Namaste, I'm trying currently to comprehend, rather attempt to understand Mother Pratyangira better. Is Pratyangira the primordial force that exists beyond the endless layers of dimensions, multiverses, and parallel realities, where all paths converge and diverge in an infinite dance of creation and destruction? Does she dwell within the infinite void that is the canvas of all that can manifest, yet transcend every manifestation as both the origin and the end of every conceivable and inconceivable reality? Is she the unmanifested source from which all potential energy flows, weaving through the myriad realms, weaving threads of existence that exist simultaneously as the highest and the lowest, the lightest and the heaviest, the fullest and the emptiest? Does she occupy all timelines and all frequencies, yet remains beyond them, standing at the nexus of all possibilities, existing as both the absolute silence and the infinite sound, the unspoken truth and the endless expression? Is Pratyangira the eternal watcher of all things, existing not as a singular entity, but as the collective force behind every action, thought, and existence in the multitudes of realities, transcending every form of measurement, yet deeply rooted in every form? And within this boundless expanse of being and non-being, is she the sovereign force who holds and simultaneously frees the power of every law, every structure, and every cosmic order, existing as the heart of everything and nothing at once, embodying the truth that all is possible, yet nothing can be fully grasped? I also have been thinking about Guhya Kali. In my meditation, I would get somewhat lost in the Void, for a second or two. This is where I had that feeling that Guhya Kali is the embodiment of the Akashic record. Would that be correct to assume? And how is Pratyangira and Guhya Kali related to Grace Shakti?

<"Ishta devata is the form of God whom you like most. I personally do not accept the concept of ishta devata. "> A very important point. How can we practice mantra sadhana if we do not have proper bhakti, faith in the deity? Does japa has sense in itself, in the manner of raja- or hatha- yoga only? In my observations, japa meditation is the simplest in the beginning compared to other contemplative methods, because it involves karmendriyas and jnanendriyas, just enough to create an ideal balance of inner activity and calm. But later on, such a practice without a prayerful mood is destroyed and begins to take away our strengths.

Namaste Tivra Sir, Could you please suggest a practice that will help us to see mother Lalitha? I will follow the practice lifelong.

Namaste Nesh. You will have to make a choice between Bagalāmukhī Sādhana or 30 Nityā Devīs Sādhana. The practice I have told you is superior and encompasses all the Goddesses and Gods, but you are free to choose whatever your heart aspires to.

Namaste. What is the nature of Vajrayogini in regard to Chinnamasta? Is their, I suppose, their red vajra facets of the same nature?

humbly requesting you to also explain the logical krama - order of mantras in datta Samhita rashmii mala (Lalita’s section) Here is the order : Anga (1) Pratyanga (2) Upanga (3) of Lalita With Sundari pravarthakA Paduka (4) followed by mula vidyA (5 mantras so far) and then mantras of 15 Tithi nitya devis (15) and then followed by Simhasana Bhairavi mantras (25) then SamayA vidyas (4) and then Amnaya Vidyas (6). Total are 45 mantras. It should be noted the Parasurama KalpasutrA skips the portion from tithi nityA to AmnayA mantras for simplification purposes. As always thank you.

namaste tivra. thank you. I have noticed that some terms are hard to understand or comprehend. Like what is kulA? In the context of srikulA, kalikulA, kulA, akulA sahasrara? Does it mean just an exclusive family/a line of succession of teachings, starting from shiva ? What is the meaning of samayA ? (In Tamil samayA has also close meanings to kulA - tradition etc.). Also, I have realised that in the rashmi mala mantra from the Datta Samhita, there exist SamayA devatas and Amnaya devatas from srikulA. Are there any similarities between these two groups of deities? and what is their significance in the meanings of samayA and amnAyA? Once again forgive me, as this will greatly help me in the study.

Tivra ji, I utterly lack the words to express my gratitude and joy and excitement. I just.., from the depths of my heart and soul, thank you tivra, thank you Divine Mother. I am so happy, uncontrollably smiling like a golden retriever. I am positively stunned and shocked, and feeling so blessed that my path crossed with Ravi Guruji‘s three years back. Tivra sir, please forgive this addendum but if I may share some small concern on my mind about my current sadhana. Presently and for some months my practice has been entirely focused on Bagalamukhi, and for two years she has been the primary practice. This mother has blessed and guided me so much, and she is the only one I’ve had real progress with and guidance from. In Fall 2023I heard from Her that I would only be doing her sadhana for a year and half more. I didn’t think much of this at the time, but now it has come rushing back to me. In the past six months especially, I’ve come to view her as verily my mother, and I long for her and think of her like she is my real parents. Is it alright if I still feel very close to Bagalāmukhi , and still have my mind thinking of her and trying to understand her, as I go about each day? At least in the beginning? Is it alright if, as I’m walking or driving, when I cannot make my mind quite and present, I mentally focus on Her yantra, or hlrīm seed in various colors? Really she is very deep and dear in my consciousness, and from multiple angles I believe I owe my continued existence in this birth to Her. There are fun serendipities too. This year I had been attempting to have Her master and enlighten the Rahu in me, and so I took to hailing Her as Paramādbhuta Bagalāmukhi maybe two weeks ago. My mind felt guided by Her to do so, although I never realized the association between Rahu and wonder until last night through you. Sorry if I am rambling. I am thrilled and overjoyed to the point of insomnia, I am so honored to be at the beginning of this most exquisite sadhana you / Divine Mother has bestowed on me. I just, I am not sure what to do after months of crafting an altar and sacred room just for Bagalāmukhi. I am not sure what to do with the mantras of Hers I have been practicing. I sometimes prayed to Bagalāmukhi that, while I hope to reach Lalitā and Kāmakalā Kālī, „I only want to do it sitting in your lap mother.“ can I cognize this major transition in my path so that it fits with that prayer to mother Bagalāmukhi? I am not sure about my pronunciation of the mātrikas ḷm̐ ḹm̐. Infinite thank yous. Since reading that, I am feeling like I am in a brilliant dream, yet it is real.

Namaste Yasuo. The three Samayeśīs (Mahākāmeśvari, Mahāvajreśvari, Mahābhagamālini) are below the 15 Nityā Devīs in the Śrī Cakra. These 15 Nityā Devīs merge into three parts and form these three Goddesses below. Therefore, the three Samayeśīs are already implicitly present in the practice that I have said and there is no need for any further addition or increase in complexity. The same goes for the three Samayeśīs of Kāmakalākālī. Yes, they signify the 36 Tattvas and Lalitā is sitting in the 37 Tattva (Paramaśiva). The most striking part of the practice I have mentioned is when you come to the feeling of “Smiling” (Hāsya), where you start with a sweet smile of Lalitā and start laughing more and more until you are laughing thunderously like Kālī. If you have a wife, observe how she alternates between these two Goddesses regularly.

i also have another question, that is 18 Nityas of Lalita and 18 Nityas of Mahakali/KamakalaKali = 36 total Nityas. Does this somehow relate to the 36 tattvas ? if you also dont mind, could you also post the last 3 Nityas of Mahakali (their mantras). Thank you and sorry for my ignorance and quirkiness again.