Namaste Tīvra, I have one more doubt. From the writing above, it seems that this Krama is the most efficient, present and most available in the present times (an assumption). Is this assumption true? from my research and your teachings, it seems that the tradition of Sri-vidya is a recent evolution and efficient integration of whatever that came before (mainly Kali krama, Trika, Kubjika Krama). yet, the thoughts in my head wonder if there is a equivalent scheme in Kali-krama...

Namaste Tīvra, thank you for explaining this its whole-totality.

Namaste Tīvra, you mentioned the 2 forms of Sri-Cakra, one for the world to come (3 layers) and another for the world that is at present (9 layers. I have been contemplating the mystery of the 16-layered Sri-Cakra,and been suspecting if it belongs to the past (The world that was), and somehow there was a collapse in the enclosures, causing the 16-layer Sri-Cakra to collapse to the 9-layer Sri-Cakra of the present.

Tīvra, you mention that 'those who enter the raw form of Nirvana Sundari will never be seen again', this is very similar to Durvasa's mantra of Nirvana Sundari which erases 'people from existence'. What does this mean, in detail? Is this a negative thing, considering the purpose of humans of being present (rather than disappearing), to heal and build the world ? Thank you for entertaining my questions

https://drive.google.com/file/d/1na3mPAkpQC7LI4Qe6Z919X8oWVltiCf6/view?usp=drive_link

Krishna. Here is the Maha Shodashi Yantra. Maha Shodashi is a Vidya for those who desire only liberation. Nirvana Sundari is something more serious than liberation, as it is knowledge for those who wish to leave and never return. Many who have been liberated may return one day, but those who enter the raw form of Nirvana Sundari will never be seen again.

