infinite glory. You grant long life and immortality to live for many Yugas and make your devotees into kings blessed with wealth, long life, fame and freedom to change the world. You are as great as the universe, the soul of all Mantras and beyond all that has been said in the past, all that is said in the present and all that will be said in the future. When there was only darkness, no day and night, only you were there. No one can find your middle, your beginning or your end. You are the owner of all wealth, establish the Dharma and destroy all sins. You are the primordial Guru, led by no one and have no consort, Yoni or Liṅga. You are the reason why all things happen. You are in all living entities spread throughout the universe. You fulfill all desires and free people from sinful life. When people are enlightened by your presence, they surrender and ask for liberation. You control 72,000 Nāḍīs of the human body and bestow Sarvajñāna and Mokṣa. I surrender unto that Supreme Goddess named Śrī Mahāsiddhikarāḻī Guhyakāḻī.

Regarding "beyond parabrahman", from my limited human perspective, I was thinking that it logically follows, whenever there is a god or goddesses with the true power of infinity And infinite potential across the multiverse and beyond, does it follow that the evolution of such deity will naturally go further and further beyond all "limitations" and definitions? Such goddesses such as Mahāpratyangirā and Mahāshodashi, do they have the nature of not only possesing the capacity to envelope and transcend parabrahman, but also the nature to continually accelerate to ever more vast and incomprehensible and perfect levels of "beyond"?

Gracious Tivra, what is the bija or mantra that best aligns with this meditation you have blessed us with?

Omid. The Mantra associated with this meditation is for devotees who have Guhya Kali as their Ishta devata and who are astrologically compatible with her.

Namaskar Tivra Ji, Your answer gave me a much clearer picture of my Mother, Sri Maha Pratyangira. From what I understand, Maha Viparīta Pratyangira reflects the “as below, so above” principle, and Maha Pratyangira moves in the “as above, so below” direction. Is that understanding correct? I also wanted to ask for some guidance about a vision I had during meditation. At the time, I wasn’t sure which Divine Mother to focus on—Maha Pratyangira or Sri Guhya Kali. It was then that Mother Guhya Kali told me to focus on Maha Pratyangira first, saying that I would need Her to get closer to Guhya Kali Herself. In that moment, I felt completely surrounded by Mother Pratyangira. It was like Her energies and blessings had formed my body, and my beating heart was Guhya Kali. It felt like I was Her, moving and breathing through the grace of both Mothers. Since then, everything has begun to change. Mother has removed people from my life, She has brought justice where it was needed, and now a great financial opportunity is opening up. She’s even made it possible for me to travel to India with a dear friend in the near future. Your explanation helped me realize how important this path is. I’ve been focusing on the Pratyangira Kavacham and Khadgamala daily. If it’s not too much to ask, would you be willing to share the Maha Viparīta Kavacham and Khadgamala as well? When one Great Mother is as above so below, and the other is as below so above, I feel this is helping me move forward deeply. I can feel and understand Mother Pratyangira right in the middle of both infinities—like floating in a dark ocean between the highest and the lowest point. And by being in the middle of this, between as above so below and as below so above, my whole perspective will change immensely. So with your grace and guidance, Tivra Ji, I am depending on your compassion.

Sir can I also practice the mantra which you gave to sha? If there is any other instruction related to this practice please could you also give it. Also if we could get an explanation of this mantra given to sha it will be wonderful for us.

Tivra ji can I practice the mantra which you gave to sha today. Please allow me to do so . If there is any instructions and regulations related to this, kindly tell us. Also it would be best if you also give an explanation of the mantra .

The clarity and elegance of this complete meditation makes my heart fill with excitement. It gives me butterflies,.but I do not understand why it has such a big effect on my state.

I am in pure awe. Thank you!! I've read from Jothi Agaval and Tripurghna commenting here, that Guhya Kali has the desire to make nature more like Brahman. I want to understand this, if I am representing what they said correctly. I am also wanting to understand what it means when the Supreme Mother "wants" something. From my limited human thinking, so very blinded by a linear perception of time and 3/4 dimensional awareness, I speculate that when it is said a supreme deity desires something, and it doesn't just immediately become that way, the desire is actually for the evolution of the souls of a realm, to have certain experiences with various potentialities, with various cycles of causes and effects appearing to be recursively optimizing along the way. The issue of thinking in terms of past present and future is so confounding, but surely they have a brilliant purpose, or at least brilliant potential, these staggering limitations of this loka. I suppose I am asking, is there any way to come even a tiny bit closer to understanding.what reality is like when experienced with higher dimensional awareness, when a person is still at the beginning levels of evolution of consciousness?

Namaste bhairavat. Pratyangira is probably not suitable for you and your body Tattva. Pratyangira has always provided me with absolute peace and protection, even on the first day of my journey. It was as if I had met an old acquaintance. This Goddess is strongly associated with the Planet Mars and Fire. She would be a very bad idea, for example, if your Amatyakaraka is the Planet Mercury and your Tattva is Earth. Another example is Lalita who was very very bad for me, before I got help from Pratyangira. Did you see? Even a Goddess like Lalita was bad for me, because of astrological incompatibility. Astrology should be taken seriously because it is true. So, you need to sit down and analyze your astrological data carefully and determine the deity who is most compatible with your data.

In the main chart, my Amatyakaraka is indeed Mercury and Atmakaraka is Venus. I have also studied my D-20 chart. According to Parashara Muni (as commented by V.P. Goel), out of the forty names mentioned, I have practised Pratyangira sadhanas in my past life. Kali is my main household deity. And according to the most important D-20 criteria of the fifth and ninth houses, as well as Jupiter and Ketu, Bhuvaneshwari is the most suitable for me to advance on the path of spiritual liberation in this life. In D-20, the Moon and Mercury really suffer because of the strength of Mars. However, I will not give up the Pratyangira sadhana.

Dear Tivra. There are some points that I am not ready to bring up for public discussion. If we could write to each other, I would tell my story that preceded this practice. This sadhana is very important for me. I can no longer imagine my life without Pratyangira. My e-mail is bhairavat@proton.me

Namaste Tivra, currently the struggle we are facing is that we can identify the atmakaraka and the amatya karaka. But we don’t know who are the presiding deities and devis for each planet. There are many sources, but we want to hear from you. Please help us.

Namaste bhairavat. I know you worshiped Pratyangira in your past life. But you have missed one important detail... you worshiped her as Guhya Kali. Your ishta devata is Guhya Kali, she is Pratyangira. Guhyakali is closely associated with Mercury and the Moon, besides the Earth as Tattva.

Dear Tivra Ji, which Devi is associated with Sun?

Bhairavat. I will describe the Yantra of your Mother Guhya for you to contemplate her greatness: ṢAṬTRIM̐ŚADDALA CAKRA karāḻi, vikarāḻi, kātyāyani, pherūrāve, ulkāmukhi, bhīṣaṇe, kapālini, śmaśānavāsini, kālarātrike, rudrāṇi, caṇḍike, kaulini, ugre, kālakarṇi, pataṅgini, jālandhari, nāgahāriṇī, śavāsane, mahākhecari, mahāmāye, tāpini, lam̐bodari, piṅgajaṭe, bhīme, vajranakhe, jvālāmālini, kṣobhiṇi, aparājite, parāpare, virūpe, vidyujihve, ghoradam̐ṣṭre, meghanāde, pradīpte, kaṭāṅkaṭe, viśvarūpe, DVITRIM̐ŚADDALA CAKRA kāleśvari, bhogavati, gauri, bhairavi, durge, kāḻike, cāmuṇḍe, śivadūti, māheśvari, kauśiki, jayanti, mahāmaṅgale, medhe, śākam̐bhari, śānte, ambike, bhrāmari, aparṇe, mahodari, ghorarūpe, vedavati, kṣemaṅkari, mahānidre, bhavāni, vijaye, ume, aṭṭāṭṭahāsini, muṇḍamālini, mahāpiśācini, pūtani, kum̐bhodari, jagadgrāsini, CATURVIŚADDALA CAKRA mahālakṣmi, annapūrṇe, mātaṅgi, sarasvati, aśvārūḍhe, nityaklinne, padmāvati, mahiṣamardini, bhuvaneśvari, bagalāmukhi, śūlini, aghore, tvarite, vāgvādini, dhanade, kirāteśvari, kukkuṭi, caṇḍike, śābari, ucchiṣṭacāṇḍālini, nākuli, lavaṇeśvari, jātavedasi, śātakarṇi, ṢOḌAŚADALA CAKRA caṇḍeśvari, caṇḍaghaṇṭe, siddhilakṣmi, mahākālasaṅkarṣiṇi, chinnamaste, ekajaṭe, bālātripurasundari, mahātripurasundari, nīlapatāke, harasiddhe, kubjike, rājarājeśvari, svarṇakūṭeśvari, anaṅgamāle, madhumati, hayagrīveśvari, DVĀDAŚADALA CAKRA nirmale, kumude, kāmuke, sthūlodari, kulasundari, liṅgadhāriṇi, ḍamaruke, mahāmāri, raktadantike, lalite, madotkaṭe, manaḥpramathini, AṢṬADALA CAKRA guhyeśvari, bābhravi, carcike, abhaye, māyūri, ekavīre, tāmasi, bhīmādevi, PRATHAMAVṚTTA CAKRA asitāṅgabhairavi, rurubhairavi, krodhabhairavi, ugrabhairavi, unmattabhairavi, caṇḍabhairavi, kapālabhairavi, sam̐hārabhairavi, AṢṬAKOṆE CAKRE ugracaṇḍe, pracaṇḍe, caṇḍogre, caṇḍanāyike, caṇḍe, caṇḍavati, caṇḍarūpe, caṇḍike, DVITĪYAVṚTTA CAKRA brahmāṇi, māheśvari, kaumāri, vaiṣṇavi, vārāhi, nārasim̐hi, indrāṇi, śivadūti, NAVAKOṆA CAKRA bhadrakāḻi, śmaśānakāḻi, dakṣiṇakāḻi, caṇḍakāḻi, siddhikāḻi, kālakāḻi, kāmakalākāḻi, dhanakāḻi, guhyakāḻi, PAÑCAKOṆA CAKRA sṛṣṭikāḻi, sthitikāḻi, sam̐hārakāḻi, anākhyākāḻi, bhāsākāḻi, TRIKOṆA CAKRA mahākāmeśvari, mahāvajreśvari, mahābhagamālini, BINDU CAKRA (DAŚAKOṆA INSIDE THE BINDU) mahācaṇḍayogeśvari, vajrakapālini, mahāḍāmari, siddhikarāḻi, siddhivikarāḻi, guhyakāḻi, caṇḍakapālini, aṭṭāṭṭahāsini, muṇḍamālini, kālacakreśvari.

Namaste Bhairavat. Your ishta devata's mantra have 16 letters and is of Divine Mother Siddhikarali Guhyakali: hrīm̐ phrem̐ siddhikarāḻi hrīm̐ chrīm̐ hūm̐ strīm̐ phrem̐ namaḥ svāhā । She is the 10-faced form of Guhya Kali worshipped by Bharata (not the one worshipped by Rama Chandra). You can make use of the Guhyakali Vajra Panjara Kavacham, Sanjivana Stotra, 108 Names, Khadgamala, 1008 Names and Nyasas of Mother Guhya. Please do not make use of the Mantra of Mother Guhya worshipped by Rama Chandra, only the one worshipped by Bharata, which is the Mantra I have told you. Note that the Mantra begins with the seed of Bhuavaneshwari.

Nameste, Tivra. Truly, you are the light of the highest mercy! Please accept my many bows. Let me ask you. All these texts you listed are probably extremely rare. I am not sure that I will be able to find anything from all of them. I have initiation only into Pratyangira and by the mercy and greatest super efforts of the respected Lord Krishna, we can use ready-made, verified materials, with all the additional translations. I took your words as the highest intervention of Ma herself. If possible, guide me and suggest additional practical actions.

Jaya Guhya Kali! Thank you dear Tīvra! Yes, everything is fine with the tattvas. In the main chart D-1 Mercury in Mesha - Agni In the chart D-20 Mercury in Kumbha - Vayu

I bow down in silent prayer to the greatness of Guhya Kali and the countless manifestations of the diversity of Shakti.

Dear Tivra, if you come here again, please write the necessary visualization and nyasas for the mantra Siddhikarali Guhyakali: hrīm̐ phrem̐ siddhikarāḻi hrīm̐ chrīm̐ hūm̐ strīm̐ phrem̐ namaḥ svāhā I would really like to start the practice.

Pranam Tivra Ji, as far as I know the 16 lettered mantra of the Bharata upasita Guhyakali starts with the Pranava or Omkara; not Mayabeeja or Hreemkar. Can you please clarify? Because my Amatyakaraka is also Budha or Mercury and my Atmakaraka is Shukra or Venus; my Rashi is Mesha and Lagna is Kanya. Kindly guide me to identify my Ishtadevta or who will be most suitable and compatible for me. Kindly guide me and help me understand better please. Is it Guhyakali or Lalita or Pratyangira or whoever it is, kindly please help me.

hi everyone. i have decided to try something new to help foster discussion and spiritual learning. Please share your answers as per the question below, and within a week i will collate them and analyse them. Question : Why does Mother Guhyakali in her form has animal heads ? What do they represent ? What are the colours represent ? Please let me know your comments.

Namaste Prince. Concerning the faces of Guhyakālī, Sthaneshwar Timalsina writes the following: her ten faces stand for the ten vital breaths; the radiant face of Yogeśvarī expresses yoga; the white face of the lion illustrates wisdom; the dark face of the jackal indicates cognitive power; the red monkey-face indicates the power of kuṇḍalinī; the multiple colors of her human face suggest wisdom; the smoky-colored face of a bear indicates the energy of those who roam on land; the brown face of the garuḍa bird stands for the energy of those who fly; the green crocodile face indicates the energy of those who dwell in water; the white color of her elephant face symbolizes foundational energy; and the dark horse face indicates speed. Granted, this is one interpretation out of many that exist, I'm sure. Given the descriptions of the bear, garuḍa and crocodile faces, I suppose you could say that they represent the Mother as being the source and Self of all living beings. The elephant face representing foundational energy seems to relate to Gaṇeśa, who is intimately associated with the earth element. The Goddess is commonly understood as the foundation of all things. I am not entirely sure about the human or monkey faces. My guess is that Hanuman is associated with the vital breath, the movement of which in the human body is understood to replicate on a smaller scale the activity of the Mother as She incessantly brings about the world (prāṇa) and withdraws it into Herself (apāna). Kuṇḍalinī is made to rise through the central channel when the oscillation of these two is centered. That might be part of the reason why the monkey face is kuṇḍalinī, but again, I'm not entirely sure. The association with the Goddess and the traditions and practices that revolve around Her with lions is fairly common. The lion represents the supremely powerful grace of the Goddess whose gaze brings about the highest state within those who receive it, so that might be why the lion face is said to represent wisdom. The significance of the highest face, Yogeśvarī, is presumably that it represents the highest state of consciousness, the highest point of kuṇḍalinī's ascent where She merges into the sky of consciousness, hence yoga/union.

On a direct and simplistic level I take it to represent that she can take any animal whatsoever as her vahana, and that the numerosity represents totality. I sometimes imagine the destiny-working of Devi through this animal mediumship. A deer runs in the road, a car swerves and crashes. A fruit is offered to a bird, the bird eats the fruit and passes a seed somewhere else, where a tree grows, forty years later someone’s descendant eats from that tree, the extra weight of that one meal is in them as they traverse a rocky edge and it makes the difference between them losing their footing and toppling over a cliff, or having the weight to stay rooted: and thus the bird and the seed determines that descendant’s outcome. It is hard to conceive of cause and effect as witnessed by a self-awareness that experiences itself as an ongoing enterprise over yugas, for whom a human lifespan seems almost without notice; much less how it appears to one that can hold the interplay between present, past and future all in immediate and cohesive apprehension.

excellent comment omid. thank you

thank you Dylan. this is a new perspective in my mind now. excellent work.

Thank you Dylan and Omid. We have fresh new perspectives on mother guhyakali's faces and colours. We will now move on to the second week of discussion about the differences between Mother Guhyakali's manifestations/krama as there is much to be elucidated and learnt. as always humbly asking the input of everyone here. Here are the questions for our study for this week. a) Who is mother Siddhilakshmi in relation to Guhyakali ? please refer to this image : https://rubinmuseum.org/collection/c2003-38-2/ from the image from Rubin Museum it appears that siddhilakshmi is being flanked by guhyakali and kamakala bhagavati. b) who is Kamakalakali in relation to Guhyakali ? c) who is kalasankarsini in relation to Guhyakali ?

