hi vidit, i do not think it is meant to be taken literally - that the amrta that flows out may not be the cerebrospinal fluid. cerebrospinal fluid is toxic, and it is salty and metallic in taste. amrta should be sweet and filling as per the shastras and generally from my perspective and studies, it is a metaphysical thing (just like chakras, they are metaphysical points of energy 'nodes').

uttaramanaya is ardhanariswari and anuttara is anuttara vagvaadini. but actually its all just lalita tripurasundari in different meditative forms

Sir, could you enlighten me as to why the nectar aka the cerebrospinal fluid not be swallowed? Isn't it called amrit and if swallowed would it not allow a sadhaka to live a longer life and attain even more spirtual knowledge and experiences in meditation?

What about uttaramnaya and anuttaramnya? What are it's deities?

3) pascimamnaya pascimanaya, the treasure trove of countless siddhas, dutis and countless narayanas. i see clearly mother kubjikA parameshvari in the ever loving embrace of navAtman. the srichakra avarana corresponding to this amnaya is the navayoni chakra. the queen is kubjika paramesvari. She is appearing as such : "Meditating upon the deity of Paścimāmnāya, seated on a throne of five skulls, radiating with the brilliance of a thousand suns, adorned with a garland of skulls, dressed in red garments smeared with sandalwood paste, with her left side slightly elevated and her right side lowered, holding a noose, a goad, a gesture of granting boons, and a gesture of removing fear, and possessing three eyes." pascimamnayadhi devatam panica mundasanam balarka sahasra prabham munda maladharam rakta vastrabharananu lepanam vamadydrdhva ta dadyadhah pasankusabhaya vara karam trinetram dhyatva

the next two amnayas are only accessed by shodashi initiates - 5) Urdhvamnaya The Lord-Lady Ardhanarishwara is here always, the avarana is baindava chakra In the midst of the nectar-ocean, on the golden island, beautiful and enchanting, Within the grove of wish-fulfilling trees (kalpa-vṛkṣa), in a pavilion of nine jewels (nava māṇikya maṇḍapa). On a throne made of nine precious gems (navaratnamaya), seated in the blooming lotus, In the center of a triangle (trikoṇa), radiating the brilliance of countless moons and suns. Accompanied by Ardhaṃbikā (the Divine Mother), adorned with exquisite ornaments, With the beauty of a hundred million Cupids (kandarpa), eternally youthful, appearing as sixteen years old. With a face adorned by a gentle smile, a lotus-like face, Three-eyed (trinētra), crowned with the crescent moon. Clothed in divine garments and smeared with divine fragrances, adorned with celestial ornaments. Holding a drinking vessel (pānapātra), showing the cinmudrā (gesture of wisdom), A trident (triśūla), and a book (pustaka) in her hands, Bestowing knowledge, shining in the assembly of wisdom (vidyā saṃsadi), Always with a blissful countenance (sadānanda mukhekṣaṇa). Revered by the hosts of deities and celestial beings, Thus, one should meditate in the lotus of the mind on Ardhanārīśvara (the half-female form of Shiva). Whether in a male form (pumrūpa) or a female form (strī rūpa), one should contemplate, O Goddess. Alternatively, meditate on the formless (niṣkala) essence, characterized by existence, consciousness, and bliss (saccidānanda). Meditate on the effulgent one, encompassing all creation, both moving and unmoving. cAmṛtārṇava madhyodyatsvarṇa dvīpe manorama | kalpa vṛkṣa vanāntaḥsthe nava māṇikya maṇḍape || Navaratnamaya śrīmat siṃhāsana gatāmbuje | Trikoṇāntaḥ samāsīnaṃ candra sūryāyuta prabham || Ardhāmbikā samāyuktaṃ pravibhakta vibhūṣaṇam | koṭi kandarpa lāvaṇyaṃ sadā ṣoḍaśa vārṣikam || mandasmita mukhām bhojaṃ trinētraṃ candra śekharam | Divyāmbarasragā lēpaṃ divyābharaṇa bhūṣitam || pānapātraṃ ca cinmudrāṃ triśūlaṃ pustakaṃ karaiḥ | vidyā saṃsadi vibhrāṇaṃ sadānanda mukhekṣaṇam || Mahā śodhōditaśēṣa dēvatā gaṇa sēvitam | Evam cittāmbujē dhyāyēdardhanārīśvaram śivam || pumrūpam vā smared devi strī rūpam vā vicintayet | Athavā niṣkalaṃ dhyāyet saccidānanda lakṣaṇam sarva tejomayaṃ dhyāyet sacarācara vigraham ||

2) dakshinamnaya purnagiri peetham (peetham), dakshinamnayeshi bhogini devi (Queen) saubhagyadayaka, sarvavitharana (another name for sarvarthasadhakachakra) and sarvarakshakara chakras come under dakshinamnaya as stithi chakra traye mother bhogini is meditated as daksinamnaya devatam udyatsUrya sahasrabham nanalankara bhusitam rakta vastranulepanam vamad yUrdhvayostadadyadhah sthayoh karayoh pasankusa pustakaksa maladharam dhyatva "Meditating upon the deity of Dakṣiṇāmnāya, shining like the rising sun, radiating with the brilliance of a thousand rays, adorned with various ornaments, dressed in red garments smeared with sandalwood paste, holding in her hands a noose, a goad, a book, and a rosary, and seated gracefully with her left side slightly elevated." she is accompanied by bhairava-natha, trivatuka etc, and served by saubhagya vidya etc.

5) uttara-amnaya, oddyanna peetham samashti chakra rupini, all the previous srichakras in totallity in totality, here in uttaramanaya the queen is none other than Mahachandayogeshwari, who is uttaramnaya kalika meditation : seated on a throne of five skulls (pañca muṇḍāsanam), Radiant like the bandhūka flower (red hibiscus), adorned with such attire, Anointed with ornaments and perfumes, crowned with the crescent moon (candra cūḍām). Wearing a garland of skulls (muṇḍa mālādharām), with three eyes (trinētram), Manifesting from left (vāmordhva) to above and below (ādhi tadadhō’ntam), Holding a rosary of beads and a book (pustakākṣamālā), Bestowing boons (varada) and fearlessness (abhaya), gestures pañca muṇḍāsanam bandhūka kusumāruṇām tādṛśa vastra bharaṇānulepanam candra cūḍām muṇḍa mālādharām trinētram vāmordhvādi tadadhō’ntam pustakākṣamālā varābhaya karām dhyātvā

you will realise that in each amnaya in the sri-vidya tradtiion, devi is red with goad and noose etc. thats's because, lalita herself pervades and shines through each amnaya as kamakala. all credits to Her, and all of this information is from sri devi yagna volume 6 album sung by nityashree mahadevan and references of Atmananthada's writings

6) Anuttaramnaya Here, here, here is the goddess, similing always, as Anuttaramnaya Natha, Annapurna, Anuttara-Shankari, Anuttara-Vaagdevi, Anuttara rahasya peetha swarupini, and Anuttara rahasya maha peetha shakti. She is sri-vidya purtiyanta rupini (completion of srividya, or as srividya as a whole, or as the peak of srividya). She is ananda-valli.