Next in line, is the Dakini Nyasa. As the Mahakala Samhita has different definitions of what is contemporarily known as 'Dakini','Sakini', and 'Yogini', these Dakini nyasa contains the names of the Dhatu Yoginis as per the Lalita Rahasya Sahasranama, Each Dakini, is invoked as being residing in a certain Giri (Mountain), while being in charge of their respective Dhatu in the human body. I refrain calling these mothers as Yoginis as the next Nyasa following this, is called the Yogini Nyasa. Hence to respect the text, this differentiation is adopted. 4) Dakini Nyasa : https://docs.google.com/document/d/1GqqvC4xImcGvbXqK2ACH37_qddCeaPETCZ_JomxFjP4/edit?usp=sharing

I would also register what Sri Amritananda Natha of Devipuram practiced as the Sodha Nyasa : "Gaṇeśa graha nakṣatra, yoginī rāśi rūpiṇīm, Devīṁ mantra-mayīṁ naumi, mātṛkā-pīṭha-rūpiṇīm. All forms of Gaṇeśa, graha are the nine planets; nakṣatra the stars, the constellations; yoginīs — there are sixty-four crores of yoginīs, divine beings; rāśi the zodiacal signs; rūpiṇī — she has all these forms because she is cosmic awareness. Devīm — this Devī, who is in the form of the sounds, the mantras, the vibrations of the world; naumi — I worship; mātṛkā-pīṭha — the letters of the Sanskrit alphabet which have seats all over your body; in all these places she resides. She resides in the brain and in every part of your body. Not only does she reside in your body, she resides in all the geographical areas where the parts of her body have fallen (the 51 Śakti Pīṭhas). The awarenesses flowing in the cosmos, in yourself in the microcosmos are represented. This stanza summarizes all the nyāsas corresponding to the Gaṇeśa nyāsa, the graha nyāsa, the nakṣatra nyāsa, the yoginī nyāsa, rāśi nyāsa, Devī nyāsa, mantra nyāsa, mātṛkā nyāsa — all these nyāsas are combined in this stanza. And Paraśurāma has placed all these things into one complete stanza. Now people expand these things into an infinite number of nyāsas. They say that through the nyāsas alone you can find realization." The entire expanded Sodha Nyasa is briedly condensed in two verses. This is called Sanskipta. I love the beauty of it as it is less rigourous than the actual Sodha Nyasa, especially when time is short.

Dear Krishna, yes you can publish it, but a request that the credits should be instead given to Sri Gopinath Kaviraj, Sri Radhe Shyam Chaturvedi and Bhagavati Guhyakali. Thank you. all glory to Bhagavati Kalasankarsini. I have a lot more Nyasas and they have numberings too. Kindly give me some time as I generate them to share with you. I will try my best to digitalise my handwritten notes. Thank you!

Wanted to share the secret and beauty of the Sarvamnaya (from a Facebook Post) I AM GOING TO TELL YOU A GREAT SECRET Siddhi Gopal Vaidya, a master of Nepālī Sarvāmnāya Tantra नेपाली सर्वाम्नाय तन्त्र said: "Listen, when you first asked me about Śrī-Vidyā I told you that you were like a climber who wanted to reach the summit without actually ever making the earlier stages of the journey. In the meantime, I’ve demanded that you study the scriptures and spend time with Timalsina. Your time here is limited. So although you are not ready, I am going to tell you a great secret. Its true meaning will not come to you until you are finished with this project, which, as you have noted in previous conversations, will be several years from now. Even then you won’t really understand. If you want to understand as Timalsina understands, then you will have to return and you will have to live here, with this land, her people, and her gods and goddesses. Until then your understanding of Nepāla-Maṇḍala will be limited. Nevertheless, I will tell you the secret: all āmnāyas are united. Just as the base of Mount Everest is united with its peak, so Bhūvaneśvarī [in the mūlādhāra] is united with Tripurasundarī [in the sahasrāra]. The foundation and the summit are one. Both are pervaded by the energy of the supreme Goddess (parāśakti), who has been called by many names. . . . Listen little brother (hernos bhai), I call God Mā Kālī. This is because I am an initiate of Kālī Vidyā. However, Timalsina is an initiate of Śrī-Vidyā, and so he calls God Mahātripurasundarī. Kālī and Tripurasundarī are not distinct. The lineages are distinct, but the being who is the focus of these traditions is not different. Many different trekking expeditions climb Mount Everest. But for all of them the goal is the same, the mountain is the same. They may take different routes. They may call the mountain by different names, but the mountain still is what it is. So Devī is one. Taleju is Devī. Taleju is Kālī. Taleju is Kubjikā. Taleju is Guhyeśvarī. Taleju is Siddhīlakṣmī. Taleju is Tripurasundarī. Taleju is Parāśakti. All of these are names for that one reality that is, as Śaṅkarācārya so beautifully states, beyond all names. Those so-called paṇḍits who quibble over the “true identity” are missing the point. They are lost in political tensions and don’t understand what our own paddhatis make so evident: all of these belong together in one system because all of these goddesses are ultimately the same. . . . And there is one more thing to say. You and Timalsina talked to me about the perfect I-consciousness (pūrṇa-ahaṁtā), which is mentioned in the Nityāṣoḍaśikārṇava. This term captures the secret of our Sarvāmnāya system. Think about this deeply. And remember, the Kumārī lies at the heart of this secret."

