Namaste friends. Has anyone practicing this mantra (or with sadhana in general) experienced a sort of visceral adjustment to the perception of the boundaries of self? For ethical reasons and emotional sentiments, I had limited diet to only seafood and never cephalopods. I thought on a path of tantra I might have some flexibility with this dietary choice while it’s making it easier to cultivate robust active body after long illnesses and injuries. However, with this mantra and earlier with the nitya sadhana, I have begun having vivid dreams of the terror and agony involved in the process of killing even a prawn. I don’t know if this may be some purely mundane psychological twitch, but all of a sudden eating anything that lived and suffered has begun to feel like a personal violation. Maybe it is something to do with the vow to evolve past subject object duality. If aham=aham, even just intellectually, the required perception of a boundary of sufficient difference between I and not-I to inflict harm suddenly feels translucent. In the dreams I have been feeling like butcher and victim at the same time, I’m not sure if this is good. Is this a somewhat predictable occurrence? Is pure vegetarianism very important to this sankalp of Mahatripura Bhairavi vidya, and moving on to Hadi Pañchadaśi? Or is this something potentially coming from false self stepping aside a little, and eternal personality coming through ever so briefly but more often?

At the temple complex I go to there are two forms of Adi Parāsaktī as the presiding deities. In one building she is installed as adi parāsaktī mahāmari āmman, and in the other there is adī parāsaktī karumāriāmman. In the latter case, the vigraha is flanked by Dandanatha on the right and Raja Matangi and Bhuvaneshwari on the left. I asked if she is Lalitā and was told yes, but she told to be installed with this name because, in part, ka ru mā ri is a powerful mantra relating to the essential acts of the Divine. How might these aksharas be decoded? have heard of some other temples like this, where there is a clear Lalitā or Shodaśī but she is called by a totally different name for esoteric purpose, and not all the devotees make the connection from the iconography. Is this a regular practice with certain deities, subtly veiling the deity’s more fundamental name so that It is better suited to a culture, as well as carrying some specific function and/or rasa and/or meaning?

Namaste Tīvra ji. I am a sri vidya sadhaka under the initiation of this guru lineage for 5 years. I have always followed and read from the manblunder website but have not once commented or made any requests. The knowledge you give to us appears to be genuine and powerful. If at all possible, I would like to speak with you directly.

HI all, I see that except for tripurasundari all the other 8 dieties have kavacham poems I want to read all 8 kavachams, and 1 stotram for each diety of dasmahavidya, I do not want to read or do any beej mantra japa, I only want to recite kavacham and stotram. Is it permissible?

For contemplative purposes, would it be possible to explain the unique coloration of Chinnamastā’s yantra? The monochromatic palette except the golden bindu and first āvarana is striking.

Namaste Tivra. Is the Tripura Bhairavi yantra with nine trikonas around the bindu appropriate to include with this sadhana? Is it useful to present the trikhanda mudra while performing japa? Would it be alright to alternate between focused pashyanti japa in mornings and nights, and madhyama japa, or just listening to looped mantra recording, throughout day’s activities? Is it useful to keep an understanding of the meanings of the colorings some guides provide for yantras? My Tripura Bhairavi yantra has green bhupura with yellow and gold āvaranas, purple sea around the golden Bindu and trikonas, golden vrtta, orange-red and a darker red for the eight petalled lotus, white or very light blue around that, and golden vrtta enclosing it. Are these colorful arrangements useful to understanding this most excellent Goddess?

Thankyou for your reply rajiv I know this method it's generally followed and everyone knows but since tivra ji said deity should only be worshipped by amatyakaraka I followed that method ,by the method you suggested I checked since Great astrologer jaimini doesn't consider rahu ketu as atmarakarak I will say the details,since my rahu is at 2 degrees reversing the order rahu becomes my atmakarak considering this 12 th from navansha there is no planet present in dhanu rashi which is house of guru but it is aspected by mercury so durga,vishu,Lalitha ,krishna are considered,if rahu not considered atmakakarak then jupiter becomes by atmarakarak 12th from my jupiter is leo rashi aspected by sun my deity can be shree ram ,sun,matangi,Shiva or the deity associated with sun ,I have lot of confusions it was better if tivraji ,agniji gave a clarifications regarding this which helps me get a clarity i had also stated my amatyakarak method earlier,please solve my confusion.