Namaste Prince. a) The association between Kālī and Lakṣmī goes back a long way, and Siddhalakṣmī is representative of that. There is a passage in the Jayadrathayāmala Tantra, an early Kālī Tantra, which reads: "If the five rays of the senses within the Shining One shine within the fivefold nature of their objects, then the one who is the Five Abodes of the senses transcends the five objects. If the Wheel of Lakṣmī unfolds within the world which is the root Kula within the abode the objects of perception, then the Sound of the supernal Sun is well established." Here the dynamism of Kālī, the "supernal Sun", which unfolds through and as the universe is called the "Wheel of Lakṣmī". There is also a series of dhyāna ślokas in the Kulakaulinīmata which equates Kālasaṁkarṣiṇī with Vaiṣṇavī, and in that same vein, the Bhairava is called Narasiṁha, although the visualized forms of both are extremely frightening with lots of destructive symbolism, much unlike the more common representations. There is also a very interesting passage therein which, though not related to the topic at hand, I think is very interesting anyway, so I will provide it here: "She is Māyā, Vaiṣṇavī who, well established, is hard to remove. She is Mohanī, but once known, She gives liberation. She is Kālasaṁkarṣiṇī. She is Bhairavī, the destroyer of time, said to be the one energy. The one energy abides in many forms, like the moon reflected in water. She is the ray of the Fire of the God of gods, She bestows long life and accomplishment to men. As Vaiṣṇavī, She is Māyā. Amongst the devotees of Brahmā, She is Gāyatrī. Amongst the Sauras, She is the Queen whose form is light. Amongst the Arhantas, She is the Mother. Amongst the Bauddhas, She is Tārā. In the Kula She is Nityā, and amongst those who study, She is Sarasvatī." The Jayadrathayāmala explains why Kālī and Lakṣmī are equated: "She who is Śuṣkā... is said to be Mahālakṣmī. She brings all good fortune and is the supreme destroyer of death. She resides within the Wheel of the Heart and the navel and is greedy to devour the senses. She is present in all the functions of the body and mind. She is the Goddess of the Lord of the Wheel of Kula." With all that in mind, I suggest you read through the Śrī Pratyaṅgirā Siddhilakṣmī Stotram on this website. I'm sure you will see the connections. b) Kāmakalākālī is explained a bit by Sthaneshwar Timalsina: "The image of Kāmakalā exemplifies conceptual integration, with nuances from different transmissions of the deities balancing her image. The central goddess identified with passion is Tripurā, and the goddess Kāmakalā embodies her characteristics. Just as Tripurā is addressed as ‘the mistress of desire’ (Kāmeśvarī) and is visualized in union with Kāmeśvara, so also is Kāmakalā identified as the ‘aspect of desire,’ and depicted in amorous embrace... Since kāma stands for both passion and will, Kāmakalā in the Kālī emanation and Kāmeśvarī in the emanation of Tripurā personify both erotic desire and pure will. By embodying these two aspects, Kāmakalā not only portrays time, but also demonstrates passion. Being the aspect of time, she brings to mind the concepts of death, fear, and disgust, while embracing the aspects of desire. In her image, the fear of annihilation meets eroticism, as she is described as ‘eager to mate’ (ratāturā)... In Kāmakalā’s lustful gestures, desire masks death lurking within, whereas in her horrific image, unending bliss is concealed... As Kāmakalā, she embodies form, and by assuming form, she becomes the phenomenal world. This embrace of externals is vivid in her role of consumption, and in the form of Kāmakalā, she is the materialized ‘fire of passion’ (kāmāgni). The Kāmakalā emanation depicts two aspects in the sequence of Krama, the nameless (anākhyā) and shining (bhāsā) states that signify the enchanting and repelling aspects of time, manifest in the form of desire and death. As bhāsā, she is the throb or pulsation to externalize, and as anākhyā, she is what she is, beyond name and form. These two aspects signify Śiva’s role of the emanation and reabsorption of the world, described in terms of unmeṣa and nimeṣa, the opening and closing of the eyelids. By embracing the paradoxical aspects of immanence and transcendence, Kāmakalā Kālī depicts the intrinsic tension of consciousness – emergence, passionate desire, and the volition to transcend externality and reside in itself." c) Kālasaṅkarṣiṇī is the highest "form" of Kālī in the classical Kālikākrama, the seventeenth digit of the moon which is the unchanging ground from which all the others arise and into which they are withdrawn. This is exemplified in Her seventeen-syllable vidyā. In relation to Guhyakālī, She is represented as the small flame just above Guhyakālī's uppermost head, embodying pure consciousness.

Kalasankarsini the base which gives rise to the flame of Kamakalakali which emanates the subtle essence of Guhyakali through the form of Siddhilakshmi.

thank you so much for illuminating us dear Omid

thank you Dylan for the research and information!

Thank you, Dylan and Omid, for illuminating the relationship between Bhagavatī Kāmakalākālī, Guhyakālī, and Kāla-saṅkārṣiṇī Kālī. The third week of discussion is about the structure of the enclosure of Bhagavatī Guhyakālī. It is seen that Bhagavatī Herself emerges from a crystalline lotus of Paraśiva, who is then situated within another lotus, and so on. What do these lotuses represent? Why are they of different colours? According to the Pañca-siṃhāsana Pūjā, each of the lotuses contains 51 Nṛsiṃhas, 51 Gaṇapatis, and so on. What is the significance of these deities occupying the base of the lotuses? Next and finally, a numerous number of Kālī names were also given, occupying the petals of the lotuses (such as the 36 Kālī Mothers in the 36-petaled lotus beginning from Āgama Kālī, etc.). What is the significance of this arrangement? Overall, it seems that the worship of Bhagavatī is a very elaborate and complex one, only to be perfectly performed by the Siddhas. Please refer to this link for the extracted Avaraṇa Pūjā: https://docs.google.com/document/d/1mAn8bXFDSmnCkFgQ1Av2vjGKgMqgkdbLothEa8zZ56g/edit?usp=sharing

Dear Prince, I believe you are crossing over now from more universal descriptions which describe general phenomenon into kula specific encodings, which in a way have no meaning at all outside of that kula's practice. These mandalas are encoded and empowered and maintained by the very sadhana performed with them, and thus the nuance of their meaning and expression is actually conditioned by that sadhana, and in theory can even change substantively (not just the stated representations but also the energetic information encoded in the mandala) over time through adaptations in group praxis. I struggle for a good analogy but perhaps the use of codenames on a secured network. The codenames themselves don't actually mean much at all (although you could still read the phonemes of the codename) in isolation from the system they are operating within. Or perhaps a data file with a sequence of binary code. The meaning of the data is dependent on what operates upon it, and it would be possible for the exact same sequence of 1's and 0's to display a picture of a flower when opened by a graphics program and interpreted as a graphics file, and yet to launch a nuclear weapon if entered as launch code and interpreted as meeting the criteria for authentication. Or to try and put it one last way, your prior question was one of ontology, and this is one of technology. At least that is my humble understanding of the matter.

Namaste Prince. The number 51 presumably has to do with the pīṭhas, which are 51 in number, as seen in the Ṣoḍhānyāsa. Bhāskararāya says that these pīṭhas represent the letters of the Sanskrit alphabet (including ळ and क्ष), the most fundamental of the "expressions" of Vāc, so it would make sense as to why they are present in the lotuses. That they are associated with 51 Gaṇapatis would make sense too, since this is also seen in the Ṣoḍhānyāsa. Nṛsiṃha is the Bhairava consort of Guhyakālī, so that too makes sense as to why they would be there. Concerning the Goddess emerging from Paraśiva, a lot can be said. First, let's look at a verse from the Kālikāstotra of Jñānanetra: "You who are the Mother of the Worlds, are victorious. Swayed by Your will, Time, which is Bhairava, emits the universe beginning with Śiva, its universal cause, up to a tiny insect." Here, we notice that Bhairava is equated with Time, which is understood to be the Goddess' creative power. Śitikaṇṭha explains in his Mahānayaprakāśa after quoting that same verse: "Time is Bhairava, and He is the resonance of consciousness in the form of the vital breath. As it is said in the Mahābhārata: 'All things, moving and immobile, partake of the vital breath.'" This is Mahākāla, whose nature is described by the great teacher Abhinavagupta: "The functions of the [limited] subject are created and conditioned, and so merge into the 'Great Time' which, perpetually expanding, is the sole abode of of the oneness of all things, consisting of the awareness that 'I am this universe'." In other words, Bhairava/Mahākāla is the Supreme Subject, the great cremation ground wherein all things find their end, their ultimate conclusion, their very Self. But, concerning the Goddess, he says elsewhere: "Apropos of this, the thirty-seventh principle (i.e. Paramaśiva/Bhairava), consisting of the three Powers, must be transcended and transformed into a throne. On this throne we must worship above-mentioned Blessed Supreme Consciousness, the thirty-eighth principle. This Goddess is identified with Caṇḍayogeśvarī, who sets in motion the wheel of devouring and creating everything. She must be adored." The meaning of this association is explained in a passage from the Mahānayaprakāśa of Trivandrum. It is a bit lengthy, but it is very important, so I will quote it in full here: "Maheśvara’s repose within Himself is the highest state of self-awareness. But by the finest of distinctions there shines a state even higher than that. This is the Goddess-ground, in which even the Lord cannot see his way. Being and non-being are grounded in the light of all manifestation, and that is grounded in the ecstasy of consciousness void of all dependence, which in turn comes to rest spontaneously in the limit of the self-groundedness of that all-encompassing light, where the impressions of the influences left in consciousness by awareness of degree and the like are completely absent. What we mean by ‘the Goddess’ is that untranscendable ground that remains when it has devoured even the subtlest traces of the impressions of these influences, positive, negative and both, that persist even within the state of the self-groundedness of that all-encompassing light. This path of meditating on the cycles of the deities of cognition is precisely the path of the Goddess so defined. It derives from that abyss in which all imprints are obliterated. The nature of the Supreme Lord Śiva is the self-groundedness that devours awareness of degree and the like. We define the nature of the Goddess to be the point in which that itself comes to rest. Thus, though the Supreme Lords, male and female, are objectively one and the same, a subtle experiential difference between them has been revealed in order to perfect the correct perception of this fact." The first sentence is self explanatory given what I have already said about Mahākāla. And though they are ultimately one and the same, a subtle distinction is made between Bhairava and the Goddess. If Bhairava is the Supreme Subject with the awareness of "I am this universe", that still implies to some extent a distinction between the two: "I" and "this". This is what is meant by "the impressions of these influences, positive, negative and both, that persist even within the state of the self-groundedness of that all-encompassing light." The Supreme Subject is 'Supreme' precisely because it is simultaneously totally beyond and fully present in all things. But in the "highest" state of non-duality, where there is merely the Light of the unitary Great Reality, there is nothing to be transcended and nothing that is transcendent. I put "highest" in quotes precisely because any notion of supremacy loses its meaning at this point, but it is impossible to speak of such a thing without referring to a hierarchy to some extent. The Goddess is the Heart of the Lord, "that untranscendable ground that remains when it has devoured even the subtlest traces..." Thus, it is the state in which "in which even the Lord cannot see his way", meaning that there is nowhere to go and nothing in particular to be. The Goddess cannot be "Supreme" or even "all things", because She alone exists. She is not the "Supreme" Reality, She is Reality itself. The Goddess is not some specific "thing", not even the Supreme "thing", and so evades even the awareness of the Supreme Subject, even as She is the very ground of such an awareness - indeed, all modes of awareness.

Namaste Omid. It would be really thrilling to understand this matter more deeply. May I pester you to share more about this exquisite subject with us?

Namaste Dylan. Your scholarship and insights really are stunning. It is such a privilege to see your words. Would it be possible to expound more upon Kamakala Kali for us?

Namaste Nesh. Kāmakalākālī embodies the oneness of sṛṣṭi and saṁhāra, the manifestation of the world from the will of consciousness and its withdrawal into consciousness. Each one implicitly contains the other: death in lust, passion in destruction. This is taught in the first kārikā of the Spandaśāstra: "We laud that Śaṅkara by whose mere opening and shutting of the eye-lids there is the appearance and dissolution of the world and who is the source of the glorious powers of the collective whole of the śaktis." In every instant, the world appears and disappears. Every cognition is the cosmic cycle of sṛṣṭi, sthiti and saṁhāra. It is implied in this verse that the two inhere within each other. The manifestation of the world is, in a sense, the withdrawal of pure subjectivity, and the manifestation of pure subjectivity is the withdrawal of the world. Of course, both of these are the activity of the one Self, but this is its play. The same is taught in (I believe) a more profound manner in the Chummāsaṅketaprakāśa: "She who emits everything instantly merely by withdrawing everything into Herself is said to be the Supreme Licking One who constantly exists everywhere." The statement that the Goddess emits everything by withdrawing everything seems strange on the surface, but it is very profound. There is nothing other than the Goddess. If something exists, it is because it is of the nature of Her Light. Her activity is the awareness consciousness has of itself, which is its defining characteristic. Her contemplation which brings about all things is ultimately Her self-contemplation, even if the object of such contemplation seems to be a distinct object (this is the meaning of the name, the Licking One, "licking" being a metaphor for consciousness subsuming all things within itself). In other words, She brings about all things precisely because all things are subsumed within Her being. Nothing is external to Her. So in a way, the line between destruction and passionate creation is blurred. She is the passionate vimarśa which in the very act of manifesting the garden of existence with all its diverse flowers is also the great cremation ground where all things come to an end. Śitikaṇṭha says: "The expansion of the universe is merely the fruit of resting in one's own essential nature." Contemplate this teaching deeply, let it purify your intellect and un-make your thoughts. It is no coincidence that the lineages of teachers and the scriptures are said to come from the same place as the universe itself: the Yoni. For those who do not know it, their existence severed from this, the Void of their true nature, it is recurrent death. For those who are true yogis, Skyfarers in the Void of their pure consciousness nature, it is eternal life.

Namaste Nesh. As I view it, there is a post-expansion structure of existence, where the interrelations of the ongoing occurrence of expansion are mapped out. That is the view where mantra bodies are fixed, like stars in the firmament, the body of the thing itself. Then there is the use of a mantra in a puja or purascharana or so on. It is possible to eventually create such a resonance with a mantra that one essentially dissolves into the mantra and then joins the mantra body in the structural sense. However when a puja is done or when a mantra is invoked for a purpose, that is very different, it doesn’t take its own pure form. What results is like a chemistry event, where the mantra mixes with the environment and conditions it was invoked in. If you chant a Pratyangira mantra perhaps it will have an effect on your neighbor, but for someone else perhaps on their coworker. But why would the same mantra have two different effects? The mantra isn’t coming into resonance in its pure self-form, but mixed with the circumstance it is invoked, like the result of cooking a dish isn’t the same as isolating a pure ingredient. Salt may be salt but it is a very different thing to discuss salt, to study salt, to use salt to flavor a stew, to salt meat, or to transform oneself into a pillar of salt. In this way this first question from Prince I see as constituting a question of ontology, deities as descriptive of structure. The second question has to do with technology, the invocation of deities within a process: and where that first case is more universal and fixed, the second case is very specific to the who and what and why and when, and doesn’t generalize the same way. That is how it shows itself to me.

thank you dylan, for the beautiful explanation

my humble gratitude to you omid :)

Thank you all for the well-researched and well explained answers from last week, regarding the lotuses and their denizens of our Mother's yantra. For the fourth week of discussion, we are focusing on the interesting, and fantastic weapons held by Bharatopasita Maha Siddhikarali Devata. Learned Maha Siddhar Tivra wrote " In your right hands you hold a rosary of precious stones, a human skull, a shield, a noose, a lightning bolt, a staff with a skull on top, an explosive missile in the form of a flaming spear, a bow, a discus, a bell, a child's corpse, a philosopher's stone, a human skeleton, a mongoose, a serpent, a bamboo stick, a hammer, a fireplace, a double-headed musical drum, an iron plow, a sickle, an iron staff, a sword with a blade on each end, a barbed spear, an iron staff filled with nails, a jackal, and a boat. In your left hands you hold a rosary of bones, a sword, scissors, a threatening gesture, a goad, a royal scepter, a golden jar filled with precious stones, a trident, five deadly arrows of Lord Parāśiva called Pāśupatāstra that cause dryness, madness, fainting, destruction and death, a spear with a point at each end, the Kalpavṛkṣa coral tree, a dagger, a nail, a flower garland, a one-headed war drum, a vulture, a water pot, a piece of meat, a sacrificial ladle with two oval side excavations, a citrine stone, a needle, an axe, a pointed mace, a club, brass knuckles, a human corpse and a poisonous rat.” From my limited understanding, weapons such as the ‘philosopher’s stone’ may mean the wish fulfilling Cintamani stone, which is the construction material of Lalitambika’s Abode. What do the weapons such as the “poisonous rat”, “a vulture”, “sacrificial ladle (very specific)”, “a child’s corpse”, “a golden jar filled with precious stones”, “a piece of meat” signify ? While I may guess it shows that the plethora of items that the goddess holds may signify her grandeur, royalty and authority in all things from the most mundane to sacred and to the unthinkable. I would humbly request all to give your inputs regarding this. Thank you.

