Namaste Yasuo. The Mahārthā system is very complex, and I cannot possibly explain all of it on this forum. But the essence of it is to become immersed in one's true nature through the operations of the flux of the energies of consciousness. The resulting state of enlightenment is described in the Kramasadbhāva: "After hearing the Supreme Speech, which is the secret of Silence, it is experienced as the supreme and most excellent repose which appears as a horrifying void filled with bones, khaṭvāṅgas, severed heads and skulls." The Supreme Speech is the resonance of the reflective awareness of one's essential nature, which is at the same time the silencing of discursive thought constructs. As is said in the Kaulasūtras: "The true oral instruction is the revelation of the highest reality." In other words, it is a direct experience of the unfolding of one's true nature which is distinguished from a "written" transmission, that is, an indirect, unempowered exposition of mere ideas (note, however, that scriptures can indeed transmit this "oral" instruction for those whose hearts have become sensitive due to the grace of the Goddess). As a result of this, one experiences repose in the Void. What is meant by Void here is not a black nothingness. Rather, it is the emptiness of pure, unitary consciousness devoid of "I" and "this" that is experienced even in worldly life. It is said in the Jayadrathayāmala Tantra: "'I am not, nor is there another. There are only energies.' If he contemplates this natural state of rest here even for a moment, he then, having become a Skyfarer, attains union with the Yoginīs." The mortuary symbolism indicates the realization of such a yogi that the totality of all things - including the body, mind, prāṇa, etc. - are insentient, that is, inherently dependent on the light of consciousness for their very being. That is to say, things in themselves have no inherent existence, and so are likened to bones and other remains of the deceased that fill the Void. Their life is that of the light of consciousness only. This is the inner significance of the common imagery of deities (usually those relating in some way to the Kālīkula) riding, sitting or standing atop corpses. The Devīdvyardhaśatikā says: "one’s Self is to be worshipped as riding a corpse.." It is said in the Kālīkulakramapañcaśatika concerning the light of consciousness: "It is the life of the living being, and it illumines the living being which is of that same nature. In this same way, it causes the fettered soul and its power to be pierced with its energy." This has the double meaning of both the state of affairs as it in fact always is, and the state of liberation wherein the yogi discerns this directly. The Kramasadbhāva explains how this is attained: "Such terror comes from the terrible Powers who are the wonderful producers of the dissolution of everything!" Through the worship of the flux of the energies of consciousness, one dissolves everything in the aforementioned manner. The details of the various wheels of energies are too extensive to go into here, but they form the maṇḍala of Guhyakālī. By "worship" I do not mean the mere act of presenting offerings and reciting mantras. It is the attentive awareness through which these processes are discerned (though this can be recapitulated through the symbolic acts of external pūjā). In a very general sense (i.e. there are other ways to conceptualize this), this flux can be categorized into four parts which are personified as Goddesses: udyoga, ābhāsa, carvaṇa and alaṁgrāsa. In every cognition, these four energies unfold. Udyoga (lit. 'exertion') is the first, which is pure consciousness casting into itself (since there is nothing/nowhere else to do so) the totality of all things, or, at the level of the individual subject, a particular object, without clearly defining it as such. It is the first instance of cognition which is non-discursive, which could be compared to seeing something in the corner of your eye for just a moment before your mind actually registers it as a distinct object with all its defining features. Ābhāsa (lit. 'manifestation') is that stage of concretization. Carvaṇa (lit. 'relish') is the phase in which the subject has subsumed (i.e. known) the object and is thus satisfied. Due to his satisfaction, the subject himself becomes absorbed/reposed in his essential nature, that of the supreme subject. This is alaṁgrāsa. However, most are unable to discern this as such because, due to the latent impressions of duality, it develops into more dualistic perception. This is saṁsāra. The entire process is the unfolding of pure consciousness, both in the sense that it is the activity of Kālī which operates everything (you likely noticed the similarity between these phases and the cosmic cycles of sṛṣṭi, etc.; they are just variations of the same thing), and in the more esoteric sense that it is the perpetual unfolding of awakened awareness for the enlightened yogi. They are one and the same. Śitikaṇṭha says in his Mahānayaprakāśa: "The expansion of the universe is merely the fruit of resting in one's own essential nature." All this being said, I feel it necessary to give a warning relayed by Arṇasiṁha, another great teacher of the Kālikākrama. Remember what I said about oral and written instruction when reading this, otherwise you will only get the obvious meaning, when in fact he is saying two things at once: "Although this reality, namely, the unitary flux of the totality of the essence of the processless process of the activity of consciousness has been correctly described according to the oral tradition, even then, I cannot say everything about this transcendental reality for fear of breaking the rule. One should therefore learn it directly from the Master's lips. Due to ignorance, they suffer from the illusion that what has been told to them appears to be wisdom. It is because of this that their knowledge appears to be true but does not give access to reality... The unawakened, that is, the person by whom my teaching, which has not been understood by means of the mouth of a true Teacher, conceiving the scripture which is the Great Teaching according to his own notions, proclaims it to those of unawakened intellect."

Namaste sid. Unfortunately, the details pertaining to sādividyā are very elusive and I do not have them. I suggest you ask someone else.

