And this commentary is on the mantra: ha sa ka la hrīm̐ । ha sa ka ha la hrīm̐ । sa ka la hrīm̐ । sa e ī la hrīm̐ । ha sa ka ha la hrīm̐ । sa ka la hrīm̐ ॥

Namaste Богдан. You can practice this Mantra directly if you combine it with the principles of Urdhvamnaya. If you have difficulty seeing God in all things, start with Tripura Bhairavi. It is always important to remember that meditation is infinitely more powerful than mantra recitation. Therefore, you can obtain the result of any mantra without practicing the mantra itself, if you follow specific meditative principles behind each mantra or a mantra that encompasses all mantras. This is why the power of Lalita Sahasranama lies in the meditative principle invoked through each name. Urdhvamnaya is the peace of seeing God in everything. In everything you see, hear, touch, smell, everything. Anuttaramnaya is the joy of loving God in all things. Start with Urdhvamnaya. If you feel you don't have enough purity to see God in everything, start with Tripura Bhairavi and follow Krama.

Good explanation.

Namaste, Tīvra! Can I practice this mantra directly, or do I have to follow the path You mentioned earlier: “You have to follow this path: Pañchakūṭa Tripurabhairavī, Hādi Vidyā Pañchadaśī, Hādi Vidyā Turiyāmbā and Śuddha Vidyā Bālā.”? Thank You for Your answer

If God is like a vast ocean, and we are sealed vessels that hold within us a portion of that same sea, then the only work that falls to us is to open the vessel, so that the water we carry and the infinite ocean become one. Similarly, one does not fight darkness: one only opens the window, and the light of a sun that never sets enters. This Mantra is precisely about these two things. The Phalaśruti of this Mantra is "mahā-pāpaugha-śamanī śiva-rūpa-vivardhinī". In other words, the result is the uninterrupted growth of the form and nature of śiva within us. We become an open vessel in the middle of the sea, where the water inside the vessel and the water of the sea become one, because the vessel of the Sea is open. As far as I know, the 15-letter Hādi Vidyā Mantra grants the experience of becoming śiva, but in the literal sense, where you don't need to eat or drink, and all bodies, including the physical one, become immortal, nourished by the ocean that constantly enters the vessel. Now you can imagine what the expanded version of Hādi Vidyā is capable of. The 15-letter Hādi Vidyā is called "śiva-rūpa" and the 15-letter Kādi Vidyā is called "brahma-rūpa". In the Hādi Vidyā, the vessel in the sea opens and is nourished by the Sea. In the Kādi Vidyā, the vessel becomes the water of the Sea; that is, there is no longer a vessel, only water. But it is not that the body ceases to exist in the Kādi Vidyā, but rather that the body becomes the water, instead of being nourished by it as happens in the Hādi Vidyā. The ancient Sages insist that devotees access the Kādi Vidyā through the Hādi Vidyā and not try to access the Kādi Vidyā directly beforehand. To access the bridal chamber, one must first open the gate of the house and open the doors until reaching the room, which is better than entering through the roof of the house. damaging it.

Viṣṇu did something interesting. He combined the 15 letters of Lopāmudrā with the 15 letters of Nandī, forming a Mantra of 30 letters and six Kūṭas. The Phalaśruti of this Mantra is "mahā-pāpaugha-śamanī śiva-sānnidhya-kāriṇī sakalāpan-nivāriṇī". In other words, Vishnu is saying this with this Mantra: "I am like Śiva in every way, but I have chosen to be his friend, son, and guardian, eternally." In the human body, Vishnu is intimately associated with "Caitya Puruṣa". Whoever has awakened this Puruṣa will see that he eternally feels like a son and friend of God, as well as the guardian of the divine will. This Caitya Puruṣa takes the lead in the human being and absorbs within itself the power of all the other six Puruṣas, representing it. This is why the highest goal is the combination of Śuddha Vedānta and Śuddha Siddhānta; we not only see everything as God, but we are also God, we are also children and friends of this God, and we are also the guardian of His will. This is the ultimate vision.

Dear Tivra, welcome back and thank you for enlightening us on Anuttarāmnāya. Please continue and do elucidate on other Āmnāyas as well and their imporatnce to the material world as well as their spiritual aspects! I would like to request from you the details related to the mantra that you specified previously - a combination of Nirvāṇa Sundarī and Hādi Vidyā. The Viniyoga, nyāsās and any specific dhyāna śloka that would be of merit to this mantra. Luckily, I did come across the Śaṅkaropāsita Vidyāmba mantra that you recorded and passed on to us. I am working on publishing this mantra very soon.

Namaste, Bhairavat. There are two formulations of Bindu-Nada in the human body: the superior formulation and the inferior formulation. The superior formulation of Bindu-Nada is Lalita and Kameshwara in the center of the forehead and at the top of the head; here Lalita is Bindu on the forehead and Kameshwara is Nada at the top of the head, as the "Individual Self". The inferior formulation of Bindu-Nada is Ucchistha Ganapati and Neela Saraswati; here the roles are reversed and Ucchistha Ganapati is Bindu in the heart and Neela Saraswati is Nada in the form of the 36 Tattvas. Ucchistha Ganapati is an expression of Caitya Purusha or "Psychic Self". When Ucchistha Ganapati is in its infantile form, it lacks the necessary "moral filters" that a dignified human life requires. Dignity is not something outdated, but rather something that is the "latest novelty" that has emerged from all the Universes. When Ucchista Ganapati evolves, he merges with the superior formulation of Bindu and Nada, which is Lalita and Kameshwara, and comes to represent them at the forefront of creation. That is, he assumes total control of the physical, vital, and mental bodies, but with the wisdom of Anandamaya (Lalita seated on Kameshwara) and Vijnanamaya (Lalita as half of Kameshwara). A fully evolved Ucchista Ganapati reverts to being a child, but with a consciousness of moral dignity. A sense of purity is important if one desires the highest goal; lesser goals are not. But you can discard all forms at a certain point. Anuttaramnaya is the best and can be practiced with or without the help of Gods.

Greetings to you, Tivra. May Maa's grace always be with you. In the context of Anuttaramnaya, I would like to understand the Forces of Systemic Structuring (Hierarchy, purity and impurity, strict rules) and those who are beyond it, such as Uchchihta Ganapati.

The essence of Anuttaramnaya is found at the beginning of the Dhyana verse of the Kadi Panchadasi: "aruṇām̐ karuṇātaraṅgitākṣīm̐" = "Red as the dawn, with eyes overflowing with compassion." The red here signifies subjugation. Subjugation of what? Of the poison that is the "temperament of separation" that contaminates Creation and keeps it distant from the Goddess. When you recite this Mantra with the correct temperament of Anuttaramnaya, your kundalini begins to pull all of creation—beings, gods, worlds, universes—into itself. You will pull everything until only God and His boundless Bliss remain. Even the most terrible Kali will become docile. Creation is stubborn; there is a poison within it that resists the idea of ​​unity. Creation does not want to unite. The red here is the subjugation of this poison within yourself. If you recite this Mantra (Kadi) with the wrong temperament, you will become a sex maniac. The 15 letters are dangerous outside of Anuttaramnaya.