If Buddhi tattva, in its highest form as chief quality of Chinnamastā, has the power to not only reverse the flow of bondage but to feed both the pure and impure tattvas alike, then does this also imply that Buddhi is the true locus of agency within embodied existence? If so, what does this mean for those still caught within ahaṅkāra and manas, who do not yet perceive Buddhi as distinct from intellect or personal discrimination? What awakens Buddhi itself? If Chinnamastā is dancing on Kāma and Rati, now revealed as Paraśiva and Parāśakti, does this mean that the erotic union at the base of the tattvic structure is now the true root of knowledge? Is this why she laughs and dances, not in transcendence, but within the unfolding body of Prakṛti purified by recognition? Did Kāma Deva suspect his original arrow would have an unexpected result? if the soul realizes itself simultaneously at the crown but at the base, and then sees the entire ladder of tattvas illumined from a something like a superposition of above-below, does the bodies own intelligence/potential to be divine all on its own, then recognize its Śrīcakra reality? Does that put it on the path to what hādi vidyā and sādi vidyā may also bestow, or capacities such as the ability to tuck the physical body into the omnipresent Guhya Kali body and reappear anywhere?

Namaste Tivra. Is this Chinnamastā reversing the entire process of bondage through buddhi tattva? Does this indicate that ignorance is the fundamental evil, and Chinnamastā the perfect destroyer of evil, as she keeps creation maintained while smiting the nature of ignorance? Is this the higher manifestation, or ultimate yet evolving phase of buddhi tattva? By the act of cutting off her head, do we see a rejection of anything being separate from the self, even the highest knowledge and subtlest reality? So ahamkara tattva and manas tattva, agents of grasping and identification, are now feeding from purified and Ultimate Purusha and Prakrit tattvas, as are the pure abstract tattvas, which emanate “before” Purusha and Prakriti and are initially fundamental to them, is that in the right track? When the purified (perfected?) Purusha and Prakriti tattvas are nourishing the impure and pure tattvas, all the other tattvas, what becomes of distinction and unfolding? This reddish golden color of Her, was a similar color used when explaining the Grace-light in a certain realm of activity, and if so, are they related? What is it about this reddish golden color? when I try to visualize, it is really something else, effects the mood and focus right away. It feels almost like déjà vu with a quality of a glimpse into a long-forgotten early childhood memory, which creates a beautiful ache in my heart. How strange and specific.

Dear Tivra, forgive me but i just remembered when you told me 'you do not need it (a mantra) at the present time'. I quickly realised that this is the case for a couple of mantra(s) i have requested. Deeply forgive me for forgetting this. Its just reading the explanations provided by you, Dylan, Agni and all our friends lights a spark in me everytime.