Now I will describe the complete procedure for maturing and realizing the Seven Puruṣas. Lalitā, in her fifteen-letter Kādi Vidyā, with Turiyāmbā added at the end, is the supreme Vidyā. She personifies the Seven Puruṣas and places the Ānandamaya Puruṣa (the Soul of Bliss) at the center, governing all the others. There is no Mantra higher than this in the Tantras, because it symbolizes the supreme goal: not an escape from the world, but the complete submission and integration of the other six Puruṣas into the Heart of Lalitā and Kāmeśvara, which is Turiyāmbā. Keep this firmly in mind: Turiyāmbā is the Heart that unites Lalitā and Kāmeśvara. This is absolutely essential, because the highest realization cannot be attained by approaching Lalitā or Kāmeśvara directly. One must first gather all six Puruṣas into their Heart. And what is this Heart? It is Turiyāmbā. When meditating on this Vidyā, one should contemplate Lalitā as the Ānandamaya Puruṣa, seated upon Kāmeśvara as the Vijñānamaya Puruṣa (the Supramental Soul). At the feet of Lalitā, visualize a child who never grows old: Bālā Tripurasundarī, the Caitya Puruṣa (the Psychic Soul). The wise declare that this Child possesses the power to place all the potentialities of Lalitā upon the Wheel of Time, without ever losing unity with the original Source. They also affirm that this Child can be fully developed only in human beings, and in no other order of existence, not even among the Gods. Near Bālā sits Mahāgaṇapati, as the Annamaya Puruṣa (the Soul of the Physical Body). The wise explain that this Elephant is the controller of the 51 Letters (Gaṇas) that have arisen and compose Parāvāc. The Goddess placed him there so that he would become the Lord who governs her own Speech. To the right of Lalitā is Mahāvārāhī, the Manomaya Puruṣa (the Soul of the Mental Body). The intelligent know that this Boar receives her commands directly from the Heart of Turiyāmbā, the shared Heart of Lalitā and Kāmeśvara. Mahāvārāhī abides in the Ājñā Cakra, guarding the gate that leads to Turiyāmbā. She keeps this gate closed so that human beings may remain incarnated long enough to mature their Puruṣas. If this gate were opened prematurely, beings would either disincarnate instantly or be unable to incarnate again, thus losing the opportunity to develop their Viśeṣa Jīvan, the ensemble of Physical, Vital, and Mental Souls, together with the Psychic Soul (Bālā), the Daughter of Lalitā. Therefore, Mahāvārāhī should be approached only after the Physical, Vital, and Psychic Souls have been sufficiently developed. To the left of Lalitā is Rājamātaṅgī, the Prāṇamaya Puruṣa (the Soul of the Vital Body). Know that Rājamātaṅgī is intimately united with Mahāgaṇapati. Without her musical instrument, the 51 Letters would be unable to move through Time while remaining united with their Source, Parāvāc (Lalitā). Without Rājamātaṅgī, these Letters would remain frozen, and the evolution of Bālā, and of all beings, would be impossible. For this reason she is called “the Most Important”, for she governs the movement of all Seeds through Time. Do not say that Time is evil. Time is only destructive when what moves within it is not in unity with Lalitā. In Lalitā's crown is a Moon with a white glow, and within it you will see a Goddess called Parāsarasvatī as the "Individual Self." And you shouldn't ask me why I didn't include her among the Seven Puruṣas, because Parāsarasvatī isn't fixed at any level and functions as a meeting point at the top of the head where the Six Puruṣas gather before crossing the gate of the Ājñā Cakra and going to Turiyāmbā, which is called the "True Individual Self," a Puruṣa that is the heart connecting Ānandamaya Puruṣa and Vijñānamaya Puruṣa, called Lalitā and Kāmeśvara. Beneath the great toe of Lalitā’s right foot is a Śrī Cakra made of Diamond. In its Bindu shines a white and golden light, within which Turiyāmbā is present. This Śrī Cakra is unlike the traditional one: it contains only Bindu, Trivṛtta, and Bhūpura. The wise say that this is the Śrī Cakra of the World to Come, whereas the traditional Śrī Cakra belongs to the present world. Know that Turiyāmbā is the support of all existence, the means through which the Goddess found it possible to manifest her total glory on all planes, without diminution, including the physical plane. Lalitā’s left foot does not touch the ground, indicating that she depends on nothing and no one. Turiyāmbā emanated from her as the supreme instrument through which her undiminished glory could fully manifest in the world. Gazing constantly upon this Diamond Śrī Cakra are Brahmā, Viṣṇu, Rudra, Īśvara, and Sadāśiva. They meditate upon Lalitā, yet they cannot comprehend this Śrī Cakra nor the Goddess dwelling within the white and golden light of the Bindu. Only in the World to Come will they understand the mystery of this Diamond Śrī Cakra and of Turiyāmbā. When they do, they will perform unimaginable acts. For now, the Goddess keeps them separate from this Cakra. Know this well: the Goddess reveals herself by her own will. No devotee can command her revelation. Considering all these truths, the correct order of worship for the maturation of the Seven Puruṣas is: 1. Bālā Tripurasundarī (Caitya Puruṣa), 2. Mahāgaṇapati (Annamaya Puruṣa), 3. Rājamātaṅgī (Prāṇamaya Puruṣa), 4. Mahāvārāhī (Manomaya Puruṣa), 5. Kādi Lalitā of Fifteen Letters (Six Puruṣas unified, with Ānandamaya at the center) 6. Kādi Lalitā of Twenty-Eight Letters and Four Kūṭas (Seven Puruṣas unified, with Ānandamaya at the center and Turiyāmbā as the Support). Do not ask why Bālā comes first. Without her, Siddhi in Mahāgaṇapati, Rājamātaṅgī, and Mahāvārāhī is impossible. Without Bālā, the others cannot cross the secret gate of the Ājñā Cakra that leads to Turiyāmbā. Thus the wise say: wherever Bālā is, Mahāgaṇapati, Rājamātaṅgī, and Mahāvārāhī are also present. When you attain the Siddhi of Bālā, she will grant you the vision of where Turiyāmbā abides—but only the vision. You must still walk the path and possess Turiyāmbā yourself. Only Bālā knows the whole Truth, not merely fragments of it. She is Lalitā cast into the lowest matter, the only reason human beings can reach Turiyāmbā with all their bodies and instruments intact, so that Turiyāmbā may transmute them into pure Truth-values. Bālā reveals this Truth and directs the others so that development proceeds in the correct order. You must perform the Puraścaraṇa of each Vidyā in its proper sequence. The final Mantra of Lalitā is to be recited only after all the others have been completed, until all Puruṣas converge in Turiyāmbā and the supreme Fruit is attained. This is the complete Kādi method, the highest of all. Know also that the scriptures deliberately omit Turiyāmbā, and that at the end of many Kramas they mislead the devotee with Mantras that do not lead to the supreme Fruit. Know further that Tripurabhairavī is Bālā, and that her Puraścaraṇa must be performed first to remove the Five Kañcukas that bind the Caitya Puruṣa, preventing its growth. It is useless to attempt to develop Bālā without first breaking the chains that bind her Five Supreme Śaktis: Cit, Ānanda, Icchā, Jñāna, and Kriyā. Bālā is the Soul within every human being capable of performing the Five Supreme Acts: Creation, Sustenance, Destruction, Concealment, and Revelation. She extracts all potential from Lalitā and sets it in motion upon the Wheel of Time. Through Bālā, Lalitā can act fully within Time. Do not think this path is excessively complex or long. It is the fastest means Tantra possesses for transmitting the complete Truth. If one desires something faster still, one must turn to the Śuddha Sanmārga of Vaḷḷalār, which operates solely through Grace.

For those seeking maximum security in the Krama I mentioned, it is recommended to include Parāsarasvatī (सौः – sauḥ) in the worship sequence. Thus the safest and most complete order of Puraścaraṇa becomes the following: 1. Tripurabhairavī (Caitya Puruṣa), 2. Bālā Tripurasundarī (Caitya Puruṣa), 3. Mahāgaṇapati (Annamaya Puruṣa), 4. Rājamātaṅgī (Prāṇamaya Puruṣa), 5. Mahāvārāhī (Manomaya Puruṣa), 6. Parāsarasvatī (सौः – sauḥ, Jīvātman, Individual Self), 7. Lalitā Tripurasundarī of Fifteen Letters (Six unified Puruṣas, with Ānandamaya Puruṣa in the center) 8. Lalitā Tripurasundarī of Twenty-Eight Letters, with Four Kūṭas (All the Puruṣas fully unified and Ānandamaya Puruṣa in the center, supported by Turiyāmbā as the transcendent Support).

This is the Guhya Sodashi Vidya : srim hrim kliM aim sauH Om Hrim Srim Kaeilahrim Hasakahalahrim SakalahriM Hasakalahrim Hasakahalahrim SakalahriM Haskalahasakahalasakalahrim SauH aim kliM Hrim aim sauH

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