Namaste Dylan, Thank You very much for your answer! You mentioned the extensive work Tantraloka, which has 37 (Ahnikas) chapters. Please indicate in which chapter to look for the necessary information (or is it encrypted)? And is there a bija, ekakshara Kalasankarshini?

அய்யா வணக்கம் . தங்களுடைய பதிவுகளை ஆர்வமாக படிக்கிறேன் . நன் பெரிய கல்வி அறிவு இல்லாதவன் ஆனால் ஆன்மீகத்தில் மேலும் மேலும் முன்னேற வேண்டும் என்ற தாகம் எப்பொழுதும் உண்டு. தங்களுடைய பதிவுகள் அமுதம் போன்றவை. தாங்களே என்னுடைய குரு . தங்களுடைய ஆசீர்வாதம் பெறுவேன் . குருவே சரணம்

Hello sir. I read your posts with interest. I am not a very educated person But I always have a thirst to progress more and more in spirituality. Your posts are like nectar. You are my Guru. I will receive your blessings. I take refuge in the Guru.

Namaste Rajiv. If you really want to know the 17 syllable vidyā, the chapter of the Tantrāloka dealing with the secret Kula practice is the easiest place to find it. I will not write it out here, in accord with the injunction of the Devīdvyardhaśatikā: "Since it is beyond the jungle of different practices, it becomes firm when it is transmitted orally. Thus, it is to be attained from the Mouth of the Teacher, and not to be written in books." I will still tell you a bit about it, though. Kālasaṁkarṣiṇī has two main vidyās, one of nine syllables and another of seventeen. The nine syllable vidyā is called Kula, which is the pīṭha, the body. The 17 syllable vidyā is Kaula, the liṅga, the Self. Placing the two together, the nectar of immortality is generated. Of this matter, I will say no more. The number 17 is very important. There are 16 kalās of the Moon in a lunar fortnight, and the transition of the successive phases represents the world of succession and time which is the radiant activity of the Goddess. The seventeenth kalā is their transcendental, unchanging source, the reflective awareness which the ultimate reality has of itself, Parākuṇḍalinī. As the sixteen are the reflections of the seventeenth, the seventeenth is in turn reflected in them. There are many ways in which this symbolism may be understood and applied in practice, but the analysis of the Kālikākrama they are understood as four sets of four energies: prameya, pramāṇa, pramātā, and pramā, each having four phases: sṛṣṭi, sthiti, saṁhāra, and anākhya. As you asked, Kālasaṁkarṣiṇī is indeed the 13th, which is in fact the center of the Anākhyacakra composed of twelve Kālikās. The logic here is the same as that of the 17th. It is said in the Jayadrathayāmala Tantra: "The Sun of the Twelve Kālikās which is the light which illumines the world has emerged from the Sun in the middle. Within the Sun is the Sun that illumines all the universe. The universe is filled with the network of the rays of the energy that emanates from Her, Bhānavī Kaulinī."

There is no specific order of worshipping the deities of Śrīvidyā that I am aware of during this time. Please follow the article to learn different ways to celebrate the 9 auspicious nights.

All the Daśamahāvidyās can be worshipped on the Śrīcakra. This is followed in the Dakṣiṇāmūrti tradition. In the sixteen enclosure Śrīcakra worship, they are all worshipped together. They can also be worshipped separately as outlined in this tradition.

Prostrations to your Holy Lotus Feet Tivra ji ! Naadhan understood or got to know that Sadi vidya is Avatar Vidya. How to put this into use for realisation and experiencing the same. Can you kindly guide us ?

Prostrations to your Holy Feet Tivra Ji ! Thanks for your clarification. We understand that the paramporul/ParaBrahmam/Arut Paerum Jyothi is the Origin of all and the Shadow-force of that ArutPaerum Jyothis is YogaMaya- Maha lailtha Tripura Sundari. She is the one who has created(gave form to) all the GODS that we know off. But none of them are seperate from that Supreme being. The one difference between GOD(Paramathma) and Human (Jivathama). The size of the Spark. GOD has Maya in hand but Jeevathma is covered by mind. In essence they are from the same Paramjyothi. We were thinking ParaMukthi is the ultimate where we Jeevathma looses its Jivathva and identifies itself as Paramathma realise they are ParaBrahmam. But there is Padha Mukthi (AKA ParamaPadham) where souls assend to? Kailasha/Vaikunda/BrahmaLokha/Manigreevam(Siddhas alone)/PaarKadal(Where the stay is for 3 Yugas and have to come back again during next Kaliyug). We thought Padhamukthi is only temporary and we have to comeback once the Punya karma is over and be borm again on earth to gather enough Punya to go back again where as in ParaMukthi, the Sould spark merges with the ArutPaerum Jyothi or ParaJyothi or ParaBrahmam. This is like loosing the complete identity of the individual self and becoming/merging with that one Supreme Being. The new goal that you are saying is maitaining that SoulSpark as well as the Unique self as an avatar is really new to us. SivaPremanadha Sri guruji of bangalore used to say this multiple times that self realisation is followed by GOD realisation and then becoming a Siddha. But am already running out of time. This life is too short. The question we asked about all Maha Sodashi Vidya are just for Prayoga or usefulness point of view. But we know in truth it is just a time pass. Humble prostrations again to your lotus feet ! Should take off to the ultimate for the time is less. One more thing do you know why Vallalaar Ayya said "Kadai Virithaen Kolvaar Illai" ?

Dear Dylan, thank you very much for explaining Kālasaṁkarṣiṇī, I was overcome with awe when I read what you wrote "She is the all-consuming Void which not even Mahākāla can escape." How else can one describe Mahapralaya if not in terrible images, take the Dhumavati stotra, the terrible description directly shows the destruction of the ENTIRE universe! You refer to the 17th bija mantra, where can I get acquainted with it, Tivraji cited the mantra of Shri Chinnamastā Devi, 17 bijas. Is this Kali the 13th in the Kali-krama system? Today is one of the dates of Jayanti Shri Kali!

Navratri is approaching and I need to know about Navratri practices in Srividya. As I understand it, there are 3 sections: sutra (puranas), tantra and yoga-tantra (Dzogchen) - complete non-duality. Ordinary Navratri is puranas (Devi mahatmya) and tantric Navratri is Mahatma Kanda where there are completely different Goddesses: - Mahalaxmi, Maphasaraswati, Gayatri, Durga, Bala, Rajashyamala, Mahavarahi and Tripurasundari. How is the practice of these Goddesses done in the Srividya tradition. And of course, it is interesting from the position of Anutara-yoga-tantra, that is, self-worship?