another extract on the Sadanvaya Shambavi The Shaḍanvaya Shambhava Krama: A Deep Dive into an Esoteric Sacred Tradition Sri Gurubhyo Namah [Content from the initial sections retained] With this context, let us explore the Shaḍanvaya Shambhava Rashmi Puja. I debated whether to begin with scriptural sources such as the Sri Vidyarṇava or the Saubhagyaratnakara. While these explain the procedural details, they often omit the essence, purpose, and outcomes. As always, the Guru Mandala guided me, and I decided to begin with a shloka from Saundaryalahari—specifically, the 14th verse. This shloka is enigmatic, listing specific numbers associated with each of the five elements and the mind: Earth (Kṣiti) – 56 Water (Apas) – 52 Fire (Agni) – 62 Air (Vāyu) – 54 Ether (Ākāśa) – 72 Mind (Manas) – 64 Most readers interpret the verse superficially: that all these elements emerge from Devi’s lotus feet. They focus on the poetic beauty or chant it for its devotional value. But the true seeker must ask: Why these specific numbers? What is their deeper meaning? These numbers encode the foundational architecture of the cosmos—both macrocosmic (brahmāṇḍa) and microcosmic (piṇḍāṇḍa). In this esoteric framework, each number represents a set of primary energy rays or “rashmis” that emanate from six energy fields aligned with the six chakras. These rays originate from Devi’s lotus feet and are associated with the six shaktis: Parā Śakti (Ajnā Chakra – Mind) – 64 Rashmis Icchā Śakti (Viśuddhi Chakra – Ether) – 72 Rashmis Jñāna Śakti (Anāhata Chakra – Air) – 54 Rashmis Kriyā Śakti (Svādhiṣṭhāna Chakra – Fire) – 62 Rashmis Kuṇḍalinī Śakti (Maṇipūra Chakra – Water) – 52 Rashmis Mātrukā Śakti (Mūlādhāra Chakra – Earth) – 56 Rashmis When you add these up—64 + 72 + 54 + 62 + 52 + 56—you get 360, symbolizing the full circle of time, energy, and existence. These rays form the basis for a special puja known as Shaḍanvaya Śāmbhava Rashmi Pūjā. Let us now delve deeper into the structure of these energy fields: Parā Śakti (Mind/Ajnā Chakra): Divides into four dimensions—Parā, Paśyantī, Madhyamā, and Vaikharī—representing stages of sound and consciousness. This creates 4 pairs of shakti and shiva, totaling 64 rashmis. Icchā Śakti (Ether/Viśuddhi Chakra): Manifests as five faculties—Kartum (to do), Kārayitum (to make others do), Upakartum (to assist), Pratikartum (to obstruct), and Udāsitum (to detach). These, paired with their male counterparts, form 72 rashmis (36 x 2). Jñāna Śakti (Air/Anāhata Chakra): Emerges as Nirālamba (independent) and Sālamba (dependent) forms of knowledge—Jñātṛ (knower), Jñāna (knowledge), Jñeya (object of knowledge)—totaling 54 rashmis (27 x 2). Kriyā Śakti (Fire/Svādhiṣṭhāna Chakra): Encompasses seven key spiritual actions—Īṣṭa (worship), Pūrtam (protection), Svādhyāya (self-study), Japa (chanting), Pūjā (ritual), Tapa (austerity), Dāna (charity)—and their complements, totaling 62 rashmis (31 x 2). Kuṇḍalinī Śakti (Water/Maṇipūra Chakra): Manifests as four dynamic processes—Unnaya (ascension), Laya (merging), Pratyāvṛtti (return), and Viśrānti (rest)—forming 52 rashmis (26 x 2). Mātrukā Śakti (Earth/Mūlādhāra Chakra): Represents the eight Varga groups of Sanskrit phonemes—A, Ka, Ca, Ṭa, Ta, Pa, Ya, Śa—each with its own energy signature. These, combined with male counterparts, result in 56 rashmis (28 x 2). These Rashmis, in their totality, define the elemental and energetic make-up of creation. They also correspond to the layers of subtle veils (āvāraṇas) covering the inner Self: Agni Rashmis (Mūlādhāra + Maṇipūra = 108) – the veil of Fire Sūrya Rashmis (Svādhiṣṭhāna + Anāhata = 116) – the veil of Sun Soma Rashmis (Viśuddhi + Ajnā = 136) – the veil of Moon Each veil corresponds to a granthi (knot) in yogic anatomy that must be pierced during spiritual ascent. These insights are supported by shlokas from Gaudapāda's