There is no Śrīvidyā or Tantra without respect for women. There is no prosperity and happiness for those who do not respect women. Without women there is no Mantra and even silence loses its power. The curse is on those who mistreat women. It is better to throw oneself off a mountain than to mistreat women. The strength of a woman lies in her tongue. You can silence a woman’s tongue for men, but never for God. God always listens to a woman, even if her tongue is torn out. A woman is the mouth of the Lord and His words. If you mistreat a woman and she curses your life and does not forgive you, it is better that you had not been born. Arut Perum Jothi blessed Vallalar because he worshipped the Divine Mother in his past life and Grace Shakti asked Arut Perum Jothi to bless him. If Grace Shakti did not ask, nothing would be done. If a woman does not forgive you for the evil you have done to her, no one will remove that sin and you will have to pay for that sin. For woman is the word of the Lord. If a woman is sad, the Lord will soon be angry, and there is no one to calm him but the woman herself. A man can be calmed by a woman, but what can calm a woman other than love? Nothing can calm a woman but love. Therefore, there is no salvation for the lives of those who do not treat women with love and respect. A man can have the best instructors and all the knowledge; if a woman is sad and mistreated, everything that man does loses strength. That man does not prosper and achieves nothing. Cursed be that man. His prayers are not heard. If the women of a city are sad, that city becomes sad and its beauty gradually disappears. Soon the Lord begins to be angry. A man may have mastered all the sciences; if he does not treat women with love and respect, he has learned nothing. If a woman is sad, who will calm the Lord's anger by seeing her tears? Only she can calm him with forgiveness.

Krishna. It is my kind request that you publish whatever you can about Pañchakūṭa Tripurabhairavī, Hādi Vidyā Pañchadaśī, Hādi Vidyā Turiyāmbā and Śuddha Vidyā Bālā. For the benefit of the devotees. Because this is functional for people to elevate themselves through Tantra. Because in Tantra we are like scientists who have to be careful. I have told the path and what to do. I would like you to also highlight my previous explanation about these Vidyās; explanations that are decisive in spiritual life, especially about Pañchakūṭa Tripurabhairavī. I cannot express in words how important Pañchakūṭa Tripurabhairavī is. This detail changes everything in the journey and makes Śrī Vidyā possible.

