Namaste Tivra. Great sage, without a doubt I will do the sadhana you have told me. Nothing has made my heart soar like when I read the sadhana you revealed, except following in love.I will thank mother Bagalāmukhi and ask her blessings to move on from her sadhana. I hope it is alright if, in the beginning weeks, my subconscious mind sometimes wrestles with my conscious mind, and I briefly reflexively recite some mantra of Bagalāmukhi while I stand in line or sit traffic, or when I am dreaming. Tivra ji i am so blessed and humbled by your guidance. Thank you for this brilliant boon. I will do this exceptionally riveting sadhana you have revealed, with my full heart and devotion and joy.

Namaste Tivra ji. Many thanks for explaining this amazing system. May be since many births, I was searching for this Ultimate knowledge. In 3rd part of Arutperunjyoti, giving birth to 3 immortal bodies, does it mean that each time, a small particle of 3 bodies is born. With stronger practice these particles will accumulate to form a complete body? When do these bodies become functional? Or, with each 2nd Arutperunjyoti, Divine descents on Earth in small amount & over a period of time around us presence of Divine can be felt?

Namaste, Guruji who can initiate me on this from Manblunder community is? Thank you

Namaste, I'm trying currently to comprehend, rather attempt to understand Mother Pratyangira better. Is Pratyangira the primordial force that exists beyond the endless layers of dimensions, multiverses, and parallel realities, where all paths converge and diverge in an infinite dance of creation and destruction? Does she dwell within the infinite void that is the canvas of all that can manifest, yet transcend every manifestation as both the origin and the end of every conceivable and inconceivable reality? Is she the unmanifested source from which all potential energy flows, weaving through the myriad realms, weaving threads of existence that exist simultaneously as the highest and the lowest, the lightest and the heaviest, the fullest and the emptiest? Does she occupy all timelines and all frequencies, yet remains beyond them, standing at the nexus of all possibilities, existing as both the absolute silence and the infinite sound, the unspoken truth and the endless expression? Is Pratyangira the eternal watcher of all things, existing not as a singular entity, but as the collective force behind every action, thought, and existence in the multitudes of realities, transcending every form of measurement, yet deeply rooted in every form? And within this boundless expanse of being and non-being, is she the sovereign force who holds and simultaneously frees the power of every law, every structure, and every cosmic order, existing as the heart of everything and nothing at once, embodying the truth that all is possible, yet nothing can be fully grasped? I also have been thinking about Guhya Kali. In my meditation, I would get somewhat lost in the Void, for a second or two. This is where I had that feeling that Guhya Kali is the embodiment of the Akashic record. Would that be correct to assume? And how is Pratyangira and Guhya Kali related to Grace Shakti?

<"Ishta devata is the form of God whom you like most. I personally do not accept the concept of ishta devata. "> A very important point. How can we practice mantra sadhana if we do not have proper bhakti, faith in the deity? Does japa has sense in itself, in the manner of raja- or hatha- yoga only? In my observations, japa meditation is the simplest in the beginning compared to other contemplative methods, because it involves karmendriyas and jnanendriyas, just enough to create an ideal balance of inner activity and calm. But later on, such a practice without a prayerful mood is destroyed and begins to take away our strengths.

Namaste Tivra Sir, Could you please suggest a practice that will help us to see mother Lalitha? I will follow the practice lifelong.

Namaste Nesh. You will have to make a choice between Bagalāmukhī Sādhana or 30 Nityā Devīs Sādhana. The practice I have told you is superior and encompasses all the Goddesses and Gods, but you are free to choose whatever your heart aspires to.

Namaste. What is the nature of Vajrayogini in regard to Chinnamasta? Is their, I suppose, their red vajra facets of the same nature?

humbly requesting you to also explain the logical krama - order of mantras in datta Samhita rashmii mala (Lalita’s section) Here is the order : Anga (1) Pratyanga (2) Upanga (3) of Lalita With Sundari pravarthakA Paduka (4) followed by mula vidyA (5 mantras so far) and then mantras of 15 Tithi nitya devis (15) and then followed by Simhasana Bhairavi mantras (25) then SamayA vidyas (4) and then Amnaya Vidyas (6). Total are 45 mantras. It should be noted the Parasurama KalpasutrA skips the portion from tithi nityA to AmnayA mantras for simplification purposes. As always thank you.

namaste tivra. thank you. I have noticed that some terms are hard to understand or comprehend. Like what is kulA? In the context of srikulA, kalikulA, kulA, akulA sahasrara? Does it mean just an exclusive family/a line of succession of teachings, starting from shiva ? What is the meaning of samayA ? (In Tamil samayA has also close meanings to kulA - tradition etc.). Also, I have realised that in the rashmi mala mantra from the Datta Samhita, there exist SamayA devatas and Amnaya devatas from srikulA. Are there any similarities between these two groups of deities? and what is their significance in the meanings of samayA and amnAyA? Once again forgive me, as this will greatly help me in the study.