Hi all, I have decided to share with all of you the following, as many of you were requesting the various mantras. Please give me some time to compile and get back to you. Here are the following : 1) Meditation of 16-faced Nirvana Sundari Maha Sodashi 2) Mantra Krama, Nyasas for the Mula of Nirvana Maha Sodashi 3) Mula mantra of 16-kuta Nirvana Maha Sodhashi 4) Full Urdhvamnaya Mantra Shastra 5) Full 16-Layer Sri-Chakra with deities and their locations Note: The chief deity in the Bindu of the 16-Layer Sri-Chakra is Nirvana Maha Sodashi. Hope all of you enjoy and be happy bringing light to the world. If Krishna wishes to make these as posts, please do so

Dear Tīvra ji, I cannot thank you enough for conveying these meanings as well as the translation of the Kaula Upaniṣad above. We are most fortunate to have your boundless compassion and wisdom upon us. Can you please advise - are there any preliminary deities to propitiate or procedures to perform each time I sit down and commence daily sadhana? Or should I just sit down somewhere comfortable when free and directly perform japa and contemplation upon these meanings of Śrīvidyā Pañcadaśākṣarī as well as Her various names?

Namaste Tīvra ji. Thank you so much for your compassion in sharing this beautiful translation of the Aruṇā Upaniṣad. I will meditate on these meanings, the number of which also reminds me of Her 25 names!

Sen. The number of meanings that make up the essence of the Śrīvidyā Pañcadaśākṣarī is its number of Akṣaras, that is, fifteen meanings. Now I will present the 15 Meanings that should be contemplated before reciting the 15-Letter Mantra. Contemplating this every day will give full confidence in the Mantra, empowering it. 1. GĀYATRYARTHA: Pañcadaśākṣarī and Gāyatrī have three parts. They correspond to all triads. When the three parts are united and considered as one, it is Sam̐hita: Ṛgveda, Yajurveda and Sāmaveda = Atharvaveda; A-U-M̐ = Praṇava; Brahmā, Viṣṇu and Rudra = Paramaśiva; Sṛṣṭi, Sthiti, and Samhāra = Anākhya; Jāgrat, Svapna, and Suṣupti = Turīya; Pramātṛ, Pramāṇa, and Prameya = Pramā; Icchā, Jñāna, and Kriyā = Cit; Vāmā, Jyeṣṭhā, and Raudrī = Kuṇḍalinī. And so on. Ultimate reality is not Bhāsā, but Anākhya. Cit is contained in Ānanda. Gāyatrī is in each of the three parts of Pañcadaśākṣarī. Therefore, Pañcadaśākṣarī is illuminated with the knowledge of the Vedas and the Tantras. 2. BHĀVĀRTHA: The Universe, Lalitāmbikā, and Pañcadaśākṣarī are identical to each other. 3. SAMPRADĀYĀRTHA: Just as Brahman and the Universe are identical to each other, Pañcadaśākṣarī and the Universe are identical to each other. 