Beautifully explained Prince Ji, she is beyond everything and every form.

Thank you very much, Krishna ji, for your thorough explanations. I have wondered always the nature of self-realized gurus. Upon achieving self-realization, do they continue to lead an ordinary life, or is there an additional state to reach? I observe gurus such as yourself and Jayanth ji on the website who are also self-realized. Furthermore, there are revered individuals like Shri Raviji and Shri Tīvraji, who are also self-realized but seem to possess a deeper connection or realization of the divine mother than others. Out of curiosity, I would like to ask: what occurs once an individual becomes self-realized? Is there a continuous desire to achieve further enlightenment, or perhaps something entirely different? Thank you always for your patience and for taking the time to answer my questions in detail, despite me being undeserving.

Let's start the various nyasa of Bhagavati Guhyakali. We shall start with Vaktranyasa (of the Lotus Faces of Bhagavati Guhyakali) and Astranyasa (of the Lotus Arms of Bhagavati Guhykali). Please note that these nyasa have been numbered (1 and 2) hence it is easier to keep track with the future Nyasa. 1) Vaktra-Nyasa and 2) Astra Nyasa (has 2 variants) https://docs.google.com/document/d/1SL87B8mmfPkX9uXhQOqRgXpmpncRTQ1uAE4QJ2dvE_w/edit?usp=sharing

For Nyasa No.3 of Bhagavati Guhyakali is the Duti Nyasa. Here various forms of Bhagavati as Sivaduti is invoked. 'Duti' is a type of spiritual being which helps the sadhaka maintain communication with his chief deity. In Sri-Vidya amnaya krama, many such dutis can be seen in certain amnayas. With regards to Siva-Duti, it is none-other than Bhagavati herself who sent Siva as Her messenger to the Asura-Kings in the Past. Kindly forgive the mis-translation of Siva-Duti as "Messenger of Siva', as it should be as 'She Who Sent Siva as a Messenger'. Duti-Nyasa https://docs.google.com/document/d/1IMkrPw6DnlDD8ZYjXMenqjaf4olT23VbADG96MdlGN4/edit?usp=sharing

Sadhak. MahaShoda Nyasa has many rules. For example, one needs atleast Maha Shodasi Deeksha and entry into Urdhvamnaya before entering MahaShoda mandala. There is also a MahaShodha mandala, with the deities of the MahaShodha deities in its enclosure. In the centre lies seat where Maha-maithuna of Maha Tripura-Sundari and Maha-Hamsa Paramesvara happens. Back to the topic, there are many nyasa(s) one needs to perform before undertaking Mahasodha Nyasa. All will be revealed through the Grace of the Guru. No harm in reading the Nyasa if you have it, and deeply contemplating on it, but in terms of practicing it, I hope you find out more before practicing.

Next in line, is the Dakini Nyasa. As the Mahakala Samhita has different definitions of what is contemporarily known as 'Dakini','Sakini', and 'Yogini', these Dakini nyasa contains the names of the Dhatu Yoginis as per the Lalita Rahasya Sahasranama, Each Dakini, is invoked as being residing in a certain Giri (Mountain), while being in charge of their respective Dhatu in the human body. I refrain calling these mothers as Yoginis as the next Nyasa following this, is called the Yogini Nyasa. Hence to respect the text, this differentiation is adopted. 4) Dakini Nyasa : https://docs.google.com/document/d/1GqqvC4xImcGvbXqK2ACH37_qddCeaPETCZ_JomxFjP4/edit?usp=sharing

I would also register what Sri Amritananda Natha of Devipuram practiced as the Sodha Nyasa : "Gaṇeśa graha nakṣatra, yoginī rāśi rūpiṇīm, Devīṁ mantra-mayīṁ naumi, mātṛkā-pīṭha-rūpiṇīm. All forms of Gaṇeśa, graha are the nine planets; nakṣatra the stars, the constellations; yoginīs — there are sixty-four crores of yoginīs, divine beings; rāśi the zodiacal signs; rūpiṇī — she has all these forms because she is cosmic awareness. Devīm — this Devī, who is in the form of the sounds, the mantras, the vibrations of the world; naumi — I worship; mātṛkā-pīṭha — the letters of the Sanskrit alphabet which have seats all over your body; in all these places she resides. She resides in the brain and in every part of your body. Not only does she reside in your body, she resides in all the geographical areas where the parts of her body have fallen (the 51 Śakti Pīṭhas). The awarenesses flowing in the cosmos, in yourself in the microcosmos are represented. This stanza summarizes all the nyāsas corresponding to the Gaṇeśa nyāsa, the graha nyāsa, the nakṣatra nyāsa, the yoginī nyāsa, rāśi nyāsa, Devī nyāsa, mantra nyāsa, mātṛkā nyāsa — all these nyāsas are combined in this stanza. And Paraśurāma has placed all these things into one complete stanza. Now people expand these things into an infinite number of nyāsas. They say that through the nyāsas alone you can find realization." The entire expanded Sodha Nyasa is briedly condensed in two verses. This is called Sanskipta. I love the beauty of it as it is less rigourous than the actual Sodha Nyasa, especially when time is short.