Dear Vipul, I am familiar with the Vijnana Bhairava and am now going through the writings and lectures of Swami Lakshmanjoo. He's a profound teacher, no doubt. I have a specific doubt: In your reply, you mentioned that Swami Lakshmanjoo referred to a 32 lettered mantra of Svachchanda Bhairava provided in the Svachchanda Tantra. Is this mantra the same as the 32 syllabled Aghora mantra (a variation of the mantra from the Vedas) (अघोरेभ्योऽथ घोरेभ्यो घोरघोरतरीभ्यश्च । सर्वतः शर्व सर्वेभ्यो नमस्ते रुद्ररूपेभ्यः ॥ aghorebhyo tha ghorebhyo ghoraghoratarībhyaśca / sarvataḥ śarva sarvebhyo namaste rudrarūpebhyaḥ //) or a different mantra? Was this given by him to John Hughes for popularizing throughout the world? Kindly clarify at your convenience. Thanks and take care, brother.

Paraśurāma Kalapsūtra is the basis of Dakṣiṇācāra and this requires puraścaraṇa of aṅga vidyās before we are considered eligible for initiation into higher vidyās. Kulācāra generally refers to various other scriptures such as Śrīvidyārṇava, Mahāvaḍavāṇala (if available to them), Svacchanda, Kulārṇava and also Paraśurāma Kalapsūtra. It is much more advanced and involved using the Pañcamakāras in the gross and esoteric sense. As mentioned earlier, Shri Raviji did not want us to be too involved in the ritual worship. But for those who sought to worship the Śrīcakra, the directions to do so are in the Laghu paddhati that he elucidated on this site. He had also performed the complete paddhati a few times and mentioned that it had taken almost the whole day and did not recommend for any of us who are short on time. So, the krama is to start with mantra japa and quickly progress towards Mahāṣoḍaśī skipping the rituals that are primarily focused on material benefits. Puraścaraṇa of this mantra was recommended for those who could withstand its power. I for one could not and preferred to stay with Mahāgaṇapati and Bālā and continue to do so to this day. A one-on-one interaction with one's guru is important to make the right decision and move along. For Shri Raviji, a self-realized person whose very presence would silence our minds and all fears, nothing other than self-realization was important and for this he recommended withstanding the onslaught of Mahāṣoḍaśī and the incredibly fast and painful karmic burning that would accompany this sādhana to help us gain the ultimate sāmrājya (kingdom) of self-realization and Śiva tattva. The greatness of Shri Raviji was that he would willingly take on the karmas of his disciples to help them ascend in their spiritual journey. The good karma he accumulated in turn freed him from his mortal body much earlier than any of this disciples or family would have wanted. For most of us including myself, the Ātma tattva held by Tripura Bhairavī and Mahāgaṇapati is more than sufficient until the spiritual maturity is gained to progress towards Tripura Bālā and ultimately Śuddhavidyā. In short, the krama generally recommended by Shri Raviji in our Ānandānandanātha lineage is simplified and the focus is primarily on self-realization. To help everyone looking towards a gradual ascent vs an accelerated progress, we started introducing mantras, stotras etc. that would benefit seekers. Our other efforts are also to help seekers of other Mahāvidyās and Kālīkrama upāsakas with procedures associated with their tradition. If the Divine Mother permits, we will certainly enhance the content of this site in the coming years and make this an online library of knowledge dedicated to spirituality.

Thank you so much prince JI

Namaste krishna ji I've digitalise the text of list of shodashi mantra here's the link https://docs.google.com/document/d/1xSB7m8D-c9NfeD2l20uioBY-1ZekUPxVzW1CKST_gtE/edit?usp=drivesdk hope it will be of some help

Thank you very much, Jayanth ji and Krishna ji, for your reply. I apologize for asking again, but you previously mentioned that your sampradaya is Dakshinachara. Also, is there a concept of Purashcharana as well? Since there are no rituals, the homa and tarpana that are typically performed along with japa would not be applicable. If not, I recall asking Krishna ji once about Purna Diksha, and you stated that the Diksha of MahaShodashi itself is Purna Diksha, but to reach that point, one should ideally perform multiple Purashcharanas of Panchadashi. Additionally, is there a specific manual or tantra that your sampradaya follows? I apologize for all these questions; I am simply seeking to inquire further.

Is it ok to start doing MahaShoda Nyasa instead of laghu shoda Nyasa after some regular practice?