Namaste Dylan. My question concerns the Śrī Vidyā mantra that Tīvra brought to light and that Lord Śiva is said to have practiced. With your profound expertise in Tantra, could you please clarify what the Tantras say about the mantra—ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ ha sa ka la ha sa ka ha la sa ka la hrīm̐—and, in particular, its viniyoga and dhyāna? Thank you very much!

Truly incredible information. Endless thanks to Tivra ji and this website.

Namaste tivra sir , you have a great wisdom. I wanted to know if these mantras can change your destiny that astrologers say can’t be changed. Do these mantras hold the power to create your life the way you want to? Also what if you don’t have a guru , what to do in that case. Thanks for reading my question.

Questions for Tivra Ji: 1. is hadi inside out and is kadi outside in? It seems as if hadi tries to mature the soul from within while kadi forcibly brings all elements within the domain of the soul, is that a proper understanding? 2. it seems that hadi is at level 12f and kadi is lower (12a) doesn’t this mean hadi is more powerful than kadi? 3. Also if hadi represents UG and is at the same level, does mastering the hadi panchadasi give one all the siddhis of ucchista ganapati sadhana ? 4. Once one masters tripura bhairavi mantra and then moves to hadi panchadasi at 12f, do they have permission to practice the sadi vidya mantra of Nadi at level 13? 5. what is in between level 13 and level 16? 6. What is the guhya shodashi mantra? It seems to be the additional bijas of hrim and srim added to the hadi mantra. Is it at the same level as the hadi? 7. When reciting the hadi mantra I feel an intense throbbing in the middle of the head, where the pineal gland or bindu must be. Is this what is meant to happen?

Namaste Yasuo. I assume you are referring to the trikoṇa at the center of the Śrīcakra. To understand how those deities and states fit together, you have to start with the bindu. As a small point in the center, it represents the essential nature of the supreme reality. It is more accurately comparable to a singularity, a "space" with no volume. In other words, it is the unlocalized light of consciousness from which all things proceed and into which they are withdrawn, and within which and as which this takes place. The bindu is simultaneously the center and the entire maṇḍala. Though it manifests as the totality of all things in every moment, it never falls from its essential nature. Its power, which is its reflective awareness and thus from which it is never separated and is in fact identical, is Kaulikīśakti, though most know Her better as Kuṇḍalinī. Intent on manifestation, She becomes the matrix of all energies from which all things are composed. Thus, in a way, the entire maṇḍala is reducible to just the central triangle. The significance of the triangular shape is multifaceted as it embodies all triads. One of the reasons it is called Kuṇḍalinī, the 'coiled/crooked power', is because it assumes the crooked shape of the triangle. Its three and a half coils are the three sides plus the center which, as it is the ground and nature of the three, is not technically one among them and so is only half. The entirety of manifestation is situated within Her. Mahākāmeśvarī, Mahāvajreśvarī, and Mahābhagamālinī embody all these triads. To explain, as the emission of the Supreme Lord in the form of all things, Kuṇḍalinī is the reflective awareness of the supreme reality which contemplates itself as all things. The trikoṇa, the matrix of all the energies, is thus the "mouth" which reveals the teachings. The teaching or transmission is the flow of consciousness which generates and embodies all things. The four sacred seats which constitute this transmission are, in one analysis, the four states of waking, dreaming, deep sleep and turya. The exact correspondences differ depending on the source. According to Śivānanda, Mahākāmeśvarī is Kāmarūpa at the apex of the triangle. Mahāvajreśvarī is Jālandhara in the right corner. Mahābhagamālinī is Pūrṇagiri in the left corner. As to which state of awareness corresponds to which, Amṛtānanda understands Pūrṇagiri to be dreaming and Jālandhara to be deep sleep, whereas in Śivānanda's analysis they should be reversed. But in any case, Kāmarūpa is waking and Oḍḍiyāna in the center is turya. It should be noted that in many sources these states are referred to with different names than one might be used to. They are, in order, piṇḍa, pada, rūpa and rūpātīta.

Hello everyone thankyou for the wonderful information on this channel for all the people,tivra,agni ,sumit and anyone who knows about this please please help and clarify my doubt it's my humble request, the doubt is regarding amatyakarak planets it has raisen a lot of doubts, please help me for my deity to worship, According to my kundli I'm also including rahu since in some other practice rahu is not considered atmakakarak, rahu and moon is conjucted in Virgo (earth element) rahu is placed in Uttara Phalguni nakshatra(fire element) whose nakshatra lord and sub lords are sun and jupiter and moon is placed in hasta nakshatra(fire element)whose nakshatra lord and sub lord is moon and Saturn. Actually rahu is my atmakakarak since rahu is generally not considered as atmakakarak jupiter generally becomes my atmakarak my jupiter is placed in Capricorn (earth element) in dhanishta nakshatra (space tatva)whose lord and sub lord are mars and jupiter. If jupiter becomes my atmakarak then mars is my amatyakarak mars is placed in leo(fire sign) in Purva Phalguni nakshatra(water element) whose lord and sub lord are Venus and Mercury, according to this I consider may be pratyangira ,lakshmi narasimha will be the devata because mars and fire nature is denoted for pratyangira and Venus is generally considered to be a female deity and mercury is associated with Lalitha devi since there is no bhed between Lalitha and pratyangira there are similar instances from pratyangira sahasranama so both are same with different aspect so I consider pratyangira may be deity it may also be lakshmi narasimha. So anyone please help me the deity to choose according to the above instances which maybe the deity, anyone please enlighten, tivra and agni ji please please help.