Namaste Michael. To answer your question, I will first have to transcribe another part of the book. Pay attention to this part: "The Swami enters through the main gate of the temple tower, where millions of gods and goddesses of different colors meet. He proceeds to the inner gate, where five deities (Brahma, Vishnu, Rudra, Maheswara and Sadasiva) are seen. They lead him to a beautiful gate further away, where the two deities combined, the male and the female, who apparently is Ardhanareeswara, are seen. They lead him to the innermost and most beautiful shrine, where, out of love, he sees the Mother of Bliss, Ananda Valli, receives Her grace and partakes of the bliss of amrita. By Her Grace, he reaches the presence of the Lord, Nataraja, the Supramental Ishwara." This vision of Vallalar depicts a high level of Śrīvidyā called Hādi Vidyā Pañchadaśī (Ardhanārīśvara - Lalitā half female and half male) and Hādi Vidyā Turiyāmbā (Ānanda Valli). Hādi Vidyā Pañchadaśī elevates a person from the Kula Sahasrāra (Thousand Petals below Mūlādhāra) to the very high Dvādaśānta (above the Akula Sahasrāra at the crown of the head). Hādi Vidyā Turiyāmbā elevates a person from Mūlādhāra to Paranādānta or Guru Turya (above even Mahāṣoḍaśī and Mahāguhyakālī). Of these two Mantras, Hādi Vidyā Turiyāmbā is considered to be Supramental in a transitional state called Guru Turya (state of spontaneous grace). Hādi Vidyā Turiyāmbā is Divine Mother Ānanda Valli who took Vallalar to Naṭarāja who is the one who holds the "keys" to this higher level of consciousness. It was Naṭarāja who gave Vallalar the Mantra Arut Perum Jothi (a shortcut), after Hādi Vidyā Turiyāmbā authorized Vallalar to be in the presence of Naṭarāja. After Naṭarāja, we have Nandikeśvara (Sādi Vidyā) in the form of Kāmakameśvara Śivam (The Śiva Lord of the Lords of Desire). This Nandikeśvara is in a Supramental state actually, not transitional like Hādi Vidyā Turiyāmbā. Nandikeśvara (Sādi Vidyā) in the form of Kāmakameśvara Śivam elevates a person from the Kula Sahasrāra to Śuddha Śiva Veli, and he appears in the works of Tirumūlar as the one who blessed him with the Supramental state. Now I will explain to you what is Supramental. If you think that it is the fire (gracious light) that produces the smoke (body), that is "Vyapa-Vyapaka" (below the Supramental); if you think that it is the smoke (body) that produces the fire (gracious light) that is "Vyapaka-Vyapa" (Supramental). It is something like the body permeating the gracious light, rather than the gracious light permeating the body. This change begins to take place in Hādi Vidyā Turiyāmbā and becomes more powerful in Nandikeśvara Sādi Vidyā (Kāmakameśvara Śivam). There are a few more levels above Nandikeśvara Sādi Vidyā, but Naṭarāja gave the Arut Perum Jothi Mantra to Vallalar as a shortcut for him to go directly to the highest point. Hādi Vidyā Turiyāmbā is the milestone that indicates when a person becomes competent for the Supramental level of Consciousness, for it was Ānanda Valli who took Vallalar into the presence of Naṭarāja who is a kind of ruler and guardian of the Supramental realm. Further ahead of Nandikeśvara is the Supramental child or your soul called Śuddha Vidyā Bālā "aim̐ īm̐ auḥ", which should not be confused with Bālā Tripurasundarī "aim̐ klīm̐ sauḥ". Śuddha Vidyā Bālā is ironically the first and last Mantra of Śrīvidyā. Do you know who she is? She is your soul, shining like a transparent diamond light; full of grace. Śuddha Vidyā Bālā elevates a person from the Kula Sahasrāra to the level called "Satcitanannda Akhanda Aikya Shiva Sakshatkara". Above her is only Arut Perum Jothi which is nothing but the relationship between "Daughter and Father" in relation to Śuddha Vidyā Bālā. After Śuddha Vidyā Bālā we have the Shiva Aikya Sukhateeta (Arut Perum Jothi) level – grace as transcendence. The Mantra of Hādi Vidyā