Namaskaaram Teevra ji. Pardon my great ignorance, but what to call the god Lalitā created, and upon whose lap She sits? Kameśvara or Paramaśiva? Separately, is it possible to understand how and why Guhya Kālī is sometimes described as "being beyond Parabrahman“ through Supramental yoga?

dearest tivra, could you please explain how does one become a mantra drastha? how did the rishis of the yore create mantras to represent for the visions they had? Furthermore, does chanting mantras in four types of speech (parA, pahsyanti, madyamA and vaikharI) has different effects and does the number of repetitions to gain mastery/purascharana also change with the different modes of speech?

Blessed Tivra, how does the Arutperunjothi mantra fit into this model of bringing together the three parts of Self.

Namaste Aditya Shukla. It is not the highest goal because your Jīvātmā (Soul) can attain Mokṣa and not have realized the union with your Cidagni (your real Self) and Viśeṣa Jīvan (your real Instrumental Body). It is only possible for the Jīvātmā to realize and unite with the Cidagni (Soul Spark) and the Viśeṣa Jīvan (Instrumental Being) here on Earth with a physical body. The scriptures teach your Jīvātmā (Soul) to perform only an upward movement, but without union with your real “Self”; you have attained Mokṣa and left several opportunities behind when your Jīvātmā ascended to higher astral planes. You will continue to exist when you attain Mokṣa, but you will not know when you will be able to return here on Earth. A Jīvātmā who has united with the Cidagni and the Viśeṣa Jīvan and attained Mokṣa performs a simultaneous movement of ascent and descent: only he is truly free because he does not need to escape from the physical world - he transforms his physical into the supramental. Mokṣa alone will make your Jīvātmā (Soul) go away without having completed its evolution - and you cannot come back here whenever you want. The scriptures teach to perform only the movement of ascent, but a truly liberated one is at the highest and the lowest point simultaneously, a supramental being brings heaven to earth instead of "escaping" to it. You can focus only on Mokṣa and wait in the higher planes for an opportunity to come back here on Earth and complete your evolution. Anyway, whoever obtains Moksha is no longer in suffering... so you may no longer have any interest in reaching here which is beyond Moksha... that is why Jesus says: "it is difficult for a rich man to enter the kingdom of heaven". Because when everything is fine, you do not think about leaving the "comfort zone" in spirituality. Now imagine yourself with the comforts and mobility in the higher astral planes after Moksha... you will not be able to think about going back and moving forward and finishing your practice.

Thank you tivra ji for this information. You explain things in such a fabulous way . Nobody explains the things like you do. No guru and no shastra has mentioned the things you have mentioned. Please also tell us about parashodashi, guhyashodashi and nirvana sundari just like you told about panchadashi, maha shodashi etc.

Tivra ji could you please reveal what the ultimate goal is if moksha is not the ultimate goal. All the shastras and gurus tell that moksha is ultimate goal and highest goal. Please could you resolve my doubt.

Sādi Pañcadaśī is Avatar Vidyā - Knowledge that leads you to discover that you are an Avatar. It is a knowledge for Avatars. You have not been told the truth that all human beings are avatars and that is why they have Jīvātmā. There is a spiritual personality within you that is unique to you and it will never die or lose its individuality and can evolve indefinitely; that is being an Avatar. Only human beings have emotions in all existence. The Gods do not have emotions, only their Avatars who have assumed a body have emotions and understand humans.

