Dear Michael, i will take a swing at number 2 but please take it with a grain of salt. keeping with the tradition specific encoding of Vallalar, those two/ that one in dual form, is fully it, and encompasses everything “below” as well, which is an infinite and ever growing creating, of many universes and perhaps even infinitely many multiversal infinitely powerful Goddesses and Gods. It is an utterly mind boggling scale if one takes it at face value. I would bet there is an experiential component that must be had to have any real sense of the nature or scale of reality. Something more concrete: our perception of time as linear and composed of points with befores and afters and beginnings and ends and the needs for creation and created to have a cause and effect relationship is illusory from the perspectives of mathematics as well as physics (to varying degrees and with a lot of intricacy and contextual details). But to be concise, we are being who can only experience 3 dimensions plus a fourth of time. We can experimentally observe and mathematically describe dimensions beyond 10 as it is, which tells that Reality in fact is so mind boggling nor vast than we know even at a given point that well, the only time I’ve ever seen some way to get a non-mathematical inkling of it was with the television show and book series 3 body problem, where a proton is unfolded to its 10th dimensional fullness and, becoming like a supercomputer larger than a planet, is then returned to its 3/4 frequency containing all the capacity and power of its 10th dimensional fullness, now that it is once again, iirc, with the mass charge and spin of a class of regular proton. The scales of the robustly demonstrated higher dimensions, where beginnings and endings have no meaning or deep reality, is something that leads to all kinds of paradoxes and head scratching due to our perceptions within the bounds of 3/4 d, stuff like the myriad time travel paradoxes and infinite energy. The mind as it is reallly can’t wrap around the more real and complete states of reality except tangentially or through allegedly yoga And sadhana, or practically sometimes by changing the state of the brain waves dramatically (actually this can be quoting them down and making them appear more synchronized but I really digress). Beginnings and ends and the need for a first mover who needs another first mover all the up, you can be pretty confident that is an illusion we all share struggle with becuase of the developmental effects of being 3/4 dimensional beings in a reality with much higher and vaster dimensions, scientifically speaking.

Thank you Tivra! Beg pardon, but I wanted to ask if, at some point in the future if you are guided to return to this forum, you wouldn’t consider writing an article to be posted among the rest? to inspire people to seek truth and live compassion, perhaps with something that is universally relevant to the present and future for this world, such as the reasoning and impacts of Vaļļalār’s dematerialization of his deathless body, and where those particles now exist?

I will try but as I look back, without any initation it may very well be the case that all I observed and that which propelled me Forward was coincidental or mistakes of perception and confirmation biases on my part. Eventually, after many Attempts at self initiations and some rituals, while reading what I could find but not very diligently tbh, and looking for guiding signs, such as my US-rendered birthdate being 3/22, I felt sure I had some reason in this life to be seeking Her, and so I just dove in to lots of japa but didn’t keep my focus or put in much effort most of the time. Lakhs of lackadaisical distracted recitation didn’t do anything like I hoped, and in fact I seemed to be in a state of regularly experiencing little bits of “unpleasant” karma, even though my time was improving and I polished my lifestyle up quite a bit. Eventually I met a mystic who tried to help along my connection to Her. something like a partial baby initiation, perhaps partly for tutelary purpose, and then after that I experienced very specific and often alarming dreams, and in the airy waking world, I seemed to attracted very mixed things, and also I found myself wasting energy due to tamasic thoughts. So I stopped reciting the mantra and Kavacam, and I never read her Khadgamala or Sahasranama except lightly for purposes of curious study (notably, the Khadgamala in the available editions of MKS has been obviously redacted at certain points, and this deterred me further). Only with the highly harmonic and equilibrial sadhana Tivra graciously revealed here, did I find myself having positive mental effects from Her mantra japa. I am still very drawn to her, but I have come around to what Jothi Agaval advised two or so years back here, which was to go to Lalita to experience and know Kamakala Kali, and enjoy the beautiful ride along the way

These are very good questions Michael. Honestly I am a pure newcomer to this stuff and spirituality in general. I have just begun the Deathless Body books and collected a few other options for study of this path, and hopefully within the pages as well as within experience, an answer to 1 will emerge. If so I will surely come back and share. Even though my perception may be far off. I have some thoughts already about the answer, but they come mostly from minor knowledge of the balance and transcendence between light and dark, and entheogenic experiences of states where black grows so dark it turns to the most brilliant white, and vice versa, and views of beings who are in a fourth dimensional + state and wearing some sort of hyper-colors, including black white and purple-yellow-black-white, along others that have no descriptive commonality at all with what our languages have evolved to encompasses. Besides that, from just perusing manblunder comments, given the beyond-supreme and utterly complete position of Grace Sakti and her God of vast infinite light, it seems like it must be the case such a level contains all below. Including all darkness, and that likely what is light for them is not how we may understand light. It might be like the underlying layers of machine language of reality or something, which happen to demonstrate that love and compassion and magnanimous and playfulness are not just things in conditional-non-duality, but actually the emotive forces instigating and operating the entire reality and beyond, but here I am just making stuff up as far as I know. From where we are, everything eventually appears to be in alchemical equilibrium and perfectly suited for any level of transmutation of opposites, as well as perfectly designed for any evolving soul to make the most of any moment. But these are really unfounded personal biases of mind, not precise or well hashed out or well researched

