The Divine Will which leads a person on to the path of spiritual knowledge is called Śaktipāta. Technically it a Divine Grace on a selected soul or multiple souls. Śiva (Brahman) cannot be realized by reading Scriptures or receiving spiritual instruction or mantra initiations alone. Self-realization happens only when Śiva decides to reveal Himself to the aspirant. To whom Śiva reveals Himself is another question, which is difficult to explain. There could multiple factor for Śiva to decide on to whom His Grace is to be showered through Śakti. What happens after the descent of Divine Grace (Śaktipāta)? The veil of māyā is removed. When the veil of māyā is removed, he is freed from all types of limitations. He looks beyond his body as the yogi himself becomes Śiva and he looks at everything from the point of view of Śiva. Śaktipāta is directly related to the depth of Love for the Lord. There is also a theory that Śaktipāta is possible only when one’s karmas are exhausted. It is called karmasāmya or equalisation of karma or nullification of karma. Depending upon the Guru, his role is determined. A Guru who is already a realized Yogi can guide an advanced spiritual aspirant, who is able to connect his individual soul with Śiva can be guided by such a Guru who tells his disciple to look for Śaktipāta. Only such a Guru is instrumental for the descent of Śaktipāta, which is possible only if the mind is conditioned. When there is descent of Śaktipāta, no human intervention is necessary at all. Śaktipāta is possible during initiation process by certain highly evolved Gurus. In such instances, due to Guru’s grace, the disciple’s kuṇḍalinī is also activated. Here initiation of a mantra may not be necessary and the Guru decides on this. Even after Śaktipāta one needs to practice to attain liberation. This can further be explained through a separate article. I will do that soon.

In my opinion as Manblunder say's concept of chakra's will not differ but focus and awakening may differ tradition to tradition, Vamacharin's and Kaulacharin's will also focus on Swadishdana chakra because they need an experience of bliss through sexual experience,Vedandin's (upanishad) will only talk about heart center and eyebrow which is a path of purifying emotions and controlling mind and developing wisdom, (Ravi Aiya, my knowledge on Upanishad is very limited please correct if I am missing any meditation found on other chakra's in upanishad), throughout the time this knowledge was passed through Guru-shishya parampara, In some Sadaka some chakra’s may well develop and some may not, then Guru will teach the meditation to develop the lower one. THEN IT ALL ABOUT PURPOSE AND CHOICE OF HIS EXPERIENCES. I hope now a day’s due to the lack of understanding on above rational, present education system and so much of information making confusion among Seekers.

I have specific questions on Śaktipāta, by definition Śaktipāta is a process of transferring Guru's energy to disciple, that mean with awakened Consciousness Guru will hit the moladara chakra and ascend the kundalini upto Sahasrara chakra by his will, in this process 1) Please comment on above understanding?2) Is Guru is entering to Sadaka's astral body (chakras) first through which chakra?3) in my understanding if sadaka got Śaktipāta (as per the Tantra indeed level of Śaktipāta is a factor, aditheevra Śaktipāta can give the liberation at the time of initiation, I am talking about normal level) it is a guided first journey of Kundalini through chakra's with the help of Guru, based on the experience received on that time Sadaka should practice frequently to get the steady state of awaken Kundalini, in other words normal Śaktipāta will give quick progress on final liberation but to get the liberation he need the proper practice, please comment?4) If yes to # 5, after the Śaktipāta Sadaka there is possibility of the blockages due to accumulation of impurities because of Sadaka's discipline and foods, please comment?

In fact these two links also don't telling anything clearly.

Concept of chakras will not differ according to tradition. Every chakra has certain powers and these powers will not vary according to the tradition. The difference is only due to interpretation and not about facts. Interpretation differs mainly due to one's experience.

Sir, the concept of chakras vary from tradition to tradition right? Like for example the Natha Sampradaya has a different take on the same.http://yogendranathyogi.blogspot.in/2010/10/system-of-chakras-according-to.html

By google, these links are on this topic: http://www.kamakotimandali.com/blog/index.phpp=440&more=1&c=1&tb=1&pb=1 http://www.kamakotimandali.com/blog/index.php?p=1178&more=1&c=1&tb=1&pb=1  

a) Types of Śri Cakra:As per the subhagodaya written by Sri Gaudapadaachaarya, Sri chakra is three types. They are bhuprastara, meruprastara, kailasaprastara. Three types of Srichakras are also discussed in Sanatkumara Samhita.Bhuprastara is related to vasinyadi vagdevatasMeruprastara is related to nityasodasikasKailasaprastara is related to matrukas (aksharamala). This kailasaprastara also known as kurmaprastara. It is not widely available. I have personally seen this kurmaprastara in Purvamnaya Puri Shankaramath.Regarding pujakrama, there are three types of puja krama available against the above three yantras. Samharakrama is also available. However, to my knowledge kailasaprastara pooja krama is rarely available. I think some of the disciples of great Sree Sree Sree Bhaskaracharya are following this kailasa prastara. I am not sure about this.b) Establishing maṇḍala for abhiṣekaThe concept behind drawing mandala (bindu, trikona, shatkona, vritta, chaturara) may be explained.v) Pañcapūjā पञ्चपूजा (follow as per Karanyāsa)In panchpuja, upto vam only will be performed, so that total pancha (five) will be completed. There is another version compared to karanyasa. In panchapuja, first little finger will be touched (lam prudhvi...) and then thumb to ring finger.This puja is also called as panchopachara puja.

Ravi - this information though quite sad is still reality. I am sure the majority of readers find it educational and as such I feel we should not be denied this opportunity to learn.Individuals are liberated according to their karma and devotion.

There is no difference in the pūjā process. It would be ideal to have a Meru with all āvaraṇa-s being equal. Normally, these types of Merus are worshiped at home. Here saṁhāra krama refers to liberation and is rarely found. The other alternative is to have sthiti krama Meru. To my knowledge, there are no other interpretations to this.