Namaste, please help me...I want nothing but real knowledge. I want my Isht devata, please guide me from scratch. please tell me a way to contact you..

प्रणाम आचार्य जी। मेरी विधवा मां का देहांत के बाद उनके सपिण्डीकरण मेरे दादा, वड़दादा और परदादा के साथ किया था । गरुड़पुराण पढ़ा तब पता चला कि अखंड सौभाग्यवती मा का सपिण्डीकरण उनकी सास, वड सास और परसास के साथ और विधवा स्त्री का सपिण्डीकरण उनके पति के साथ करना चाहिए। अभी ब्राह्मण बोल रहे है कि हा गलती तो हुई है तो विधवा मां के मृत्यु के एक साल पर सपिंडिकीकरण फिर से सास , वड सास और परसास के साथ करेंगे । मैने उनसे कहा कि गरुड़पुराण में विधवा स्त्री का सपिण्डीकरण पति से करना बताया है। ब्राह्मण ने कहा कि गरुड़पुराण अलग अलग है और सही बात वो है कि पुरुष का पुरुषों (दादा वगैरह) और स्त्री का स्त्रियों (सास वगैरह) के साथ किया जाता है। कृपया मार्गदर्शन कीजिए। बहुत धन्यवाद. English Translation - Greetings Acharya Ji. After the death of my widowed mother, her Sapindakaran was performed by my grandfather and great grandfather. After reading Garuda Purana, I came to know that the Sapindakaran of an akhand saubhagyavati maa should be performed by her mother-in-law, great mother-in-law etc. and the Sapindakaran of a widowed woman should be performed by her husband. Now the Brahmin pandit is saying that yes, a mistake has been made, so after one year of the death of the widowed mother, the Sapindakaran should be performed again by the mother-in-law, great mother-in-law etc. I told him that in Garuda Purana, it is told that the Sapindakaran of a widowed woman should be performed by her husband. The Brahmin pandit said that Garuda Purana is different and the correct thing is that the Sapindakaran of a man is done with men (grandfather etc.) and the Sapindakaran of a woman is done with women (mother-in-law etc.). Please guide. Thank you very much.

This mantra was revealed to us by Tivra a couple of days ago. None of us have practiced it. Our experience is only with the other variations of this mantra. You may contact Shri Santosh ji for an initiation. He is currently away and can be reached after 2 months.

As far as I know, there are no restrictions after 1 year of passing. This is a choice that you would need to make. Your mother's would be happy with whatever decision you make.

Dear Sir, Thank you for the reply. I am confused as the father side tradition they are saying marriage need to be done within 11 months or wait for 3 years, whereas my mother side they are saying wait for 1 year to complete. Also, consulted few astrology they said it can be done but need some clarity what are the consequence or do really wait has i have aged father and grand mother in my family and my age is already 36 years. Kindly guide me.

Namaste Tivra. Great sage, without a doubt I will do the sadhana you have told me. Nothing has made my heart soar like when I read the sadhana you revealed, except following in love.I will thank mother Bagalāmukhi and ask her blessings to move on from her sadhana. I hope it is alright if, in the beginning weeks, my subconscious mind sometimes wrestles with my conscious mind, and I briefly reflexively recite some mantra of Bagalāmukhi while I stand in line or sit traffic, or when I am dreaming. Tivra ji i am so blessed and humbled by your guidance. Thank you for this brilliant boon. I will do this exceptionally riveting sadhana you have revealed, with my full heart and devotion and joy.

Namaste Tivra ji. Many thanks for explaining this amazing system. May be since many births, I was searching for this Ultimate knowledge. In 3rd part of Arutperunjyoti, giving birth to 3 immortal bodies, does it mean that each time, a small particle of 3 bodies is born. With stronger practice these particles will accumulate to form a complete body? When do these bodies become functional? Or, with each 2nd Arutperunjyoti, Divine descents on Earth in small amount & over a period of time around us presence of Divine can be felt?

Namaste, Guruji who can initiate me on this from Manblunder community is? Thank you

Namaste, I'm trying currently to comprehend, rather attempt to understand Mother Pratyangira better. Is Pratyangira the primordial force that exists beyond the endless layers of dimensions, multiverses, and parallel realities, where all paths converge and diverge in an infinite dance of creation and destruction? Does she dwell within the infinite void that is the canvas of all that can manifest, yet transcend every manifestation as both the origin and the end of every conceivable and inconceivable reality? Is she the unmanifested source from which all potential energy flows, weaving through the myriad realms, weaving threads of existence that exist simultaneously as the highest and the lowest, the lightest and the heaviest, the fullest and the emptiest? Does she occupy all timelines and all frequencies, yet remains beyond them, standing at the nexus of all possibilities, existing as both the absolute silence and the infinite sound, the unspoken truth and the endless expression? Is Pratyangira the eternal watcher of all things, existing not as a singular entity, but as the collective force behind every action, thought, and existence in the multitudes of realities, transcending every form of measurement, yet deeply rooted in every form? And within this boundless expanse of being and non-being, is she the sovereign force who holds and simultaneously frees the power of every law, every structure, and every cosmic order, existing as the heart of everything and nothing at once, embodying the truth that all is possible, yet nothing can be fully grasped? I also have been thinking about Guhya Kali. In my meditation, I would get somewhat lost in the Void, for a second or two. This is where I had that feeling that Guhya Kali is the embodiment of the Akashic record. Would that be correct to assume? And how is Pratyangira and Guhya Kali related to Grace Shakti?

<"Ishta devata is the form of God whom you like most. I personally do not accept the concept of ishta devata. "> A very important point. How can we practice mantra sadhana if we do not have proper bhakti, faith in the deity? Does japa has sense in itself, in the manner of raja- or hatha- yoga only? In my observations, japa meditation is the simplest in the beginning compared to other contemplative methods, because it involves karmendriyas and jnanendriyas, just enough to create an ideal balance of inner activity and calm. But later on, such a practice without a prayerful mood is destroyed and begins to take away our strengths.