Namaskar tivra and Krishna and many others for this wonderful treasure I have some doubts please clarify. 1.krishna ji in which order should we start from starting to end the order I'm getting confused 13-17b can you please specify the order with deities please in a short form. 2.tivra ji such a wonderful article I could relate this with nabhi vidya by lopamudra where kadi and hadi is combined but there kadi is used first then hadi what's the reason??they were so brilliant to combine kadi and hadi but sadi is not used there why?? 3.since this is kaliyuga spiritual practices must be done more to please god compared to others but other yugas had time but in this yuga lifespan of people is decreasing so it would take procedures for mantras to awaken like doing nyasas and all would take time and other procedures are also there for it to awaken and this yuga since time is very less and people are jumping from mantras to mantras and not sticking on a single mantra it's like throwing stone at a different sides they would not benefit from it for mantras to succeed they should focus on it at a long time without thinking about other mantras my exact doubt is since there is nabhi vidya and this is also there which one to follow doing single thing only takes so much time having mantras power to awaken is little difficult in this yuga but I think grace of mantra will be achieved so its my humble request tivra ji like a single mantra whose concious is already little evolved or already in a spiritual practice for those give some greatest single mantra which you have known so that they can benefit like they should realise their soul also they should come out of their problems whether it's material or physical and it should have a immediate effect for problems because there are already some mantras it definitely gives results but it takes much time suddenly for an upasaka can't rely on it for immediate help if the mantra hasn't shown grace on him so only asking,mantra which is also potent and powerful,you have already given mantra which is chanted by Shiva will it satisfy the needs of people in this yuga?? or there is any other single sri vidya mantra or any mantra which can satisfy these conditions please please provide it's my humble request.

Namaste Prince. Rudraśakti is the empowering vitality of awakened awareness by means of which mantras become efficacious. As this vitality is essentially nothing other than the Self, it can sometimes come about without recourse to a human teacher or formal initiation. This is attested in the Parātrīśikā Tantra: "Whosoever thus knows truly the Seed of the Heart (referring to the mantra of that scripture, but also implying meaning the vitality of mantra as a whole) even if he has not seen the maṇḍala (a reference to the classical ceremony of dīkṣā wherein the guru would draw the tradition's maṇḍala on the ground and show it to the initiate), he enjoys the success of perfection eternally. He is a perfect yogi, he is really initiated." Note that dīkṣā does still technically take place even in this case, because in essence dīkṣā is an inner transformation, not reducible to just a ceremony. And this inner transformation is the unfolding of Self-realization, like the planting of a seed which will grow. If this happens, then it is entirely possible that someone could read a mantra from somewhere and it becomes empowered without recourse to formal initiation. The common dictum that one should not take mantras from books is based on the fact that this doesn't always happen (in fact, it's relatively uncommon). Devoid of their inner vitality, they are nothing more than empty sounds. To be clear, if this DOES happen, it will be obvious - no room for any doubt whatsoever. Human beings are very easily prone to cognitive biases of various sorts, so one should exercise discernment. The Brahmayāmala Tantra also talks about such "uninitiated initiates": "The Goddess said: What should be done if the adept has not achieved success even though he has served his teacher with a mind free of thought and doubts? Bhairava said: He should initiate himself through the progressive development of insight into his own nature, so that mantras may acquire the effulgence of consciousness, by virtue of which he attains the goal." To explain, the knowledge of the Self which is directly intuited is the cause of liberation. Everything else is ancillary to this. It is said in the Kiraṇā Tantra: "Śiva should be known from the teacher, the scripture and oneself." Of these three, oneself is primary precisely because the liberating insight which teacher and scriptures help to cultivate is that of the direct knowledge of the Self. Therefore, even without recourse to the first two, this knowledge and insight can still arise for some. The Lord, enacting His power of grace, assumes the forms of both the disciple and teacher, reflecting on a mundane level the self-referentiality which is His essential nature. The Self of both is one and the same, only it is operating in the guise of the appearance of two entities. The teacher-student relationship is just a form of the same thing as taught in the Parātrīśikā and Brahmayāmala, the difference in this case being that Self-knowledge does not arise of its own accord and so instead operates through this dynamic. Now about free will. The tradition states again and again that the individual subject, consisting of the phsycial body, mind, vital breath, etc., is insentient. That is to say, it has no inherent existence or ability of its own. It is entirely dependent on the light of consciousness. The philosopher Utpaladeva says this in a short treatise called Ajaḍapramātṛsiddhi: "There is no establishment of things in the limited knower consisting of the vital breath, etc. because in such a knower there is a restriction of 'I-hood'. For 'I-hood' is declared to be the repose of awareness in itself. That rest is also said to be agential autonomy, because it is not restricted by dependence on anything, and to be primary agency and Lordship." Conversely, as the Virūpākṣapañcāśikā explains: "You whose 'I-am-ness' refers to the fleshly body can, through mere intention, strike your two insentient arms together. Just so, I, whose 'I-am-ness' refers to the universe can, through the force of that intention, strike together even two mountains." Causality can be divided into two categories: primary and secondary. Primary causality is the activity of consciousness which brings about its result, and this is the ultimate and true cause of everything. As Kṣemarāja says in his Pratyabhijñāhṛdayam: "Awareness, free and independent, is the cause of the performance of everything." Secondary causality is based on the principle of causal necessity and invariable concomitance between cause and effect. In other words, at the level of worldly, transactional existence, the nature of the effect has to correspond to that of its cause. For example, fire produces smoke, but water does not. A potter produces a pot from clay, not a cloth. But secondary causality, which is the scope of the operation of "free will", is ultimately subsumed by the primary causality of the Lord's activity. Put another way, it is said in the Spandakārikā: "That principle should be examined with great care and reverence by which this group of senses, though insentient, acts as a sentient force by itself, and along with the inner group of senses, goes towards objects, takes pleasure in their maintenance, and withdraws into itself, because this natural freedom of it prevails everywhere. The empirical individual cannot drive the goad of desire. But by coming into contact with the power of the Self, he becomes equal to that principle." In other words, what power the individual - or indeed anything at all - possesses is really that derived from the Self. It is said in the Vīrāvali Tantra: "Nothing is impure. Everything is established in Śiva. Whatever is devoid of that becomes, for that reason, impure." The meaning is that all things are enlivened by the light of consciousness. The mistaken perception that this is not so (i.e. duality) is "impurity", that is, saṁsāra. The saṁsārin, believing himself to be nothing more than the body, etc. does not discern primary causality, even though it is still always operative. He mistakenly feels that he (i.e. the body-mind) is the true doer and the fruits of his actions belong to him. This is the sense of what Virūpākṣa was saying. One who is liberated in life, however, does discern this. It should be noted, however, what is meant by "agential autonomy" is not the supernatural empowerment of the psychophysical organism. Abhinavagupta explains: "Śiva's state is that of the perceiving subject. Here that is called the freedom of Śiva's agency. However, this agency is not like that of a potter. That is not the main form of agency, because it is sustained by Śiva's universal agency. Knowing this, one must not adopt the limited notion that 'if I am Śiva, how is it that the universe does not follow my will?' Things would follow one's will if what shone in his awareness were to be Śiva, the Supreme Lord. However, it is not. What shines in the individual's awareness is the body and the like, which is created and so is limited and insentient. Such is Śiva's experience, by virtue of which the body is such as it is, and is created by You, O Śiva. What else could His embodied condition be? Thus, what could be the ground of this objection?"

