Namaste Tivra ji. You have come into our life to take us to higher levels, by Grace of Maa. I would like to ask if you can please explain about the 2nd part of the mantra, Arutperun jyoti. While highest pt is where God Arutperunjyoti & Maa Grace Shakti are present. Where should be the lower point placed, to identify with the higher pt?

the mantra you are looking requires a lot of initiation and practice and IT SHOULD COME FROM AN AUTHENTIC GURU MANDALA (has varna, krama stage and maturity restrictions). please understand it is for your own good

Please help me tivra…

Dear Tivra Ji, why do you write ह्रीं as ह्रीँ? Why do you use चंद्रबिंदु while everyone else uses just बिंदु?

Dearest Tivra, I consider it pure Grace that in this life I could encounter such clear elucidations as you provide. You dispel doubts everywhere you write, and it would be a lifetime well spent just to reach your level of integrated view. I would cross the world to fall at the feet of a teacher who could provide such light in the darkness, and here it is in the palm of my hand. Thank you for the gifts of your time and insight.

Very seriously Tivra, I am in humbled awe. You are my hero! May I ask some further follow-ups? If so: About Dakṣiṇakālī, does this mean that individuality is not an illusion but an eternal cosmic principle? If gods remain the same but humans continuously evolve, does this mean Dakṣiṇakālī’s rebellion what makes human experience so special? You have said Dakṣiṇakālī pulls the Moon toward herself, while Sādi Lalitā pulls the Fire toward herself. Since the Moon is both Cause and Effect, does this mean that Dakṣiṇakālī governs the realm of infinite transformations vis. infinite possibilities and infinite potentials? If something like that is so, how should this inform the path of a sādhaka? If this hidden body (Guhyakālī) already exists everywhere, does this mean that movement is like a trick of the light, caused by the explicit body (Hādi Lalitā) assuming different positions in time-space? If the physical body itself has intelligence and consciousness (which is Guhyakālī), does this mean that all embodied beings possess an inherent wisdom within their cells and tissues, one that is hidden from the explicit self? Is true siddhi not about acquiring knowledge, but about unlocking what the body already knows? Since Guhyakālī is described as the hidden body within all, does this mean that physical mastery (yoga, kriyā, martial arts) is a way of aligning Hādi Lalitā (the explicit body) with Guhyakālī’s presence? Is this why certain yogis can manipulate their bodily functions, weight, or physical location, because they are already subtly linked to Guhyakālī’s omnipresent form? If someone enters Guhyakālī consciously, can they travel not only across physical space, but across time, dimensions, and even between universes? You have revealed deep essence of Lalitā, Kāmakalā Kālī, Dakṣiṇakālī, Sādi & Hādi Lalitā, Guhyakālī, in regard to us humans. If someone penetrates and fully integrates all of these forces, what remains beyond? Return to the same cycle eternally, experiencing infinite variations of self with expansive evolution, perhaps along with growing acceleration? Are there stages beyond self-existence entirely? Are there higher realizations beyond the field of Lalitā‘s play? Once one has become like our Divine Parents, Grace Śaktī and her consort, do they do what the parents do, perhaps at whole new angles of infinity?

Thank you for this boon of exquisite knowledge.

Thank you! From the bottom of my heart. My heart is racing and my eye tear up reading what you’ve shared. I don’t think I grasp this depth at all, not more than a Planck Length of it, but it is utterly riveting like nothing else. I want to feel a deeper understanding of all this, of what it means that Lālitā and Kāmakalā and gate keepers to something higher. Really I want to recognize what it feels like when the identification is becoming real, not just an idea or abstract recognition. If I might ask some ignorant follow-up questions: Regarding the moon and its duality, is this why the seeker who penetrates Lalitā becomes Kāmakalā Kālī, and vice versa—because they are oscillations of the same totality or reality? How does this relate to time, karma, and reincarnation? Does an individual continuously pass between these two fires, or is in some sort of quantum superposition with them? The bright part of the Moon reflects Fire onto the Earth, correct? does this reflection undergo distortion due to its interaction with Māyā, Karma, or planetary influences? I think I am not understanding moon. With all the sādhana, am I seeking to identify my soul spark through the reflections of the moon? Are Grace Śakti and Aruṭperuñjōti beyond both transcendence and immanence, neither Fire as Cause nor Fire as Effect? You have stated that Fire as Cause is superior to Fire as Effect. As Cause and Effect penetrate each other continuously, is there truly a hierarchy between Lalitā and Kāmakalā Kālī? Is Kāmakalā Kālī‘s hidden immanent fire involved in dissolving and reabsorbing Lalitā‘s Creation back into her, at least when cognized from human levels of dimensional awareness? I am struggling to understand masculine fire.

Krishna, the pure Mantra of Atharvaṇa Bhadrakāḻī with a thousand hands (Source: Prapañcasārasārasam̐graha) VINIYOGAḤ: om̐ asya śrī atharvaṇa bhadrakāḻī mahāmantrasya । pratyaṅgirasa ṛṣiḥ । anuṣṭup chandaḥ । śrī atharvaṇa bhadrakāḻī mahāpratyaṅgirā devatā । kṣam̐ bījam̐ । hum̐ śaktiḥ । phaṭ kīlakam̐ । śrī atharvaṇa bhadrakāḻī prasādasiddhyarthe jape viniyogaḥ ॥ DHYĀNAM̐: dhyāyetsamastaśatrughnīm̐ sarvasaukhyadayālayām । kālīm̐ kaṅkālavadanām̐ kālajīmūtasannibhām ॥ bhīmadam̐ṣṭrām̐ jvalannetrīm̐ bhūyo jvālāśikhojjvalām । aṣṭanāgakṛtākalpāmaṣṭadikpūrṇavigrahām ॥ sahasrabhujadaṇḍodyatsahasrāyudhaśobhitām । bibhratīm̐ kiṅkiṇīmālāmāpādatalalambikām ॥ samastaśatrurudhirapānonmattām̐ parām̐ śivām । evam̐ dhyātvā mahākṛtyām̐ japenmantram̐ yathāvidhi ॥ MŪLAMANTRAḤ: kṣam̐ bhakṣa jvālājihve karāḻadam̐ṣṭre pratyaṅgire kṣam̐ hrīm̐ hum̐ phaṭ । GĀYATRĪ MANTRAḤ: kṣam̐ hrām̐ pratyaṅgirāyai vidmahe । śatruniṣūdinyai dhīmahi । tanno krūra pracodayāt ॥ This is the pure Mantra of Mahāpratyaṅgirā without mixing seeds like "hrīm̐" or "om̐" at the beginning of the Mantra; This is also her most terrible and effective Mantra.

namaste Tivra. thank you so much. I want to ask more, but i dont think have time anymore and i really need to start on my practice. Avvai, the tamil grandmother once said 'its is indeed rare, and rare to be born a human'. I feel it in my every pore now. Just as a child wants to keep playing with his toys even when his/her parents call onto him to study, I have one last think to ask for the satiation of my curiosity. If you so will, will you reveal the structure of the mahamahapaduka mantra ?