All the Daśamahāvidyās can be worshipped on the Śrīcakra. This is followed in the Dakṣiṇāmūrti tradition. In the sixteen enclosure Śrīcakra worship, they are all worshipped together. They can also be worshipped separately as outlined in this tradition.

Prostrations to your Holy Lotus Feet Tivra ji ! Naadhan understood or got to know that Sadi vidya is Avatar Vidya. How to put this into use for realisation and experiencing the same. Can you kindly guide us ?

Prostrations to your Holy Feet Tivra Ji ! Thanks for your clarification. We understand that the paramporul/ParaBrahmam/Arut Paerum Jyothi is the Origin of all and the Shadow-force of that ArutPaerum Jyothis is YogaMaya- Maha lailtha Tripura Sundari. She is the one who has created(gave form to) all the GODS that we know off. But none of them are seperate from that Supreme being. The one difference between GOD(Paramathma) and Human (Jivathama). The size of the Spark. GOD has Maya in hand but Jeevathma is covered by mind. In essence they are from the same Paramjyothi. We were thinking ParaMukthi is the ultimate where we Jeevathma looses its Jivathva and identifies itself as Paramathma realise they are ParaBrahmam. But there is Padha Mukthi (AKA ParamaPadham) where souls assend to? Kailasha/Vaikunda/BrahmaLokha/Manigreevam(Siddhas alone)/PaarKadal(Where the stay is for 3 Yugas and have to come back again during next Kaliyug). We thought Padhamukthi is only temporary and we have to comeback once the Punya karma is over and be borm again on earth to gather enough Punya to go back again where as in ParaMukthi, the Sould spark merges with the ArutPaerum Jyothi or ParaJyothi or ParaBrahmam. This is like loosing the complete identity of the individual self and becoming/merging with that one Supreme Being. The new goal that you are saying is maitaining that SoulSpark as well as the Unique self as an avatar is really new to us. SivaPremanadha Sri guruji of bangalore used to say this multiple times that self realisation is followed by GOD realisation and then becoming a Siddha. But am already running out of time. This life is too short. The question we asked about all Maha Sodashi Vidya are just for Prayoga or usefulness point of view. But we know in truth it is just a time pass. Humble prostrations again to your lotus feet ! Should take off to the ultimate for the time is less. One more thing do you know why Vallalaar Ayya said "Kadai Virithaen Kolvaar Illai" ?

Dear Dylan, thank you very much for explaining Kālasaṁkarṣiṇī, I was overcome with awe when I read what you wrote "She is the all-consuming Void which not even Mahākāla can escape." How else can one describe Mahapralaya if not in terrible images, take the Dhumavati stotra, the terrible description directly shows the destruction of the ENTIRE universe! You refer to the 17th bija mantra, where can I get acquainted with it, Tivraji cited the mantra of Shri Chinnamastā Devi, 17 bijas. Is this Kali the 13th in the Kali-krama system? Today is one of the dates of Jayanti Shri Kali!

Navratri is approaching and I need to know about Navratri practices in Srividya. As I understand it, there are 3 sections: sutra (puranas), tantra and yoga-tantra (Dzogchen) - complete non-duality. Ordinary Navratri is puranas (Devi mahatmya) and tantric Navratri is Mahatma Kanda where there are completely different Goddesses: - Mahalaxmi, Maphasaraswati, Gayatri, Durga, Bala, Rajashyamala, Mahavarahi and Tripurasundari. How is the practice of these Goddesses done in the Srividya tradition. And of course, it is interesting from the position of Anutara-yoga-tantra, that is, self-worship?

Sir can you explain is there any restriction on speaking out loud Or speaking in mind like while doing nyas does the mantra have to be spoken out loud or can it be done in mind.

Found this interesting book https://www.amazon.in/CHINNAMASTA-MAHAVIDHYA-0N-SRIVIDHYA-VI/dp/B07RLDX4WH which prescribes worshipping chinnamasta in srichakra.

Para sanatan dhandhat praman in your gracious feel and maa lalita lotus feet, Tīvra i was wonder if grace shakti took form of para shakti in order to elevate/guide them away from suffering and pain and become like their father lord. How exactly we as soul were suffering before grace shakti took form of para shakti?

Namaste Amatersu. Guhyakālī's uppermost face is Caṇḍayogeśvarī, the name for Kālasaṁkarṣiṇī in Her nine-syllable vidyā. Guhyakālī embodies Kālasaṁkarṣiṇī, as do the other main deities of the Uttarāmnāya: Kāmakalākālī and Siddhilakṣmī. You ask about Her powers. She is the all-consuming Void which not even Mahākāla can escape. Perhaps it is better if I tell you about a certain Kālī upāsaka who understood this. In the dim past, Śivānanda was initiated by the Goddess in the great cremation ground of Karavīra in Oḍḍiyāna. He in turn initiated three: Keyūravatī, Madanikā, and Kalyāṇikā. These best of Yoginīs initiated three more: Govindarāja, Bhānuka, and Eraka. Govindarāja, having been pierced by the Sun of Kula, the very body of Kālī, had accomplished the highest good. Thinking 'when so much has been understood, what is there left to do now?', he resigned himself to inactivity until he dropped his body, his sole purpose in life from that point on being to teach those who came to him. Bhānuka did the same. Eraka, however, had dedicated his efforts to attain supernatural powers. After doing so, however, he lamented, saying 'what use are worldly enjoyments, that I have experienced such great trouble to attain them? How is it that I was not, like my fellow students Govindarāja and Bhānuka, intent on solely as long as I lived to just elevating those who approached me for instruction? For the great and fierce Kālī, Her eyebrows knit with tremendous fury, destroys even the venerable Sadāśiva. Having understood this, one should, having reached the supreme state, venerate the Goddess Kālasaṁkarṣiṇī with the great force that withdraws even Sadāśiva. May I now also grace all people by propagating also by means of a hymn the secret teachings present in my own being to them.' That hymn was the Kramastotra, which describes the liturgy of Kālasaṁkarṣiṇī. Niṣkriyānanda, another great Kālī upāsaka, says of this liturgy: "The expanding Sun of Consciousness is the bliss of the great lotus of consciousness. The joyous play of humour and dance impels the universe, mobile and immobile. When grasping and rejection, due to the distinction between taking up and letting go, has ceased, the yogi is established in the liturgy of the worship of Kālī which is the forceful attainment of the foundation of consciousness." This has to be learned from the Mouth of the Guru, for the full essence of the teachings cannot be conveyed here.

Many thanks for your response. My curiosity arose from the following: 1. In most schools the mantras that are given are of Bala, Matangi, Varahi, Panchadashi, Shodashi and Mahashodashi. Then where do Bagalamukhi or Swarnakarshan Bhairava etc. fit in. One gentleman was saying that post Purnabhishek diksha, the sadhak gets adhikara of all, how correct is that. 2. Sri Vidyarnava Tantra says that there is no other sampraday other than that of Shankaracharya, then why is there so much variation? 3. Can you please suggest some book on these topics.