Subhagodaya Stuti and Bhairava Yāmala Tantra, which also link these Rashmi counts to the 360-day solar year. In the ritual practice, these Rashmis are worshipped as divine couples (dampatis) using the names found in the Khadgamālā. Each pair represents one Rashmi and is worshipped accordingly within the Śrīcakra or in a special Yantra known as the Shaḍanvaya Śāmbhava Yantra. This Yantra consists of a central Shatkona (hexagram) surrounded by six more interlinked Shatkonas representing the six energy fields. The central Shatkona is dedicated to Lalitā Mahātripurasundarī and Kāmeśvara, while the surrounding six are dedicated to: Parēśvarī-Parēśvara (Mind) Viccēśvarī-Viccēśvara (Ether) Haṃsēśvarī-Haṃsēśvara (Air) Saṃvartakēśvarī-Saṃvartakēśvara (Fire) Dvīpēśvarī-Dvīpēśvara (Water) Navātmakēśvarī-Navātmakēśvara (Earth) Each of these pairs has its own Rishi, Chandas, and Mantra. Their worship includes special Nyasas with Urdhvamnaya prefixes. The full ritual also includes installing the Navanātha Chakra from Ajnā to Unmanī, the Martāṇḍa Mandala (Sun Mandala), and a Shiva Linga for the Shaḍanvaya Pujā. The worship proceeds from the core outward—beginning with the central Shatkona and progressing to each energy field. In the simplified version, the Rashmis are mapped onto the Avarana Devatas of the Śrīcakra. In the elaborate version, they are allocated to specific triangular segments within each Shatkona, with each segment representing a Rashmi pair. A Samayācāra version of this ritual also exists, where the Rashmis are assigned to the petals of the lotus in each chakra (e.g., 62 Rashmis on the 10-petaled Svādhiṣṭhāna chakra). This form is deeply meditative and highly internalized. I will be performing this expanded Shaḍanvaya Śāmbhava Pūjā tomorrow on Guru Pūrṇimā, as I have done annually since 2010. This will mark my 12th consecutive year. I had the rare fortune to perform this ritual at Lake Manasarovar in 2014 and once again at the North Face of Mount Kailash. Witnessing this pūjā, even once, is a blessing. According to the shastras, merely contemplating a single aspect of the Shaḍanvaya can bestow jīvanmukti. May the blessings of the Guru Maṇḍala kindle the fire of sādhanā within each of you.

This is a summary of what I have read on the Shadanvaya Shambavi. Kindly let me know if there are any mistakes. Rashmi Dhyana Paddhati, also known as Marichi Dhyana Paddhati, is a specific meditative discipline practiced within the framework of Shad Anvaya Mahasambhavopasana. This form of meditation focuses on the divine light rays known as Rashmis or Marichis, which are subtle spiritual emanations of Shiva-Shakti consciousness. These 360 rays are meditated upon within the six chakras of the pindanda—the subtle microcosmic body of the jiva or individual soul. The method is expounded in the text titled Saadhaaranyena Shad Anvaya Samasti Skanda Rashmi Prakaranam and is described as the worship method of 360 Kiranas (rays) of Shiva-Shakti. Through devotion and sustained focus on these energies, the practitioner may attain the state of a Maha Shiva Yogi, become a Jivanmukta (liberated soul), and ultimately evolve into an Avadhuta. In this system, the life energy or prana within the jiva is termed pindanda, and its collective macrocosmic counterpart, the totality of all jivas, is called brahmanda. The activities of life in pindanda—creation (srishti), maintenance (sthiti), dissolution (laya), concealment (tirodhana), and grace (anugraha)—mirror the cosmic functions