I have taken note on the growing interests on extracting and rescuing the missing bija mantras and kuta mantras of the MahaKala Samhita. In man-blunder, there is a comment, which quotes one of the astrabhairava mahasodha nyasa mantra of Guhya Kali, - this itself is incomplete as it is missing many bija mantra. I suppose the author of the comment would have shown us that as an example of the complexity of the kutaksara and the general mantras of the mahakala-samhita. I also highly doubt the current publications of the Maha Kala Samhita. Of course the verses are correct, but the interpretations, are not correct wholly. From a historical point of view, the Maha Kala Samhita is a huge corpus of work sprawling from the Mithila Region. However, according to one Acarya, he mentions that due to the increasing complexity of the mantras and rituals present in this work, the worship of Guhya Kālī and Kamakala Kali has waned and gone extinct in this region, as the MKS prescribes very complex rituals. According to a comment based on Tivra, it seems that these works are not by human beings and are not meant to be practiced by human beings. Just take a look at the amount of nyasa: present! And the complicity of them; with a small lifetime of a human being, it is not possible to practice them. If you wish alternatives, I can recommend you Haharava Tantra Paddhati/ Guhyakali Mantra Kosa and Mahakamakala Kali Kalpam. For those who have access to the elusive Maha Vadavanala Tantra, can find instructions there too. Some of these are published. Another alternative will be practicing the Uttaramnaya Pancha Kali Krama Nyasa of the Krama Sodha Nyasa - this highly resembles the laghu Sodha Nyasa of MKS Guhya Kālī khanda. However, there are many rules for Krama Sodha Nyasa (Hamsa Sodha Nyasa and one must be Samrajya Dikshita). However, if you are still adamant in rescuing the bija, upabija, upakuta and Kuta mantras, I also have the MahaKala Samhita Mantra Kosa for you. It is written in secret kutaksara format, in prachalit script. Furthermore, only the writer of these codes can extract the mantras accurately, and all we can do is guess and extract them. I have given up in those tasks, since I have other things to do. But kindly reach out to me here if you need any help. I would recommend that you learn Prachalit and Kutaksara writing, and ideally, find someone who practices MahaKala Samhita Paddhati (probably in Nepal) and has access to the information first hand. Another alternative is, that you practice the doubtful and seemingly nyasa mantras of the MahaKala Samhita, but have a pure heart and be an innocent child - such that you see Guhya Kali and Kamakala Kali even in a creature as small as an ant . I vouch that if you have such an attitude, you will be have no issues. I was once a total idiot and fool, but Guhya Kali revealed everything to me in a single night, without any mysteries or secrets. For those who feel that they cannot develop such an attitude and still want to practice the incomplete and doubtful mantras, atleast try to cultivate such an attitude, and practice the Guhyakali Samaya Mantra after recitation of the doubtful mantras - it will remove all deficiencies and shortcoming and mistakes in worship. Next I will write about the expectations of Guhya Kali and Kamakala Kali from you as a son/daughter. Maha Kala Samhita Mantra Kosa : https://drive.google.com/file/d/1rZO0bztK2IPy9SMEh-Bz-rZRhpbGBmcH/view?usp=drivesdk

Thanks a lot Prince. Also, thanks for many other comments filled with great knowledge.

Dear Kuru Sandhyasa, the comment you posted was not in good taste in my opinion and it is for that very reason I edited it and will continue to do so, as it is my job to maintain some decorum to this site. You are most welcome to criticize anyone or any post, but please do so in a manner that is acceptable. Let there be no assumptions that one is qualified or not. As a learned scholar, If you believe that Tivra or someone has posted a mantra in error, then you may suggest what the corrections should be, which you seem to have indicated indirectly. It would be most helpful if you can also post what you believe are the correct mantras directly and also provide other details that may be helpful to the sādhakas. It is acknowledged that no one should undertake a tantric sādhana without active assistance from a guru. I will not permit anything that comes across as rude from anyone including myself. If someone feels this is rude, then I will delete the comment.

I did not say I was seeking clarification. Do not modify my message again.

Shri Tivra guru ji pranam! Kindly help me and guide me regarding the sadhana of Shri shoolni durga maa. I sincerely wish to understand this worship correctly, so please make me aware of Her mantra, meditation method, nyasa, japa procedure, and the essential rules of practice. If by your grace I may also receive guidance about the purpose of this sadhana, necessary precautions, and the most suitable time for worship, it would be deeply beneficial for me. Awaiting your blessings and guidance.