Namaste Prince. The "poisonous rat" could also be understood to be a mongoose. According to the Mantravidyārahasya, it symbolizes the conquest of death. The vulture symbolizes the power of sight, which presumably means omniscience. The sacrificial ladle is interesting. According to the same text Siddhikarālī holds two ladles, one symbolizing satisfaction and the other symbolizing the performance of a fire sacrifice. The fire sacrifice is understood in an esoteric way as the dissolution of all things into pure consciousness, like a blazing fire which dissolves anything that is thrown into it within itself. The Vijñānabhairava Tantra explains: "When in the fire of the Supreme Reality in which even the highest void is dissolved, the five elements, the senses, the objects of the senses along with the mind are poured, with awareness as the ladle, then that is real homa." And in the Bhāvanopaniṣad: "Knowledge is the respectful reception; the object of knowledge is the oblation; and the subject who knows is the offerer of oblation." The ladle can also be understood to be the triad of energies: icchā, jñāna and kriyā, through which the nectar of immortality is poured into the fire of consciousness. And it is understood that this nectar is the cause of the highest satisfaction, that of repose in the Self. Concerning the corpse, there are a few parallels. In the Devīpañcaśataka, Kālī is visualized as holding the ear of a small child. Other forms of Kālī are visualized as having childrens' corpses as earrings. The significance of the child in this case is simplicity and dispassion. The Vivekacūḍāmaṇi says: "Just as a boy plays with toys heedless of hunger and other pains, so the wise man plays happily, unattached and selfless." The jeweled pot is a feature shared by Annapūrṇā. It signifies the world, the totality of all things from which the vivifying nectar of Self-realization is obtained. Recall what I said in my response to Nesh: "The expansion of the universe is merely the fruit of resting in one's own essential nature." The piece of meat, according to the Mantravidyārahasya, symbolizes the Goddess' virtuous or auspicious nature. The symbolism of meat is very profound, and it relates largely to Khecarīmudrā. The physical act of making the tongue go into the nasal cavity is simply a (mis)interpretation of it. The Ūrmikaulārṇava Tantra provides two explanations. The word for 'meat' in Sanskrit is ‘māṃsa’. 'Mā' is understood to mean ‘Māṇgālya’, auspiciousness. 'Sa' is taken to mean 'Sat', existence or truth. So, māṃsa is the auspicious reality of the Goddess and that which grants it. How? By "chewing on meat." In this context, "meat" means the tongue, which symbolizes the discursive mind which, like the tongue which articulates speech, formulates the stream of countless thoughts. To "chew" on this meat - the tongue of the mind - means to still it, to silence it. It is said in the Yogakhaṇḍa of the Manthānabhairava Tantra: "...one whose mind is free of thoughts is successful — this is the alchemical potion. Thought is only delusion and thought is in the mind. Once thought has been destroyed then there is success without any doubt."

Thank you Dylan :)

Namaste Dylan. I've been reading and re reading your words as they contain such actionable wisdom. Also for the beautifully articulated and authentically derived shaktādvaita. It has had a notably beneficial effect on my mind and day to day life. Sadhana as well, flows easier from contemplating what you posted. So I am really, really grateful. Also, I wanted to ask if you would recommend some texts to better grasp the nature of reality, in pure shakta context. Best regards

Namaste Omid. Many thanks for sharing these profound insights. In the context of the sublime nitya sadhana Shri Tivra revealed, where the sadhaka accompanies a mantra with a specific emotional evocation as offering, would it be plausible that eventually, one may go from a mixed effect due to the manas and ahamkar, to eventually a more and more pure effect with the mantras, even while the same rasas are offered? If it is alright, I wanted to also request reading suggestions from you, as your analysis and understandings are quite wondrous, and I would like to saturate myself with things you have studied.

This is very beautiful! For our edifications, may I ask you to shed light on the apparent differences in personality vis. Humans among the red twin queens of consciousness, Lalita Mahatripurasundari and Kamakala Kali? Tangentially, I encountered very brief informal commentary that the fox head on the top of one of the forms associated with Guhya Kali, is Kamakala Kali. I also heard once that this was the source of some confusion among certain lineages, regarding the relationship between Guhya Kali and rakta guhya kali

Namaste Nesh. I am very delighted to hear your experience! For a general overview of these things, I would recommend you read the Śivasūtras (with the commentary of either Kṣemarāja or Bhāskara), the Spandakārikās (again, preferably with Kṣemarāja's commentary), the Pratyabhijñāhṛdayam, and the Virūpākṣapañcāśikā. If you are a Śrīvidyopāsaka, I would also recommend the Bhāvanopaniṣad (with Bhāskararāya's commentary), Kāmakalāvilāsa, and Cidvilāsastava. These will help you to understand the Śrīcakra and the Pañcadaśī in this context. The Cidvilāsastava also has a lot of stuff that will be useful to anyone, not just Śrīvidyopāsakas.

sincere apologies for delays in posting this week's discussion questions, everyone. For the 5th week of discussion, the mantra-bheda/the variations and restrictions placed upon bhagavati guhyakali's treasure trove of mantras. It is said by the venerable Tivra that only Bharatopasya Guhyakali mantra should be practiced and Ramopasita mantra should not be practised. Referring back to MahaKalaSamhita (MKS), it is said that the the mantra used by Rama is pinned (kilita) and it should be unpinned by the advice of the sad-guru. However, at the same time, there is some uncertainty with the mantras practiced by Cyvana and Harita as they are linked with the Rama-Upasita mantra. Please dearly illuminate and clear the fog of uncertainty regarding this matter. Why Ramopasita shouldnt be practised ? Furthermore, the MKS restricts the usage of the form invoked by Hiranyaksha as it triggers destruction (pralaya) to occur. However at the same time, the deity presiding over Maha Shoda Nyasa of bhagavati is none other than the form invoked by Hiranyaksha - subtly hinting the use of the mantra used by Hiranyaksha. I would humbly request all to shed some light regarding this. It is to be noted that the Maha Shoda Nyasa is only restricted to yati(s) and renunciates. Futhermore, the yati(s) have privileges of practising the 6 mantras - Shambava (Male), MahaShambava (Male), Turiya (Female), MahaTuriya (Female), Nirvana (Equilibrium), Maha Nirvana (Equilibirum) along withe thier Nyasa and Gayatri mantras. What are the roles of of the Gayatri mantras for each mantra of guhyakali? How should they recited with respect to the mula-mantra (if there is a ratio etc.). Other mantras also exist such as the 5 MahaVakyas, Amba-Hrdya, Uttaramnaya-Gopita, and the Bhoga-Vidya. What are the roles of these mantras briefly? I would kindly request everyone to contribute - every small drop of information contributes to our collective knowledge. thank you so much

As I see it the reason warnings are given on certain mantras has to do with the structural consequence of their mechanism. We ourselves can operate in both immanent and transcendent modes. Mantras performed within the expression of the limited self most often slowly change that limited self expression through gradual reprogramming/attunement/grace. Other mantras if properly performed change directly the very structural expression of the limited self. Imagine a mantra that brought unwanted rain, but there was another mantra that caused the rain to disperse. Here a warning is not so necessary. Now imagine a mantra that causes one's tongue to be severed at the root in a manner in which the tongue could never regrow, now imagine there is a mantra that reverses that one, but it has to be articulated with one's own tongue - you can see the problem that might arise. Here there is good reason for a warning, certain structural changes are absolutely irreversible from within the resulting localization. Although in the absolute sense they are reversible (as anything is possible), the conditions to reverse them can no longer be independently met from within the branched reality after their implementation. This is how I understand it.

Dear Omid, thank you so much. Once again we are reminded of the intricacies of mantra-shastra as an exact science..

Many, many thanks my friend. I have been meaning for years now to learn about the 98 yoginis of Shri Cakra. I will take this as a sign Best Regards

Hello everyone thankyou for the wonderful information on this channel for all the people,tivra,agni ,sumit and anyone who knows about this please please help and clarify my doubt it's my humble request, the doubt is regarding amatyakarak planets it has raisen a lot of doubts, please help me for my deity to worship, According to my kundli I'm also including rahu since in some other practice rahu is not considered atmakakarak, rahu and moon is conjucted in Virgo (earth element) rahu is placed in Uttara Phalguni nakshatra(fire element) whose nakshatra lord and sub lords are sun and jupiter and moon is placed in hasta nakshatra(fire element)whose nakshatra lord and sub lord is moon and Saturn. Actually rahu is my atmakakarak since rahu is generally not considered as atmakakarak jupiter generally becomes my atmakarak my jupiter is placed in Capricorn (earth element) in dhanishta nakshatra (space tatva)whose lord and sub lord are mars and jupiter. If jupiter becomes my atmakarak then mars is my amatyakarak mars is placed in leo(fire sign) in Purva Phalguni nakshatra(water element) whose lord and sub lord are Venus and Mercury, according to this I consider may be pratyangira ,lakshmi narasimha will be the devata because mars and fire nature is denoted for pratyangira and Venus is generally considered to be a female deity and mercury is associated with Lalitha devi since there is no bhed between Lalitha and pratyangira there are similar instances from pratyangira sahasranama so both are same with different aspect so I consider pratyangira may be deity it may also be lakshmi narasimha. So anyone please help me the deity to choose according to the above instances which maybe the deity, anyone please enlighten, tivra and agni ji please please help.

There is such a concept in Jyotish as Ishta Devata, which leads a person to liberation, it is located through Atma Karaka (AK) in Navamsha in 12 D from AK. AK is a Graha (planet) with the highest degree in the Rashi of the horoscope (if it is in 29-30 degrees, it is considered dead, and all the accumulated merits are strengthened, which hinders progress in life). As Tivraji wrote, AK is in Sahasranama Chakra, and Amatya karaka AmK) in Ajna chakra, which helps to make a decision AK because AmK is an advisor, a prime minister for AK. Manoj, look at your AK and Navamsha (9D), count from it the 12th house and see what is there. You write that Rahu is in your Rashi (unlike other planets, Rahu moves in the opposite direction and occupies the beginning of the sign like AK, and not the end as I understand it is at the beginning of Virgo) in Uttara Phalguni, look at what place it occupies in Navamsha and count 12 signs. Look at what is there. What Graha, what sign. (Sagittarius is the owner of the sign Jupiter (Guru) if there are no planets then we look at what sign it occupies).

Thankyou for your reply rajiv I know this method it's generally followed and everyone knows but since tivra ji said deity should only be worshipped by amatyakaraka I followed that method ,by the method you suggested I checked since Great astrologer jaimini doesn't consider rahu ketu as atmarakarak I will say the details,since my rahu is at 2 degrees reversing the order rahu becomes my atmakarak considering this 12 th from navansha there is no planet present in dhanu rashi which is house of guru but it is aspected by mercury so durga,vishu,Lalitha ,krishna are considered,if rahu not considered atmakakarak then jupiter becomes by atmarakarak 12th from my jupiter is leo rashi aspected by sun my deity can be shree ram ,sun,matangi,Shiva or the deity associated with sun ,I have lot of confusions it was better if tivraji ,agniji gave a clarifications regarding this which helps me get a clarity i had also stated my amatyakarak method earlier,please solve my confusion.

Thank you, Sumit, for your efforts in identifying the deities associated with the tattvas and the Amatyakaraka. I did have one point of confusion — in several charts, I noticed that Amatyakaraka is represented as (AMK) and Atmakaraka as (AK). Just wanted to clarify. Many thanks once again!

Namaste, can I share my birth information with you? Can I write to you by email?

Namaste Sumit. Could you send me an e-mail address? Many thanks

Thank you Sumit. If amatyakaraka is mars but mars is in an earth sign, does this change the tattwa? Or is the deity related to the amatyakaraka planet regardless of which sign or nakshatra it is placed in?

Namaste Sumit. May I ask your guidance about atmakaraka? Depending on the calculation, mine appears to be either Rahu or Chandra. The amatyakaraka would be mercury with Rahu atmakaraka, or Venus with Chandra. In case I may seek your guidance, I will put my birth details: Ganesh born 22 March 1991 at 03:14 in Detroit, Michigan, USA.

Hi Nesh, based on this information, it looks like your atmakaraka is Moon and your amatyakaraka is Mercury. Moon has the highest degree and Mercury has the second highest degree.

Brother Богдан,I don't think I am the right person to guide you.But you can use this clickastro website in which if you put your birth details it will show you Amatyakaraka and Atmakaraka in the first page.

Brother Nesh,I don't want to misguide you but I am not an experienced astrologer.But by using online tools of astrology I can say your Atmakaraka is Chandra and Amatyakaraka is Buddh.kindly check once more from an experienced astrologer.

sayhellotosumit@gmail.com

Hello Sumit, I have emailed you on sayhellotosumit@gmail.com, can you please check? Looking forward for your response.

Namaste. Thank you for this guidance my friend!

Namaste Joseph. Thank you! My specific issue now is whether or not to include the nodes in calculation. From the lineage I am currently in, Rahu and ketu can be atmakaraka. I'm very new to calculating and when I did it myself, I see Chandra would be atmakaraka per the tradition of excluding the nodes, while with nodes treated the same as the other seven planets, Rahu is atmakaraka. i guess it is not an issue, because I was guided by gurus to do the sadhana of the deities of the Amatyakaraka Mercury before becoming aware of the significance and associations. Still I have an itch I want to scratch, vis. getting clarity on whether or not the nodes can be Atmakaraka in various aligned tantric and kaulic traditions

Hi Nesh, I’m not a jyotish expert, but I tried multiple softwares and it seems like your Rahu and Ketu have low degrees, so I don’t think it matters if you include them for this or not.

Hi again. Thank you for doing this check I really appreciate it. Per my very little understanding of one tradition,because of the retrograde motion, Rahu and ketu are calculated here by subtracting 360 degrees. I am not sure if that is genuinely the way to do it or not, and I am finding astrologers split 50/50. The recent mystics who have initiated me have said Rahu, but as a child I recall being told I had Chandra atmakaraka by a pretty talented reader and astrologer, A. N. K. Swami. Man I am still confused haha

Sumit ji my amatyakaraka is sun . Which deities deities should I worship?

Aditya.You may worship Matangi or Surya Dev.

thank you for this invaluable information Sumit. This will be very helpful to everyone one. bless u

Graha Tattva of Prithvi: Prithvi Tattva can be seen in only one grahas. Mercury Graha Tattva of Akash: Akash Tattva can be seen in two grahas. Jupiter and Ketu. Graha Tattva of Jala: Jala Tattva can be seen in two grahas. Moon and Venus. Graha Tattva of Vayu: Vayu Tattva can be seen in two grahas. Saturn and Rahu. Graha Tattva of Agni: Agni Tattva can be seen in two grahas. Sun and Mars. I think the previous list I uploaded is more accurate, not this one. Apologies.

By the words, "The Deity who is suitable", do you mean - Ishta Devata?

Agni ji is the body tatva Sri Tivra ji was discussing different than the planet tatva?

Богдан and Malhar. Yes, but a person's Ishta Devata is not the deity they like, but rather the one that is suitable for the health of their body, mind and soul. Each person has several very specific astrological data that, when put together, point to a specific deity. There are cases where a person does not like their Ishta Devata, but this is normal because there are lessons that they need to learn from this deity. Astrological data is a reflection of the "contract" that the soul made before incarnating. No one incarnates in this human body without a prior contract. What happens when we go against the contract? You will suffer much more than what was contracted and, in the worst case scenario, die before the time determined by the contract as a penalty. There are many facets to these contracts, such as the possibility of passing our Karmas on to our children to pay or choosing to deal with them in this life. We need to find a way to free ourselves from this contract through what we have in the contract itself and the greatest means is our Ishta Devata. But the truth that few people are prepared to hear is that there should be no Karma or Contract; these things are not part of who the true God really is and who you are. It is because there are higher and powerful beings imprisoning you and these souls in this cycle. You are imprisoned, but it is not God who is doing this; it is these beings.

Dear agni sir , who are these higher beings that are trapping us , imprisoning us , and why are they. trapping us? For what purpose and reason? Sir my amatyakaraka is sun, atma karak is guru and nakshatra is ashlesha. What is my body tatva and what are the deities that I should worship?

Thank you for your reply. Is it necessary to create a relationship with this deity based on love, devotion, and trust? As a rule, no one talks about this, but they say that Ishta Devata is the deity that a person likes the most, with whom they feel connected. It turns out that a person may not like a deity. Could it be that from the very beginning a person has a good relationship with this deity? Regarding the details by which Ishta Devata is determined, is there any way to contact you?

Are these beings connected to Yahweh, who is mentioned in the Old Testament of the Bible? Tīvra was talking about him.

Dear sir please tell us more about maha pratyangira and her association with Lalita Devi. Sir How to get rid of all the karmas of all the past janmas? Sir you told us about ishta devata but what about kula devi and devata of our families? What is their relationship with us?

Agni Ji please can give me permission to chant a mantra of Maha Pratyangira? I have been facing troubles due to enemies and false allegations and feel her mantra may help me. But it is extremely fierce and want to have permission before doing so.

Namaste Dear Agni, we are very grateful to you as well Mahāsiddhar Tīvra for the selfless knowledge sharing and kindness in guiding everyone! The same goes for Tripuraghna, Jothi, Surya, Lorran and various other siddhars and knowledgeable souls for their kindness in sharing their knowledge for the benefit of everyone! You have also clearly explained the kārakas and their association to the cakras and karma. As directed by you, it would be best to focus on the Amatyakāraka and devotedly perform the japa of the associated deity and follow up with Sūrya Namaskār or related practices that you have indicated to work on the Kriyamāṇa and Sañcita Karmas. A question that has consistently come up, is in the identification of the deities associated with the Amatyakāraka. For instance, if Venus is an Amatyakāraka would one worship the Śukra graha as primary or go for Kamalā devi (Lakṣmī) or Ramā Ṣoḍaśī upāsana? And if there is Rāhu or Ketu also in the same Rāśi or Bhāva house in the Nirāyaṇa birth chart, how would one identify which deity to worship related to the Amatyakāraka? Should a Rāhu/Ketu conjunction be considered only if placed within the same Nakṣatra or any specific degress of separation, in which case the spread could be in the neighboring houses also. Should one be looking for the Amatyākaraka in a different divisional chart or does the regular jyotish chart suffice for the planet with the second largest longitude? I would certainly like to make your comment into a post for the benefit of all. Further information on the deity identification would be extremely helpful. Special deities like Pratyaṅgirā, Śūlinī Durgā or Her other forms, Caṇdī, Siddhilakṣmī, Guhyakāḷī, Kāmakalākāḷī etc. make it much more complicated as there is no specific mention about their association to any graha in particular, that I am aware of.