Pañchadaśī is “ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐” and the sage is Nityānanda Bhairava. The Mantra of Hādi Vidyā Turiyāmbā is formed by removing the first 2 hrīm̐ “ha sa ka la ha sa ka ha la sa ka la hrīm̐”. I have told the path, but who becomes competent for Hādi Vidyā Pañchadaśī? A human being who attains the Siddhi of Pañchakūṭa Tripurabhairavī "hsraim̐ hsklrīm̐ hssrauḥ" becomes competent for this Mantra. This is because it is Śuddha Vidyā Bālā "aim̐ īm̐ auḥ" that transforms into Bālā Tripurasundarī "aim̐ klīm̐ sauḥ" and then into Tripurabhairavī "hsraim̐ hsklrīm̐ hssrauḥ". The Mantra of Pañchakūṭa Tripurabhairavī is made by inserting the "r" in Śuddha Vidyā Bālā and "h" and "s" in Bālā Tripurasundarī: "hs-r-aim̐ hs-kl-r-īm̐ hs-s-r-auḥ". Śuddha Vidyā Bālā is in the form of your soul imprisoned by 5 Kañcuka and 3 Malas through Māyā. Pañchakūṭa Tripurabhairavī breaks all these bonds that bind this child and allows him to tread the path. Without Tripurabhairavī, one gets drops of water from other practices. After Tripurabhairavī you get oceans water from other practices. She is Trikhaṇḍāmudrā. Trikhaṇḍāmudrā is the first of the 10 Mudrās and without it it is impossible to approach our own soul which is the Goddess. The Mantra governing Trikhaṇḍāmudrā is Pañchakūṭa Tripurabhairavī. You need Her Siddhi to deserve Hādi Vidyā Pañchadaśī, Hādi Vidyā Turiyāmbā and Śuddha Vidyā Bālā. All these are Kālī; in the end it is always Kālī. Śuddha Vidyā Bālā is called Vajra Kālī (shining like a diamond); She is you, your soul, the eternal child of the Supreme Lord. Bālā Tripurasundarī is Rakta Kālī (shines like the red of the rising sun). Hādi Vidyā Turiyāmbā is Śveta Kālī (shines like the full moon). Pañchakūṭa Tripurabhairavī is these three together for the purpose of liberation from the bondage of the 5 Kañcuka and 3 Malas through Māyā. Hādi Vidyā is the path which says that "Aham=Idam" and that these two are equal "Aham-Aham" or Anuttara; this is also called Śuddhavidyā. I cannot express in words how important the Siddhi of Pañchakūṭa Tripurabhairavī is for a human being. Going to any practice without the Siddhi of Tripurabhairavī is like having all your limbs tied, your eyes blindfolded and your mouth locked. They say that Bālā is cursed; it is true because it is your soul that is already cursed and chained from birth by 5 Kañcuka and 3 Malas. Pañchakūṭa Tripurabhairavī is the combination of Gaṇapati, Guru and the three Bālās, with the brilliance of diamond, fire, sun and moon. Ultimately, Śuddha Vidyā Bālā is the only truth of Śrīvidyā; it is the first and the last Mantra. Bālā is born all chained in the form of your soul and one has to follow the Krama that I have said to break the bonds. Ultimately, you are searching for yourself (Bālā) all the way. She is the first thing that comes into your body when you are in the womb of your physical mother. One should not worship Bālā Tripurasundarī, because she is something that you cannot be. You have to follow this path: Pañchakūṭa Tripurabhairavī, Hādi Vidyā Pañchadaśī, Hādi Vidyā Turiyāmbā and Śuddha Vidyā Bālā. Kādi Vidyā is almost impracticable for a human being because of this curse on Bālā (soul). Bālā Tripurasundarī becomes Kādi Pañchadaśī and Nirvāṇa Sundarī, while Pañchakūṭa Tripurabhairavī becomes Hādi Pañchadaśī and Hādi Turiyāmbā. But Turiyāmbā includes Nirvāṇa Sundarī, because Tripurabhairavī includes Bālā Tripurasundarī. From the functional point of view of the paths, Hādi Vidyā becomes superior to Kādi Vidyā when it is a human who practices; Kādi Vidyā is superior to Hādi Vidyā when it is a God or Demigod who practices. The conclusion is that a human being can derive greater benefit from Hādi Vidyā than the Gods. The Kādi Vidyā is obstructed by the curse of Bālā (soul) and makes things very difficult to bear for a human. I hope I have been as clear as possible.

