Богдан. Ravana, king of the asuras, was proficient in Shiva, Kamakala Kali, Guhya Kali, Kala Sankarshani, and even that didn't save him. Because there is a force behind all of this... Ravana had more than one form, and Rama only managed to defeat his lesser form. Ravana had a more powerful form with 1000 heads that humiliated Rama afterward. Seeing Rama defeated, Sita laughed and transformed into Bhadrakali (Atharvana Bhadrakali) and decapitated the thousand heads of Sahasravadana Ravana and destroyed his army. Then Sita returned to her loving form again. I later learned that Sita's abduction was the "Leela" planned by the Divine from the beginning, which would lead to Ravana's destruction. Sita didn't turn into Kali when she was abducted, but she did when she felt compassion for Rama who was suffering. What motivated Sita's transformation was the principle of Anuttaramnaya. You can defeat everything in this world, except the compassion of the divine. Divine compassion will mold anything to destroy evil, no matter what evil does. Therefore, you see many different forms emerging from Lalita in the battle described in the Lalitopakhyana. Did you notice that she doesn't transform herself, but rather that forms emerge from her? Rama's fight with Ravana was the last real, external confrontation between Suras and Asuras. After Ravana's defeat, the Asuras gave up fighting externally and instead divided themselves to attack internally within each person or being. The Asuras were always defeated because the divine always sent an Avatar. So the Asuras gave up fighting externally and the fight became internal. So yes, the battles between Asuras and Suras occurred externally and are real, but today their strategy has changed. The Asuras' tactic today is to make beings fight against each other instead of loving each other, attacking internally.

Богдан. I have something important to tell you so that you don't get lost in so many religions, Gods, and Goddesses. Always remember this: God is a Pure Infinite Sea with countless Modified Infinite Seas within Himself. This means that there is no problem in worshipping Shiva, Vishnu, Brahma, Durga, Kali, Sundari, and other Gods of any religion. The danger lies in falling into the Modified Infinite Sea that each of these Gods and Goddesses represents, and thinking that nothing exists beyond that. For example, you can worship Tripura Sundari, realize her, and fall into the Modified Infinite Sea that she represents if you don't see what is behind her. The danger lies in not knowing that INFINITE TYPES OF SALVATION EXIST in each of these Modified Infinities within the Pure and Original Infinite. The ignorant will not be able to see that Tripura Sundari and Kamakala Kali are molded from the same fire and that there is something behind this fire. The ignorant cannot see that Jesus, Vishnu, Tara, Dakshina Kali, Ucchista Ganapati, and Rama Chandra were molded from the same Divine Sun, and that this Sun came from the Fire that molded Sundari, Kamakala Kali, Parashurama, and Shukra (Venus), and that there is something behind this Fire. The ignorant will not see that Maha Pratyangira was molded from the same Fire as Sundari, but with the power to oppose the very fire that created her; Maha Pratyangira has the power to oppose everything that Sundari, Kamakala Kali, or any other God or Goddess does, because the fire that molded her desired it, and this fire received the order from something pure behind it. The ignorant cannot understand that the same Divine Sun that molded Jesus also molded Vishnu. Lost in countless infinities, they realize only one type of infinity and say that nothing exists beyond that. Brahman can be realized in infinitely different ways. The danger lies in not knowing. Your only refuge from getting lost in the illusion of these innumerable infinities is the principles of Anuttaramnaya, in the Kaula Upanishad and the Aruna Upanishad. You need to seek refuge in the 15 meanings of the Kadi Panchadashi; otherwise, even it will cause you to fall into an illusion of infinity. While you lack the purity to practice Anuttaramnaya, take refuge in Shiva in the Hadi Vidya. The meditation forms of Kadi Vidya and Hadi Vidya are different. In the fifteen-letter Hadi Vidya, Shiva is half-bodied in the form of Lalita, and he holds her four arms. In Kadi Vidya, Lalita is seated on Shiva. In Hadi, the meditation is not the same; here, Shiva is half as Lalita, holding the same weapons and with the same characteristics and accessories described in Lalitopakhyana. In Nandi's Sadi Vidya, the meditation also changes; here Shiva is alone holding Lalita's weapons; here you only see Kameshwara. In the Hadi Vidya with Turiyamba added at the end, you must meditate on Kameshwara alone, holding Lalita's weapons, and see a white glow like the full moon in his heart; within this moon, you must meditate in the form of Para Sarasvati. This is why Sadi Vidya is associated with Dakshina Kali, who is called Aniruddha Sarasvati. Even the Arut Perum Jothi Mantra will lead you into an illusion if you don't understand the meditative principle behind it. The power of the Arut Perum Jothi Mantra lies behind the meditative principle behind it, which is Supreme and without any superior. It reveals the Pure and Infinite Sea; And by realizing this Pure Sea, you realize all the Infinite Types of Salvation at once.

