For the sake of everyone's benefit, I will explain the various traditional meanings of the Pañcadaśī. What follows is the exposition of the hādividyā (HA SA KA LA HRĪṀ HA SA HA KA LA HRĪṀ SA KA LA HRĪṀ), although kādividyā is not especially different regarding these meanings. I will probably write another comment later on explaining where the latter differs from what is said here. Everything in this exposition follows what is taught in the Yoginīhṛdaya Tantra. If anyone wants clarification on anything said here feel free to ask. 1. Bhāvārtha: The Śrīvidyā is the union of Śiva and Śakti. In that respect, it is simultaneously the result of and the embodiment of that union of Śiva and Śakti; consciousness and bliss, transcendence and immanence, word and meaning, subject and object, etc. Continuing that theme, the Yoginīhṛdaya says that this union is also embodied by the Yoginīs and Vīras. The Yoginīs in this case refer to the three śaktis: icchā, jñāna, kriyā. The Vīras are Brahmā, Viṣṇu, and Rudra. Embodying the various triads, each of these pairs corresponds to each of the three kūṭas of the Śrīvidyā. The idea here is that the union of Śiva and Śakti, the supreme reality, is recapitulated at every level of existence. The Yoginīhṛdaya says: "Thus constituted, delighting in the utmost bliss, the Goddess, whose nature is vibration, of innate beauty, once known, is to be freely worshipped." The Śrīvidyā is thus the reflective awareness of the supreme reality of the form of the union of Śiva and Śakti which manifests as the totality of all things. 2. Saṁpradāyārtha: This artha concerns the emergence of the supreme reality as the universe. The letters HA, KA, RA, SA, and LA which constitute the vidyā (excluding the 'Ī's and 'Ṁ's of the hṛllekhās) represent space, wind, fire, water and earth, respectively, of which the universe is composed. Together, these five elements have fifteen guṇas. In other words, each element pervades each of the ones below it, which creates fifteen guṇas total. These are also the fifteen Nityākalā Devīs. Moreover, if the vowels and consonants are divided (i.e. HA, for example, is divided into H and A), we get eleven letters in the first kūṭa, thirteen in the second, and nine in the third, totalling 33. When the anusvāras at the end of each of the three hṛllekhās are added, we get 36. These are the 36 tattvas. The entire vidyā as a whole, as the Goddess, is the "37th tattva", which is not a distinct tattva per se, but rather represents the simultaneously transcendent and immanent nature of the supreme reality. There are six HAs in the vidyā, the first five embodying the space element which pervades the others, along with its subtle nature as the resonance of consciousness which is the sixth. There are three RAs, embodying the guṇas pervaded by fire: earth, water, and fire itself. There are three SAs, the water element which pervades earth. The third is the 'subtle' form, which is to say, from the perspective of earth it is that which pervades it and so is subtle. There are three LAs, which represent the earth element as constituting the three worlds. There are three KAs, which represent the three states of bound subjectivity: vijñānākalā, pralayākala, and sakala. All of these elements are to be viewed as originating from Mahāmāyā and the supreme reality, represented by the letters Ī and Ṁ, respectively. The sense of all this is explained: "In any object one can say that there is śakti. This is the Goddess, the universal sovereign. And any object is the Supreme Lord." 3. Nigarbhārtha: Śiva, the supreme reality, is the Self of the guru and the sādhaka. Thus, the Śrīvidyā embodies the unitary nature of these three. 4. Kaulikārtha: To begin this one, it is necessary to cite the opening verse of the Nityāṣoḍaśikārṇava: "I bow to the Goddess who consists of Mantra, who is the letters of the alphabet, who takes the form of the gaṇapatis, the planets, the lunar mansions, the Yoginīs, and the constellations, and who is the embodiment of the pīṭhas." The nine planets in this case are the three guṇas, three powers (icchā, jñāna, kriyā), and three luminaries (moon, sun, fire). The lunar mansions are the five jñānendriyas and their objects, five karmendriyas and their objects, the four constituents of the antaḥkaraṇa: manas, ahaṁkāra, buddhi, citta, prakṛti, guṇatattva, and puruṣa. The Yoginīs preside over the dhātus: skin, blood, muscle, fat, marrow, semen, plasma, and bone. The constellations of the zodiac consist of the ten prāṇas plus the individual and supreme selves. The gaṇas are the phonemes. There is also an alternative explanation for these. HRĪṀ can be divided into three parts: the first three letters, the bindu, and the inaudible resonances that follow. As each HRĪṀ is thus split into three parts and there are three of them, these are the nine planets. The lunar mansions are the fifteen syllables of the vidyā plus the twelve parts of the hṛllekhās (taken as a whole, not all three). Each hṛllekhā plus the LAs that proceed each one are the Yoginīs. The twelve signs of the zodiac are the twelve syllables that remain when each hṛllekhā is excluded from the vidyā. The sense of all this is explained: "All the aspects just described as in the body of the Goddess are to be found in the same way in the body of the spiritual master, and, through his grace, the disciple will also shine in this form." 5. Sarvarahasyārtha: The first kūṭa should be meditated upon in the mūlādhāra. This is the maṇḍala of fire, the first three āvaraṇas (saṁhārakrama) of the Śrīcakra. Ascending along the central channel as the resonance of the vāgbhavakūṭa, the kāmarājakūṭa is to be meditated upon in the heart. This is the maṇḍala of the sun, the second set of āvaraṇas. Its resonance rising, the śaktikūṭa is to be meditated upon in the brow center. It is the maṇḍala of the moon, the last set of three āvaraṇas. The resonance of the śaktikūṭa reaching the dvādaśānta, "...She pervades the whole universe, Her nature being constant bliss. The thought: 'this energy is my own Self,' such is the secret meaning." 6. Mahātattvārtha: I think it is best to just quote directly from the Yoginīhṛdaya here: " 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 secret meaning, the attainment of which is preceded by the stability of the spirit that appears when all volition and all doubt are banished, is completely hidden. It gives immediate certainty. It is seen in the ocean of the high knowledge. There, no doubt survives, O Pārvatī! Giver of divine powers, it is present in the three kūṭas composing the seat pīṭha of the vidyā. Will enjoy this, O Goddess, those who follow the practice of Kula and who meditate on the feet of the Master, who take part zealously in the meetings with the Yoginīs, who have received the divine unction, are free from the stain of doubt, their spirit ceaselessly joyful and well versed in the secret meaning known through the uninterrupted succession of masters."

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?