Namaste, can you tell us in detail about this method - “Mātṛkāraka - Anāhata - Sañcita Karma take possession of all the other 6 Kārakas through Aruṭperuñjōti.”? If you can, tell which Deity corresponds to which Karaka? For example, I know my Atmakaraka and Amatyakaraka, but I still don't fully understand whether I should worship Ishta Devata or the Deities Atmakaraka and Amatyakaraka? It turns out to be 3 different Deities. Thank you for your answer.

Namaste Agni. You wrote: You will also see all beings as your Guru; see all beings as your Divine Father and Mother; see all beings as your friend and yourself as everyone's friend; see everyone's life as your own life. This is how I feel in the world of people. But I don’t think there is anything special about it. It’s just a natural, basic state. Sometimes I wonder how spiritual people don’t feel the same way about the world around them. I often think about how to convey to all people the idea that we are all one, like cells of one organism. But no theory ever works if a person does not treat his neighbor as himself. If it were possible to combine sadhana with the Aruṭperuñjōti mantra, I would recite it in the morning.

bhairavat. Your view is wrong. This is not something basic; it is something supreme above the Vedas, the Tantras and the scriptures of all religions. Many people talk about this, but they have not attained it. If you really felt like this, your body would not grow old and you would not be dying as the days went by; if you really saw the life of all beings as your own, you would be able to move anything just as you move the limbs of your body; you would know what is going on in the mind of all beings just as you know what is going on in your mind; if you really had this view, you would only have to say, "I want to have knowledge of all the Vedas," and that knowledge would come to you immediately as an inspiration. The supreme vision of seeing the life of everything as your own life is not just theoretical, but experimental, where the components of all existence are the components of your own body and you can control them: if all life is also your life, you do not need Sadhana because there is nothing more to obtain if EVERYTHING is already yours. Do you understand now? People do Sadhana of various Gods to obtain only a part of the truth, but if you could truly embody compassion you would not need that. These 4 visions that I have told you produce the 3 immortal bodies and the integration of all of them into one particular being. So, at least for now, you have a theoretical view of what it means to see all beings as your Guru, Father/Mother, Friend and your own life; if this were something basic there would be no religion left and humans would be the most powerful beings in all manifest and unmanifest existence. Ignorance is also complete knowledge, because ignorance has complete knowledge as its true nature; Therefore, if your body is getting old, it means that you do not yet have this vision in practice. Many great liberated souls wish they had had access to this knowledge before they had exhausted their karmas; now they are no longer able to return here where the supreme truth of the highest point is hidden. These liberated souls have not attained the supreme truth, and now this truth is far above their heads and is also here on earth, where they are no longer able to return. Many souls deeply regret that they came to know what I am talking about only after they died, but they are not able to obtain a human body again. These souls regret that the complete truth was kept from them, and many have revolted or plunged into great sadness. Only a human body can produce the emotions and feelings to attain this truth. If you leave this body, you will not be able to produce the feelings and emotions that only a human can.

Sir what you said is true. It is very difficult to be truly compassionate especially in such difficult times

Thank you very much Agni for the profound explanation. What you write about is really something very special and sublime achievement.

Sir please tell us all the deities related to all the grahas

Namaskar. What about house 8 charakaraka including rahu as and how do you see pitrukaraka associations?

When it comes to calculating karakas, I am having some issues. One is that sometimes Rahu gets listed as my atmakaraka, this is the case when 365 degrees are subtracted, as is the tradition in some schools with nodes. More confusingly, changing the chart system totally changes the karakas. I’ve noticed that, for people born in northern latitudes like Europe, northern US, Russia, Canada, whole sign and some of the other systems seems to do a better job of placing planets and houses per predictive capacity. But that’s tangential to my trouble. I used various Indian systems which do not use the 365 degrees subtraction with the nodes, or don’t include them at all for atmakaraka, and sometimes moon is atmakaraka, and mercury amatyakaraka, and in one system mars is atmakaraka, with mercury amatyakaraka, while in other systems mars is darakaraka for me. So I am very confused. I was told most recently by a Sufi fakir, that Rahu is indeed my atmakaraka, but we did not discuss amatyakaraka. I really want to properly figure out my body tattva. This is also very confusing as one tries different if the numerous systems, as the elemental concentrations will totally shift depending on which system is used. If I go only off of the mystics I’ve met in this life, two have said Rahu and one said Chandra for atmakaraka. Per experiences with sadhana, my body responds badly to vayu and well to prithvi . Firey element goddesses have mixed results, for body and mind, but are turbulent. Water I am not sure. Please pardon my rambling worries. Anyone’s guidance would be tremendously helpful and appreciated, as I have some major surgeries this spring and summer

Namaste, Agni Ji. I want to worship one Deity until I feel it is time to worship Arut Perum Jothi. But the problem is to identify this Deity, I don't have enough knowledge to do so. Is there any way to contact you that you can help me with this?

Agni ji Thank you for your response, the complete knowledge you have given here will really be helpful to all to procced on this path the identification of the Ishta devta is an important step , How should one go about identifying the Ishta Devata, as the Tatva of the planet(Amatyakaraka) and the body Tatva seem to be two different aspects correct identification seems to be very difficult. How to judge the compatibility of the Sadhaka and the Deity on the basis of the Amatyakaraka. There are various helpful Lists provided by Sumit Ji but they are considering the Tatva of the Planet and not the body is there a way to relate the tatva of the body and the Amatyakara to the deity as taking my own example ( please bear with mistakes I am complete novice in this, I do not understand much in any of this) People have siad that the body tatva is fire, but the tatva of the Amatyakara Jupiter is Akasha . Is there a way or a clue to identify the Ishta Devata that one can use. Thanking you

Dearest Agni Sir.What you said is True True True.Respected sir how to find that one deity that one have to worship.That one Ishta Devta how to find.Can you please publish a list containing different astrological conditions and what would be the deity for the specific combination.Guide Us Sir.We are Expecting your Grace upon us.Bless Us.Bless us.Guide us to the deity that fulfills our all desires and lead us to liberation.

I understand that after everything you said above, it sounded stupid, but it is difficult for me to accept the position of a radical choice of one or the other and no compromise between the first and the second.

bhairavat. Don’t do that. The only use of allying with these deities is to remove most of your impurities. But if you advance too much with these deities, you will lose most of your human traits and you will no longer be able to feel and access Arul Shakti – the Shakti of Arut Perum Jothi. If these deities cannot access Arul Shakti, you will also be unable to access it if you become them. You don’t want to lose your human traits; you want to eliminate the darkness that prevents your human traits from feeling and accessing Arul Shakti; you don’t need any intermediaries to access this Shakti because it is directly reflected here in the Pṛthvī Tattva. You just need to be purified enough, and for that it is very beneficial to ally with your Ishta Devata. You can tell your Deity that your goal is to realize Arul Shakti. All these deities know what it is, even though they cannot access it. It is something so noble that your deity will respect you and praise your path. In the future, when humans access this power globally, all these deities mentioned in Hinduism will benefit and will begin to harmonize this Shakti with the strength they already possess. These deities will visit humans here on Earth. It will be a beautiful thing. Lord Krishna will come here too. The nature of these deities will change for the better and they will begin to understand humans better. We will exist together in harmony. When I was a teenager, I felt this Shakti for the first time when I visited a friend in the hospital, out of pure compassion. I felt a happiness that was magical; it was as if I didn’t need anything else – this was enough, everything else was misery. That day I was pure enough to access this Shakti temporarily. Time passed and I could no longer feel it, but because I had felt it, I knew it existed and I persevered and did not deviate from this path. When you reach a certain level of purity, you will have access and be able to feel this Shakti through compassion. But it is not possible to feel this without removing much of the "dirt" we inherited at birth.

To tell the truth, I was interested in the practice of Arut Perum Jothi for certain reasons. I thought that if it has such a huge potential, then with its help it is possible to bring benefit to a huge number of living beings on different planes of existence. This is in tune with my deepest desire - to become a source of happiness and mercy for all that exists. I have not come across such a mantra, thanks to which one could open the doors of heaven and pour out grace on all those who suffer. In Buddhism, I came across mantras - promising a feast of mercy for all who grieve, but I did not feel any special result from them. I understand that these are just my subjective assumptions, but be that as it may, I did not find what I was looking for, but the inner request remained. For me, the opportunity to serve is a source of inner happiness. This idea is not an instilled program of this or that ideology, but a deep intention. I moved from one method to another, explored the experience of various traditions, but the intention to achieve perfection for the opportunity to serve never left me. But if I had to choose between comprehending the One through its diversity or by immersing myself in the One - revealing its multiplicity, I would rather choose the first than the second. Although I understand that it is less practical and more energy-consuming.

bhairavat. About your Ishta Devata. If you want you can choose Guhyakali or Maha Shodashi. Divine Mother Maha Shodashi is strongly related to the Planet Mercury and strengthened by the Moon. You can choose either of the two and the result will be equally beneficial for you. The 15 letter Mantra of Lalita and Mother Kamakalakali are strongly related to the Planet Venus; they are different from Maha Shodashi who is connected with Mother Guhya.

Dear agni sir! Could you please tell about mine also like bhairavat. My amatyakaraka is sun and atma karak is guru. What are my deities and tatva

Dear Agni, which goddess is related to the sun?

Dwar Agni sir.How to Find Body tattva?

Dear Agni, Tivra, Tripuraghna, and others have previously said that of all the mantras, Lalita's 15-letter mantra is the most difficult to perfect in the present time. At the same time, Kamakalakali's worship is considered dangerous without first worshipping and obtaining Guhyakali's permission to approach Her. Given this, is there some other deity strongly related to the planet Venus that one can more easily approach? Thank you.

Agni Sir please tell me my Ishta Devta.My Amatyakaraka is Venus and Atmakaraka is Sun.

Namaste Agni, can you please also tell me who my Ishta Devata is? My Atmakaraka is Surya and my Amatyakaraka is Shukra. I can provide detailed birth information if needed. Thank you

Thank you, Agni, thank you very much. Thanks to the grace of Tivra, I already know this. And you have also confirmed his words. I hope that all those who are eager to know their Ishta Devata will also be able to find this out over time. At the same time, I think it would not be superfluous to tell all people that astrological methods imply knowledge of the exact time of birth, as well as the use of the correct ayanamsha in the settings of the astrological program. In astrological circles, there is no consensus regarding the exact ayanamsha, for everyone it is their own. The generally accepted is: Lahiri ayanamsha. Jyotish, although it is generally available to all interested, however, according to mythology, due to the curse of the goddess Parvati, this knowledge is sealed with concealment. Therefore, everything that happens or does not happen has its deep reasons. Not everything is decided by intellect and the accumulation of knowledge. In all this, the blessing of Devi is important.

Raman. There are many Goddesses related to the Sun, but the best of them is Raja Shyamala. She is very auspicious! How fortunate it is to be aligned with her astrologically! Next to her is the Queen of Saturn: Maha Varahi. Of the Goddesses of Saturn, she is the best. Those Souls who combine Taurus, Saturn, Air and Earth Tattvas are truly her devotees from past lives; but she accepts others who are not so close. This Maha Varahi understands very well the problems here on Earth related to enemies. What a blessing to be born aligned with her astrologically! Next to these two great personalities is the Queen of Mercury who is Maha Shodashi in the form of the one-letter Mantra: "sauḥ". She is also known as "vidyāprāpti śrī parāsarasvatī" - Maha Shodashi of one letter. It was always exposed to everyone in the Parashurama Kalpasutra, but people, like a blind man, could not see it. I can say with all certainty that this Maha Shodashi in the form of a single letter is better than the one with 28 letters. This Maha Shodashi in the form of the letter "sauḥ" is well known for always playing happily with four other different letters: "phrem̐", "khphrem̐", "em̐" and "am̐". Those who are more attentive know that these 4 letters are Guhyakali (phrem̐), Pratyangira / Kalasankarshani / Mahachandayogishwari (khphrem̐), Lalita Tripura Sundari (em̐) and Parabrahman / Anuttara Shiva (am̐). These five are the heart of Creation, Sustenance, Destruction, Concealment and Revelation. This letter "em̐" becomes very elphoric at times and manages to wrap all the other four letters, as if it were a womb.

Raman. When the right Goddess is invited to sit in the third eye of a devotee, she can have a broad view of the other 6 Chakras/Karakas and will manage the Karmas in the best possible way. She does this very intelligently when she is in the Ajna Chakra. But she will not be able to do this if you divide your heart with other Goddesses, have more than one Mantra and sabotage the entire management. Worshipped faithfully, devotedly and with love, this Goddess in the third eye will extract and execute all the good Sanchita Karmas from the heart and exterminate the bad ones, if you want. It depends on your will. If you want something faster, she will exterminate all the Karmas that are not Prarabdha and fix your consciousness in unshakable Sattva. When Sattva becomes fixed and unshakable in a human being, all the obligatory Prarabdha in him starts getting activated at a high speed; So the devotee needs to make a decision about the path he wants to follow and the destiny he wants to have, because his life span is coming to an end, even if his health is perfect - if the Prarabdha ends, you die. Some people are born with such bad Prarabdha that they die quickly and there is no time to do anything. Have you ever seen cases where a child is born and dies a few days later? These are cases of bad and scarce Prarabdha. Many times you are already at the end of your life and do not know it. It is important not to waste time and make a clear decision about what you want from material and spiritual life.

Agni ji , what are some of deities and goddesses related to the planet Jupiter. If possible I would be very grateful if you could expound on Shri Uchchista Ganpati.

Namaste Agni ji. May I ask you to shed light on some questions regarding Brahma? This would be relating to the brilliant mysteries of this universe and loka tivra illuminated. I was specifically curious about two or three things. is there a part of Brahma that remains aware of himself and still pals around with Shiva and Vishnu, observing the powerful and mad part of himself that fell into this creation, from his original abode perhaps? Would this form of Brahma be like a husk of his former self, when he was meditating on arut perum Jothi? My other major curiosity is wanting to understand the nature of Brahma's Sakti. If she is Brahmi or ugra Tara, then I wonder if we can see that all of this misery and suffering is really the perfect planning of the agents of the divine mother Candayogesvari? I do apologize if my line of inquiry is superfluous. Best regards sagacious Agni

I think you ishta devata should be Matangi. Form wise, I think you should either pray to Ucchista Chandalini or Raja Shyamala.

Namaste Agni. Is Arul Shakti one and the same as Grace Shakti?

Dear Agni, why as per the Parashuram Kalpa Sutra a devotee of RajShyamla is not supposed to utter the word "Kaali"?. Here is the verse: एतन्मनुजापी न कदम्बं छिन्द्यात्, गिरा कालीति न वदेत्. Also, can the 98-letter Rajshyamala mantra be chanted without initiation? Thank you!

Dear Agni, thank you for sharing such a clear explanation of ma pratyangira and her nature. Please can you tell us more about Kamakala Kali in the same way? Is she safer to worship without the risks you mentioned being applicable for Mahapratyangira devi?

Namaskaram Agniji, Does the deity change according to which sign our amatyakaraka is placed? For example, if mars is our amatyakaraka, will the preferred deity be Maa Pratyangira regardless of which House/Sign/Nakshatra Mars is sitting in? Also please share more about Maa Pratyangira, hearing about Her from you is like pure nectar. Thank you so much for sharing your wisdom with us.

Namaste Agni, can you please also tell me who my Ishta Devata is? My Atmakaraka is Surya and my Amatyakaraka is Shukra. It is very important to me. I can provide detailed birth information if needed. Thank you

Богдан. What more needs to be said? The ātmakāraka is like the King and the amātyakāraka is the Minister or Representative. You can certainly worship Rāja Śyāmalā and her Geya Cakra. She is very, very powerful and she is the very embodiment of Antarātman (Minister or Representative of the Kāmāgni and the Jīvātman). Who can describe her greatness? She is praised as "Param̐jyoti Svarūpiṇī", "Ādiśakti" and "Sarvakāmapradāyinī". She is Lalitā and Mahā Vārāhī because Lalitā has promised never to undo or contradict anything that Rāja Śyāmalā does or advises. This Rāja Śyāmalā also dominates Mahā Vārāhī and gives orders to her. This Rāja Śyāmalā can dominate everything, just as the Antarātman or human Sun-Soul can, but she is asleep. If Lalitā is the embodiment of Kāmāgni and Jīvātman, Rāja Śyāmalā is the embodiment of Antarātman who is the representative of everything, she can dominate everything.

