Nesh, I am very interested to practice the mantra Tivra Ji provided. I am a bit confused about the practice, could you tell me, the mantra to be chanted is the one he has provided the audio for, right? not the mantras mentioned with dhyanas?

Nesh, Thank you for taking the time to reply to me. I'm so overwhelmed by your gracious and detailed response. I feel very encouraged that you will be able to guide me to my Ishta who can provide help with Kaal sarp. How do i share the planetary placement chart with you? I’m grateful for your book suggestions both are now at the top of my reading list. I also appreciate the links to the charities; I will absolutely make a donation as you suggested. Thank you for such practical guidance.

Dear Divoras, I am perceiving it is not really mean to be posted. Honestly I tried to share a bit of it just now and the comment I lost at the last moment I guess. Once in the past, I published a bit of it on shaktaverse subreddit from a different source than my own (kamakotimandali a lost nidhi as of now), and after that my transliterated file and its copies on all devices and storage of the ~full Khadgamala had disappeared. I think understand very well your curiosity very well, so I’ll leave some things at least: 1. The Kamakala Kali sahasranama I have heard or read has the unique attribute of conferring the full effect of the Khadgamala as well (same with Guhya Kali sahasranama, I’ve read here). 2. Here is in part the beginning of this 10000 syllable mantra you seek: aiṃ hrīṃ śrīṃ krīṃ hūṃ hrīṃ kāmakalākāli dakṣaṇakāli bhadrakāli śmaśānakāli kālakāli guhyakāli dhanakāli siddhikāli caṇḍakāli lakṣmi mahālakṣmi annapūrṇe vanadurge aghore padmāvati mahiṣamardini jayadurge durge rājamātaṅgi ucchiṣṭamātaṅgi sumukhi bagalāmukhi dhanalakṣmi sarasvati bhuvaneśvari ashvārūḍhe nityaklinne bhairavi rājyalakṣmi rājarājeśvari śūlini mahācaṇḍayogīśvari siddhilakṣmi rājyasiddhilakṣmi A lot of feeling can be gleaned just from This, even with only minor knowledge. Contemplation i think is alright, don’t chant this fragment though

Bonjour, La partie à droite du tableau n'est pas tout a fait accessible pour pourvoir lire les instructions concernant la gestuelle avec les doigts. Avez-vous une solution ? Ou comment télécharger l'article dans un format particulier ? Merci beaucoup. Que varahi vous benisse   Translation - Hello, The right-hand side of the table isn't quite accessible to read the instructions for using your fingers. Do you have a solution? Or how can I download the article in a specific format? Thank you very much. May Varahi bless you.