Namaste Seongsoo. Unlike men, women have yoni (vulva) and liṅga (clitoris). Every Śrīvidyā practitioner knows that the Bindu and the entire Śrīcakra are contained in the Bhūpura (physical body or Sthulaśarīra) and that is why Haṭha Yoga and Kriyā produce the fruits of Śrīvidyā even without the use of mantras. So the body of a woman and a man do generate differences. This has always been hidden from women. Women do not need initiation into any mantra, only the right attitude, because they have yoni (vulva) and liṅga (clitoris). There is also a left-hand practice where you can obtain everything simply by worshiping the vulva and clitoris of a woman as the Divine Mother Herself. The entire Śrīcakra is in the woman’s Yoni, and that which is beyond the Śrīcakra is in the woman’s clitoris. The human body is a mirror of the Śrīcakra, and it has always been hidden from women that they have much more advantage than men in elevating themselves spiritually. In fact, the bodies of women and men were once one fused thing (androgynous); and the separation of these bodies has made things more difficult. For example, if all women decide to worship Chinnamastā, women will soon no longer see any use for men, and there will be no more children and society will die. The potential of women has been hidden since the past because if they discover it, society will end.

Namaste Michael. (I’m going to give an answer from a place of very incomplete knowledge, so please don’t weight any of it too much.$ That is a good question. In the tradition of those books and Vallalar, Arut Perum Jothi (all-gracious infinite light), is the utterly supreme form with Grace Sakti (Aruļ śakti). Everything is part of them and nothing is beyond them. It’s a very specific belief structure, and notably, many of the characteristics of these beings, cognizable as the true and ultimate Divine Mother and Divine Father, are purely supramental, which may be to say, utterly beyond human language and cognition and processing as it is known. So all the ways we try to describe them or grasp them, besides what is revealed in their names, may only ever be scratching the surface of an infinite ocean, until the evolving soul reaches a certain point of evolution, which perhaps frustratingly is largely beyond relatability without direct experience. It may be possible to understand a bit more by becoming like the Grace Sakti and All-gracious Infinite Light are described, in one’s heart and deeds and thoughts. This is a strikingly unique system so much so that it is sometimes hard to relate it to other paths of belief, even the more similar ones.. In the descriptions of Arut Perum Jothi on this site, we can see him being described as so vast and ungraspable, that not only is a Lalita or Guhya Kali (deities sometimes described as primordial to or beyond even the supreme Parabrahman, although this may just be a method of poetic device to reach an inkling about their primacy), just a speck of dust to the feet of Arut Perum Jothi and Grace Sakti, or not even a speck. This is quite something and very different from anything in Vedic or tantric beliefs or their hybrids like Brahmanical Śrī Vidya cults. So regarding Arut Perum Jothi being a form of Nataraja, it seems likely that while Nataraja could be a descriptor, and in that belief system surely Nataraja is a component of Arut Perum Jothi, as would you and me and all the theoretically infinite number of Sivas across the infinite creation be. Interestingly, in the tradition of those books, us humans would have more potential to become like Arut Perum Jothi than any of those component Sivas (unless they earn human births, and tangentially, you may be one of those Siva avatars in this very birth). It’s a very different cosmology and ontology than other Indic beliefs for sure, so it may be especially elusive to perform the usual syncretic theorizing about the various names and titles. I hope this didn’t meander too much. I kept getting phone calls so if it’s non sequitur gibberish, I beg your pardon.

Namaste Raman, I really enjoyed reading what you graciously shared about Devi Atharvaśīrsha. A very fascinating theory that in my experience has more than a few similar theories in other esoteric tantric lineages, and certainly a lot in various modern schools of esotericism than deeply analyzed the nature of human mind and consciousness in that light. It is very good that all sorts of positions are being presented on this wonderful forum for seekers who desire truth and reality more than human traditionalism and biases typically allow. Regarding your question, as you surely know, you’ll get various confident responses coming from various subjective traditions that won’t acknowledge the other theories and positions that differ, instead they will mostly answer you with certainty due to an implicit assumption that we are all on pretty similar same page about reality and cosmology and theories of being and salvation and existence and so and so forth, even though a casual look through the last four years of the comments reveals this is not at all the case, and that the commenters most praised and lauded by the site runners and Ravi Guruji in fact are very heterodox and go against the grain of mainstream textual Hindu all of the time, such as was the case with Tripurghna, Jothi Agaval, and Tivra. So I am just cautioning my friend, something you already surely know, which is to not to bestow anything you hear here which speaks in absolutes with too much value. You are clearly an adept and effective seeker with a properly opened mind, so keep on this path of asking good meaningful questions, and save the responses you get from many varied sources as data to accompany your praxis and the utterly essential experiential realizations that go with understanding reality more holistically or deeply. Regarding your question, my two cents would be, it may be the case that mantras are naturally more active or already awakened for women due to their natures. This would plausibly relate to the many superstitious restrictions placed on women, which rapidly took on tones of purity and impurity and sexism, but may initially have come from a sense of care about the very substantial innate and cyclically ebbing and flowing power of women. Such stuff also found in an inverted fashion, where by certain kaulic and tantric cults will have women engraving and activating their yantras at the exact opposite of the periods main stream temples request they not enter. Not to get too diverted, but I was thinking that the importance of an initiating guru with proper wisdom and knowledge may be just as high for women even with what Tivra said, or perhaps especially. Because if one is indeed an embodiment of Shakti in the way he describes, then wouldn’t it make sense to pay special care to not hazard causing harm or generating karmic trouble from mishandled power?

Hello Everyone ! I just have a short question, or better a request on clarification of a few things regarding: "Arut Perum Jothi" and his Wife "Grace Shakti" So, if i understand that right, in the book: "Arut Perum Jothi and Deathless Body vol.1" Arut Perum Jothi is a very, very high form of Shiva (even much higher than Parashiva), then in the book the Name of "Cosmic Dancer Nataraja" appears...so is "Lord Arut Perum Jothi" Lord Siva in the Form of "Lord Nataraja" ? Or is this something completely different ? Also, is there any more Information on Grace Shakti ?? Is there any prayer, mantra, yantra....anything ? (and for "Lord Arut Perum Jothi" too...any way to approch him ?) Thank you very much for your very precious time ! Sincerely, Michael

Ladies must of course receive initiation just like anyone else. Just being born in a female body does not exempt them from the need for a Guru. Smt. Rajamma Suryanaryanan for example, she was a great Upasika of Sri Vidya under the Guhananda Mandali and was a master in knowledge of all forms of Agamas and shastras. Though being a woman, she still had to receive initiation by Sri Chidanandanatha according to the Krama of Sri Kula and was taught accordingly. There are others too in history like the Mahasiddhas Kanakhala and Mekhala, sisters who first had to receive initiation from Kanhanatha. Lakshminkara, and many others as well.