I will certainly publish it Dearest Tivra. Thank you once again for the most enlightening knowledge and revelation that can help all Śrī Vidyā sādhakas. Would it be possible to provide the nyāsas and the relevant dhyāna ślokas for the Hādi Vidyā and Śuddha Vidyā mantras. You have provided for Pañchakūṭa Tripurabhairavī in the latest post which I will use for the articles and will also include your comments in all these articles.

Dear Tivra ji. Thank you for your incredible response. Does the Tripura Bhairavi mantra only prepare one for the Hadi Panchadasi mantra or for the Kadi and Sadi mantras as well? Also in regards to how Sadi vidya makes one like iShvara, does that mean Sadi vidya is the gayatri mantra practiced by the ancient Rishis (like Kashyapa and Viswamitra)? I recall that they used the power of their “gayatri mantra” to create the entire manifested universe, was this an extension of the Sadi vidya or somehow related to it?

Tivra Ji, another point I would like your kind elucidation on is para vak. What does it mean when people say Tripura Bhairavi represents para vak? What is the full implication of this and what does it signify about her power and importance? It is also said that in vedic astrology she represents the individual’s lagna. Was hoping you could clarify these points please. It is also said that a mantra when recited in para vak has 1.2 million times the power of a mantra recited aloud (vaikhari). Does this mean after gaining siddhi of Tripura Bhairavi one mantra repetition will be equal to 1.2 million repetitions?

sid. Sādi Vidyā is a more complex knowledge to understand. To understand this knowledge, you need to think about how the Īśvara Tattva (Object or Known) functions before and after the Śuddhavidyā Tattva (Knowing) makes the Īśvara Tattva identical with the Sadāśiva Tattva (Subject or Knower). But that is not all, the Śuddhavidyā Tattva says, "I am also equal to the one behind these 5 Pure Tattvas." Apparently, the Īśvara Tattva will function differently in the future and this will affect the physical world, because if Śuddhavidyā Tattva makes the Īśvara Tattva identical with the Sadāśiva Tattva and the one behind all the Tattvas, then physical objects will not be able to die. Sādi Vidyā is something that some beings have already mastered, but they are waiting for the time when it will work perfectly in physical objects, where, for example, the physical body will not die and you can mold it in any way you want: create as many bodies as you want, keep them alive as long as you want. You can also choose not to have a body if you want. This is the freedom of Īśvara Tattva signified by Sādi Vidyā, but it will come more explicitly in the future. But there are already many beings at this level. They are waiting for the right time.