Namaste sid. The mūlamantras of deities are typically understood to bring about realization of the highest reality, even if they are also understood to bring about other results too. The deities and their mantras, which are really one and the same, are embodiments of the reflective awareness of one's true nature. A mantra is distinct from common discursive thought in that it is an inward-oriented awareness that is not different from its object of denotation. As is said in the Cidvilāsastava: "There is an undivided and pristine reality that should be realized, from which speech, together with the mind, turn away. The repetition of the mantra, in its ultimate form, is bringing speech and the mind to rest in that luminous reality that transcends the mind and conventional language." And it is said in the Kaulasūtras: "There is but one deity, the Reality perceived by the transmission." Hence, there are many mantras which are equally said to be the "highest" for this reason. With the Pañcadaśī in particular, the Yoginīhṛdaya Tantra makes its nature undoubtedly clear: "It consists in uniting oneself with the indivisible, supreme, subtle, imperceptible, with no concrete existence, the reality supreme, above the inner sky, light and bliss, both transcending the universe and identical with it. Since luminosity is the state of things that are luminous and also that of those that are dark, there is therefore a necessary and essential connection between the universe and the highest reality. The highest reality shines, O Flame of the essence of the divine play!" The Pañcadaśī is in essence this reflective awareness. The outer forms of mantras are expressions of the powers that are powers experienced inwardly. That there are so many such liberating mantras in various traditions is explained by the Mahārthamañjarī: "The Lord is capable of churning this reality and so is the Lord of Kula who is the ultimate fixed ground of all things. It is He who, churning His own energy, brings about creation and the other cosmic processes. And so, I salute the venerable Manthānabhairava who is such." This is a very powerful teaching that has implications with respect to cognition, the divisions of scriptures, and various traditions. Now about this reflective awareness called Ucchiṣṭa Gaṇapati. The key lies in the appellation of "ucchiṣṭa". Specifically, how it relates to discursive thought. Discursive thought is defined in the Īśvarapratyabhijñākārikā as follows: "For we call vikalpa the ascertainment of a certain thing arrived at through the exclusion of its opposite by the knowing subject only, in whom that and the opposite of that are manifested." To explain by way of a simile, blood is a singular, unitary thing. However, due to the activity of discursive thought, it could be understood as being two things: liquidity and redness. Discursive thought basically takes the unitary supreme reality of consciousness and bliss and breaks it up into apparently mutually exclusive parts. This is the function of the mind, and is necessary for embodied beings to function in worldly life. However, the trouble arises when one views these distinctions as absolute, because in actual fact the supreme reality is always manifest and undivided. So, how does the concept of ucchiṣṭa fit into this? The worship of Ucchiṣṭa Gaṇapati is undertaken without the common procedures of ritual purity and by using "impure" substances. The word 'ucchiṣṭa' means something that is left over. From what I said about discursive thought, it is easy to understand that when one is able to see through it into the undivided supreme reality, the latter is what is "left over". One attains the realization that "I am not, nor is there another. There is only Śakti." The Great Reality is what remains when all else has fallen away. Moreover, ucchiṣṭa can also be understood in the sense of left-over food, which in orthodox brahmanical society is deemed impure. Purity and impurity exist only within the confines of vikalpa. But as the supreme reality is undivided and unitary, such concepts have no absolute existence. I wrote about this in detail in another comment on this page responding to Yasuo. In this case the idea is that, in reference to the worldly norms dictated by vikalpas, the supreme reality is "impure" precisely because it essentially lies beyond such concepts, the realm of worldly norms, even as it is their source. It is an outcast(e) from the fold of worldly norms, if you will. Conversely, as the supreme reality descends into immanence from its lofty state of perfection, it engages freely in "impurity" in reference to its transcendental repose without ever falling from that essential nature. It is said in the Ānandabhairava Tantra: "The Lord is without bias and acts in a manner contrary to the common worldly norms. The cause of His bestowal of grace is not the purity of the recipient. Similarly, the goddesses are satisfied by the sacrifice of bloody meat, not by applying the rules concerning purity. Brahmins and those belonging to the lowest castes should be made equal. Thus, the rays of consciousness radiating through the senses, although savouring their objects, are freed of agitation. Hell is the result of dualistic thought. it is clear that the bodies of all living beings, irrespective of caste or other conceived differences, is made of all the gods." The Śivadṛṣṭi: "If you ask how someone pure could be eager for something impure, we reply: because He savors the expansion of His own form, contemptibility is not appropriate for the universe. Given that it is said that it is Śiva’s nature to perform the five types of activities, what need is there to search for other motives, when He is engaged in His own conduct?" The Mahārthamañjarī: "Some think that the ineffable nature of the Self can be defined as the distinctness of the Lord; for those who turn away thus from the Self, let there remain the error of tending to separate the 'privileged' from those who are not. What is prescribed is recognition; what is prohibited is non-recognition. For those of us who consider the scriptures to be the effusion of the Heart, this is the understanding." The Devīpañcaśataka: "That action which inexorably sends people to hell is the very action which makes the conquerers of the three aspects of time prosper."

Namaste Mary. Unfortunately, I do not have all of the details on Nirvāṇa Sundarī. Evidently the details from Her paddhatis are only shared amongst advanced sādhakas of certain lineages, of which I am not a part.

Namaste Dylan. Please can you tell us about Ucchista Ganapati and his Dvicatvarimsatyaksara mantra? How many letters is this mantra? It has been said by Dakshinmurthy that this mantra is equal to the panchadasaksari mantra. Please can you explain how this is so?

dear Dylan, I would like you to explain to us about the correspondence of waking, dreaming, dreamless sleep, and turiya in relation to mahakameswari to Maha tripurasundari. Furthermore a peculiar practice of invoking the 5 mahasamatas (Chinna, Bagala, Srividya etc.) to the 5 sheaths. Thank you