How is it possible that ma pratyangira is worshipped as ashtamukha ganberundas consort ....ma pratyangira doesnt have any consort. Also sharabha is akash bhairava worshipped as siddha lakshmis bhairava in kaula marga and narsimha who is rudra roopam ( according to gharwali nath marg )which directly makes ashta mukha gandberunda a rudras manifestation .so how is it possible that rudra kills rudra himself?

Namaste, who can guide me in Thara and Nilasaraswati devi sadhanas? Thank you.

can anyone help me to know which mahavidya will be suitable for me or there are any way to find out which mahavidya is suitable for me ?

Please follow your guru's guidance. You are welcome to post your doubts here, if they are not personal. If you are looking for audios or vidoes related to pronunciation, then you may need to obtain the same from your guru or look on youtube. We don't have any uploaded to this site.

My pranāms to you Ji. I do have a set of Mahaganapati nyasa-s taught by my guru. While I have the nyasa mantras, I am still confused on a few things. It would mean alot if I could contact you via email / whatsapp to discuss more on this as I need some guidance. leaving my email here and I hope you will reach out shatra0104@gmail.com

Dear Dylan. There seems to be some software bug that is preventing your content from getting loaded into the Manblunder website. Please email the same to me at krishna@manblunder.com and I will post it directly into your comment and will notify the tech team to look at what is preventing the post from rendering itself.

Namaste Nesh. 1. The passage from the Triśirobhairava Tantra which Jayaratha is commenting on explains three aspects or modes of Kuṇḍalinī. The first is Śaktikuṇḍalinī, Her lower form, the nature of which I have already described. The second if Prāṇakuṇḍalinī, which is analogous to Her movement. The last phase, which is what he is referring to as the "final phase of propensity towards introverted consciousness" is Parākuṇḍalinī. In short, 1) the energy of consciousness is as if dormant, then 2) it becomes active and, reaching its conclusion, 3) rests in its essential nature. The actual verse says concerning this final phase: "This power is variously called the 'Sky of Śiva', 'the Supreme Brahman', and the 'Abode of the Self'." So, it is the conclusion of practice, the goal of all the upāyas. Śāmbhavopāya, though the highest of the upāyas, is still a means insofar as it is still geared towards the attainment of the supreme reality, even though "you" don't actually do anything at that point besides, perhaps, fearlessly surrendering to it. The natural flow of awareness itself "practices" this upāya. 2. The triangular Yoni embodies all triads, and in this way all triads reflect the same general pattern. It is the womb of all energies, the quintessential structure of the activity of awareness. The heart corresponds to paśyantī, the initial impulse of Speech where word and meaning are as of yet undifferentiated, though still manifest. The throat is madhyamā, mental Speech, in which word and meaning are more clearly differentiated but held together within the mind. The tongue is vaikharī, where Speech is clearly articulated. The Yoni is called the Mouth of the Yoginī from which the teachings originate. This is a great secret, but I think you can get some idea of it from what I have said here.

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. 

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. ❤️

 Namaste Nesh. On this matter, I would like to explain by first showing you a passage from the Śivadṛṣṭi: "If you ask how someone pure could be eager for something impure, we reply: because He savors the expansion of His own form, contemptibility is not appropriate for the universe. Given that it is said that it is Śiva's nature to perform the five types of activities, what need is there to search for other motives, when He is engaged in His own conduct?" In other words, there is no "reason" for Śiva's activity (though Somānanda uses the name Śiva to refer to the supreme reality, any such appropriate appellation is implicitly suggested here, too). A reason suggests the presence of rāga and niyati; attachment to a specific desired object, and the specific means by which that specific object is acquired. But as Śiva is the sole reality and full in Himself, He is in want of nothing. Moreover, His activity is nothing other than His self-awareness - Śakti, which is His very nature. So, even though He is the sole cause of everything, you could say that the divine activity is ultimately nothing other than Śiva being Himself. In Him, there is no rejection or acceptance of anything. All things exist because they have the nature of the light of consciousness. However, due to binding thought constructs, it does not seem to be this way. The Ānandabhairava Tantra says: "The Lord is without bias and acts in a manner contrary to the common worldly norms. The cause of His bestowal of grace is not the purity of the recipient... Thus, the rays of consciousness radiating through the senses, although savoring their objects, are freed of agitation. Hell is the result of dualistic thought." Here we receive a powerful teaching. It is not the contents of worldly experience themselves that are the problem. It is the particular perception of them, the agitation of dualistic thought. Conversely, the vīra is able to perceive the one taste of the Absolute in all things. Keep in mind that this is not simple hedonism. You do not need yoga to enjoy sensory pleasures. Rather, this is a subtle and profound state of awakened awareness. It is comparable to watching a drama. The actual contents of the stage by themselves have no power to generate aesthetic sentiment. That is based on the viewer's sensitivity, a sensitivity that derives from the knowledge and wonder that they are fundamentally separated from what is going on, and so the doubts and inhibitions which concern how things "should" and "shouldn't" be are absent. As a result, the dynamic, creative wonder of consciousness is able to present itself clearly and fully, regardless of the genre of the play, so to speak. Hence, the absence of rejection and acceptance, as all things are the light of consciousness. Nāganātha says in one of his beautiful poems: "How wonderful it is that my mind, which was restless in seeking satisfaction in the attainment of pleasures, now, even in the severest of sufferings, is filled with the nectar of supreme bliss." I will leave you with a teaching from the Kālikākrama. Meditate on it well. "The expanding Sun of Consciousness is the bliss of the great lotus of consciousness. The joyous play of humor and dance impels the universe, mobile and immobile. When rejection and grasping, due to the distinction between taking up and letting go, has ceased, the yogi is established in the liturgy of the worship of Kālī, which is the forceful attainment of the foundation of consciousness."