Namaste Nesh and Sid. I have recorded the pronunciation and will post the link. The sage of the Mantra is Dakṣiṇāmūrti, the Chandas is Paṅkti, the Seed is hsraim̐, the Śakti is hssrauḥ, the Kīlakam̐ is hsklrīm̐, the deity is Mahā Tripurabhairavī and the Japa is performed with the intention of removing the difference between the Knower (Aham) and the Known (Idam), which removes the limitations of the soul and makes anything possible. Mahā Tripurabhairavī should be meditated upon as seated on five lion thrones (Pañcasim̐hāsana). The first Sim̐hāsana is the Pūrva Sim̐hāsana facing east and corresponds to Caitanya Bhairavī (shaim̐ sakalahrīm̐ shrauḥ). The second Sim̐hāsana is the Dakṣiṇa Sim̐hāsana facing south and corresponds to Rudra Bhairavī (hskhphrem̐ hsklrīm̐ hsauḥ). The third Sim̐hāsana is the Paścima Sim̐hāsana facing east and corresponds to Ṣaṭkūṭā Bhairavī (ḍaralakasahaim̐ ḍaralakasahīm̐ ḍaralakasahauḥ) and Nityā Bhairavī (hasakalaraḍaim̐ hasakalaraḍīm̐ hasakalaraḍauḥ); these two of the eastern throne alone are Pramāṇa (the inner reflection of the Prameya-Known and the Pramātṛ-Knower takes place in the Pramāṇacakra-Circle of Knowledge) and signify the movements of Nigraha and Anugraha of the 6 Yoginis in the 6 Cakras. The fourth Sim̐hāsana is the Uttara Sim̐hāsana facing north and corresponds to Bhuvaneśvarī Bhairavī (hsraim̐ hasakalahrīm̐ hsrauḥ). The fifth Sim̐hāsana is the Ūrdhva Sim̐hāsana in the center of the four thrones and on high and corresponds to Mahā Tripurabhairavī Herself (hsraim̐ hsklrīm̐ hssrauḥ) who alone is the combination of the other four thrones and many more. The devotee should be careful and realize that there is an additional “s” in the Mantra of Mahā Tripurabhairavī (hssrauḥ) which should be properly pronounced in this way: hs-srauḥ. She has these three together: fire, sun and moon. Mahā Tripurabhairavī is not associated with any planet and is one of the only knowledge that has no restrictions and is beneficial to all people; this Goddess is directly associated with the souls of people, not planets and acts as a personal Guru and Remover of obstacles for each person; she is interested in giving personal instructions to each soul and if one would trust her alone it would be enough, as she will start giving you personal instructions that are specific to your soul. The "Graha" of Mahā Tripurabhairavī is the Soul and she is Bālā trying to free herself from the chains. Her Siddhi is something close to 10 million repetitions, but this varies according to each soul. She alone unlocks the entire Śrī Cakra, from the base to the top of the head; she destroys all the bonds, everything that imprisons you. It is in the form of Śakti-chālana Mudrā of Haṭha Yoga, and the scripture Gheraṇḍasaṃhitā says that without the perfection of Śakti-chālana Mudrā, the Yoni Mudrā is not perfected. Śakti-chālana Mudrā of Haṭha Yoga is Tripurabhairavī and the Yoni Mudrā of Haṭha Yoga is Tripurasundarī. The 10 Mudrās of Haṭha Yoga are the 10 Mudrās of Śrīvidyā; between these two there is absolutely no difference in the fruits. Haṭha Yoga reveals many secrets of Śrīvidyā, and both help to understand each other. For example, if one has the Siddhi of Tripurabhairavī and practices the Yoni Mudrā of Haṭha Yoga, he will instantly achieve success in that Mudrā. One who has mastered the Mantra achieves success in the associated Mudrā; one who has mastered the Mudrā also achieves the Siddhi of the associated Mantra, even without recitation. If the two are combined, the success and Siddhi in both is quicker. The hands signify the Īśvara; they govern the entire body and the entire Śrīcakra. According to the scripture Śivasaṃhitā, the Śakti-chālana Mudrā of Haṭha Yoga gives Vigraha-Siddhi or power over the Microcosm (the entire body and its layers – material and spiritual). And the Kaula Upaniṣad says that one who becomes the Īśvara of his own body (Microcosm), becomes the Īśvara of the whole Macrocosm (Universe). Because between the Human Body and the Śrīcakra there is absolutely no difference; it is only the soul that is chained. And the soul of the Śrīcakra is the Goddess; and the Goddess of the Human Body is the Soul. And that Goddess is Bālā. And she destroys the chains as Tripurabhairavī. After the destruction of the chains the path of the other 9 Mahā Vidyās is free for you to play. The intelligent one goes directly to Sundarī (Hādi Vidyā Pañchadaśī) which is quickest. Out of the 10 Mahā Vidyās, Sundarī is Hādi. The reason why Hādi is most beneficial to humans is most obvious when we see that in Hādi Lalitā is in a male form whose body is half female. In Kādi they are seated side by side. In Sādi Lalitā has a male form, and the female part has become the subtle heart within the male form. Hādi is certainly associated with the transformation of the physical world, for the form of the objects is Śiva, while the meaning of the objects is Śakti. If you see the form of the Goddess in Kādi, Hādi, Sādi, you will notice the female part going deeper and deeper into the male part. Hādi Vidyā Pañchadaśī is a male body with a female half; Hādi Vidyā Turiyāmbā is the Goddess who is the heart within this half male and half female body which is Lalitā. When this becomes more mature; only the male body remains and the heart is wholly the female part; this is the object and meaning relationship. If this happens, the object is immortal and cannot die. The link to the pronunciation of the Mahā Tripurabhairavī Mantra: https://drive.google.com/file/d/1l5gXGkKRppiSuadSK39dtFnLU1s2FdwG/view?usp=sharing

Namaste Tivra ji. You are truly a blessing from the Divine Mother, now with Hadi Vidya, which may materialize Shri Vidya now. With current Ambubachi festival going on at Kamakhya, would like to know about Brhmayoni. Are all Deities created from it? Is it anyway connected to Supramental state?