Namaste, Naadhan. The above-mentioned Mantras are authentic, but what use would they be to one who knows the Kādi, Sādi and Hādi Pañcadaśī Mantras? Do you know who you are in this human body? You are composed of three beings: Cidagni (Soul Spark), Jīvātmā (Soul) and Viśeṣa Jīvan (Instrumental Being). These three mean Fire, Sun and Moon. These three mean Kādi, Sādi and Hādi because Fire has the Sun and Moon within itself; the Sun has the Moon and Fire within itself; the Moon has the Sun and Fire within itself. That is why Kādi, Sādi and Hādi have three Kūṭas, but the central being of each of these three Mantras is different. Kādi Pañcadaśī is the Supreme Divinity that has emerged from the Cidagni or Soul Spark. What is Soul Spark or Cidagni? It is your truest and subtlest Self. This Soul Spark is within every human being and is a particle of the True God of the Supramental Realm. There is one God who is unique and from Him a multitude of Cidagni or Soul Sparks have emerged. Kādi Pañcadaśī is Lālitā as the embodiment of you as the Cidagni or Soul Spark. There is no higher Self for you to know, for this Soul Spark is you as a child of the Father and Mother of the Supramental Realm, and the child is identical with the Father and Mother. Kādi Pañcadaśī is Lālitā as a Guru who will make you recognize yourself as the Cidagni or Soul Spark. There is nothing beyond this for you to know, because by knowing the Cidagni or Soul Spark you will know everything, and everything will be you, and everything will be your body and possession. Sādi Pañcadaśī is Lālitā as the embodiment of the Jīvātmā or Soul. The Jīvātmā or Soul emerged from the Cidagni or Soul Spark. Jīvātmā is the Sun and he is the representative of the Cidagni. Each Jīvātmā has a personality of its own and it will never lose its individuality. It is false that the Jīvātmā dissolves into Brahman; in fact the Jīvātmā only recognizes Brahman, but does not dissolve into it. I will speak more about Brahman later. Sādi Pañcadaśī is Lālitā as the Guru who will make you recognize the Jīvātmā as a representative of you who is Cidagni or Soul Spark (Kādi Pañcadaśī). The ultimate goal of the Jīvātmā is to unite as the Cidagni (Soul Spark) and the Viśeṣa Jīvan (Instrumental Being). What you need to understand is that this Jīvātmā has a different personality in each person, but he can act as God (Cidagni/Kādi), as the son of God (Jīvātmā/Sādi) and have the body of God (Viśeṣa Jīvan/Hādi). Sādi Pañcadaśī is Lālitā as the evolutionary principle present in human beings but not in the Gods; That is why this Mantra is rarely spoken about. The Jīvātmā or Soul can surpass the Gods and evolve indefinitely. This being is recognized through the Sādi Pañcadaśī, where Lālitā will make you recognize your personality that is different from all others and that will take the direction of the Sādhana. Hādi Pañcadaśī is Lālitā as Viśeṣa Jīvan or Instrumental Being. Instrumental things like the physical body are the Viśeṣa Jīvan. Contrary to what many think, the physical body has its own intelligence, as it can be and act like God without intermediaries. There is a reflection of the Cidagni or Soul Spark in the Viśeṣa Jīvan (Instrumental Being), which is why it is said that the physical body has the nature of cause and effect. People who say that the physical body should be discarded are mistaken and do not know the whole truth, and they will find this out in a future birth, even if they have attained Mokṣa, because Mokṣa is not the ultimate goal; it is only a part of the ultimate goal and is related to Brahman, which I will explain later. Hādi Pañcadaśī is Lālitā as the Guro who will teach you that your physical body and other instruments are God and can act and be like God. Hādi Pañcadaśī is about the Viśeṣa Jīvan who is the instrument of the Jīvātmā (Sādi) who is the representative of the Cidagni or Soul Spark (Kādi). In this whole story, your truest Self is the Fire (Kādi Pañcadaśī/Cidagni). This Fire has a representative which is the Sun, and this Sun has an instrument which is the Moon. This is what Kādi, Sādi and Hādi are. They have each other within them, but being central to each of these three Mantras is different, as I have explained. As Kādi you are the independent Goddess sitting on the lap of God. It is She who gave form to God, not the other way around. As Sādi you are the Goddess alone; here she has taken possession of the body of God and you cannot see her visibly with it. As Hādi you are the Goddess whose half of the body is God; this image wants to teach you that ignorance (physical body) is also knowledge, because it has Cidagni (complete knowledge) as its true nature; the practitioner of Hādi transforms his physical body into an immortal body like that of God, because that ignorant physical body recognizes its true nature. As I said, the physical body has consciousness and intelligence, but people do not discover much