Thank you so much tivra ji for such a valuable information . Thank you for revealing about sauh beej mantra . If you wish sir could you please tell us how to recite sauh beej mantra . Please reveal it only if you are comfortable with it .

Namaste Tīvra Jī. When will the time come when the body and the intellect will receive such a command and Shiva will give his grace to everyone? Until then, what is the best spiritual practice to do to receive the grace of Grace Śakti and three immortal bodies? What is the mantra of Grace Śakti to repeat? Thank you.

There is no doubt that Tārā makes one serene like Lord Śrī Akṣobhya Bhairava.

Krishna. The Queen of Adharāmnāya is Mahogratārā, and from the three parts of her body three deities emerge: Ekajaṭā, Ugratārā and Nīlasarasvatī. Adharāmnāya is related to the Sarvasaubhāgyadāyakacakra or the fourth Āvaraṇa of the Śrī Cakra. This is the lovely abode of Tārā. Contrary to popular belief, Adharāmnāya is not related to Mūlādhāra, but to Svādhiṣṭhāna. Adharāmnāya is related to the Vulva and the first foundation of the next world or life after Pralaya. Tārā is the first thing that arises after Pralaya. Adharāmnāya is related to the 14 Lokas or Nāḍīs, which are verily the foundations of the World. It is here that all the characteristics of the World that will emerge are deliberated. The Vulva is formed by Navayoni, Bindu and 4 Śiva Trikonas. It is here that the root of all Kleśas (the impurity of conflicting emotions) lies. Awakening Kuṇḍalinī is easy, but getting past the abode of the Queen of Adharāmnāya (Mahogratārā) is difficult. This place becomes an impenetrable wall if the obstructions related to emotions are not worked out. Vices of any nature cause impediments to the devotee here. The Pañcadaśī Mantra is worshipped here also, but with a different intention. If the devotee has not prepared himself sufficiently and recites the Pañcadaśī Mantra, he may be burned or even destroyed by the fire that resides in this place. He may find himself falling into emotions that he cannot handle. Mahogratārā and her attendants help in such problems. In Śrī Vidyā, it is absolutely impossible to pass from this place without the help of Śyāmalā and Vārāhī. The Mahogratārā Mantra arises from the three parts of the Pañcadaśī Mantra. She is not an ordinary form of the Divine Mother. Many who recite the Pañcadaśī will find it impossible to pass from this place.

Extremely profound and enlightening. Thank you from the bottom of my heart dearest Tivra! Please continue to uplift all sādhakas with your profound insight and help us all rise to endless heights.

There is a question that has been sitting in my mind for sometime now and wanted to ask you as soon as I saw your post. Here goes - What is the significance of the Adharāmnāya and who are the deities associated with the tāla cakras? For those suffering from emotional distress and imbalances possibly arising with unbalanced tāla cakras, is the sādhana of these deities helpful? Please answer only if you are comfortable in revealing this information. As always, your invaluable contributions are a true blessing coming directly from the Divine Mother!

The most curious thing about the nature of Jīvātman or Sun is that he becomes equal to God, but has a different personality. All Jīvātman can become God, but they will have different personalities from each other. Jīvātman possesses the so-called "evolutionary principle." The Gods do not possess this. Although Jīvātman (Sun) is identical with God (Agni), he always considers himself a devotee, but has his own personality. Jīvātman and God will play through the Indriyas and Physical Body or Candra/Moon. Do not be mistaken in thinking that the true nature of the physical body and human intellect is the limited thing that we see today. Candra or Moon possesses the nature of Paramaśiva (cause-effect); This means that the Intellect and the Physical Body can do anything, but they only need to receive the command from Jīvātman (Sun) instructed by God (Fire). They have divided themselves in this way to play. The real play begins after liberation. At present it is not fun because Father, Mother and Son are separated, and the Son does not even know who he is. The seed "sauḥ" means end, but every end means a new beginning; this means that there is no limit to how much the Jīvātman can evolve, having God as his Lord and Guru. The moment the Jīvātman realizes that he is equal to God, he will not stop evolving, because God is not only infinite, but also an ever-increasing infinite. And this will happen automatically with the Jīvātman and he will tell the body and intellect to do what they already know. I will say again, the nature of the body and intellect is Paramaśiva; they are Surya-Agni mixed together. They already know how to do everything possible, they just need to be commanded by the Jīvātman who knows himself and his Father/Mother. When the right command comes, the body and intellect will say, "Okay," and will stop bringing us suffering and death.

Kakārarūpā - She who is in the form of the hand (ka) of God (ya). The husband of the letter "ka" is "ya". Let me explain. The letter "ya" is a dot and it is in the center of the Śrī Cakra. The letter "ka" is the expansion of the dot or "ya", but the letter "ka" has the letter "ya" inside. But there is a secret. The letter "a" has two dots or "ya" and a line or "va" inside. The letter "a" replicates the letter "ya" of the Bindu in the Bhūpura. Understand that the Bindu and the Bhūpura are identical, and this will be revealed by Grace Śakti or "va". The letter "va" is like a tube that connects the Bindu with the Bhūpura. It is Bhaṇḍāsura (Lower Ahaṅkāra) that prevents the "ya" of the Bhūpura from being identical with the "ya" of the Bindu. The three lines of the Bhūpura are three bodies called Śuddhadeha (physical immortality); Praṇavadeha (subtle immortality); Jñānadeha (causal immortality). It is Bhaṇḍāsura (Lower Ahaṅkāra or Kuṇḍalinī disconnected from the double "ya" in the Bindu and the Bhūpura) that makes us unaware of who we are and who our Father/Mother is; makes us separate from our Father/Mother and our identity; that is why we die and suffer! The battle against Bhaṇḍāsura and his army is the ascent of Kuṇḍalinī until it reaches the "ya" of Bindu and takes its fire or "va" to the "ya" of Bhūpura. This connection creates an eternal circular movement of Kuṇḍalinī which means: Brahman has become himself (Agni/Guru or Soul Spark/Jñānadeha), he has become myself (Sūrya/Jīvātman/Praṇavadeha), he has become himself-myself, that is, indriyas or senses and the physical body (Candra/Paramaśiva/Śuddhadeha). Know that this eternal circular movement of Kuṇḍalinī makes us discover who we are, who our Father/Mother is and perpetually connects us with them on all levels (physical, subtle and causal). This is liberation. Know that this eternal movement is “sauḥ”. This seed “sauḥ” has the double “ya” of Bindu and Bhūpura and the “va” or Grace Śakti inside. Think of a circle where each part of this Kuṇḍalinī has become “ya” and “va” together and separately at the same time. So when we say Kakārarūpā we are talking about the desire to bring the fire or “va” of Bindu to Bhūpura. The union of this fire with the “ya” of Bhūpura signifies our marriage with Grace Śakti, who will give us the supreme fruit. This “ka” is the Goddess Herself, who is both Masculine and Feminine. She wants Kuṇḍalinī to rise to the highest point and take the fire from there to the lowest point. By this, Kuṇḍalinī will form an eternal circular movement. This is the superior Ahaṅkāra or Kāmarāja after being reborn.

I have sent an email to u sir ..please check

Please use this link - https://manblunder.com/articlesview/meditation-to-attain-divine-grace. The hyperlink in the article has also been updated to point to the correct page. Thank you for bringing this to our notice.