4. NIGARBHĀRTHA: Just as Paramaśiva and the initiating Guru are identical to each other, Paramaśiva and the Jīvātman are identical to each other. 5. KAULIKĀRTHA: Pañcadaśākṣarī, Śrīcakra, Lalitāmbikā, Guru, and Jīvātman are identical to each other. 6. SARVARAHASYĀRTHA: Just as Kuṇḍalinī, Pañcadaśākṣarī, and Lalitāmbikā are identical to each other, Kuṇḍalinī and Jīvātman are identical to each other. Kuṇḍalinī and the 50 Mātṛkās that create the Universe are not different; they are one body. 7. MAHĀTATTVĀRTHA: Jīvātman and Paramātman are identical to each other. Brahman is beyond word, mind, senses, and the 36 Tattvas. It is supreme because it is complete and permeates everything. It is the fullness beyond emptiness, not different from the Manifest Universe, and Ānanda or bliss of Cit or pure consciousness. 8. NĀMĀRTHA: Pañcadaśākṣarī is identical to Varṇārtha: Akṣaras that signify Objects – Vācaka. 9. ŚABDARŪPĀRTHA: Pañcadaśākṣarī is identical to Varṇasvarūpa: Objects that signify Akṣaras – Vācya. 10. NĀMAIKADEŚĀRTHA: Just as a part can convey the meaning of the whole, the individual Akṣaras of Pañcadaśākṣarī convey the entire meaning of the same. 11. ŚAKTYARTHA: Śaktitraya: Vāmā, Jyeṣṭhā and Raudrī = Kuṇḍalinī; Icchā, Jñāna and Kriyā = Cit. Pañcadaśākṣarī is identical to both triads of Śakti: Kuṇḍalinī and Cit. 12. SĀMARASYĀRTHA: The letters ka (3) and ha (2) are Śivākṣaras. The letters e (1), ī (1), la (3) and sa (2) are Śaktyakṣaras. The letter hrīm̐ (3) is Śiva-Śaktyakṣara. Each of the three Kūṭas of Pañcadaśākṣarī reveals that Śiva and Śakti are identical to each other, and that Śiva-Śakti is identical to Brahman. 13. SAMASTĀRTHA: Samastapadasyartha: Akṣaras of Pañcadaśākṣarī represent the meanings of multiple compound words. Sakalārtha: Pañcadaśākṣarī represents all existing objects. Puruṣārtha: Pañcadaśākṣarī realizes the four human goals. Saṅkṣiptārtha: Pañcadaśākṣarī is the whole and everything; condensed. 14. SAGUṆĀRTHA: Adhyātma: Vāgbhavakūṭa = Caitanya Sat, Cit and Ānanda = triad of existence, consciousness and bliss. Adhidaiva: Kāmarājakūṭa = Trimūrti Brahmā, Viṣṇu and Rudra = triad of supreme divinity. Adhibhūta: Śaktikūṭa = Jagattraya SA, KA and LA = triad of particularized existence or the three worlds. These are the Guṇagaṇas or sets of attributes of the Pañcadaśākṣarī. 15. MAHĀVĀKYARTHA Tat = Brahman = Vāgbhavakūṭa = Svarūpalakṣaṇa = KA, E, Ī and LA = Ānanda, Satya, Ananta and Jñāna. Tvam = Jīva = Kāmarājakūṭa = Taṭasthalakṣaṇa = HA, SA, KA, HA and LA = Brahmā, Viṣṇu, Rudra, Īśvara and Sadāśiva = Sṛṣṭi, Sthiti, Sam̐hāra, Tirodhana and Anugraha. Asi = Jīva-Brahman = Śaktikūṭa = Brahmātmaikyam = SA, KA and LA = Jīva and HRĪM̐ = Brahman.