Finally, I ask that attention and priority be given to Śūlinī Durgā. This extraordinary form of the Divine Mother removes the most troublesome veil that conceals the true nature of the Soul and the Divine. It is a green veil that has a lower part and an upper part. Śūlinī Durgā removes the lower veil, which is the most difficult to remove. When you try to remove the other veils before removing this one, they become very difficult to dissolve. When this lower veil falls, everything else dissolves very quickly, and Pratyangira becomes more secure.

I will list the deities within Tantra that are the most effective within the current condition of the Universe (universal tamasic force at 70%): Śūlinī Durgā, Atharvaṇa Bhadrakālī, Viparīta Pratyaṅgirā, Mohinī Mātaṅgī, Aṣṭabhujī Mahāsarasvatī, Vanadurgā, Mahā Vārāhī, Bagalāmukhī, Mahānīlasarasvatī, Mahālakṣmī, Bhuvaneśvarī, Aghora Kubjikā, Trailokyamohana Gaṇapati, Svacchanda Bhairava, Cintāmaṇi Bālā, Ūrdhvāmnāya Hādi Bagalānanā, Kātyāyanī Durgā, Guhyaṣoḍaśī, Siddhikarālī Guhyakālī, Chinnamastā. Among all these, Sūlinī Durgā and Atharvaṇa Bhadrakali are unbeatable. The secret lies in the fact that these two dissolve specific veils of Tirodhana Śakti (the power that veils the various layers of the Soul and the Divine) which, once removed, cause all other veils to fall away quickly. Sūlinī Durgā removes a very dense veil at the bottom, while Atharvaṇa Bhadrakālī removes it at the top. Once these two veils are removed, Lalitā can manifest with great strength and freedom. BUT these mothers must be worshipped correctly. Seek guidance on how to worship these mothers correctly.

Vipul and Sadhak. I will get back to you regarding this matter.

Reverential salutations at the holy feet of Gurudev Shri Tivra Ji. In the present time, certain questions have arisen in my heart regarding the increase of cosmic tamasic energy, the pace of spiritual practice, the accessibility of divine forces, and the influence of worship of Mother Vipreet Pratyangira. By your grace, if light could be shed upon these questions, it would be a great blessing for me. I humbly seek your permission to ask these questions and also pray to receive your guidance through their answers. When tamasic energy in the universe has reached 70%, how quickly can the worship of Mother Vipreet Pratyangira bear fruit in the present age? Does Mother Vipreet Pratyangira create a protective shield around the practitioner amid increasing tamasic forces? If tamasic force moves toward 100%, do fierce divine powers like Mother Vipreet Pratyangira actively preserve cosmic balance? In the present era, can the worship of Mother Vipreet Pratyangira give more direct spiritual experiences than deities associated mainly with sattva? How does the worship of Mother Vipreet Pratyangira transform tamas, rajas, and sattva within a practitioner? Can Mother Vipreet Pratyangira reverse negative tamasic attacks and turn them in favor of the practitioner? In an age where spiritual light feels limited, how does Mother Vipreet Pratyangira grant divine protection? Can a practitioner receive rapid inner awakening through the grace of Mother Vipreet Pratyangira even in a tamasic age? Is there a subtle relationship between Arut Perum Jyoti and Mother Vipreet Pratyangira — where one is pure grace-light and the other is force that pierces tamas? If many spiritual paths now give slower results, can the worship of Mother Vipreet Pratyangira be considered especially important in this age? Does Mother Vipreet Pratyangira work simultaneously on karmic obstacles and external negative energies? Can it be said that Mother Vipreet Pratyangira is one of the major divine forces of resistance in the current era? Why is the bija mantra of Mother Vipreet Pratyangira often experienced as especially intense in the present age? Does Mother Vipreet Pratyangira only protect, or does she also awaken the hidden inner fire of the practitioner? Are fierce goddess practices becoming more necessary today because cosmic vibrations have become heavier?

Namste tivra ji, we as collective consciousness need more information as what currently need to be done so the individual consciousness can trigger the changes in collective consciousness please answer if possible and time allow you to.