Namaste Yasuo. HSKHPHREṀ is the Skyfarer bīja. It is one of the main bījas of Kubjikā. It is taught in the Saṁvartāmaṇḍalasūtra which begins each of the Tantras of Kubjikā: "The energy of the consonants Ha, Sa, Kha, Pha, Ra, and the Goddess who is the flower which is the Point..." The "energy of the consonants" is the letter E, which in various Indic scripts is written in a triangular shape. Thus, it indicates the womb of all energies, the latter being embodies by the consonants of the bīja. The bindu at the end is the Unstruck Sound represented as the oscillation of the New Moon (represented by the crescent underneath the point) and Full Moon (the point). This inner resonance of consciousness is the energy which inseminates the trikoṇa, ultimately giving rise to the totality of all things. Understood another way, the letters Ha, Sa, Kha, Pha, Ra and E embody the sixfold nature of Kubjikā and Her maṇḍala, the bindu being the inner awareness which is the essential nature of the six. Ha and Sa are the two breaths which embody the Unstruck Sound. As the Triśirobhairava Tantra says: "The moving to and fro of emanation and withdrawal are nothing but the emission (visarga) of the Lord." In other words, it is the movement (PHREṀ) of the energy of consciousness (HS) in the sky of consciousness (KH), the state of the liberated soul who forever embodies the Khecarīmudrā. The Pañcapiṇḍanātha does indeed relate to the pañcapretāsana. But more than that, the number five is essential in the Mahārtha system. There are numerous groupings of five powers in Mahārtha which embody various aspects of the dynamism of consciousness, all of which are embodied as the Five Voids: KHPHREṀ.

Sir a few questions , how will chanting this affect a person since it clears karma it does not seem suitable for a person who wishes to live a homely life, where can i get initiation into this mantra , please answer my questions , thank you

Dear Tivraji thanks for this spiritual gem and also thank Krishna sir and Santosh Sir for publishing it.

Hi Sir , I think you must read and the last line 999 say everything. See we have to understand . this all is amma wish , that it should be created and at last you will understand the real truth . i think mr krishna has beautifully explained. Jai maa

namaste dylan... thank you for your explanation. i have read in your earlier post that you have introduced the pancapindanatha khphrem. would you kindly explain the saptapindanatha hskhphrem, and its relation to phrem, and khphrem. i am guessing the pancapindanatha somehow relates to pancapretasana and the saptapindanatha relates somehow to saptapretasana of Devi. please help me confirm this. much thanks

namaste Dylan, thank you for your explanation of the MahArthA system. forgive me if the following questions are framed badly as english is not my primary language. What is the tantric perspective of freewill vs destiny? and also, you have mentioned that the awakening of the rudrasakti being the life-blood of mantras and transmissions. However, in today's context we observe many reading mantras off of websites/books or on the other hand receiving it from a 'traditional' Guru (I am not hinting that either of this is wrong - merely observations). While it is said that rudrasakti is awakened through transmissions from an awakened guru to student, either of the scenarios mentioned above many not work if- there is no Guru present or the Guru himself is awakened. Therefore my question is as follows. Is it possible to awaken the Rudra-sakti through intense purification, self-enquiry and study vs compared to the traditional Guru-Student system? Thank you so much!

Here's the reference to the mantras pronunciation that Tīvra Ji gave:  https://drive.google.com/file/d/1TgYJcx2UUvR-wQInGJmE6a-cvQ56KdVu/view?usp=drivesdk https://drive.google.com/file/d/1T_SVwyyZM_aDdCmHpUQY3pkF0-SxLQbC/view?usp=drivesdk

Namaste Sharath. here is my WhatsApp number +12487296668. Can send you on that platform