Is David Frawley also an author? That name sounds very familiar. I’m in US midwestern US most of the time. Regarding the mantra, which I pursued somewhat recklessly, it coincided with abrupt changes and shift in my life’s trajectory. Work, health, education, living situation, travel, home life. All Had jolts and moments of tension, but within a few weeks to a few Months, everything straightened out for the better and I was in a much better place by time I had done 1 lakh of japa. It could all be correlation and no causation. My personal feeling is that I got lucky that nothing went really wrong. When I finally found a guru to initiate, he analyzed my details and recommended instead Shri vidya path and I began with Bala etc. These mantras, aligned properly with my karakas although I as not aware of that system or jataka tantra at the time. But the harmonious sadhana using one’s karakas (which is elaborated upon in some good detail in the past 4-8 weeks of comments here). Tangentially regarding self-initiation that I attempted, opinions vary a great deal on its efficacy but surely it is better to find a human guru. There are more than a few guides from lamas of Dzogchen and Mahamudra, as well as tantric Hindu exegisis, which emphasize that in this yuga where time is short, their are alternate ways to work with the power of mantras due to necessity and other reasons, one of the more famous guides of the pracites of Vajrakilaya (often regarded as the tantric Buddhist , counterpart of Kartikeya), all the mantras are given with very detailed instructions of meaning and visualization and human psychology, and this is strongly emphasized by the lamas being this text as sufficient for initiation and access to the current of the mantra in this time. However, that is a very controversial statement, even when given hundreds of pages of enlightened commentary and mesdiative steps. For this Rahu mantra, there’s just one short guide that I am aware of, iirc upasana parijata, and it is not readily available in English or even Hindi (maybe Hindi, I’ve only seen a Telegu version). My point is, while I think self initiation can be possible, and there also a strong motivation for millennia of gurus to emphasize their necessity, it is also typically much more viable and effective to seek an authentic human guru. If you choose to attempt the self initiation procedure found on this website, coming from experience trying it several times with the Rahu mantra until I felt something, besides the given instructions, I would recommend doing as much japa before dakshinamurthy as you can stand during the 13th tithi, if you can find a properly installed vigraha or enlivened yantra it’s much better too. Mainly the intention has to be clear, so whatever it takes to harness the will with clarity and a present, quieted mind (for me it’s ice baths then wim hof breathing before beginning a ritual or japa, and sometimes fasting and sprint drills / HIIT to exhaustion and something like a mild runner’s high), take all steps you can to achieve that. This I think is especially true if you’re trying to connect to some current or update your energetic body / subtle body by starting from scratch without a human intercessor Who already holds the current through extensive practice and typically a lineage. More than anything regarding effectiveness of this mantra for you, I think the only way besides finding a genuine guru, is to examine your birth chart, specifically with jaimini system to find the karakas of your cakras. I would suggest trying this option, as there a several variations in chart calculations that usually lead to a same or similar place, except for a few things such as karakas, which involve properly finding the degrees of each plant in its respective house. Being born in a northern latitude, I would even more strongly recommend this chart calculator: https://vaultoftheheavens.com/VOTH_ChartCreator/Welcome.aspx

Dear Dylan, I would like to pose a question on the works of Thiruvarutprakasa Vallalar Chidambaram Ramalingam Peruman. It was said that the Great Lord Arut-Perum Jothi is always ready to bestow the three immortal bodies to a person given that they have matured their body and soul. Please elaborate on why is this? How do we go from unprepared bodies and souls to matured bodies and souls which are capable of receiving the Lord's Grace ? Given that our lifetimes are relatively short, what happens when we achieve partial grace (such as receiving 1 or 2 immortal bodies instead of the complete 3)? Again given that our lives are short, what happens when we are in practices of Suddha-Sanmarga and we die before receiving any body ? Please guide me Dylan and everyone.