I encountered Tivra only Through the comments of the website, and only through them received his guidance. I’m very happy to try to help, even though my knowledge and experience is little. I will do some research and thinking. Also will email you my WhatsApp number. I check once every day or so. As I mentioned to someone else just now, my strongest advice, besides the book Letting Go by David Hawkins, would be to take a look at your amatyakaraka and sun sign moon sign ascendant etc, and see if here we can find some strong possibility for your proper ishta, whose discovery I believe could do the most For you. Besides that, what Tivra reveals about Panchakuta Bhairavi mantra seems To me to indicate it could hold the most powerful solution for anyone. I’ll post one of those two comments below, the more topical one, but the other is very useful and significant as well. “ Namaste Nesh and Sid. I have recorded the pronunciation and will post the link. The sage of the Mantra is Dakṣiṇāmūrti, the Chandas is Paṅkti, the Seed is hsraim̐, the Śakti is hssrauḥ, the Kīlakam̐ is hsklrīm̐, the deity is Mahā Tripurabhairavī and the Japa is performed with the intention of removing the difference between the Knower (Aham) and the Known (Idam), which removes the limitations of the soul and makes anything possible. Mahā Tripurabhairavī should be meditated upon as seated on five lion thrones (Pañcasim̐hāsana). The first Sim̐hāsana is the Pūrva Sim̐hāsana facing east and corresponds to Caitanya Bhairavī (shaim̐ sakalahrīm̐ shrauḥ). The second Sim̐hāsana is the Dakṣiṇa Sim̐hāsana facing south and corresponds to Rudra Bhairavī (hskhphrem̐ hsklrīm̐ hsauḥ). The third Sim̐hāsana is the Paścima Sim̐hāsana facing east and corresponds to Ṣaṭkūṭā Bhairavī (ḍaralakasahaim̐ ḍaralakasahīm̐ ḍaralakasahauḥ) and Nityā Bhairavī (hasakalaraḍaim̐ hasakalaraḍīm̐ hasakalaraḍauḥ); these two of the eastern throne alone are Pramāṇa (the inner reflection of the Prameya-Known and the Pramātṛ-Knower takes place in the Pramāṇacakra-Circle of Knowledge) and signify the movements of Nigraha and Anugraha of the 6 Yoginis in the 6 Cakras. The fourth Sim̐hāsana is the Uttara Sim̐hāsana facing north and corresponds to Bhuvaneśvarī Bhairavī (hsraim̐ hasakalahrīm̐ hsrauḥ). The fifth Sim̐hāsana is the Ūrdhva Sim̐hāsana in the center of the four thrones and on high and corresponds to Mahā Tripurabhairavī Herself (hsraim̐ hsklrīm̐ hssrauḥ) who alone is the combination of the other four thrones and many more. The devotee should be careful and realize that there is an additional “s” in the Mantra of Mahā Tripurabhairavī (hssrauḥ) which should be properly pronounced in this way: hs-srauḥ. She has these three together: fire, sun and moon. Mahā Tripurabhairavī is not associated with any planet and is one of the only knowledge that has no restrictions and is beneficial to all people; this Goddess is directly associated with the souls of people, not planets and acts as a personal Guru and Remover of obstacles for each person; she is interested in giving personal instructions to each soul and if one would trust her alone it would be enough, as she will start giving you personal instructions that are specific to your soul. The "Graha" of Mahā Tripurabhairavī is the Soul and she is Bālā trying to free herself from the chains. Her Siddhi is something close to 10 million repetitions, but this varies according to each soul. She alone unlocks the entire Śrī Cakra, from the base to the top of the head; she destroys all the bonds, everything that imprisons you. It is in the form of Śakti-chālana Mudrā of Haṭha Yoga, and the scripture Gheraṇḍasaṃhitā says that without the perfection of Śakti-chālana Mudrā, the Yoni Mudrā is not perfected. Śakti-chālana Mudrā of Haṭha Yoga is Tripurabhairavī and the Yoni Mudrā of Haṭha Yoga is Tripurasundarī. The 10 Mudrās of Haṭha Yoga are the 10 Mudrās of Śrīvidyā; between these two there is absolutely no difference in the fruits. Haṭha Yoga reveals many secrets of Śrīvidyā, and both help to understand each other. For example, if one has the Siddhi of Tripurabhairavī and practices the Yoni Mudrā of Haṭha Yoga, he will instantly achieve success in that Mudrā. One who has mastered the Mantra achieves success in the associated Mudrā; one who has mastered the Mudrā also achieves the Siddhi of the associated Mantra, even without recitation. If the two are combined, the success and Siddhi in both is quicker. The hands signify the Īśvara; they govern the entire body and the entire Śrīcakra. According to the scripture Śivasaṃhitā, the Śakti-chālana Mudrā of Haṭha Yoga gives Vigraha-Siddhi or power over the Microcosm (the entire body and its layers – material and spiritual). And the Kaula Upaniṣad says that one who becomes the Īśvara of his own body (Microcosm), becomes the Īśvara of the whole Macrocosm (Universe). Because between the Human Body and the Śrīcakra there is absolutely no difference; it is only the soul that is chained. And the soul of the Śrīcakra is the Goddess; and the Goddess of the Human Body is the Soul. And that Goddess is Bālā. And she destroys the chains as Tripurabhairavī. After the destruction of the chains the path of the other 9 Mahā Vidyās is free for you to play. The intelligent one goes directly to Sundarī (Hādi Vidyā Pañchadaśī) which is quickest. Out of the 10 Mahā Vidyās, Sundarī is Hādi. The reason why Hādi is most beneficial to humans is most obvious when we see that in Hādi Lalitā is in a male form whose body is half female. In Kādi they are seated side by side. In Sādi Lalitā has a male form, and the female part has become the subtle heart within the male form. Hādi is certainly associated with the transformation of the physical world, for the form of the objects is Śiva, while the meaning of the objects is Śakti. If you see the form of the Goddess in Kādi, Hādi, Sādi, you will notice the female part going deeper and deeper into the male part. Hādi Vidyā Pañchadaśī is a male body with a female half; Hādi Vidyā Turiyāmbā is the Goddess who is the heart within this half male and half female body which is Lalitā. When this becomes more mature; only the male body remains and the heart is wholly the female part; this is the object and meaning relationship. If this happens, the object is immortal and cannot die. The link to the pronunciation of the Mahā Tripurabhairavī Mantra: https://drive.google.com/file/d/1l5gXGkKRppiSuadSK39dtFnLU1s2FdwG/view?usp=sharing ”