Namasthe Nesh, Can you please share the file, since the link provided by Tivra Ji is not working,Thanks

Greetings Dylan, i would like you kindly unpack mahArthA, and its krama system. additionally, would you please explain its connection to kalasankarsini, trika, guhyakali and kamakalakali systems. thank you.

Dear Dylan, thanks so much for this rare and detailed response. Please can you share the viniyoga and all available information about the Sadi Vidya mantras as well?

Namaste Raman. I do not know the viniyoga, but I do have the dhyāna from the Yoginīhṛdayam: viśvākāraprathādhāranijarūpaśivāśrayam kāmeśvarāṅkaparyaṅkaniviṣṭam atisundaram icchāśaktimayaṁ pāśam aṅkuśaṁ jñānarūpiṇam kriyāśaktimaye bāṇadhanuṣī dadhadujjvalam āśrayāśrayibhedana aṣṭadhā binnahetimat aṣṭāracakrasaṁrūḍhaṁ navacakrāsanasthitam. Translation: "One must see the energy of consciousness as the resting place of the very nature of Śiva as the sustaining power of the expansion of the universe, supremely beautiful, resting as on a couch against the hip of Kāmeśvara. Shining, She holds the noose made of the energy of will, the hook which is the energy of knowledge, the bow and arrows made of the energy of action. Split into support and supported, divided into eight, bearer of weapons, arising from the cakra with eight points, She has the ninefold cakra as Her throne." The 'energy of consciousness' is of course the Goddess. As is said in the Kāmakalāvilāsa, which was composed by a master of Hādividyā, She is "the pure mirror in which Śiva experiences Himself." In other words, She is the reflective awareness the supreme reality has of its own nature. If Śiva is God, then Śakti is Godhood. For this reason, the two are not separate. This is stated in the Mahānayaprakāśa of Trivandrum: "...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." For this reason, the scripture says that She is "the resting place of the very nature of Śiva as the sustaining power of the expansion of the universe." Hence, She is visualized together with Kāmeśvara. The Kāmakalāvilāsa: "The two bindus, white and red, are Śiva and Śakti who, in their secret mutual enjoyment, are now expanding and now contracting. They are the cause of the creation of word and meaning, now entering and now separating from one another." Because both of them - the support and the supported - hold the four weapons - noose, hook, bow, arrows - the Goddess is said to be eightfold. The ninefold Śrīcakra, which is the totality of all things, is Her throne. The method of japa for Hādividyā is as follows. One should be attentive to three places located on the path of suṣumnā: mūlādhāra, hṛdi, and bhrūmadhya. Between mūlādhāra and hṛdi are the first three āvaraṇas of the Śrīcakra: Trailokyamohana, Sarvāśāparipūraka, Sarvasaṁkṣobhana. This is the Agnimaṇḍala, sṛṣṭi, embodied by the vāgbhavakūṭa. When reciting the vāgbhavakūṭa (HA SA KA LA HRĪṀ), one should cause the resonance of the mantra, emerging from mūlādhāra, to move up to hṛdi. Following HRĪṀ is a series of inaudible resonances: bindu, ardhacandra, nirodhinī, nāda, nādānta, śakti, vyāpikā, samanā and unmanā. From hṛdi to bhrūmadhya is the Sūryamaṇḍala, sthiti, consisting of the next three āvaraṇas: Sarvasaubhāgyadāyaka, Sarvārthasādhaka, Sarvarakṣākāra. The process is the same as before, moving the resonance from hṛdi to bhrūmadhya using the kāmarājakūṭa (HA SA KA HA LA HRĪṀ). Finally, from bhrūmadhya to dvādaśānta are the last three āvaraṇas embodied in the śaktikūṭa (SA KA LA HRĪṀ): Sarvarogahara, Sarvasiddhimaya, Sarvānandamaya. This is the Somamaṇḍala, saṁhāra.

Namaste Dylan. Might you be so kind as to enlighten us regarding the authentic Viniyoga and Dhyāna verses associated with the Hādi Vidyā practiced by Lopāmudrā? Tivra asserted that the Hādi Vidyā uniquely blends Śiva and Śakti, bringing them together into one form that's half male and half female. So, it makes sense that a special Dhyāna verse in Saṃskṛtam, showing this deep blend of two parts into one, would be very important to this practice. Thank you!

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

This website is truly a blessing. So many times have the Guru tattwa/principle given me the information I need at just the right time. Yes, the information given on this site can be dangerous for immature minds but there needs the be an archive for this most sacred knowledge and I am beyond grateful for this place of sacred resources that have propelled me higher and higher for many years now. Warnings have been given and we, sincere seekers and devotees of the Divine Mother, have to use our own discernment to feel what is right when it comes to these most powerful teachings. I give a thousand thanks to the contributers on this website. Truly, thank you so much. May the Divine Mother liberate the sincere hearts. Jai Ma!

Namaste. I wanted share a bit of research on Mudra on the 5 makaras. This actually is a word that was used to describe “parched grains” or dry grains - which was used as currency in ancient civilization. So Mudra actually means money. This is referenced in a text re Maha Vidya by Sri Ganapati Muni, a great Vedic Scholar, Tantrik practitioner, and Sri Vidya Upasaka. It is mentioned in a translation of his work by David Frawley. So this makara actually refers to money.