I would like to ask those who are initially initiated into Kadi Vidya (Kamaraja) and have undergone Poornabhisheka up to Mahashodashi in the new interpretation by Tivra ji, do you need to descend to Hadi Vidya, Shuddha Shiva Turya (mantra-ha sa ka la hrīṁ ha sa ka ha la hrīṁ sa ka la hrīṁ ha sa ka la ha sa ka ha la sa ka la hrīṁ) Tivra ji even gave a description of the meditation. There is Shiva Vidya (शिवोपासिता श्री विद्या क ए ई ल ह्रीं ह स क ह ल ह्रीं स ह स क ल ह्रीं क ए ई ल ह स क ह ल स ह स क ल ह्रीं śivopāsitā śrī vidyā ka e ī la hrīṃ ha sa ka ha la hrīṃ sa ha sa ka la hrīṃ ka e ī la ha sa ka ha la sa ha sa ka la hrīṃ) which is based on Kadi Vidya. But if we accept the new philosophy (with a distorted Brahma) from Tivra ji. As well as the teachings of Sri Vallara and Sri Aurobindo, according to Tivra ji, in order to avoid spiritual “abortion,” Shiva gave the innovative Hadi Vidya so that there would be a result. And the logical question arises, how much should this mantra be recited, and another mantra, Tripurabhairavi, was mentioned, what to do with it? Many questions arise. But Tivra ji says, do it, don't waste time. It seems to me that something is floating in the information field of the planet, but it is difficult to understand what.

Now about these meanings with reference to kādi (KA E Ī LA HRĪṀ HA SA KA HA LA HRĪṀ SA KA LA HRĪṀ). Bhāvārtha is not really very different, so there isn't much to say there. For Saṁpradāyārtha, the five letters HA, KA, RA, SA, and LA still represent the five elements. Unlike hādi, there are five HAs in kādi, so the inner resonance of the elements which is represented by the sixth HA in hādi is not counted here. The wind element is represented by the three KAs plus the Ī in the first kūṭa. The meanings of the three LAs and RAs are the same. The two SAs refer to water and earth which is pervaded by it. The 37 tattvas (36 + Paramaśiva) are constituted by dividing the consonants and vowels (i.e. KA would be K and A). Not counting the anusvāras, the first kūṭa has 11, the second has 15, and the third has 11. Nigarbārtha is also not really different. For Kaulikārtha, the alternative interpretation is different from hādi. The nine planets are said to be the three anusvāras, the three nādas that follow each, and the remainder of the three kūṭas. The 27 lunar mansions are the aforementioned 37 vowels and consonants, although because, excluding the hṛllekhās, there are ten As (two in the first kūṭa, five in the second, and three in the third) which are not separate from the consonants, they are not counted and so the number is reduced to 27. The six Yoginīs which correspond to the six cakras and dhātus (though the number of dhātus with Yoginīs is sometimes inconsistent) are the three hṛllekhās and three kūṭas. The zodiac consists of the nine subtle resonances that follow every anusvāra plus the three LAs that precede each. Sarvarahasyārtha is the same, just with the three kūṭas of kādi instead. Mahātattvārtha is also the same. Now, what is one to make of all this? Śrīvidyācārya Bhāskararāya says: "The utterance of sound without a knowledge of the true import bears no fruit, even as the offering thrown over ashes in the absence of fire does not burst into flame. Those who are merely reciting the different sounds without a knowledge of their meaning may be compared to a donkey carrying a load of sandalwood grown in the Malaya mountains. By those men who are in quest of the goals of human desires should be comprehended the meanings of the mantra. To those who ignore the meanings there is no attainment of their desire; on the contrary, such ignorance leads to ruin." A mantra is not simply an utterance of sounds. It is an inner reflective awareness which is devoid of thought constructs and which frees the mind from them. The outer forms of mantras are expressions of the powers that are experienced inwardly. This power is the "meaning" of the mantra, and since the "meaning" is the non-discursive supreme reality itself, the mantra and what it denotes are in fact one and the same. Japa is a kind of bhāvanā. The mind being freed from discursive thought through the repetition of the mantra, which is contemplated in accord with its meaning, the two become one. Eventually, both the mantra and the mind dissolve into the supreme reality where everything becomes Mantra. The actual contemplation in accordance with the meaning is subtle. It's almost instinctive, meaning to say that when doing japa you're not thinking about the words or the specific details. The sense of it is intuitively understood without thinking as you recite, and indeed you begin to see that the resonance itself and this intuitive understanding of meaning become one and the same. Read through these arthas and understand the sense of them. It's possible one might feel intuitively more important to you than the others. When you do japa, allow the resonance of the mantra and the meaning fuse into a seamless bhāvanā.

There is such a concept in Jyotish as Ishta Devata, which leads a person to liberation, it is located through Atma Karaka (AK) in Navamsha in 12 D from AK. AK is a Graha (planet) with the highest degree in the Rashi of the horoscope (if it is in 29-30 degrees, it is considered dead, and all the accumulated merits are strengthened, which hinders progress in life). As Tivraji wrote, AK is in Sahasranama Chakra, and Amatya karaka AmK) in Ajna chakra, which helps to make a decision AK because AmK is an advisor, a prime minister for AK. Manoj, look at your AK and Navamsha (9D), count from it the 12th house and see what is there. You write that Rahu is in your Rashi (unlike other planets, Rahu moves in the opposite direction and occupies the beginning of the sign like AK, and not the end as I understand it is at the beginning of Virgo) in Uttara Phalguni, look at what place it occupies in Navamsha and count 12 signs. Look at what is there. What Graha, what sign. (Sagittarius is the owner of the sign Jupiter (Guru) if there are no planets then we look at what sign it occupies).