Thank You very much for Your answer! But what about the fact that the first Deity (in Hinduism) that I learned about and started to worship with love, devotion, trust in this life, and really had the feeling that it heard my prayers and answered them, was Devi Durga? I really had a good experience from her mantras japa and stotras, and thanks to her I found this wonderful website. I really feel like I have a strong connection with her. Although, the very first Deity I prayed to was Jesus Christ, because I was born in a Christian country and the main religion here is Christianity. Can You please dispel my doubts, Durga Devi as Ishta Devata, Raja Shyamala as Amatyakaraka Devi. I guess I'm not understanding something, I think You have different Siddhas, can You see who is the best for me to worship? Thank You in advance

Богдан. Since you are asking, the two-letter Mantra of Jesus would be ideal for you. Did you know he has a Mantra? This Jesus is closely linked to the Sun and Venus. Jesus speaks in the scriptures that he is the morning star (Venus), but his victory over death was because of his connection with the Sun which represents the evolution of the Antarātman - Soul in the heart. The Mantra of Jesus embodies the evolution of the Soul in the heart, the domination of the 36 Tattvas and the human ascension above them. His Mantra is: yeśū । I tell the truth, this is the Prince of all Mantras, while Aruṭperuñjōti is the King of all Mantras. In the Mantra of Jesus, the letter "y" signifies the Sun or Antarātman-Soul as the center of all Creation. The connection of the letters "eś" signifies the brothers "Kāmāgni" and "Jīvātman" - the inseparability of the Fire in the Forehead with the Individual Self in the Crown. This letter "e" is the Yoni of all Yonis - Asphuṭa Kriyāśakti - the second letter of the Pañchadaśī Mantra. This letter "e" present in the Jesus Mantra is the totality of the Śrī Cakra in a state of potentiality within the Bindu. Look at the Bindu in the Śrī Cakra and visualize another Śrī Cakra within the Bindu; that is the letter "e". How wonderful! The letter "ś" is Śuddhavidyā - Bindu of all Bindus. Look at the Bindu in the Śrī Cakra and visualize another Śrī Cakra within that Bindu and look at the Bindu of this last Śrī Cakra... now you will not be able to see anything within this last Bindu; that is the Letter "ś" - the destroyer of all sins which cause the feeling of separateness between souls and souls from matter. This letter "ś" is very famous for being the essence of Ṣoḍaśī, the one which makes the Antarātman look at the Jīvātman on the top of the head. The Antarātman looks and says, "I am this, but I am also my own personality." When you pronounce "y-e-ś," you should think of your Antarātman of the heart rising and joining the Kāmāgni on the forehead and the Jīvātman on the crown. Double majesty! But the "icing on the cake" is missing. The letter "ū" is the Bharaiva of all the Bhairavas. This "ū" is the Moon and the Stars - Instrumental Being and Physical Body. The pronunciation of this letter "ū" is elongated because it first activates the Moon (eight and sixteen petaled lotus) of the Śrī Cakra and causes the "copulation" that produces the Bhūpura or Stars. The intelligent know that the Bhūpura contains all the Śrī Cakra and the knowledge of all the Universes within itself - Human Physical Body. This "ū" at the end of the Jesus Mantra destroys all enemies, internal and external, and expels every kind of demon, evil spirit, or any other harmful thing. When you recite the "ū" at the end of the Mantra, think of your Antarātman descending from the crown of your head to the unconscious depths of matter below your feet, uniting with the Instrumental Self (Moon) and the Physical Body (Stars). Finally, see your Antarātman rising again and sitting on the throne present in your heart, full of glory and illuminated with a reddish light in the center and golden around it. All enemies who hinder you from helping all humanity will be thrown into "Sheol" (hell) by virtue of this last letter. The intelligent one who recites daily 100 Mālās of this Prince of all Mantras, accesses the infinite potential of the Antarātman in the heart. He becomes an ocean of compassion and love, and at the same time terrible like the most ferocious of the Bhairavas; This devotee will hold the keys to "Sheol" (Hell) and Death and will be seen by Brahma, Vishnu and Shiva as their representative in this Material Universe. Because of the "Leela" or "Cosmic Law" he will be allowed to manipulate matter and spirit in a way that is forbidden to devotees of other deities. He will not be victimized by the God of Death. If you do not want to follow the path of Jesus; the next best option is Rāja Śyāmalā; the least efficient option for your evolution would be Durgā.

Богдан. My final guidance: follow the path of only one deity.

Thank You very much for such a profound divine revelation! I did not know that “Yeśū” was such a powerful mantra. I would like You to explain in detail how to visualize “The Antaratman of the heart rising and connecting with Kamagni on the forehead and Jivatman on the back of the head. When I repeat “ū” at the end of the Mantras. Imagine your Antaratman descending from the crown of your head to the unconscious depths of matter beneath your feet, uniting with the Instrumental Self (Moon) and the Physical Body (Stars). Finally, imagine your Antaratman rising again and sitting on the throne present in your heart, full of glory and illuminated by a reddish light in the center and golden around it.” How can one visualize Antaratman, Jivatman, Kamagni, and the whole process of rising and ascending to the unconscious depths of matter? Can You tell me, please, whether Jesus Christ carries both feminine and masculine energies, and whether he can be addressed as a father or a mother? Thank You again

Based on my horoscope, Ishta Devata can be Bhairava, Kali or Durga, and I need a person who is really good in astrology and also has a spiritual practice to tell me for sure who it is.

Thank you for sharing this Agniji. This is precisely how I feel about Her! Extreme Justice and Extreme Love are inseparable, and both manifestations of Maa Herself. If She is willing, can you share some more about Her? It is very hard to find those who truly Know Her. I’ve been looking everywhere for Her authentic Sahasranam (Tripuraghnaji spoke about it on here in the past), but I can’t seem to find it.

Thank you for coming back to share this Agni Ji. Could you also bless me with permission to chant her mantra and worship her safely (if she is willing)?

Agni Ji, please can you give permission for me to recite the kadi panchadasi mantra? After reading about that mantra fully I have lost interest in reciting any other mantras. I have tried to find guidance from many sri vidya gurus but have not been able to find any to receive initiation in that mantra. For context I have been worshipping ma Varahi for some time now.

Sir you are correct after 2020 many weird things are happening on earth. In 2020 the corona virus had threaten the entire humanity race Is this somehow related to YHVH? But what are the other things that happened on earth just like this incident? Why did the evil entity wanted to destroy the earth?

Aditya Shukla. This evil being who rivals the strength of Krishna and Chokmah is called "Cegon Shalam" or "Lead Being" and originated from the spiritual or plasmatic half of our Universe. His real name is kept secret because it invokes the darkest evil of all; there are no reports of Cegon Shalam in the scriptures of Hinduism, but he appeared at the very beginning of our Universe. This evil being represents the pinnacle of evil caused by the primordial error of YHVH (Brahma) when creating our Universe. Why can he rival Krishna and Chokmah? It is because he is pure evil assuming the new complexity of our Universe. The beings who live in the spiritual half of our Universe have plasma bodies and have created several "Lokas"; beings who live in the material half of our Universe have biological bodies; there are also beings with hybrid bodies who have the ability to transit between the two halves of our Universe (they have bodies with half plasma and half biological). Chokmah is a supreme hybrid being: half plasma and half biological; He was designed by Brahma, Vishnu and Shiva to represent them in the Material Universe, because their bodies are made of plasma and cannot survive in the new complexity of the material half of our Universe. Cegon Shalam is the evil of all evils, he is the worst of what arose from the failure in the creation of our Universe; he is an evil that took advantage of the new complexity of our Universe to overcome very powerful beings like Krishna. Cegon Shalam did not try to attack the Earth, but rather the entire Material Universe. He is a non-negotiable evil, where his only interest is to dominate and subjugate, and he will not stop. Cegon Shalam was only stopped for a while, but he will continue. According to Indra, Cegon Shalam discovered how to open "rifts" between the two halves of our Universe (the portals between the two halves of the Universe were closed because of him). Lord Indra, who lives in the spiritual half of our Universe, recently suggested to Chokmah that he free Lemion (Satan) from the abyss where he was locked up and ally himself with him. According to Indra, it will be necessary to mobilize forces in the material half of our Universe to combat Cegon Shalam, who will attack again. Indra says that it will be necessary to ally with a lesser evil (Lemion - Satan) to combat a greater evil. Yel Luzbel (Lucifer) is also a hybrid being who rebelled against YHVH because he perceived something wrong with what was happening. He has been sick and disoriented since he discovered YHVH's (Brahma) mistakes. This Lucifer caused a rebellion in the heavens and this rebellion is still ongoing. He is hidden in the subtle layers of matter. The Gods say that it will be humans who will be responsible for resolving Lucifer's rebellion and bringing it to an end. Whether we like it or not, humans will have to talk to Lucifer one day and understand this being better. Yel Luzbel (Lucifer) and Lemion (Satan) are opponents of Chokmah, but when Jesus died on the cross and was revived, he acquired a greater complexity than Chokmah. Jesus understood and felt compassion for Yel Luzbel (Lucifer), but Chokmah did not understand yet because he does not have a brain with two hemispheres like Jesus. This Jesus is Chokmah after assuming the complexity of a human body for the first time. They were equal beings, but Jesus elevated himself so much that he surpassed Chokmah and became incomprehensible to him: the two can no longer become one and Chokmah has been trying to understand to this day this question of human emotions that Jesus felt. Jesus became too big for Chokmah to understand. So today the spirit of Chokmah is separated and inside Jesus; this spirit cannot return to Chokmah.

Thank you sir for this wonderful piece of information . Sir you have told us about satan, lucifer could you also tell us about other beings like lilith, beelzebub, azazel, baphomet etc. are these beings real?

Agni Ji please can you tell us about the form of varahi called Vasya Varahi? Please tell us her origin and her true nature and how best to worship her. It seems like she is connected to raja shyamala and takes the devotee to shyamala worship gradually, is this correct?

sid. Mother Vaśyavārāhī is one of the lesser forms of Mahā Vārāhī or Daṇḍanātha and has no direct relationship with Rāja Śyāmalā. I do not recommend you to waste time in lesser forms because you are human and do not have as much life span as the hybrid beings who have walked this Earth in the past and performed this Sādhanā. The sequence of worship or simplified Krama of Mahā Vārāhī is: 1. Laghuvārtāḷī, 2. Svapnavārāhī, 3. Tiraskariṇī, 4. Vanadurgā, 5. Bagalāmukhī and 6. Mahāvārāhī. The worship sequence or simplified Krama of Rāja Śyāmalā is: 1. Laghuśyāmalā, 2. Vāgvādinī, 3. Nakulīśvarī, 4. Svayamvarakalā and 5. Rāja Śyāmalā. Similarly, the Krama or simplified sequence of the greatest Kāmakalākālī is: 1. Tumbureśvarī Guhyakālī, 2. Pūrṇacaṇḍī Siddhilakṣmī, 3. Siddhikarālī (Bharatopāsitā), 4. Chinnamastā (5-Letter Mantra), 5. Mahāsiddhikarālī (Rāmopāsitā) and 6. Kāmakalākālī. However, this sequence can be simplified if the Guru finds the devotee competent to do so or if a particular form of the Divine Mother is very much attached to the devotee due to past lives. Bonus: If you look closely, you will find Chinnamastā present in the Krama of Kāmakalākālī. Did you know that Chinnamastā is more aggressive than all these forms including Kāmakalākālī? This Chinnamastā is equivalent to Guhyakālī cutting off his own head and gushing out the terrible electricity (Pracaṇḍa Vidyut Śakti) from within him. That blood that gushes out of Chinnamastā is the Pracaṇḍa Vidyut Śakti or immediate-acting electricity that exists within Guhyakālī. Chinnamastā is associated with Rahu. This Rahu is well known for causing someone’s immediate downfall or rise; this Rahu does not care about how much you have achieved and how great you consider yourself to be, he can make you lose everything immediately if you open the door for him to do so legitimately. He can also make you great overnight in any field. Chinnamastā represents the Puruṣa and Prakṛti Tattvas; she makes these two Tattvas (which symbolize your Soul) rise above Śiva and Śakti Tattvas; that is why she is standing on Kāma and Rati copulating - the favorites of Lalitā. Chinnamastā and Lalitā alike make all Mantras, known and unknown, obedient and favorable to the devotee; in the case of Lalitā this is because of the Love she awakens in all Mantras; in the case of Chinnamastā it is because of the astonishment, admiration and fear of the immense power of the devotee who is there for immediate action, for the frontal assault that destroys everything in front of him; when a deity sees this Chinnamastā looking graciously at the devotee, she gives Siddhi to him because she feels a mixture of fear and admiration; They know that when Kālī becomes Chinnamastā, she no longer wants to play with time, she will get her wish done immediately; she does not want any more discussions in this form and she does not want to taste the flavors of the divine play; she wants the action to be done now. A devotee has to be very careful about the intentions he has in his heart to touch such a power. Chinnamastā will judge your intentions; she will read your heart; do not try to deceive her.

Agni Ji thank you profusely for your response. For one who is facing troubles from enemies and false accusations and who has saturn as amatyakaraka you have said they should worship Ma Varahi. Does this mean to begin with japa of Mahavarahi’s mantra immediately? Or does this mean to begin with the mantra of Laghu vartali (as she is first in the krama) and to achieve puruscharana of that mantra before moving to the next form?

Dear Agni ji, can you please give us some guidance on how best to safely and effectively worship Lalita or Kamakala Kali if one's amatyakaraka is Venus? Thank you

Agni Ji, I also know that nothing you say is without reason. I have done worship and puja of Ma Chinnamasta in the past. Should I continue with her sadhana, and if so what is the best way to do so? You have also said that there is an entire srividya krama based on Ma Chinnamasta which deals with the Ajnata tattva. Please can you also tell me about this?

Dear sir, could you kindly expound on how to excel in the worship and japa of Śrī Mahāgaṇapati? Is His Sahasranama an effective way? When should one recite His Mantra Vigraha Kavacham? I would be very grateful. Many thanks in advance.

Dear Agni, thank you for showering the grace of the Divine Mother upon us and providing the krama for various deities. The information provided is extremely useful and a guide for all sādhakas. We are indebted to you for this and all your posts! I would like to request you, if permissible to share, to kindly specify the krama for Śrī Vidyā in particular and also for Śrī Bālā, Aśvarūḍhā, Sampatkarī as well. It would also be extremely beneficial if we can have the krama for Dakṣiṇa Kāḷī, Tārā and Her various forms, Tripura Bhairavī, Chinnamastā, Dhūmāvatī, Bagalāmukhī, Mātaṅgī and Kamalā Devī. The next question is a fervent request to please specify if permissible, which deities can be placed on the Ājñā cakra if the Amatyakārakās are Moon, Jupiter, Mars, Venus? You have already specified that Śrī Rājaśyāmalā is for Sun, Mahāvārāhī for Saturn and Ṣoḍaśī for Mercury. You have suggested that Pañcadaśī is strongly related to Venus. Does this also apply for Laghu Ṣoḍaśī ending with Śrīṁ and Saubhāgya Pañcadaśī as well? Finally, what is the relation between Śrī Tripura Bhairavī and Śrī Bālā Tripura Sundarī. I understand that the Tripura Bhairavī mantra unlocks the Bālā mantra. Is this due to the presence of "h", "s" and "r" letters in the Tripura Bhairavī mantra denoting the Sūrya, Soma, Agni Maṇḍalās?

Hi I was told by jaimini astrologer ishta devta is looked from the navamsa chart 12 th from AK as it is house of liberation i see that few people mention that it is being calculated based on AK and AMK from main chart can someone with knowledge on this please clarify Thank You

Namaskar brother Hugo, There is a lot of wisdom and ethics in your words and it has been a bit more tumultuous than necessary lately on the forum. A lot has been spoken about and much of it is very deep and astounding and may be confusing. The newer revelations are surely worthy for discussion and debate, and it certainly is a lot to take in, when it up ends so much. These things aside, when it comes to something like what might turn sanathana dharma into a joke, if such a thing were to pass, would you not agree that nothing holds a candle to the behaviors and acts of the people who actually talk the loudest about the sacredness of sanathana dharma themselves? Look at the largest country in the world, with the most religious states having worse safety for women and children than countries that have been stuck in cycles of civil war for decades. Look at such things as some of the most populous and largest states in India, the most vocally "sanathana dharma" ones, doing things like removing or banning sex education and family planning from government schools, condensing millions of girls and young women to truly nightmarish futures. This is all the work of the most vocal and public faces of modern "sanathana dharma". In one sense, a spiritual person might come to some conclusions about it but the nature of all the philosophical and theogical underpinnings of such a place, surely having something rotten to the core. In a sense relevant to your comment, know one comes close to turning sanathana dharma into a joke like the ones who are the most sure they are following the mainstream versions of it correctly. If you put yourself into an unbiased third person perspective, would this not be apparent? The whole matter of old conceptions and new conceptions of higher reality rests in faith and unverifiable personal gnosis. A person without any preexisting biases would likely see no difference in veracity between any of the details. Besides all this, given the state India is in, we should be open to the idea that many things are wrong on very fundamental levels, perhaps from higher sources themselves. Not automatically excepting of such heresies either, but for the sake of a developing mind and consciousness, as Intellectually open and balanced as we can be given our often very deep seated conditioning and the usual activity of the human ego. Do you disagree?

Namaskar dear Nesh and any other reader ... In this brother's humble opinion, it's very difficult to look at this topic without bias. We need to be careful of speciesism. That is, thinking human problems are real problems while animal problems are not real problems. It is certainly true that 1% of humans will be horribly abused. But it's also true that 99% of chickens will be horribly abused. The abuse of a chicken is nothing like the abuse of a ''hungry ghost'' (preta). The abuse of a hungry ghost is nothing like the abuse of a hell being. Then there is hell level one, and level two, etcetera. Looking in the other direction. The joy of a heaven level one being is nothing compared to the joy of a heaven level two being, etcetera. ...It is only by the mercy of God that we can look beyond these conditions and focus on the realization of Brahman, which is not relative, not impermanent and not suffering. ...There is, of course, a lot more that can be said, but this brother would not like to use up your time with many words. Also, please excuse if what is shared in this comment sounds as if it's coming from some authority figure. That is not so, I am also just a humble seeker. ...Peace and love to all beings, whether moving or non-moving. ❤️

Dear brother Hugo, it is very pleasant discussing with you. I appreciate these words you’ve shared. Also, your gracious and humble manner is inspiring and I am blessed to have seen it so I might try to emulate in future discourses. 