performed by Shiva and Shakti in the brahmanda. These processes are governed through the Kala Chakra or Wheel of Time. Time itself is measured based on the celestial cycles of the Sun, Moon, and constellations. Though these celestial bodies appear self-luminous, they in fact derive their light from the Antaryami Purusha, the inner divine Self, who is the real source of radiance. This luminous inner Being, known as Prakasha Rupa Purusha, radiates through 360 rays or Rashmis that illuminate both the cosmos and the body of the jiva. These rays are manifestations of Agni, the fire of pure consciousness, and their revolution forms a complete cycle of 360 degrees, which corresponds to the Sun's journey through the twelve zodiac signs over the course of a year. In the microcosmic body, or pindanda, these 360 Rashmis are distributed across the six chakras as follows: the Mooladhara chakra contains 56 degrees, the Svadhisthana chakra 62 degrees, the Manipura chakra 52 degrees, the Anahata chakra 54 degrees, the Vishuddhi chakra 72 degrees, and the Ajna chakra 64 degrees. These chakras are also associated with three major granthis or spiritual knots: from Mooladhara to Manipura lies the Brahma Granthi comprising 108 degrees; from Svadhisthana to Anahata is the Vishnu Granthi with 116 degrees; and from Vishuddhi to Ajna lies the Rudra Granthi, holding 136 degrees. According to the Kubjika Tantra, the supreme, formless Shiva, along with his inseparable Chit Shakti, manifests as Para. This Para Shakti, with attributes (sopadhika), further divides into six principal energies or rays: 1) Para, 2) Iccha (Will), 3) Jnana (Knowledge), 4) Kriya (Action), 5) Kundalini, and 6) Matrika (the sound matrix). These are known as the six Shad Anvayas. Each of these rays gives rise to the manifested universe. Each energy expands further into sub-aspects. Para becomes fourfold, Iccha fivefold, Jnana fourfold, Kriya sevenfold, Kundalini fourfold, and Matrika eightfold, leading to a total of 32 aspects. These 32 Rashmis preside over the Ajna Chakra and are meditated upon as influencing the mind. When paired with 32 corresponding aspects of Shiva, the Ajna Chakra becomes the center of 64 rays. These 32 jiva dharmas include: 1) the fourfold aspects of Para—Para, Pashyanti, Madhyama, Vaikhari; 2) the fivefold aspects of Iccha Shakti—Kartri, Karayitri, Upakartri, Pratikartri, Udasina; 3) the fourfold aspects of Jnana Shakti—Jnatra, Jnana, Jneya, Avyakta Chitta Vritti; 4) the sevenfold aspects of Kriya Shakti—Ishta, Purtha, Svadhyaya, Japa, Puja, Tapa, Dana; 5) the fourfold aspects of Kundalini—Unnaya, Laya, Pratyavritti, Visranti; and 6) the eightfold aspects of Matrika—A-varga, Ka-varga, Cha-varga, Ta-varga, Tha-varga, Pa-varga, Ya-varga, and Sha-varga (which includes the 50 Matrikas). At Vishuddhi Chakra, Iccha Shakti presides and governs the Akasha (ether) element. There are 36 rays of Shakti and 36 rays of Shiva here, making 72 rays. The 36 jiva dharmas to be meditated upon include: 1) Shiva, 2) Shakti, 3) Sadasiva, 4) Ishwara, 5) Suddha Vidya, 6) Maya, 7) Kalaa, 8) Vidya, 9) Raga, 10) Kaala, 11) Niyati, 12) Purusha, 13) Prakriti, 14) Ahamkara, 15) Buddhi, 16) Manas, 17–21) the five Jnanendriyas, 22–26) the five Karmendriyas, 27–31) the five Tanmatras (Sound, Touch, Form, Taste, Smell), and 32–36) the five Mahabhutas (Gross Elements). At Anahata Chakra, governed by Jnana Shakti and the element of air (Vayu), there are 27 rays from Shakti and 27 from Shiva. The 27 jiva