Hi Rook. I only have a little personal experience and my knowledge of the relevant astrology and remedies is low. However it is my privilege to try to help as long as I do no harm. So I will share some unformatted thoughts on Kaal Sarp: one of if not the ways Kaal sarp affects us, is through various sorts of mental acceleration. That is to say, the subtle mental effects of these heavenly bodies which all exist within us, perhaps also reflected upon us from the moon depending on how one likes to cognize things, lead us to accumulate inertia while we are moving through our births, and this inertia from prarabdha karma coming through as things such as Kaal sarp is fully with us, we make the biggest errors and find the worst outcomes, and it will often defy any logic. With that in mind, I would imagine what a Seneca or an Epictetus, or some French existentialist or German absurdist philosopher would do if they were in Kaal sarp and became aware of themselves with their levels of wisdom and insight and detachment. It is hard to imagine someone like Marcus Aurelius getting pinched nearly as hard by Kaal sarp as most are (although maybe he would’ve been, too. Free will almost certainly exists but there are varying confines to it). The reason we might imagine certain types, with more wisdom and stoicism and also perhaps unsuppressable playfulness, being more resilient and nonplussed in the face of Kaal sarp, I think comes down to psychology and the physical central and peripheral nervous system wirings. Kaal sarp can be consciously buffered against by logically updating the mind to inoculate against the worst of the ego-driven follies we may fall prey to. With that in mind, the book Letting Go by Dr. David Hawkins is genuinely a repository of treasures for typical Kaal sarp as well as very manglik people. https://a.co/d/9brXpJ6 & also surely there’s pdfs online like at pdfdrive.com if it is still working. Depending on your experiences, the book The Body Keeps Score may also be a gem, and help you going forward to be both much more free of suffering and more present, and also less susceptible to cyclical experiences and life themes. https://a.co/d/1WG3R3V (Also probably Available as a free pdf). What I would be able to help you with, along with others on this site, is to look at ypir proper karakas and sun and moon signs and ascendant, and give some suggestions of deities that may be most suited to you in this birth, and with some luck and you doing soul searching, we might be able to identify your ishta devata, who would provide genuine help with Kaal sarp in short order, Or so it is said. I believe you can use this calculator to find accurate planetary placements: https://vaultoftheheavens.com/VOTH_ChartCreator/Welcome.aspx Besides that, my intuition is that you would Be best served by reading what Tivra wrote this week about panchakuta bhairavi mantra, and then practicing it diligently with awareness. In addition, If possible, donate to charities that feed hungry children and animals. At https://www.marysmeals.org/, A very well vetted and effective charity, You can pay the cost of a year’s food for a child for about $26, and it also feels wonderful, even in very sad and depressed states. https://www.spcai.org/ Is another excellent choice, and these activities generate an opening for grace, and temporarily take the mind off of rumination.

This is of very great interest to me! Thank you so much for always taking the time to give these in-depth highly cited answers. I can see no other path besides arduously long study to have access to such precisely composited clarifications. It’s really terrific. I will be back pestering you with more inquiries shortly if that continues to be alright.

Namaste Dylan ! The clarification was fantastic and indepth references always create wide understanding of subject. We owe a lot to you Dylan . Always thankful for your guidance !