As far as I understand it, this comment of Yours refers to this mantra: ha sa ka la hrīm̐ । ha sa ka ha la hrīm̐ । sa ka la hrīm̐ । ha sa ka la ha sa ka ha la sa ka la hrīm̐ ॥

And this commentary is on the mantra: ha sa ka la hrīm̐ । ha sa ka ha la hrīm̐ । sa ka la hrīm̐ । sa e ī la hrīm̐ । ha sa ka ha la hrīm̐ । sa ka la hrīm̐ ॥

Namaste Богдан. You can practice this Mantra directly if you combine it with the principles of Urdhvamnaya. If you have difficulty seeing God in all things, start with Tripura Bhairavi. It is always important to remember that meditation is infinitely more powerful than mantra recitation. Therefore, you can obtain the result of any mantra without practicing the mantra itself, if you follow specific meditative principles behind each mantra or a mantra that encompasses all mantras. This is why the power of Lalita Sahasranama lies in the meditative principle invoked through each name. Urdhvamnaya is the peace of seeing God in everything. In everything you see, hear, touch, smell, everything. Anuttaramnaya is the joy of loving God in all things. Start with Urdhvamnaya. If you feel you don't have enough purity to see God in everything, start with Tripura Bhairavi and follow Krama.

Good explanation.

Namaste, Tīvra! Can I practice this mantra directly, or do I have to follow the path You mentioned earlier: “You have to follow this path: Pañchakūṭa Tripurabhairavī, Hādi Vidyā Pañchadaśī, Hādi Vidyā Turiyāmbā and Śuddha Vidyā Bālā.”? Thank You for Your answer

If God is like a vast ocean, and we are sealed vessels that hold within us a portion of that same sea, then the only work that falls to us is to open the vessel, so that the water we carry and the infinite ocean become one. Similarly, one does not fight darkness: one only opens the window, and the light of a sun that never sets enters. This Mantra is precisely about these two things. The Phalaśruti of this Mantra is "mahā-pāpaugha-śamanī śiva-rūpa-vivardhinī". In other words, the result is the uninterrupted growth of the form and nature of śiva within us. We become an open vessel in the middle of the sea, where the water inside the vessel and the water of the sea become one, because the vessel of the Sea is open. As far as I know, the 15-letter Hādi Vidyā Mantra grants the experience of becoming śiva, but in the literal sense, where you don't need to eat or drink, and all bodies, including the physical one, become immortal, nourished by the ocean that constantly enters the vessel. Now you can imagine what the expanded version of Hādi Vidyā is capable of. The 15-letter Hādi Vidyā is called "śiva-rūpa" and the 15-letter Kādi Vidyā is called "brahma-rūpa". In the Hādi Vidyā, the vessel in the sea opens and is nourished by the Sea. In the Kādi Vidyā, the vessel becomes the water of the Sea; that is, there is no longer a vessel, only water. But it is not that the body ceases to exist in the Kādi Vidyā, but rather that the body becomes the water, instead of being nourished by it as happens in the Hādi Vidyā. The ancient Sages insist that devotees access the Kādi Vidyā through the Hādi Vidyā and not try to access the Kādi Vidyā directly beforehand. To access the bridal chamber, one must first open the gate of the house and open the doors until reaching the room, which is better than entering through the roof of the house. damaging it.

Viṣṇu did something interesting. He combined the 15 letters of Lopāmudrā with the 15 letters of Nandī, forming a Mantra of 30 letters and six Kūṭas. The Phalaśruti of this Mantra is "mahā-pāpaugha-śamanī śiva-sānnidhya-kāriṇī sakalāpan-nivāriṇī". In other words, Vishnu is saying this with this Mantra: "I am like Śiva in every way, but I have chosen to be his friend, son, and guardian, eternally." In the human body, Vishnu is intimately associated with "Caitya Puruṣa". Whoever has awakened this Puruṣa will see that he eternally feels like a son and friend of God, as well as the guardian of the divine will. This Caitya Puruṣa takes the lead in the human being and absorbs within itself the power of all the other six Puruṣas, representing it. This is why the highest goal is the combination of Śuddha Vedānta and Śuddha Siddhānta; we not only see everything as God, but we are also God, we are also children and friends of this God, and we are also the guardian of His will. This is the ultimate vision.

Dear Tivra, welcome back and thank you for enlightening us on Anuttarāmnāya. Please continue and do elucidate on other Āmnāyas as well and their imporatnce to the material world as well as their spiritual aspects! I would like to request from you the details related to the mantra that you specified previously - a combination of Nirvāṇa Sundarī and Hādi Vidyā. The Viniyoga, nyāsās and any specific dhyāna śloka that would be of merit to this mantra. Luckily, I did come across the Śaṅkaropāsita Vidyāmba mantra that you recorded and passed on to us. I am working on publishing this mantra very soon.