Dear Tivra Ji, could you please record the Kādi Pañcadaśī and share it with us, similar to the Śrī Vidyā Mantra practiced by Śiva you shared earlier? This would greatly help us learn the correct pronunciation.

Sen. KAULA UPANISHAD: 1. Upon receiving Tīvra Śaktipāta – the descent of Śakti as Intense Grace, the devotee is involuntarily possessed by Śakti Tattva – Rudraśaktisamāveśa. 2. Śiva Jñānam̐ leads to Videhamukti – no other incarnation. This is the result of Tīvra Śaktipāta which removes the cause of cyclic existence or the feeling of being incomplete in every way (Āṇavamala) from the Spark of the Soul (Cidagni). Śiva Jñānam̐ is the cause of liberation, and without it, Śāstra Jñānam̐ will not lead to liberation. Śāstra Jñānam̐ leads to Jīvanmukti, that is, liberation from Prārabdha – bondage due to latent karmic residues. It is the result of understanding the reality revealed by the non-dualistic Śaivāgama, which removes intellectual ignorance or the feeling of differentiation (Māyīyamala) and impressions of pleasure and pain (Kārmaṇamala) from the Soul (Jīvātman) and the Instrumental Self (Viśeṣa Jīvan). 3. Liberation is the realization of the identity of Jīvātman with Śakti. It is the realization of Sarvam̐ Sarvātmakam̐ – the knowledge that Śakti is everything, everything in everything, and the thing in everything. Liberation is perceiving the Universe within the body and perceiving the Universe as the body itself. This is the Kula path. 4. The Universe is the personification of the Subtle and Gross Elements, which are one with Consciousness or Śiva. 5. Objects (subtle and gross elements) are the personification of knowledge, for they are one with Consciousness. 6. To be possessed by Śakti Tattva is liberation. Samāveśa – complete possession by the Śakti principle, due only to Śaktipāta, grants self-realization. It is Śakti that constrains Śiva into Jīva, as Māyā Tattva (particularized knowledge). It is also Śakti that makes Jīvā recognize itself as Śiva, through Śuddhavidyā Tattva: holistic and all-inclusive knowledge. 7. The non-acceptance of Nirvimarśa (objectless consciousness) and the firm conviction of Vimarśa (the self-referential nature of consciousness in all objects), which is Śakti itself, is self-knowledge. 8. The Universe is the result of Īśvara Tattva (expansion of consciousness). The Universe is the result of the five acts of consciousness itself: Pañcakṛtya (creation, sustenance, dissolution, veiling, and revelation). He who is the Lord or Īśvara of Consciousness itself is the Lord of the Universe. 9. The ephemeral Object is the eternal Consciousness. The entire mass of objects is shining within Consciousness in the form of Pūrṇāham. 10. Ignorance is also knowledge, for partial knowledge has complete knowledge as its true nature. 11. Śiva is identical to Śakti. Appearances are identical to consciousness, for they have consciousness as their true nature. Appearances are totally real – Ābhāsamanasya Paramārthatva. Śakti is the intrinsic freedom (Svātantrya) of Śiva, which is Consciousness. 12. Perceiving Śakti as identical to Śiva, appearances as identical to consciousness, the Universe as identical to the Absolute, is liberation. 13. The five types of bondage are: contraction of Pañcaśakti (Cit, Ānanda, Icchā, Jñāna, Kriyā); separation between Jīvātman and Anātman; difference between Jīvātmans; difference between Jīvātman and Īśvara; difference between Jīvātman and Caitanya. The one who gives rise to the five types of bondage is also the personification of knowledge. It is the same Śakti who, as Māyā, leads to bondage and, as Svātantrya, leads to liberation. 14. It is Māyā Śakti who gives rise to the individual Jīvātman with a gross body (Piṇḍa), through the contraction (Pañcakañcuka) of action, knowledge, will, time, and space. It is Svātantrya Śakti who gives the realization of Consciousness and the Universe (Aṇḍa) as the body itself, through the expansion of Pañcaśakti (Cit, Ānanda, Icchā, Jñāna, Kriyā). 15. The individual gross body is a means to liberation. As the 36 Tattvas inhabit both the Universe and the body, they can be realized with the help of the body. 16. To view the individual body as a means to liberation and to realize Consciousness through knowledge of the Universe as the body itself is knowledge. 17. One cannot experience any object beyond the cognitive image (Ābhāsa). The nature of Consciousness is to establish objects. All objects are cognitive images (Ābhāsas) and must be resolved in Unitary Consciousness. The nature of objects is to reveal Consciousness. 