dharmas to contemplate include the five Tanmatras, five Mahabhutas, five Karmendriyas, five Jnanendriyas, the Antahkarana Chatushtaya (Manas, Buddhi, Chitta, Ahamkara), and individual principles such as Kala, Prakriti, Niyati, and Purusha. At Svadhisthana Chakra, where Kriya Shakti rules and the element is fire (Agni), the chakra contains 31 rays of Shakti and 31 of Shiva. The 31 jiva dharmas here relate to the five elements, five Tanmatras, five Jnanendriyas, five functions of Jnanendriyas, five Karmendriyas, five functions of Karmendriyas, and the Manas. In the Manipura Chakra, Kundalini Shakti presides over the element water (Jala), and it contains 26 rays of Shakti and 26 of Shiva. The jiva dharmas to meditate upon here are similar in structure, involving the five elements, the five Jnanendriyas with their five Vishayas (objects), the five Karmendriyas with their functions, and the mind. Mooladhara Chakra, governed by Matrika Shakti and the element of earth (Prithvi), contains 28 rays of Shakti and 28 rays of Shiva. The corresponding 28 jiva dharmas include the five Tanmatras, five Bhutas, five Karmendriyas, five Jnanendriyas, the Antahkarana Chatushtaya, Kala, Prakriti, Niyati, Purusha, and Mahat. If we total all these rays—56 in Mooladhara, 52 in Manipura, 62 in Svadhisthana, 54 in Anahata, 72 in Vishuddhi, and 64 in Ajna—we arrive at 360 degrees or Rashmis. When the six Shiva tattvas and six Shakti tattvas are added, the total becomes 372 degrees. During this practice, the Shat-Kona Yantra (six-pointed star) is meditated upon at each chakra. Each triangle in the yantra corresponds to a subset of Rashmis. The Sahasrara Chakra, located above the six, transcends these 360 rays and is where the deity Maha Tripurasundari resides. She is beyond time and space and is known as “Desa Kala Parichinna Rahita” and “Shad Adhvaateeta Rupini,” transcending the six pathways of Kala, Tattva, Bhuvana, Mantra, Pada, and Varna. Now, listing the Rashmi Devatas associated with each chakra: At Mooladhara Chakra (56 Prithvi Rashmis), the Rashmi Devatas are: Uddiswara, Uddiswari, Jaleswara, Jaleswari, Poorneshwara, Poorneshwari, Kameswara, Kameswari, Srikanta, Gagana, Anantha, Svarasa, Sankara, Mati, Pingala, Pataaladevi, Saadakhya, Nada, Ananda, Dakini, Aalasya, Rakini, Mahananda, Lakini, Yogya, Kakini, Atita, Sakini, Pada, Hakini, Adharesa, Rakta, Chakresha, Chanda, Kurangisa, Karala, Mudadrisa, Mahocchushma, Anadivimala, Matangi, Sarvagyavimala, Pulinda, Yogavimala, Sambari, Siddhavimala, Vaachapara, Samayavimala, Kulalika, Mitresa, Kubja, Uddisa, Laghvi, Sashtisa, Kuleswari, Charyadhisa, Aja. At Manipura Chakra (52 Jala Rashmis), the Rashmi Devatas are: Sadyojata, Maya, Vamadeva, Sri, Aghora, Padma, Tatpurusha, Ambika, Anantha, Nivritti, Anatha, Pratishta, Anasrita, Vidya, Achintya, Santa, Sasisekhara, Uma, Tivra, Ganga, Manivaha, Saraswathi, Ambuvahah, Kamala, Tejodhisa, Parvati, Vidyavagishwara, Chitra, Chaturvidyeswara, Sukamala, Umangeswara, Manmadha, Krishneshwara, Sriya, Srikanta, Laya, Anantha, Sati, Sankara, Ratnamekhala, Pingala, Yashovati, Sadaakhya, Hamsananda, Paradivyougha, Vaama, Maaradivyougha, Jyestha, Pithougha, Raudri, Sarveshwara, Sarvamayee. At Svadhisthana Chakra (62 Agni Rashmis), the Rashmi Devatas are: Parapara, Chandeswari, Parama, Chakshusmati, Tatpara, Guhyakali, Apara, Samvarta, Chidananda, Nila Kubja, Aghora, Gandha, Samarasa, Rasa, Lalitha, Smara, Svaccha, Sparsa, Bhuteswara, Sabda, Ananda, Dakini, Aalasya, Ratna