Namaste Michael. (I’m going to give an answer from a place of very incomplete knowledge, so please don’t weight any of it too much.$ That is a good question. In the tradition of those books and Vallalar, Arut Perum Jothi (all-gracious infinite light), is the utterly supreme form with Grace Sakti (Aruļ śakti). Everything is part of them and nothing is beyond them. It’s a very specific belief structure, and notably, many of the characteristics of these beings, cognizable as the true and ultimate Divine Mother and Divine Father, are purely supramental, which may be to say, utterly beyond human language and cognition and processing as it is known. So all the ways we try to describe them or grasp them, besides what is revealed in their names, may only ever be scratching the surface of an infinite ocean, until the evolving soul reaches a certain point of evolution, which perhaps frustratingly is largely beyond relatability without direct experience. It may be possible to understand a bit more by becoming like the Grace Sakti and All-gracious Infinite Light are described, in one’s heart and deeds and thoughts. This is a strikingly unique system so much so that it is sometimes hard to relate it to other paths of belief, even the more similar ones.. In the descriptions of Arut Perum Jothi on this site, we can see him being described as so vast and ungraspable, that not only is a Lalita or Guhya Kali (deities sometimes described as primordial to or beyond even the supreme Parabrahman, although this may just be a method of poetic device to reach an inkling about their primacy), just a speck of dust to the feet of Arut Perum Jothi and Grace Sakti, or not even a speck. This is quite something and very different from anything in Vedic or tantric beliefs or their hybrids like Brahmanical Śrī Vidya cults. So regarding Arut Perum Jothi being a form of Nataraja, it seems likely that while Nataraja could be a descriptor, and in that belief system surely Nataraja is a component of Arut Perum Jothi, as would you and me and all the theoretically infinite number of Sivas across the infinite creation be. Interestingly, in the tradition of those books, us humans would have more potential to become like Arut Perum Jothi than any of those component Sivas (unless they earn human births, and tangentially, you may be one of those Siva avatars in this very birth). It’s a very different cosmology and ontology than other Indic beliefs for sure, so it may be especially elusive to perform the usual syncretic theorizing about the various names and titles. I hope this didn’t meander too much. I kept getting phone calls so if it’s non sequitur gibberish, I beg your pardon.

Namaste Michael. To answer your question, I will first have to transcribe another part of the book. Pay attention to this part: "The Swami enters through the main gate of the temple tower, where millions of gods and goddesses of different colors meet. He proceeds to the inner gate, where five deities (Brahma, Vishnu, Rudra, Maheswara and Sadasiva) are seen. They lead him to a beautiful gate further away, where the two deities combined, the male and the female, who apparently is Ardhanareeswara, are seen. They lead him to the innermost and most beautiful shrine, where, out of love, he sees the Mother of Bliss, Ananda Valli, receives Her grace and partakes of the bliss of amrita. By Her Grace, he reaches the presence of the Lord, Nataraja, the Supramental Ishwara." This vision of Vallalar depicts a high level of Śrīvidyā called Hādi Vidyā Pañchadaśī (Ardhanārīśvara - Lalitā half female and half male) and Hādi Vidyā Turiyāmbā (Ānanda Valli). Hādi Vidyā Pañchadaśī elevates a person from the Kula Sahasrāra (Thousand Petals below Mūlādhāra) to the very high Dvādaśānta (above the Akula Sahasrāra at the crown of the head). Hādi Vidyā Turiyāmbā elevates a person from Mūlādhāra to Paranādānta or Guru Turya (above even Mahāṣoḍaśī and Mahāguhyakālī). Of these two Mantras, Hādi Vidyā Turiyāmbā is considered to be Supramental in a transitional state called Guru Turya (state of spontaneous grace). Hādi Vidyā Turiyāmbā is Divine Mother Ānanda Valli who took Vallalar to Naṭarāja who is the one who holds the "keys" to this higher level of consciousness. It was Naṭarāja who gave Vallalar the Mantra Arut Perum Jothi (a shortcut), after Hādi Vidyā Turiyāmbā authorized Vallalar to be in the presence of Naṭarāja. After Naṭarāja, we have Nandikeśvara (Sādi Vidyā) in the form of Kāmakameśvara Śivam (The Śiva Lord of the Lords of Desire). This Nandikeśvara is in a Supramental state actually, not transitional like Hādi Vidyā Turiyāmbā. Nandikeśvara (Sādi Vidyā) in the form of Kāmakameśvara Śivam elevates a person from the Kula Sahasrāra to Śuddha Śiva Veli, and he appears in the works of Tirumūlar as the one who blessed him with the Supramental state. Now I will explain to you what is Supramental. If you think that it is the fire (gracious light) that produces the smoke (body), that is "Vyapa-Vyapaka" (below the Supramental); if you think that it is the smoke (body) that produces the fire (gracious light) that is "Vyapaka-Vyapa" (Supramental). It is something like the body permeating the gracious light, rather than the gracious light permeating the body. This change begins to take place in Hādi Vidyā Turiyāmbā and becomes more powerful in Nandikeśvara Sādi Vidyā (Kāmakameśvara Śivam). There are a few more levels above Nandikeśvara Sādi Vidyā, but Naṭarāja gave the Arut Perum Jothi Mantra to Vallalar as a shortcut for him to go directly to the highest point. Hādi Vidyā Turiyāmbā is the milestone that indicates when a person becomes competent for the Supramental level of Consciousness, for it was Ānanda Valli who took Vallalar into the presence of Naṭarāja who is a kind of ruler and guardian of the Supramental realm. Further ahead of Nandikeśvara is the Supramental child or your soul called Śuddha Vidyā Bālā "aim̐ īm̐ auḥ", which should not be confused with Bālā Tripurasundarī "aim̐ klīm̐ sauḥ". Śuddha Vidyā Bālā is ironically the first and last Mantra of Śrīvidyā. Do you know who she is? She is your soul, shining like a transparent diamond light; full of grace. Śuddha Vidyā Bālā elevates a person from the Kula Sahasrāra to the level called "Satcitanannda Akhanda Aikya Shiva Sakshatkara". Above her is only Arut Perum Jothi which is nothing but the relationship between "Daughter and Father" in relation to Śuddha Vidyā Bālā. After Śuddha Vidyā Bālā we have the Shiva Aikya Sukhateeta (Arut Perum Jothi) level – grace as transcendence. The Mantra of Hādi Vidyā Pañchadaśī is “ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐” and the sage is Nityānanda Bhairava. The Mantra of Hādi Vidyā Turiyāmbā is formed by removing the first 2 hrīm̐ “ha sa ka la ha sa ka ha la sa ka la hrīm̐”. I have told the path, but who becomes competent for Hādi Vidyā Pañchadaśī? A human being who attains the Siddhi of Pañchakūṭa Tripurabhairavī "hsraim̐ hsklrīm̐ hssrauḥ" becomes competent for this Mantra. This is because it is Śuddha Vidyā Bālā "aim̐ īm̐ auḥ" that transforms into Bālā Tripurasundarī "aim̐ klīm̐ sauḥ" and then into Tripurabhairavī "hsraim̐ hsklrīm̐ hssrauḥ". The Mantra of Pañchakūṭa Tripurabhairavī is made by inserting the "r" in Śuddha Vidyā Bālā and "h" and "s" in Bālā Tripurasundarī: "hs-r-aim̐ hs-kl-r-īm̐ hs-s-r-auḥ". Śuddha Vidyā Bālā is in the form of your soul imprisoned by 5 Kañcuka and 3 Malas through Māyā. Pañchakūṭa Tripurabhairavī breaks all these bonds that bind this child and allows him to tread the path. Without Tripurabhairavī, one gets drops of water from other practices. After Tripurabhairavī you get oceans water from other practices. She is Trikhaṇḍāmudrā. Trikhaṇḍāmudrā is the first of the 10 Mudrās and without it it is impossible to approach our own soul which is the Goddess. The Mantra governing Trikhaṇḍāmudrā is Pañchakūṭa Tripurabhairavī. You need Her Siddhi to deserve Hādi Vidyā Pañchadaśī, Hādi Vidyā Turiyāmbā and Śuddha Vidyā Bālā. All these are Kālī; in the end it is always Kālī. Śuddha Vidyā Bālā is called Vajra Kālī (shining like a diamond); She is you, your soul, the eternal child of the Supreme Lord. Bālā Tripurasundarī is Rakta Kālī (shines like the red of the rising sun). Hādi Vidyā Turiyāmbā is Śveta Kālī (shines like the full moon). Pañchakūṭa Tripurabhairavī is these three together for the purpose of liberation from the bondage of the 5 Kañcuka and 3 Malas through Māyā. Hādi Vidyā is the path which says that "Aham=Idam" and that these two are equal "Aham-Aham" or Anuttara; this is also called Śuddhavidyā. I cannot express in words how important the Siddhi of Pañchakūṭa Tripurabhairavī is for a human being. Going to any practice without the Siddhi of Tripurabhairavī is like having all your limbs tied, your eyes blindfolded and your mouth locked. They say that Bālā is cursed; it is true because it is your soul that is already cursed and chained from birth by 5 Kañcuka and 3 Malas. Pañchakūṭa Tripurabhairavī is the combination of Gaṇapati, Guru and the three Bālās, with the brilliance of diamond, fire, sun and moon. Ultimately, Śuddha Vidyā Bālā is the only truth of Śrīvidyā; it is the first and the last Mantra. Bālā is born all chained in the form of your soul and one has to follow the Krama that I have said to break the bonds. Ultimately, you are searching for yourself (Bālā) all the way. She is the first thing that comes into your body when you are in the womb of your physical mother. One should not worship Bālā Tripurasundarī, because she is something that you cannot be. You have to follow this path: Pañchakūṭa Tripurabhairavī, Hādi Vidyā Pañchadaśī, Hādi Vidyā Turiyāmbā and Śuddha Vidyā Bālā. Kādi Vidyā is almost impracticable for a human being because of this curse on Bālā (soul). Bālā Tripurasundarī becomes Kādi Pañchadaśī and Nirvāṇa Sundarī, while Pañchakūṭa Tripurabhairavī becomes Hādi Pañchadaśī and Hādi Turiyāmbā. But Turiyāmbā includes Nirvāṇa Sundarī, because Tripurabhairavī includes Bālā Tripurasundarī. From the functional point of view of the paths, Hādi Vidyā becomes superior to Kādi Vidyā when it is a human who practices; Kādi Vidyā is superior to Hādi Vidyā when it is a God or Demigod who practices. The conclusion is that a human being can derive greater benefit from Hādi Vidyā than the Gods. The Kādi Vidyā is obstructed by the curse of Bālā (soul) and makes things very difficult to bear for a human. I hope I have been as clear as possible.

Would it be possible to see Pañchakūṭa Tripurabhairavī for clarity of pronunciation of the consonants? This seems like a vidya that seems straightforward but for some reason in public it gets mispronounced to the moon and back. Kinda similar to ś and visarga situation, but not as severely of as those four swarāh though. Speaking of, are ऌॡ the same as that one Tamil that everyone has quite the slog with at first?

Dear Tivra Ji. Please can you give a similar exposition of Sadi Vidya and its karma? What is the form of Sadi vidya practiced by lord Chandra and how does it differ from that of Nandi? What is the practice of Shadanavya Shambhava? If humans are fit to practice Hari vidya and devas are fit to practice Kadi vidya does that mean Sadi vidya is for asuras?

Dear Nesh ! Thank you very much for your very good and extensive answer ! Ok, i think, i understand a bit better now...so this path is quite unique, so you can't really compare it to something else. Yes, that sounds logical... Ok, but now i have some more questions, if you do not mind: 1.) I see that there is a sort of duality here...on a ultra high level but still... Arut Perum Jothi and Grace Shakti = "Male" and "Female" So my question would be: Is there a "Dark "Counterpart" of these two ? When there is "infnite light", it would only be logical, in a causal sense, if there were also "infinite darkness/shadow" ? 2.) And also: Are there any higher deities than these two ? So who created "Arut Perum Jothi" and "Grace Sakti" ? Even the most powerful infinite light must be...well...in my logic at least, first "lit", by something or someone.. These questions are 100% serious and not meant to be disrespectful in any way or form.... It is very hard to grasp all these concepts, that is the reason i ask... Again, thank you very much for your very precious time and help ! Sincerely, Michael

Dear Tivra ! Wow, a very, very comprehensive answer ! Thank you very much for all this ! I will be honest: It is hard to grasp and digest for me, so i will read and re-read your text possible several times ! But even at the first reading, your infomration is, as always on this forum, pure gold ! Again, thank you many, many times for your answer ! Sincerely, Michael

Namaste Nesh and Sid. I have recorded the pronunciation and will post the link. The sage of the Mantra is Dakṣiṇāmūrti, the Chandas is Paṅkti, the Seed is hsraim̐, the Śakti is hssrauḥ, the Kīlakam̐ is hsklrīm̐, the deity is Mahā Tripurabhairavī and the Japa is performed with the intention of removing the difference between the Knower (Aham) and the Known (Idam), which removes the limitations of the soul and makes anything possible. Mahā Tripurabhairavī should be meditated upon as seated on five lion thrones (Pañcasim̐hāsana). The first Sim̐hāsana is the Pūrva Sim̐hāsana facing east and corresponds to Caitanya Bhairavī (shaim̐ sakalahrīm̐ shrauḥ). The second Sim̐hāsana is the Dakṣiṇa Sim̐hāsana facing south and corresponds to Rudra Bhairavī (hskhphrem̐ hsklrīm̐ hsauḥ). The third Sim̐hāsana is the Paścima Sim̐hāsana facing east and corresponds to Ṣaṭkūṭā Bhairavī (ḍaralakasahaim̐ ḍaralakasahīm̐ ḍaralakasahauḥ) and Nityā Bhairavī (hasakalaraḍaim̐ hasakalaraḍīm̐ hasakalaraḍauḥ); these two of the eastern throne alone are Pramāṇa (the inner reflection of the Prameya-Known and the Pramātṛ-Knower takes place in the Pramāṇacakra-Circle of Knowledge) and signify the movements of Nigraha and Anugraha of the 6 Yoginis in the 6 Cakras. The fourth Sim̐hāsana is the Uttara Sim̐hāsana facing north and corresponds to Bhuvaneśvarī Bhairavī (hsraim̐ hasakalahrīm̐ hsrauḥ). The fifth Sim̐hāsana is the Ūrdhva Sim̐hāsana in the center of the four thrones and on high and corresponds to Mahā Tripurabhairavī Herself (hsraim̐ hsklrīm̐ hssrauḥ) who alone is the combination of the other four thrones and many more. The devotee should be careful and realize that there is an additional “s” in the Mantra of Mahā Tripurabhairavī (hssrauḥ) which should be properly pronounced in this way: hs-srauḥ. She has these three together: fire, sun and moon. Mahā Tripurabhairavī is not associated with any planet and is one of the only knowledge that has no restrictions and is beneficial to all people; this Goddess is directly associated with the souls of people, not planets and acts as a personal Guru and Remover of obstacles for each person; she is interested in giving personal instructions to each soul and if one would trust her alone it would be enough, as she will start giving you personal instructions that are specific to your soul. The "Graha" of Mahā Tripurabhairavī is the Soul and she is Bālā trying to free herself from the chains. Her Siddhi is something close to 10 million repetitions, but this varies according to each soul. She alone unlocks the entire Śrī Cakra, from the base to the top of the head; she destroys all the bonds, everything that imprisons you. It is in the form of Śakti-chālana Mudrā of Haṭha Yoga, and the scripture Gheraṇḍasaṃhitā says that without the perfection of Śakti-chālana Mudrā, the Yoni Mudrā is not perfected. Śakti-chālana Mudrā of Haṭha Yoga is Tripurabhairavī and the Yoni Mudrā of Haṭha Yoga is Tripurasundarī. The 10 Mudrās of Haṭha Yoga are the 10 Mudrās of Śrīvidyā; between these two there is absolutely no difference in the fruits. Haṭha Yoga reveals many secrets of Śrīvidyā, and both help to understand each other. For example, if one has the Siddhi of Tripurabhairavī and practices the Yoni Mudrā of Haṭha Yoga, he will instantly achieve success in that Mudrā. One who has mastered the Mantra achieves success in the associated Mudrā; one who has mastered the Mudrā also achieves the Siddhi of the associated Mantra, even without recitation. If the two are combined, the success and Siddhi in both is quicker. The hands signify the Īśvara; they govern the entire body and the entire Śrīcakra. According to the scripture Śivasaṃhitā, the Śakti-chālana Mudrā of Haṭha Yoga gives Vigraha-Siddhi or power over the Microcosm (the entire body and its layers – material and spiritual). And the Kaula Upaniṣad says that one who becomes the Īśvara of his own body (Microcosm), becomes the Īśvara of the whole Macrocosm (Universe). Because between the Human Body and the Śrīcakra there is absolutely no difference; it is only the soul that is chained. And the soul of the Śrīcakra is the Goddess; and the Goddess of the Human Body is the Soul. And that Goddess is Bālā. And she destroys the chains as Tripurabhairavī. After the destruction of the chains the path of the other 9 Mahā Vidyās is free for you to play. The intelligent one goes directly to Sundarī (Hādi Vidyā Pañchadaśī) which is quickest. Out of the 10 Mahā Vidyās, Sundarī is Hādi. The reason why Hādi is most beneficial to humans is most obvious when we see that in Hādi Lalitā is in a male form whose body is half female. In Kādi they are seated side by side. In Sādi Lalitā has a male form, and the female part has become the subtle heart within the male form. Hādi is certainly associated with the transformation of the physical world, for the form of the objects is Śiva, while the meaning of the objects is Śakti. If you see the form of the Goddess in Kādi, Hādi, Sādi, you will notice the female part going deeper and deeper into the male part. Hādi Vidyā Pañchadaśī is a male body with a female half; Hādi Vidyā Turiyāmbā is the Goddess who is the heart within this half male and half female body which is Lalitā. When this becomes more mature; only the male body remains and the heart is wholly the female part; this is the object and meaning relationship. If this happens, the object is immortal and cannot die. The link to the pronunciation of the Mahā Tripurabhairavī Mantra: https://drive.google.com/file/d/1l5gXGkKRppiSuadSK39dtFnLU1s2FdwG/view?usp=sharing

sid. Sādi Vidyā is a more complex knowledge to understand. To understand this knowledge, you need to think about how the Īśvara Tattva (Object or Known) functions before and after the Śuddhavidyā Tattva (Knowing) makes the Īśvara Tattva identical with the Sadāśiva Tattva (Subject or Knower). But that is not all, the Śuddhavidyā Tattva says, "I am also equal to the one behind these 5 Pure Tattvas." Apparently, the Īśvara Tattva will function differently in the future and this will affect the physical world, because if Śuddhavidyā Tattva makes the Īśvara Tattva identical with the Sadāśiva Tattva and the one behind all the Tattvas, then physical objects will not be able to die. Sādi Vidyā is something that some beings have already mastered, but they are waiting for the time when it will work perfectly in physical objects, where, for example, the physical body will not die and you can mold it in any way you want: create as many bodies as you want, keep them alive as long as you want. You can also choose not to have a body if you want. This is the freedom of Īśvara Tattva signified by Sādi Vidyā, but it will come more explicitly in the future. But there are already many beings at this level. They are waiting for the right time.