18. Transgress convention if it goes against the very living experience of Śakti. The very living experience of Śakti is Kuṇḍalinī. All experience is Kuṇḍalinī. 19. One should not act according to convention. One should act only according to the very living experience of Śakti, which is Kuṇḍalinī. 20. The Universe is the form of Śakti and established within Consciousness, but it also shines externally as an object in the light of Consciousness. Śakti is the Universe as Parakuṇḍalinī, the Mind as Citkuṇḍalinī, and the Body as Prāṇakuṇḍalinī. Śāmbhavī Mudrā is to remain internally as one with Consciousness and externally as one with the Universe. 21. One should not be attached to any particular tradition, lineage, order, school, or system of thought; but only to one's own living experience of Śakti, which is Kuṇḍalinī. 22. Guru is only one: the Spark of the Soul (Cidagni). Cidagni is the Unity of Being, which is Śakti. The very living experience of Śakti is the Guru. The Guru principle exists only because of Śaktipāta – the descent of Śakti itself as grace and union with Śakti Tattva. 23. The Kula Principle – Unity of Being, where everything is self-established in Consciousness, is the knowledge finally attained. Khecarī Mudrā is the interpenetration of one's own Body and another Cidagni, and the interpenetration of one's own Cidagni and another Body. As Cidagni moves into other Bodies, other Bodies move into Cidagni, which is all-pervasive. 24. Mantra Siddhi is the result of the realization of the Kaula Principle of the Unity of Being. When Citta becomes Caitanya, that is, individual consciousness becomes universal consciousness, Mātṛkā becomes Mantra; the articulations of consciousness become its own realization. 25. Paśupānam is the consumption of objects resulting in the fall of Consciousness. Vīrapānam is the consumption of objects resulting in the awakening of Consciousness. Since the intrinsic nature of all objects is to reveal Consciousness, it matters less what is consumed than how it is consumed. One must consume in a way that awakens Consciousness and does not fall. 26. Do not see Objects as outside of Consciousness. That is Paśujñāna – ignorance and bondage. 27. Do not see the Known as separate from the Knower, the Other as separate from Cidagni. This is Paśujñāna – ignorance and bondage. 28. Not trying to convince others of one's own point of view is true conviction – Kauladṛṣṭi. 29. Firmly established in one's own living experience of Śakti – the Kaula Dharma, do not yield to distractions. Firmly established in the true vision of the Unity of Being – the Kauladṛṣṭi, do not yield to distractions. 30. The conviction of self-realization is for oneself and not for others. Secrets of self-realization should not be divulged to the ineligible. 31. The secrets of Kaula realization can be shared with the eligible student. An eligible student is one who has received at least gentle Śaktipāta – descent of Grace and union with Śakti Tattva. 32. Internally a Kaula, visibly a Śaiva, and in the world – a Vaiṣṇava. One who follows this well-known code of conduct will not be able to cross the sea of ​​Sam̐sāra. With true Kaula realization, one is internally, visibly, and in the world – always a Kaula! 33. To follow only one's own living experience of Śakti, which is Kuṇḍalinī, with one's whole being, is the Kaulācara – the Kaula Path. 34. The realization of Cidagni as the Unity of Being is liberation. The realization of Consciousness as independent, due to being only Consciousness, is liberation. The ability to manifest the Universe without losing unity is Kaulikī Siddhi. 35. Do not criticize the experience of the world. Do not criticize the beliefs and ways of the world. Everything is justified and resolved in the Unity of Being. 36. This world of name, form, and action; 37. A Kaula is not limited by duty and obligation. Being sincere with one's own living experience of Śakti is one's only duty and obligation. 38. A Kaula is not limited by method or path. No method or path leads to liberation. Complete identification with Śakti Tattva alone grants liberation. 39. A Kaula should not establish institutions and practices to impart knowledge of the Kaula Mārga. All knowledge comes only through Śaktipāta – the descent of Śakti as Grace and union with Śakti Tattva. 40. Attain unity with all existence. By attaining such unity, the Kaula is liberated. Thus ends the Kaula Upaniṣad.