Dear Krishna, yes you can publish it, but a request that the credits should be instead given to Sri Gopinath Kaviraj, Sri Radhe Shyam Chaturvedi and Bhagavati Guhyakali. Thank you. all glory to Bhagavati Kalasankarsini. I have a lot more Nyasas and they have numberings too. Kindly give me some time as I generate them to share with you. I will try my best to digitalise my handwritten notes. Thank you!

Wanted to share the secret and beauty of the Sarvamnaya (from a Facebook Post) I AM GOING TO TELL YOU A GREAT SECRET Siddhi Gopal Vaidya, a master of Nepālī Sarvāmnāya Tantra नेपाली सर्वाम्नाय तन्त्र said: "Listen, when you first asked me about Śrī-Vidyā I told you that you were like a climber who wanted to reach the summit without actually ever making the earlier stages of the journey. In the meantime, I’ve demanded that you study the scriptures and spend time with Timalsina. Your time here is limited. So although you are not ready, I am going to tell you a great secret. Its true meaning will not come to you until you are finished with this project, which, as you have noted in previous conversations, will be several years from now. Even then you won’t really understand. If you want to understand as Timalsina understands, then you will have to return and you will have to live here, with this land, her people, and her gods and goddesses. Until then your understanding of Nepāla-Maṇḍala will be limited. Nevertheless, I will tell you the secret: all āmnāyas are united. Just as the base of Mount Everest is united with its peak, so Bhūvaneśvarī [in the mūlādhāra] is united with Tripurasundarī [in the sahasrāra]. The foundation and the summit are one. Both are pervaded by the energy of the supreme Goddess (parāśakti), who has been called by many names. . . . Listen little brother (hernos bhai), I call God Mā Kālī. This is because I am an initiate of Kālī Vidyā. However, Timalsina is an initiate of Śrī-Vidyā, and so he calls God Mahātripurasundarī. Kālī and Tripurasundarī are not distinct. The lineages are distinct, but the being who is the focus of these traditions is not different. Many different trekking expeditions climb Mount Everest. But for all of them the goal is the same, the mountain is the same. They may take different routes. They may call the mountain by different names, but the mountain still is what it is. So Devī is one. Taleju is Devī. Taleju is Kālī. Taleju is Kubjikā. Taleju is Guhyeśvarī. Taleju is Siddhīlakṣmī. Taleju is Tripurasundarī. Taleju is Parāśakti. All of these are names for that one reality that is, as Śaṅkarācārya so beautifully states, beyond all names. Those so-called paṇḍits who quibble over the “true identity” are missing the point. They are lost in political tensions and don’t understand what our own paddhatis make so evident: all of these belong together in one system because all of these goddesses are ultimately the same. . . . And there is one more thing to say. You and Timalsina talked to me about the perfect I-consciousness (pūrṇa-ahaṁtā), which is mentioned in the Nityāṣoḍaśikārṇava. This term captures the secret of our Sarvāmnāya system. Think about this deeply. And remember, the Kumārī lies at the heart of this secret."

Dear Vipul, I am familiar with the Vijnana Bhairava and am now going through the writings and lectures of Swami Lakshmanjoo. He's a profound teacher, no doubt. I have a specific doubt: In your reply, you mentioned that Swami Lakshmanjoo referred to a 32 lettered mantra of Svachchanda Bhairava provided in the Svachchanda Tantra. Is this mantra the same as the 32 syllabled Aghora mantra (a variation of the mantra from the Vedas) (अघोरेभ्योऽथ घोरेभ्यो घोरघोरतरीभ्यश्च । सर्वतः शर्व सर्वेभ्यो नमस्ते रुद्ररूपेभ्यः ॥ aghorebhyo tha ghorebhyo ghoraghoratarībhyaśca / sarvataḥ śarva sarvebhyo namaste rudrarūpebhyaḥ //) or a different mantra? Was this given by him to John Hughes for popularizing throughout the world? Kindly clarify at your convenience. Thanks and take care, brother.