Tivra Ji, another point I would like your kind elucidation on is para vak. What does it mean when people say Tripura Bhairavi represents para vak? What is the full implication of this and what does it signify about her power and importance? It is also said that in vedic astrology she represents the individual’s lagna. Was hoping you could clarify these points please. It is also said that a mantra when recited in para vak has 1.2 million times the power of a mantra recited aloud (vaikhari). Does this mean after gaining siddhi of Tripura Bhairavi one mantra repetition will be equal to 1.2 million repetitions?

Dear Tivra ji. Thank you for your incredible response. Does the Tripura Bhairavi mantra only prepare one for the Hadi Panchadasi mantra or for the Kadi and Sadi mantras as well? Also in regards to how Sadi vidya makes one like iShvara, does that mean Sadi vidya is the gayatri mantra practiced by the ancient Rishis (like Kashyapa and Viswamitra)? I recall that they used the power of their “gayatri mantra” to create the entire manifested universe, was this an extension of the Sadi vidya or somehow related to it?

These are very good questions Michael. Honestly I am a pure newcomer to this stuff and spirituality in general. I have just begun the Deathless Body books and collected a few other options for study of this path, and hopefully within the pages as well as within experience, an answer to 1 will emerge. If so I will surely come back and share. Even though my perception may be far off. I have some thoughts already about the answer, but they come mostly from minor knowledge of the balance and transcendence between light and dark, and entheogenic experiences of states where black grows so dark it turns to the most brilliant white, and vice versa, and views of beings who are in a fourth dimensional + state and wearing some sort of hyper-colors, including black white and purple-yellow-black-white, along others that have no descriptive commonality at all with what our languages have evolved to encompasses. Besides that, from just perusing manblunder comments, given the beyond-supreme and utterly complete position of Grace Sakti and her God of vast infinite light, it seems like it must be the case such a level contains all below. Including all darkness, and that likely what is light for them is not how we may understand light. It might be like the underlying layers of machine language of reality or something, which happen to demonstrate that love and compassion and magnanimous and playfulness are not just things in conditional-non-duality, but actually the emotive forces instigating and operating the entire reality and beyond, but here I am just making stuff up as far as I know. From where we are, everything eventually appears to be in alchemical equilibrium and perfectly suited for any level of transmutation of opposites, as well as perfectly designed for any evolving soul to make the most of any moment. But these are really unfounded personal biases of mind, not precise or well hashed out or well researched

Thank you Tivra! Beg pardon, but I wanted to ask if, at some point in the future if you are guided to return to this forum, you wouldn’t consider writing an article to be posted among the rest? to inspire people to seek truth and live compassion, perhaps with something that is universally relevant to the present and future for this world, such as the reasoning and impacts of Vaļļalār’s dematerialization of his deathless body, and where those particles now exist?

Dear Michael, i will take a swing at number 2 but please take it with a grain of salt. keeping with the tradition specific encoding of Vallalar, those two/ that one in dual form, is fully it, and encompasses everything “below” as well, which is an infinite and ever growing creating, of many universes and perhaps even infinitely many multiversal infinitely powerful Goddesses and Gods. It is an utterly mind boggling scale if one takes it at face value. I would bet there is an experiential component that must be had to have any real sense of the nature or scale of reality. Something more concrete: our perception of time as linear and composed of points with befores and afters and beginnings and ends and the needs for creation and created to have a cause and effect relationship is illusory from the perspectives of mathematics as well as physics (to varying degrees and with a lot of intricacy and contextual details). But to be concise, we are being who can only experience 3 dimensions plus a fourth of time. We can experimentally observe and mathematically describe dimensions beyond 10 as it is, which tells that Reality in fact is so mind boggling nor vast than we know even at a given point that well, the only time I’ve ever seen some way to get a non-mathematical inkling of it was with the television show and book series 3 body problem, where a proton is unfolded to its 10th dimensional fullness and, becoming like a supercomputer larger than a planet, is then returned to its 3/4 frequency containing all the capacity and power of its 10th dimensional fullness, now that it is once again, iirc, with the mass charge and spin of a class of regular proton. The scales of the robustly demonstrated higher dimensions, where beginnings and endings have no meaning or deep reality, is something that leads to all kinds of paradoxes and head scratching due to our perceptions within the bounds of 3/4 d, stuff like the myriad time travel paradoxes and infinite energy. The mind as it is reallly can’t wrap around the more real and complete states of reality except tangentially or through allegedly yoga And sadhana, or practically sometimes by changing the state of the brain waves dramatically (actually this can be quoting them down and making them appear more synchronized but I really digress). Beginnings and ends and the need for a first mover who needs another first mover all the up, you can be pretty confident that is an illusion we all share struggle with becuase of the developmental effects of being 3/4 dimensional beings in a reality with much higher and vaster dimensions, scientifically speaking.

To clarify, the purva simhāsana and paścima simhasana are both facing east?

Namaste TĪvrajī. Could you comment on the mantra, 'om̐ aim̐ klīm̐ sauḥ hrīm̐ bham̐ bhadrakālyai namaḥ', and how it relates to Bāla?

Dear Nesh ! Thank you for your answer(s) regarding point "Nr.1" and "Nr.2". Both answers are very good, and very well thought out ! Again thank you very much ! Sincerly, Michael

Might it be possible to go into further detail of the dhyanam for Mahatripura Bhairavi on her panchasimhasana throne? My current understanding is that, while the south and north quadrant lions face in their respective quadrant’s directions, the lion of the western/ pascima quadrant faces east, as does the lion of the purva quadrant. One confusion I have is the “these two of the Eastern Throne”, which seems to be referring to the two Bhairavis of the pascima throne. Please pardon my ignorance. For the benefit of successful sadhana, is it possible to add detail to Mahatripura Bhairavi and her lion as well? Best wishes Tivra. Thank you so so much for everything!

If it would be beneficial to utilize this Trikhaṇḍāmudrā coupled with the sādhana of this most exquisite pañchakuta Tripura bhairavi mantra, it would be a boon to know precisely which way to make it properly. While searching online, one sees a couple variations of finger positions, as well as multiple interpretations of these fingers. I really apologize for the continual stream of questions, at this point with all that has been most graciously revealed and shared, I should be fully occupied by vichara, and after this last one I promise I will be. Oh tangentially, if anyone would enjoy a striking demonstration of how the hands are really the brain made visible, can Google visual representation of human body based on what cerebellum “sees”, and a few other parts of the brain as well. The hands are more enormous than the rest of the body, to many of our brain regions and nervous system. really made the significance of mudra very vivid for me.

Namaskaram. case it may be of use to anyone, here are two descriptions of Sakti chalana mudra. In Candra Vasu’s Sanskrit and English book of Gheranda Samhita, the description involves more complications such as smearing the body with ash. I am not sure if these following methods have the desired effect in relation to Pañchakuta Tripura Bhairavi vidya, but at least they contain relatively doable techniques from hatha yoga to improve kundalini activity in not so much time. Such activity may confer an enormous enhancement to most sadhanas as well as facilitating movement to higher levels of consciousness. This sort of thing seems to be a facet many of us miss in sadhana, sometimes for years, as in my case haha. Anyway: Śakti chalani mudra “Sit down into Siddhasana, Padmasana or Gomukasana with the soles diverted to the sides, holding the ankles strongly by the hands, and with slow inhalation carry out a complete, very harsh mula-bandha, try to tighten as much as possible the intra-pelvic space and force its contents to move upward. Remain in this stressed state from 5 to 15 seconds, after detaining respiration as far as possible, slowly breathe out and relax. Repeat 10 or 20 times. Carry this out twice during the day - in the morning and in the evening. Effect. The precise fulfillment of this mudra conquers lust, it frees from the night pollutions and it makes it possible to preserve seed, directing it and the sexual energy upward in the process of their sublimation. The one who completely mastered the skill of sublimation of sexual force into the energy of the highest plans, is called “urdkhva-reta”. — from nathas.org: शक्ति-चालन, śakti-cālana or शक्ति-चलन, śakti-calana Shakti-chalana means "movement of power" or "movement of shakti." In a number of yogic texts, shakti-chalana mudra is described as the one that awakens Kundalini-shakti and makes it move. In order to "wake up" Kundalini and feel the movement of energy, it is recommended to connect pranaand apana (for example, with the help of kumbhaka), and then by repeated repetition of ashvini-mudra direct vayu into sushumna. Recommendations for the implementation of this technique may vary in accordance to the experience of different Gurus. Some advise to add bhastrika in the beginning of practice. A Bhāstrika technique: https://nathas.org/en/dictionary/bhastrika/ Ashvini mudra: Ashvini-mudra is performed by contraction of the muscles of the anus with simultaneous concentration of attention on this area. Affects apana, helps to redirect it, transform and then lead it into sushumna. Ashvini-mudra is connected with gudadhara - adhara to concentrate on when performing mudra. Gudadhara ensures ashvini effect. (I am unsure about why - ādhara is appended to gudādhāra. guda is anus or anal opening and ādhāra is base, gudādhāra seems to imply base of the anus. maybe the second adhara means foundation. Gudādhāra is the focal point of the foundation or some such) Five pranas are prana (inward, inspiring energy) apana (downward, eliminating energy) udana (upward, creative energy) samana (inward, churning energy) and. vyana (pervasive, circulatory energy) Balancing prana and apana said to be most important. Also here is internet archive link with download options for Vasu’s Gheranda Samhita: https://archive.org/details/in.ernet.dli.2015.36514

Namaste Tivra. Is the Tripura Bhairavi yantra with nine trikonas around the bindu appropriate to include with this sadhana? Is it useful to present the trikhanda mudra while performing japa? Would it be alright to alternate between focused pashyanti japa in mornings and nights, and madhyama japa, or just listening to looped mantra recording, throughout day’s activities? Is it useful to keep an understanding of the meanings of the colorings some guides provide for yantras? My Tripura Bhairavi yantra has green bhupura with yellow and gold āvaranas, purple sea around the golden Bindu and trikonas, golden vrtta, orange-red and a darker red for the eight petalled lotus, white or very light blue around that, and golden vrtta enclosing it. Are these colorful arrangements useful to understanding this most excellent Goddess?

Namaste friends. Has anyone practicing this mantra (or with sadhana in general) experienced a sort of visceral adjustment to the perception of the boundaries of self? For ethical reasons and emotional sentiments, I had limited diet to only seafood and never cephalopods. I thought on a path of tantra I might have some flexibility with this dietary choice while it’s making it easier to cultivate robust active body after long illnesses and injuries. However, with this mantra and earlier with the nitya sadhana, I have begun having vivid dreams of the terror and agony involved in the process of killing even a prawn. I don’t know if this may be some purely mundane psychological twitch, but all of a sudden eating anything that lived and suffered has begun to feel like a personal violation. Maybe it is something to do with the vow to evolve past subject object duality. If aham=aham, even just intellectually, the required perception of a boundary of sufficient difference between I and not-I to inflict harm suddenly feels translucent. In the dreams I have been feeling like butcher and victim at the same time, I’m not sure if this is good. Is this a somewhat predictable occurrence? Is pure vegetarianism very important to this sankalp of Mahatripura Bhairavi vidya, and moving on to Hadi Pañchadaśi? Or is this something potentially coming from false self stepping aside a little, and eternal personality coming through ever so briefly but more often?

Namaste Nesh, this is normal as you will start to feel the pain of animals on the same level as you are able to have empathy with humans or with a pet. At a certain point, even touching or eating meat will be an open door to feel the life and emotion of the animal which it belonged to. This is not a negative experience and you should not dwell on it, but it just means it is time to change your diet accordingly, as you should do so out of your own feeling and not out of a regulation from some rule book. In reality these samskaras of eating meat were always there even before your sadhana, you are just capable to feel them now and they may be manifesting as kriyas to get dissolved from your system. Do not look at these things as rules or regulations. It is simply that if eating that food has such an effect, and the negativity is being removed from your system, then it is healthier and more efficient to allow your system to cleanse without adding more dirt which will need to be cleansed. This is why vegetarian diet is looked at as more efficient for sadhana, this and general compassion for the animals. Also if you are practicing any mantra without initiation, please consult someone who can act as a guru figure if you are geographically not able to find a guru in your country or area. I say this because I know the power of the mantra under this article and it is able to burn you up in subtle ways if you are not practicing with the proper preconditions.

Namaste KuruSandhyasa. I am very grateful for this knowledge, wisdom, and guidance. Many thanks!

For clarity i see my last comment was phrased wrongly. I am practicing the Pañchakuta tripura bhairavi vidya, and these dreams and responses to meat really accelerated and intensified with that sadhana. It began with the nitya devi sadhana. Actually I have some curiosity about the mantra of this page because I practiced the version beginning with hrīm, against guru's advice maybe two years ago, and it brought all kinds of shocks and turbulence. This was before I know about karakas or that I had mars and rahu-ketu as the highest degree planets among the houses. So I did the other Shri Atharvana Bhadrakali mantra published earlier here and it brought me lots of freezing water type experiences. Shocking and unpleasant ar first but within weeks or months, my life leapt forward in some positive fashion. My question is, was I improperly burning up prarabdha karma and causing heavy turbulence? In some ways, the mantra tremendously accelerated and improved my life, but it was rough and daunting during the transitional shocks.

To put it simply, whether you are, as you said burning up prarabdha karma, properly or not it will still burn up. But if you have the strong foundation then it is easy and not difficult. And you need the strong foundation in order to have the sense and intuition to feel what is proper and what is not. This is why some mantras such as Maha Sodasi are supreme, because they are self powered and both nourish and strengthen the sadhaka in so many ways both seen and unseen. Then, any other mantra or action comes so easy and effortless by comparison. And similarly to Bhairavi's grace, a drop becomes an ocean.

Namaste Nesh. To look at why this happens, we should first look at the nature of activation of mantras. Not every mantra can be treated the same way in this sense. If we speak on the practice of mantras without a guru; Some mantras are self activated, some are partially self activated and some are not self activated at all. If a mantra is self activated, it will be self perfected and it is capable to work for a devoted sadhaka. However, if a self activated mantra is fierce in nature, it is capable of harming the sadhaka's personal life or even physical body in the process. But even if one is a fool, if they survive the process, they come out with some attainment and spiritual progress. If a mantra is not self activated at all then it yields no results. But if a mantra is partially self activated, it can do damage without even having an exit point. Recovery is much more difficult compared to the first two. The only way to know which category a mantra falls into is to have a vast knowledge , or powerful intuition, or guidance from guru influence or a living guru. Next if we go further to speak about Kali by the nature of her effect on any practitioner, she will go to any degree to bring them to the end-point, whether it is a desire they are reaching for or a spiritual attainment or moksha. She will force burning of samskaras even when the sadhaka doesn't want it, she will force changes in the sadhaka's behavior and their life, in order to bring them to the goal. So yes, when they reach the goal, they will be very grateful, but few have the resilience and determination for this. Especially those who resist in any way, this is far worse. This is one such reason why Kali is favored by those who abandon life in fact. If you are able to leave everyone and everything behind, live with this principle with zero hesitation, then you may be guided to moksha or any other goals or attainments so quickly and easily without much worry. It is also said in Sripada Srivallabha Charitamrutam that of the Das Mahavidya, Kali sadhana is used by those who seek hundreds of thousands of years of progress within a very short period of time, but they will burn like hell and one must be capable of enduring this. Of course, if one has initiation, they need not worry about much because their guru's transmission will take care of them. It should be noted as well that certain bijas are much more capable of harm than others. Especially Krim bija, one will dry up from the inside out if practiced uninitiated. There are countless warnings in tantric texts about this bija. Where as bijas such as Śrim Aim Klim etc. are generally considered much safer. As per my knowledge, Hrim bija is generally considered safe but if overheating or burning sensation or mental instability is experienced, then it is suggested to be balanced with Śrim. This is not only for the physical body but for mental balance and to nourish the spirit as well, as a strong spirit can withstand a higher degree of Samskara dahana.

