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

Namaste Tivra ji. You are truly a blessing from the Divine Mother, now with Hadi Vidya, which may materialize Shri Vidya now. With current Ambubachi festival going on at Kamakhya, would like to know about Brhmayoni. Are all Deities created from it? Is it anyway connected to Supramental state?

Dear Tivra ! Wow, a very, very comprehensive answer ! Thank you very much for all this ! I will be honest: It is hard to grasp and digest for me, so i will read and re-read your text possible several times ! But even at the first reading, your infomration is, as always on this forum, pure gold ! Again, thank you many, many times for your answer ! Sincerely, Michael

Dear Nesh ! Thank you very much for your very good and extensive answer ! Ok, i think, i understand a bit better now...so this path is quite unique, so you can't really compare it to something else. Yes, that sounds logical... Ok, but now i have some more questions, if you do not mind: 1.) I see that there is a sort of duality here...on a ultra high level but still... Arut Perum Jothi and Grace Shakti = "Male" and "Female" So my question would be: Is there a "Dark "Counterpart" of these two ? When there is "infnite light", it would only be logical, in a causal sense, if there were also "infinite darkness/shadow" ? 2.) And also: Are there any higher deities than these two ? So who created "Arut Perum Jothi" and "Grace Sakti" ? Even the most powerful infinite light must be...well...in my logic at least, first "lit", by something or someone.. These questions are 100% serious and not meant to be disrespectful in any way or form.... It is very hard to grasp all these concepts, that is the reason i ask... Again, thank you very much for your very precious time and help ! Sincerely, Michael

Namaste Dylan ! Thank you for the meaningful clarification. Truly appreciate your efforts !

Vanakkam Tivra, would you mind taking a look at this and give us an answer if you wish ?

Hi Nesh! I genuinely appreciate your reply. On a different note, the other day I was reading about your experiences with the Kaamkala Kali mantra, and I found them particularly insightful. Might you be inclined to share additional details of your journey with it? I am particularly keen to understand the methodology through which you cultivated beneficial outcomes in the absence of the conventional process of initiation. As regards the necessity of initiation for women, Tivra's recent comment, it seems, has decisively settled the matter.

Dear Tivra Ji. Please can you give a similar exposition of Sadi Vidya and its karma? What is the form of Sadi vidya practiced by lord Chandra and how does it differ from that of Nandi? What is the practice of Shadanavya Shambhava? If humans are fit to practice Hari vidya and devas are fit to practice Kadi vidya does that mean Sadi vidya is for asuras?

Will there come a time when the karma generated by those who abuse and victimize women and girls manifests much more quickly, perhaps blending with the existing prarabdha karma very promptly, and putting a halt on at least the most egregious victimizers, pimps and certain lawmakers and killers and sometimes corporat executive acting for expedient profits etc? There is so much darkness and horror for women and girls across the world, and not just Mexico or India or Russia or Afghanistan or the Sahel, even in countries like Japan or Korea or US, their is exceptional gaslighting and organized abuses Through lies and culture-wide manipulations. And boys and young men can be so misled and confused in so many settings, a sort of banal evil and narcissistic traits sets in, and so many girls find terrible times in high school and college with their boyfriends. There seems to be so much that could be done without impeding any free will, just by sharing truths, not even spiritual ones just plain things About the phenomenal reality. It is confounding that so many situations are like they are, except in light of some sort of foundational sickness. Not to sound like I’m clutching my pearls either, I was one of those confused boys and I don’t think I will ever feel clean in this birth, from the banal and thoughtlessly evil sins of that time. With more truth and self awareness from it, I would like to believe I might’ve been decent, and not deluded and perniciously toxic to the ones who tried their absolute best with me as long as they could. I wish some karma bit me hard much sooner, instead of me having my blind thoughtless fun for years.

Would it be possible to see Pañchakūṭa Tripurabhairavī for clarity of pronunciation of the consonants? This seems like a vidya that seems straightforward but for some reason in public it gets mispronounced to the moon and back. Kinda similar to ś and visarga situation, but not as severely of as those four swarāh though. Speaking of, are ऌॡ the same as that one Tamil that everyone has quite the slog with at first?