Dakini, Prabhananda, Chakra Dakini, Yogananda, Padma Dakini, Atita, Kubja Dakini, Svada, Prachanda Dakini, Yogiswara, Chanda, Pitheswara, Pesala, Kulakuleswara, Pavani, Kuksheswara, Samaya, Srikanta, Kama, Anantha, Revati, Sankara, Jwala, Pingala, Karala, Madaakhya, Kubjika, Kalaratriguru, Para, Siddhaguru, Santyateeta, Ratnaguru, Santa, Sivaguru, Vidya, Melaguru, Pratishta, Samayaguru, Nivritti. At Anahata Chakra (54 Vayu Rashmis), the Rashmi Devatas are: Khageswara, Bhadra, Kurma, Aadhara, Mesha, Kosha, Mina, Mallika, Jnana, Vimala, Mahananda, Sarvari, Tivra, Lila, Priya, Kumuda, Kaulika, Menaka, Damara, Dakini, Rama, Rakini, Lamara, Lakini, Kamara, Kakini, Samara, Sakini, Hamara, Hakini, Adhaaresa, Raaka, Chakresa, Bindu, Kukura, Kula, Mayasreesa, Kubjika, Hrudeesa, Kamakala, Sirasa, Kuladipika, Sikhesa, Sarvesa, Varma, Bahurupa, Astresa, Mahattari, Paraguru, Mangala, Paradhiguru, Kosata, Pujyaguru, Raamaa. At Vishuddhi Chakra, which is associated with the Akasha tattva (ether element), there are seventy-two Rashmi Devatas representing the 72 rays of Shakti and Shiva combined. These devatas are meditated upon in the Vishuddhi region during Rashmi Dhyana. The names of these divine manifestations are: Hridaya, Kauliki, Dhara, Kanta, Bhoga, Vishwa, Bhaya, Yogini, Mahah, Brahmasara, Siva, Sabari, Drava, Kalika, Rasa, Dushtachandali, Moha, Aghoresi, Manomaya, Hela, Keka, Maharaktha, Jnanaguhya, Kubjika, Khara, Dakini, Jwalana, Sakini, Mahaakula, Lakini, Bhiyojwala, Kakini, Teja, Sakini, Murdha, Hakini, Vayu, Papaghni, Kula, Simha, Samhara, Kulaambika, Vishwambhara, Kaama, Kautila, Kunamaata, Galavah, Katkaali, Vyomah, Vyomaa, Svasanah, Nada, Khechara, Mahadevi, Baahulah, Mahattari, Tatah, Kundalini, Kulaateetah, Kulesi, Ajah, Iimdika, Anantha, Dipika, Eesha, Rechika, Sikhah, Mochika, Paramah, Para, Parah, and Chit. At the Ajna Chakra, which governs the Mano tattva or the realm of mind and subtle perception, there are sixty-four Rashmi Devatas. These preside over the mind and subtle faculties and are integral to the deeper states of meditation and spiritual realization. The names of these sixty-four Mano Rashmi Devatas are: Parah, Paraa, Bharah, Bharaa, Chit, Chitpara, Mahamaya, Mahamayapara, Sristi, Sristipara, Iccha, Icchapara, Sthiti, Sthitipara, Nirodha, Nirodhapara, Mukti, Muktipara, Jnana, Jnanapara, Satya, Satyapara, Asatya, Asatyapara, Satasat, Satasatpara, Kriya, Kriyapara, Atma, Atmapara, Indriyaasrayah, Indriyaasrayapara, Gochara, Gocharapara, Lokamukhyah, Lokamukhyapara, Vedavat, Vedavatpara, Samvit, Samvitpara, Kundalini, Kundalinipara, Saushamni, Saushamnipara, Pranasutra, Pranasutrapara, Syandah, Syandapara, Matrika, Matrikapara, Svarodhbhavah, Svarodhbhavapara, Varnajah, Varnajapara, Sabdajah, Sabdajapara, Varnajaatah, Varnajaatapara, Vargajah, Vargajapara, Samyogah, Samyogapara, Mantravigrah, and Mantravigrahapara. This will make up the 376 rays mentioned above. The source is :https://www.indiadivine.org/content/topic/1570672-shad-aanvaya-mahasaambhavopasana-krama-marichi-dhyana-paddhati-in-6-chakras-of-pindanda-of-jiva/

Namaste Please give me the khadgamala stotram by vidyaranya swamy parampara not regular shuddha shakti khadgamala. Vidyaranya swamy khadgamala

dearest, Aiya, please advice us on the mantra and the form of Chinnamasta, out of all forms and mantra, that is best for the upliftment of all of us. I humbly request you to elucidate the connection between Narasimha (VAJRA-DAMSTRA) and Mother Chinna (VAJRA-YOGINI). thank you...