I believe David Frawley has written several books but he read my chart briefly years ago. Yes, it’s is very difficult to find a guru especially when you have no community to draw from. My Rahu Mahadasha has caused a lot of depression which I am fighting through. How did you meet or become acquainted with Tivra? Was it through Ravi or Sri Ram. Anyhow I would love to read your suggestions on books and websites. Feel free to post here for the benefit of everyone in this community. I am most grateful for the kind help you and others have offered. Also if you would be willing to correspond with me I would love to ask you more questions when time would permit you. I don’t know if you could contact me via email kbaj701@gmail.com or via phone one day. It’s a lot to post online. Are you currently practicing the Bala mantra. Have you ever work rudraksha and found it beneficial? Anyhow I apologize for all of my questions . Thank you again for your kind responses to my queries. I appreciate your time.

Namaste Nesh. Perhaps this will be of some interest to you. In Tantrāloka, Abhinavagupta says: "Thus, the Goddess Parā, Who performs these five operations, is called Kālī and Kālakarṣiṇī." Here, he equates the Supreme Goddess of his own Trika tradition, Parā, to Kālī. Even though Parā often features as one of three primary Goddesses, She is solitary in the Anuttara Trika taught by the Parātrīśikā Tantra, which is devoted exclusively to Her and Her single-syllable mantra. She and Her mantra also feature in the Paraśurāmakalpasūtra, so She is integrated into Śrīvidyā in that way, and also because Her mantra is the śaktibīja. The name Kālī is understood to be derived from kalanā, "operations". Time and sequentiality is essentially "operation" in the sense of motion. It is defined in the Īśvarapratyabhijñākārikā: "Time is the transit of the sun, etc., or the birth of this or that flower and so on, or also heat and cold. Or time, in reality, is nothing but the succession characterized by these elements." In other words, time is a kind of perception, one based on the transit of mutually exclusive realities. So says the Virūpākṣapañcāśikā: "As the Self, that awareness is unitary, because there is no sequence in it of either place or time. However, as associated with objects of consciousness that are differentiated from each other, that awareness is the substratum of differentiation." For this reason, it is understood to be the Lord's creative activity. It is said in the Svacchanda Tantra: "One should know how the division of the sixfold Path is present all together in the vital breath." The vital breath, prāṇa (as a whole, not simply the out-breath), is none other than the movement of consciousness itself as the form and sustaining energy of all things. It is the "solidification" of the Unstruck Sound of pure consciousness. So, Abhinava says: "The extending process of diversification and development (kalana) of the Path takes place in two ways: in a successive and in a non-successive manner. Succession and its absence in the field of phenomenal existence are the differentiated development of single units successively, as for example, the transition from cause to effect and various units simultaneously, as happens when viewing a picture." But, as the Unstruck Sound: "The supreme form of time, which is experienced both as a sequence of periods of time and eternal time free of succession, abides within consciousness." This is Kālī. She manifests time and destroys time. She is also known as Mātṛsadbhāva, the Essence of all knowing subjects. She is also known as Vāmeśvarī. The Niśisaṁcara Tantra says: "This, the Kaulikī Vidyā, bestows every accomplishment. It has come forth from the presence of the God of gods along with the path of His Power, which is the descent of the Goddess Vāmeśvarī, and becomes manifest." She is the inner ground of consciousness, the energy which wanders in the empty, luminous Sky (hence She is sometimes called Vyomavāmeśvarī). She 'vomits' (vam-) all things, that is, She is the perpetual outpouring of the bliss of consciousness in the form of all that exists within Her own nature. In this respect, She is understood as abandoning Her fearsome, time devouring aspect and assumes the form of the joyous process of generation. This is Tripurasundarī. But also, the word "vāma" means "reverse" or "contrary". In this context, it suggests that the Goddess operates in two ways. On the one hand, She "reverses" the state of unitary, pure consciousness in the act of manifestation; on the other, She "reverses" the process of manifestation in a return to the fundamental state. So, we can understand Kālī from kalana as consciousness which is engaged in the "operations" of generating and withdrawing time; joyous passion and fearsome death. This is seen most clearly in Her form as Kāmakalākālī.