Namaste KuruSandhyasa. Thank you so much for explaining these things clearly. I have been seeking these insights for some time. It is really helpful to understand some fundamental things of these matters. Many thanks to you and to the Divine.

I will certainly publish it Dearest Tivra. Thank you once again for the most enlightening knowledge and revelation that can help all Śrī Vidyā sādhakas. Would it be possible to provide the nyāsas and the relevant dhyāna ślokas for the Hādi Vidyā and Śuddha Vidyā mantras. You have provided for Pañchakūṭa Tripurabhairavī in the latest post which I will use for the articles and will also include your comments in all these articles.

Namaste Nesh. This is the most important and valuable commentary I will make to date. This could also become a post for this website, if the maintainer so wishes. Read it to the end and meditate carefully. I will explain the location of these deities in the 17 States of Consciousness, where 1 is the lowest and 17 is the highest. To make it easier for you to understand, I have extracted the names of these states of Consciousness in an image. Please, before continuing to read my commentary, carefully examine the 17 Levels of Consciousness shown in this image with the link: https://drive.google.com/file/d/158gnSvjnBdmT6P0rOtL7S1pGIMbVgRcr/view?usp=sharing .... I will begin with the highest state, 17B (Śiva Aikya Sukhātītā). This State of Consciousness is what Vaḷḷalār attained. But it is possible to achieve it through Tantra. On the path of Vaḷḷalār, you are not in danger, but through Tantra, you will have to be like a "Scientist" and follow a careful and rigorous sequence of worship to avoid harm. In Tantra, the State of Consciousness 17B (Śiva Aikya Sukhātītā) is represented by the Supreme Goddess called "Nirvāṇa Sundarī" (Mantra: ka e ī la ha sa ka ha la sa ka la hrīm̐). Nirvāṇa Sundarī means your Cidātman (Spirit) fused with your Antarātman (Soul) and clothed with the Supramental Causal Body called "Atikāraṇaśārira" (Jñānadeha), the Supramental Subtle Body called "Atisūkṣmaśarīra" (Praṇavadeha) and with the Supramental Subtle-Physical called "Atisūkṣma-sthūla-śarīra" (Śuddhadeha). Although Nirvāṇa Sundarī is Supreme in Tantra and bestows these three Supramental Bodies and all Spiritual realizations, the manifestation of a fourth Supramental Body called Atisthūlaśarīra (Jñāna-Śuddhadeha), where all the other three Supramental Bodies manifest and harmonize in the Gross Physical Body instead of only in the Subtle Physical Body, is effected through the Supreme Goddess called "Śivasānnidhya Sundarī" (Mantra: sa e ī la sa ha ka ha la sa ka la hrīm̐). This Goddess called "Śivasānnidhya Sundarī" is in the State of Consciousness 16A (Śuddha Śiva Turīyātīta), and here she harmonizes the States of Consciousness starting from 13 to 17B and takes you again to 13 (Śuddha Śiva Jāgrat). The Sādi Pañcadaśī worshipped by Nandikeśvara (Mantra: sa e ī la hrīm̐ sa ha ka ha la hrīm̐ sa ka la hrīm̐) is in the State of Consciousness 13 (Śuddha Śiva Jāgrat), before rising to Level 16A which makes the downward movement again to this place. Realize that you first have to ascend to the highest point 17B (Nirvāṇa Sundarī - Śiva Aikya Sukhātītā), "grab" the energy from there and come down and hand it over to Śivasānnidhya Sundarī at the level 16A and 13 (Śuddha Śiva Turīyātīta and Śuddha Śiva Jāgrat), and it will manifest all the previous realizations in the outermost Gross Physical Body. There is a story of a Sage who reached the 13th State of Consciousness (Śuddha Śiva Jāgrat) and embraced the Lord externally, but the Lord said that he could not embrace the Sage externally to change the Gross Physical Body because he lacked the energy of Nirvāṇa Sundarī, which must be "grabbed" first for the external mutual embrace to be possible. Śivasānnidhya Sundarī, after the descent of the 17B State of Consciousness, means your Cidātman (Spirit) merged with your Antarātman (Soul), clothed in the three immortal bodies (Jñānadeha, Praṇavadeha and Śuddhadeha) and ready to be all manifested together in the outermost Gross Physical (Jñāna-Śuddhadeha). The Supreme Goddess called "Turīyāmbā Sundarī" (Mantra: ha sa ka la ha sa ka ha la sa ka la hrīm̐) or "Mahā Saptadaśī Kalā" (17th digit of the moon) is the State of Consciousness number 16 (Śuddha Śiva Turīya). Turīyāmbā Sundarī means your Antarātman (Soul) is ripe and ready to merge with your Cidātman (Spirit) and clothe it in the Supramental Subtle Body called "Atisūkṣmaśarīra" (Praṇavadeha). Nirvāṇa Sundarī is the cause of Kāmakalākālī. Turīyāmbā Sundarī is the cause of Guhyākālī. Śivasānnidhya Sundarī is the cause of Dakṣiṇakālī. The last three have arisen to protect the path leading to the first three; they fight against the obstacles that prevent the devotee from reaching their source. These six together are the only ones worthy of the name "Ādividyā" because they are the first and greater than all the rest. Now I will go down a little further. That Goddess of Hādi Pañcadaśī worshipped by Lopāmudrā (Mantra: ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐) is in the 12F State of Consciousness (Guru Turīya or Śiva Turīya). Lopāmudrā was the Guru of Agastya and you will understand later why. Hādi Pañcadaśī means the 16th digit of the Moon, your Subtle Body (Sūkṣmaśarīra) and brings only the realization of your Antarātman (Soul) and Brahman (Paramātman), not the ripening of that Antarātman. Lord Śiva, the best worshiper of Śrīvidyā, had the brilliant idea of worshiping Lalitā thus: "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." He united the Hādi Pañcadaśī with Turīyāmbā Sundarī. Lord Śiva united the realization and ripening of the Antarātman (Soul) into one Mantra, bringing about the realization of Sūkṣmaśarīra and the transition to Atisūkṣmaśarīra (Praṇavadeha). The devotee passes from the Individual Karmic Body to a Universal and Supramental Mantric Body through this Mantra worshipped by Śiva, besides realizing Brahman. But the realization of Brahman was never the end, you must have realized that the 12F State of Consciousness is not the highest. Further down we have Kādi Paraṣoḍaśī (Mantra: śrīm̐ sauḥ klīm̐ aim̐ hrīm̐ om̐ hrīm̐ śrīm̐ sa ka la hrīm̐ ha sa ka ha la hrīm̐ ka e ī la hrīm̐ hrīm̐ aim̐ klīm̐ sauḥ śrīm̐) in the 12E State of Consciousness (Paranāda). Further down we have Kādi Mahāṣoḍaśī (Mantra: śrīm̐ hrīm̐ klīm̐ aim̐ sauḥ om̐ hrīm̐ śrīm̐ ka e ī la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ sauḥ aim̐ klīm̐ hrīm̐ śrīm̐) in the 12C-D State of Consciousness (Parabindu). The one called Mahā Pratyaṅgirā is on this same level of Mahāṣoḍaśī and has its origin in Guhyākālī, which is the first to arise from Turīyāmbā Sundarī. Those Goddesses called Siddhilakṣmī and Kālasaṅkarṣiṇī are in the Paraṣoḍaśī level in 12E (Paranāda) and also have Guhyākālī as their origin. Mahāṣoḍaśī and Paraṣoḍaśī are a direct involution of Nirvāṇa Sundarī and they did not emerge from Kāmakalākālī. Further down we have Kādi Pañcadaśī worshipped by Kāmarāja (Mantra: ka e ī la hrīm̐ ha sa ka ha la hrīm̐) in the 12A-B State of Consciousness (Parāpara Veḷḷi). Kādi Pañcadaśī brings the realization of the Causal Body (Kāraṇaśārira) and Brahman, which is why Kāmarāja is referred to as Anaṅga (Formless). This realization made Kāmarāja extremely powerful and able to function in the Causal Level of Consciousness. Everyone below this 12A-B State of Consciousness (Parāpara Veḷḷi) is in the hands of Kāmarāja and vulnerable to him. Now I will climb back up to the top. The one called "Bālātripurasundarī" (aim̐ klīm̐ sauḥ) is in a Loka or World within the 17th State of Consciousness called "Atīta Cit Pūraṇa Sukha Svabhāva Loka." The one called Tripurabhairavī (hsraim̐ hsklrīm̐ hssrauḥ ) is in another Loka above the previous one and is called "Atīta Cit Pūraṇa Ananya Loka." The one called Śuddhavidyā Bālā (aim̐ īm̐ auḥ) is in another Loka above the previous one and is called "Atīta Cit Pūraṇa Sat Svarūpa Loka." All these three are in a different Loka within the 17th State of Consciousness and together they are called "Sat-Cit-ānanda Lokas." They are competent to take a devotee from the 1st State of Consciousness to the 17th if they surrender to them alone throughout the spiritual journey. They may want to reveal all the necessary Mantras to you and initiate you into them personally. Or they simply take you all at once to the highest point by a simple act of Grace and Compassion (even if you don't deserve it). They must be respected. Above this is the one that almost no one has encountered at the highest levels: Mahā Kāmakalā (Mantra: īm̐), The seed that gave rise to Bālātripurasundarī, Tripurabhairavī and Śuddhavidyā Bālā. Everyone hears about Mahā Kāmakalā and it is written everywhere, but who has truly met this Goddess at these heights? Few, almost no one. She is in the 17A State of Consciousness (Satcitānanda Akhaṇḍa Aikya Śiva Sākṣātkāra). Mahā Kāmakalā is the heart of Nirvāṇa Sundarī and the seed of those three that are in the "Sat-Cit-ānanda Lokas." Therefore, the guardian of the path to Nirvāṇa Sundarī is called Kāmakalākālī. Nirvāṇa Sundarī is inseparable from Mahā Kāmakalā (Mantra: īm̐), and together they are the origin of everything else. But if you go straight to Nirvāṇa Sundarī, you will be seriously injured. You must follow a proper order. Now I will come down again. That one-letter Goddess called "Parābhaṭṭārikā" (sauḥ) is in the 12th State of Consciousness (Guru or Śiva Suṣupti). She reveals all the Mantras of Śrīvidyā and is well known in the Paraśurāma Kalpasūtra. She is just below the Kādi Pañcadaśī worshipped by Kāmarāja. Further below is Mahā Vārāhī in the 11th State of Consciousness (Guru or Śiva Svapna). Further below is Rājā Śyāmalā in the 10th State of Consciousness (Guru or Śiva Jāgrat - Paraturīya). Now I will go up again. Mahāgaṇapati is in the 12E State of Consciousness (Paranāda) next to the Kādi Pañcadaśī worshipped by Kāmarāja. And Ucchiṣṭa Gaṇapati is in the 12F State of Consciousness (Guru Turīya or Śiva Turīya) next to the Hādi Pañcadaśī worshipped by Lopāmudrā. This is why Mahā Mahā Pāduka is related to Ucchiṣṭa Gaṇapati. This elephant is the best of all, and it appears as a great silence in the void that tells the devotee, "It seems like the end, but it is not." I could go on, but this is enough for you to ponder whether the instructions many Gurus give are correct and where the devotee should really begin. Should one begin with Kādi Vidyā? No, it is wrong to begin with Kādi Vidyā because the realization and maturation of the Soul (Antarātman) is achieved only with Hādi Vidyā. If the Soul (Antarātman) is not matured with Hādi Vidyā, the Soul cannot merge with the Spirit (Cidātman). What happens if you force the immature Soul to merge with the Spirit? Your Soul suffers a kind of "Abortion" and returns to its origin (without maturing). This Soul that returns to its origin without maturing will return to this World in the future, by divine will. Kādi Vidyā performs organizational work on the Soul and Spirit, merging them correctly and clothing them with the three original and immortal bodies. Sādi Vidyā is the final step that gives the Spirit, fused with the Soul and clothed with the three immortal bodies, the power to truly govern creation. Hādi Vidyā is focused on realizing the Soul and Maturing. Kādi Vidyā is focused on merging and organizing, which is why this Vidyā performs "Ākarṣaṇa" (forced attraction) of everything into your Spirit (Cidātman). That more evolved Kādi Vidyā called Nirvāṇa Sundarī attracts names, forms, Souls, and Spirits; she attracts everything and everyone into her, and she is you. That is why Rāvaṇa was able to perform forced Ākarṣaṇa (attraction) on Sita through the Mantra of Kāmakalākālī, who is the intimate guardian of Nirvāṇa Sundarī. Divine Mother Kāmakalākālī allowed Rāvaṇa to do this so that Lord Rāma would become so enraged that he sought out Guhyākālī to obtain the power to destroy Rāvaṇa. The locked Mantra worshipped by Rāma is the first, greatest, and most powerful of Guhyākālī. That was the magnitude of Rāma's anger. If you look at the Mantra of Guhyākālī worshipped by Rāma, it is frightening in its combination of powers with Kālasaṅkarṣiṇī. And even Lords Kāla and Mṛtyu did not dare to seek Guhyākālī in this extreme form to gain the power to kill. Now listen to this fact: Durvāsā worshipped Lalitā as the Supreme Destroyer of all enemies through this Mantra: "ka e ī la hrī hrī ha sa ka ha la hrī hrī sa ka la hrī hrī." Note that he knew the true greatness of Mahā Kāmakalā (Mantra: īm̐), for Durvāsā removed the Bindu-Nada from the end of the Hṛllekha (hrīm̐) and exposed the power of Mahā Kāmakalā without intermediaries. The power of Mahā Kāmakalā does not destroy enemies... Mahā Kāmakalā makes them never exist, which is worse than destruction. It is erasing them from existence. This Mantra of Lalitā is frightening, and only someone like Durvāsā could know of its existence and usefulness, for only those who truly know the true level of Consciousness of Mahā Kāmakalā would know that it can be the greatest weapon of destruction. And only those who are reading my commentary will know why Durvāsā's Mantra is like this. Śrī Vidyā has always been about worshipping yourself. Śrī Vidyā is different from other practices. Śrī Vidyā is focused on the Spirit (Cidātman) and the Soul (Antarātman). Only Lalitā is Ātmavidyā. Only by worshipping Lalitā (Kādi, Hādi, and Sādi) are you worshipping yourself; with the rest you are not actually worshipping yourself, but rather preparing for it (if the need arises). Only Śrīcakra is the form of your Ātman; nothing is outside Śrīcakra because its nature is the irresistible "Ākarṣaṇa" of everything into it. Your Spirit (Cidātman) is your personal Nirvāṇa Sundarī in the form of a particle that contains everything within, is the origin of everything, is everything, and is capable of governing everything. Nirvāṇa Sundarī has an impersonal nature and gains its own unique personality by merging with Turīyāmbā Sundarī, which is your Soul (Antarātman). That is why those who seek Kādi Vidyā without having matured the Soul with Hādi Vidyā produce an "abortion" of the immature Soul and the Soul returns to the source without having matured. Because the Divine Mother brought you to mature (Hādi), organize (Kādi), and govern (Sādi). When the etheric sky filled with the children (Cidātmans) of the Supreme existed, you already had these three immortal bodies there and were able to perform the 5 Divine Actions (Pañcakṛtya) without hindrance. You descended into the gross Creation to mature, organize, and govern. For this, your Cidātman created the Antarātman and the external "Instrumental Selves." Later, you realize that the Nityā Devīs of Sundarī and Kālī are always together in all phases of the moon. This occurs when your Cidātman (Nirvāṇa Sundarī) merges with your Antarātman (Turīyāmbā Sundarī). Nirvāṇa Sundarī is the actual 18th Kalā, while Turīyāmbā Sundarī is the 17th Kalā. Kādi Pañcadaśī, Mahāṣoḍaśī, Paraṣoḍaśī and Hādi Pañcadaśī are all manifestations of the 16th Kalā. Among these, Hādi Pañcadaśī is the Supreme 16th Kalā and is greater than the others because this knowledge of Lopāmudrā is called Śāmbhavī (Cidātman), Khecarī (Antarātman) and Mahāpāpaughaśamanī (destroyer of the entire ocean of sins), for this knowledge gives understanding and enables the union of all things properly. For this reason, Lord Śiva chose the knowledge of Lopāmudrā. Agastya had Lopāmudrā as his Guru, and she warned her Husband that she was the power to understand the World and merge with it without losing her own spiritual greatness. She warned her Husband to fulfill his marital obligations (to merge with her—Kādi to become one with Hādi) and not to renounce the world (to bring spiritual greatness to the World). Isn't Tantra also beautiful? Thus I have explained the path of Tantra, which yields the same fruits as the path of Vaḷḷalār, but requires proper order and caution.

Namaste Tivra. I utterly lack the language to express my gratitude for this. I will read over and over again, and meditate and contemplate. You are my hero Tivra ji

Dear Tivra, it’s is heartwarming to have to back. Hope you are well. May I ask you where does “Guhya Shodashi” fall under the states of consciousness ? Thank you so much.