thank you so much Dylan :)

Nesh. Now I will explain Chinnamastā which is difficult to understand even for the wisest. The reddish and golden Chinnamastā (Buddhi Tattva) is accompanied by the reddish Varṇinī (Ahaṅkāra Tattva) and the dark Ḍākini (Manas Tattva); she is standing on Kāma (Puruṣa Tattva) and Rati (Prakṛti Tattva). The severed head of Chinnamastā alone is the set of the 5 Pure Tattvas: Śiva Tattva, Śakti Tattva, Sadāśiva Tattva, Iśvara Tattva and Śuddhavidyā Tattva. This is why Vasishtha Ganapati Muni says that many heads have been severed since the beginning of life, but only the severed head of Chinnamastā is worthy of worship, and that the wise know that the whole world is under the control of her body separate from the head (I will explain this further later). Now I will explain the meaning of the stories of Chinnamastā. This Goddess is the sum of all the agents illustrated in her meditation. Her central essence is Buddhi Tattva. What is this? I will answer with a quote from Vallalar: "Follow the practice of seeing all beings as your own self (i.e., cultivate the vision of equality with all beings) and get it as your habitual nature. One who gets in his nature this habit of seeing all beings alike, is verily the omnipotent Divine." This is the power of Buddhi Tattva and the main tool for destroying evil in all its forms. There is a story where Kāma (Puruṣa Tattva, but imprisoned by the 5 Kañcukas) and Rati (Prakṛti Tattva, but contaminated by ignorance) were called to pacify Chinnamastā. When Kāma shot the arrow at Chinnamastā, the arrow had no effect on the Goddess, and do you know what she did with that arrow later? She empowered the arrow with the power of the wisdom of the Buddhi Tattva and shot it back at Kāma and Rati. At that moment Kāma’s limitations were destroyed and he became identical with Paraśiva (Puruṣa Tattva = Śiva Tattva). When the arrow hit Kāma, he understood that he was Śiva and saw Rati, who represents the Prakṛti Tattva and all other Tattvas below, as Parāśakti. They copulated, and Kāma, by his love, transformed Rati’s Prakṛti of Ignorance into the Prakṛti of Pure Knowledge (Prakṛti Tattva = Śakti Tattva). A reddish-golden fire arose from their copulation. Seeing this scene, Chinnamastā (Buddhi Tattva) became happy and climbed on top of them, laughing and dancing. The red-golden fire of the copulation between Puruṣa and Prakṛti, both free from all limitations, further empowered Chinnamastā and her Buddhi Tattva. But another problem arose: Varṇinī (Ahaṅkāra Tattva) and Ḍākini (Manas Tattva) were hungry, and without the help of Chinnamastā, they could not feed on that fire generated by the divine copulation between Puruṣa and Prakṛti. Seeing this, Chinnamastā cut off her own head, which signifies the 5 Pure Tattvas, and reversed the flow of the 36 Tattvas, causing the Puruṣa Tattva and Prakṛti Tattva to feed all the other Superior and Inferior Tattvas. In other words, Puruṣa Tattva and Prakṛti Tattva became the greatest Tattvas and the source of power for all the others. The new power of Puruṣa and Prakṛti empowered Buddhi (Chinnamastā) which released 3 streams of blood: the central one feeds the 5 Higher Pure Tattvas; the left stream feeds Varṇinī (Ahaṅkāra Tattva); the right stream feeds Ḍākini (Manas Tattva). It is Ḍākini who passes on this new power to the lower Tattvas up to Pṛthvītattva. When you look at this meditation you realize that the Puruṣa and Prakṛti have dominated and become the source of power of all the 36 Tattvas through the Buddhi Tattva which is Chinnamastā, even though it is below. Chinnamastā holds her head in the form of the 5 Pure Tattvas: Śiva Tattva, Śakti Tattva, Sadāśiva Tattva, Iśvara Tattva and Śuddhavidyā Tattva. All these are fed by Puruṣa and Prakṛti Tattvas now, after the action of Chinnamastā and copulation. Now I will bring some additional information for better understanding. The source of a person’s Soul is in the Forehead and the “Individual Self” is at the top of the head. The Evolving Soul is in the heart and the Instruments are in the form of the Vital, Mental and Physical. Chinnamastā is the reintegration of all these, but with one difference: the Heart Soul (Puruṣa Tattva) dominates and becomes the source of power for everything. That Soul discovers that the source of nourishment is not outside, but within the soul itself. The body changes and the nourishment and power begins to come from within, not from something external. That Puruṣa Tattva becomes the source of power for everything because he is an Atom of the Supreme Power, but present in the world of ignorance. By discovering who he is, he can change the inner and outer nature into attributes of pure knowledge.

Namaste sir, could you tell please is there anybody whom I can write to get initiated into Tara Devi sadhana (as my Ishta Devi)? Thank you.