about this part. Now I will talk about Brahman. There is a fourth being in every person called the "Individual Self"; it is above the crown of the head and it is about this that Mahā Ṣoḍaśī speaks. This “Individual Self” has no birth or death and remains forever the same. What is called Mokṣa is when the Jīvātmā (Sādi) recognizes the “Individual Self” as himself, but does not dissolve into it. This “Individual Self” is always united with Brahman (Paramātmā), so when the Jīvātmā recognizes the “Individual Self,” he recognizes Brahman. This is Mokṣa, but realize that this is not the ultimate goal, for the Jīvātmā (Sādi) will continue to exist eternally with a different personality in each being with the evolutionary principle. The Gurus you know still exist even though they have attained Mokṣa, and you may even meet them again someday. Mahā Ṣoḍaśī is Brahman and Laghu Ṣoḍaśī is the “Individual Self”; They work like a Guru to make you recognize these faces of yourself. Mahā Pratyaṅgirā is Brahman assuming the form of a weapon of destruction of every force opposing enlightenment. Now think better of the divine game of God when He came up with the idea of ​​making Brahman assume the form of a Queen and weapon of destruction as Mahā Pratyaṅgirā. Who can counter that which has no birth or death and is always the same? Mahā Pratyaṅgirā and Mahā Ṣoḍaśī are basically the same thing using different logic. The kṣam̐ seed is separate from all other letters of the alphabet, just as Brahman remains without birth or death and is always the same. The śrīm̐ seed in the Ṣoḍaśī Mantra leads to the destruction of the Śrīcakra, making you recognize the same Brahman that is prior to everything. The goal of the Jīvātmā is to unite with the Cidagni and the Viśeṣa Jīvan and recognize Brahman. Just recognizing Brahman and attaining Mokṣa is only one part of the journey. This “Individual Self” has no birth or death and remains forever the same. What is called Mokṣa is when the Jīvātmā (Sādi) recognizes the “Individual Self” as himself, but does not dissolve into it. This “Individual Self” is always united with Brahman (Paramātmā), so when the Jīvātmā recognizes the “Individual Self,” he recognizes Brahman. This is Mokṣa, but realize that this is not the ultimate goal, for the Jīvātmā (Sādi) will continue to exist eternally with a different personality in each being with the evolutionary principle. The Gurus you know still exist even though they have attained Mokṣa, and you may even meet them again someday. Mahā Ṣoḍaśī is Brahman and Laghu Ṣoḍaśī is the “Individual Self”; They work like a Guru to make you recognize these faces of yourself. Mahā Pratyaṅgirā is Brahman assuming the form of a weapon of destruction of every force opposing enlightenment. Now think better of the divine game of God when He came up with the idea of ​​making Brahman assume the form of a Queen and weapon of destruction as Mahā Pratyaṅgirā. Who can counter that which has no birth or death and is always the same? Mahā Pratyaṅgirā and Mahā Ṣoḍaśī are basically the same thing using different logic. The kṣam̐ seed is separate from all other letters of the alphabet, just as Brahman remains without birth or death and is always the same. The śrīm̐ seed in the Ṣoḍaśī Mantra leads to the destruction of the Śrīcakra, making you recognize the same Brahman that is prior to everything. The goal of the Jīvātmā is to unite with the Cidagni and the Viśeṣa Jīvan and recognize Brahman. Just recognizing Brahman and attaining Mokṣa is only one part of the journey. Thus I have explained what you are. You are Cidagni, never forget that. Cidagni manifests all the possibilities of God’s infinite creativity. You are that, but I have also explained the other parts of your being that are important.

Adesh. Thanks Shri Guru ji for this pretty clear and easy upaya. Although I still have a bit of difficulties with continuity in this kriya, there is a some lack of cyclity by principle of anuloma-viloma, as there is in the Taoist practice of microcosmic orbit exists, for example. Could you be so kind as to give some upadeshas on my misunderstandings? The question that has always interested me - what is the essential difference between antar- and bahir- kumbhakas for awaking Kundalini, and in the methods that use inhalation or exhalation for shakti-calana purpose? This article suggests using exhalation for prana-utthana and reaching ajna area, but in most others are used inhalations. I have always found external retaintions and raising energy on exhalation easier and more native. Perhaps there is some omission in this for proper practice of kundalini meditation?

Dear Krishna Sir, Would you be having a video demonstration / Visual print out showing how to do of these nyasas available with you? i haven't practiced all these years for not knowing. Ṛṣyādi nyāsaḥ ऋष्यादि न्यासः Karanyāsaḥ करन्यासः Hrdayādi nyāsaḥ ह्र्दयादि न्यासः Pañcapūjā पञ्चपूजा