Namaste Amargi. This one is unlocked: om̐ phrem̐ siddhi hskhphrem̐ hsphrem̐ khphrem̐ karāḻi khphrem̐ hskhphrem̐ hsphrem̐ phrem̐ om̐ svāhā ॥ This is a War Mantra. Don't play with it. Observe the "ph" seed in the various parts of the Mantra. This is a very aggressive energy.

Namaste Sen. ARUṆĀ UPANIṢAD 1. Lalitāmbikā is Sarvabhuvanāmātā or Mother of all Worlds. All the Bhuvanas are established in their correct places only because they are in the Śrīcakra – the Cosmic Matrix which is Śrīdevī. 2. Lalitāmbikā is Sarvadevatāsvarūpiṇī, that is, she is in the form of all the Devas or Divinities. All the Devas are established in their correct places only because they are in the Śrīcakra – the Cosmic Matrix which is Śrīdevī. 3. Lalitāmbikā is Trailokyamātā or Mother of the Three Worlds. The 3 Planes of Existence, namely, Adhyātma (Causal), Adhidaiva (Subtle), and Ādhibhautika (Material), are established in their correct places only because they are in the Śrīcakra – the Cosmic Matrix that is Śrīdevī. 4. Lalitāmbikā is Trayīvidyā or Perfect Resonance between the 3 Planes of Existence, achieved through Jñāna (Dhyāna), Upāsanā (Śrīvidyā), and Karma (Kuṇḍalinī Yoga). Bliss and completeness are the results of Perfect Resonance with the Śrīcakra – the Cosmic Matrix that is Śrīdevī. 5. Śrīcakra – the Cosmic Matrix that is Śrīdevī, dwells in the body as 72,000 Nāḍīs or subtle channels and bestows all auspiciousness. 6. Śrīcakra – the Cosmic Matrix that is Śrīdevī, is both the Microcosmic Body and the Macrocosmic Universe. 7. Śrīcakra – the Cosmic Matrix that is Śrīdevī, is the Supreme Bliss of Self-Realization, which is the Moon or Sādakhyakalā in the core of the Sahasrāra. 8. Take refuge in and realize Śrīcakra – the Cosmic Matrix that is Śrīdevī, both as the Microcosmic Body and the Macrocosmic Universe. 9. Just as rays emanate from and are inseparable from the sun, the rays of Vimarśa are inseparable from Prakāśa. 10. 360 Raśmis or Rays encompass Space and Time; Body and Universe. They are: 360 Degrees of the Zodiac; 360 Days of the True Sidereal Solar Year; 360 Rays of the 15 Kalās of the Moon; 360 Rays from Mūlādhāra to Sahasrāra. 11. The Rays of Vimarśa are the feet of Śrīdevī, one must take refuge in them. 12. The Rays of Vimarśa are the means to Self-Realization. 13. Unite the triad Agni, Sūrya and Candra – the central triangle of the Śrīcakra, in the light of Divine Consciousness – the Bindu. Unite the Fire (Knower) with the Moon (Known), through the Sun (Knowledge). Lalitāmbikā is present in the Bindu which is within the orb of the Moon in the core of the Sahasrāra. 14. It is necessary to prepare one's own physical body before approaching the body of Lalitāmbikā, which is the Śrīcakra. 15. The Śrīcakra is composed of 9 Chakras. It is entirely contained within the Bindu. 16. Even the Gods struggle and find it difficult to unite the triad Agni, Sūrya, and Candra in the Bindu, which is Śrīdevī, whose nature is Creation-Dissolution. 17. The Bindu is the unity of the triad Agni, Sūrya, and Candra – Self-Realization. 18. The Bindu is Śiva-Śakti or Prakāśa-Vimarśa. Śrīdevī is the realization and harmony of Bhoga and Mokṣa. 19. Śakti must be united with Śiva in the Bindu. Kuṇḍalinī must ascend from Mūlādhāra to Sahasrāra, piercing all the Chakras. 20. Śrīcakra – the Cosmic Matrix that is Lalitāmbikā, transcendent of the five elements and eternal and indestructible. 21. Realizing Lalitāmbikā, which is immanent in the 36 Tattvas and also transcendent to them, is to attain Self-Realization or Liberation. 22. Kuṇḍalinī must pierce 6 Chakras and 3 Granthis and reach Sahasrāra, with the Agni or Fire of Svādhiṣṭhāna. 23. The practice of Śrīvidyā is open to all, regardless of religious, intellectual, or social discrimination. 24. Worshipping other deities without worshipping Lalitāmbikā is fruitless and incapable of escaping the snare of Yama, the Lord of Death. All deities are merely emanations of Lalitāmbikā, and only she bestows the Supreme Fruit. 25. All this was revealed by the assembly of Sages. Thus ends the Aruṇā Upaniṣad.

Namaste Tivraji! Giving us the list of Guhyakali vidyas, you gave the Ramacandra's one ending with khphrem phrem om svaha. https://manblunder.com/articlesview/pratyangira-devi-sahasranama But in Trailokyamohana kavacam and here - hsphrem phrem om svaha. Which version is correct? Thank you so much

Dear Tīvra Ji, the two goddesses to whom everyone is most drawn are Kāmakalā Kālī and Lalitā. We are grateful that you have already expounded upon the strategy for performing the japa of Lalitā's Kādi Vidyā. Could you now also please elaborate on the strategic approach for performing the japa of the 18-letter Kāmakalā Kālī Trailokyākarṣaṇa Mantra?