Tivra ji, I utterly lack the words to express my gratitude and joy and excitement. I just.., from the depths of my heart and soul, thank you tivra, thank you Divine Mother. I am so happy, uncontrollably smiling like a golden retriever. I am positively stunned and shocked, and feeling so blessed that my path crossed with Ravi Guruji‘s three years back. Tivra sir, please forgive this addendum but if I may share some small concern on my mind about my current sadhana. Presently and for some months my practice has been entirely focused on Bagalamukhi, and for two years she has been the primary practice. This mother has blessed and guided me so much, and she is the only one I’ve had real progress with and guidance from. In Fall 2023I heard from Her that I would only be doing her sadhana for a year and half more. I didn’t think much of this at the time, but now it has come rushing back to me. In the past six months especially, I’ve come to view her as verily my mother, and I long for her and think of her like she is my real parents. Is it alright if I still feel very close to Bagalāmukhi , and still have my mind thinking of her and trying to understand her, as I go about each day? At least in the beginning? Is it alright if, as I’m walking or driving, when I cannot make my mind quite and present, I mentally focus on Her yantra, or hlrīm seed in various colors? Really she is very deep and dear in my consciousness, and from multiple angles I believe I owe my continued existence in this birth to Her. There are fun serendipities too. This year I had been attempting to have Her master and enlighten the Rahu in me, and so I took to hailing Her as Paramādbhuta Bagalāmukhi maybe two weeks ago. My mind felt guided by Her to do so, although I never realized the association between Rahu and wonder until last night through you. Sorry if I am rambling. I am thrilled and overjoyed to the point of insomnia, I am so honored to be at the beginning of this most exquisite sadhana you / Divine Mother has bestowed on me. I just, I am not sure what to do after months of crafting an altar and sacred room just for Bagalāmukhi. I am not sure what to do with the mantras of Hers I have been practicing. I sometimes prayed to Bagalāmukhi that, while I hope to reach Lalitā and Kāmakalā Kālī, „I only want to do it sitting in your lap mother.“ can I cognize this major transition in my path so that it fits with that prayer to mother Bagalāmukhi? I am not sure about my pronunciation of the mātrikas ḷm̐ ḹm̐. Infinite thank yous. Since reading that, I am feeling like I am in a brilliant dream, yet it is real.

Namaste Yasuo. The three Samayeśīs (Mahākāmeśvari, Mahāvajreśvari, Mahābhagamālini) are below the 15 Nityā Devīs in the Śrī Cakra. These 15 Nityā Devīs merge into three parts and form these three Goddesses below. Therefore, the three Samayeśīs are already implicitly present in the practice that I have said and there is no need for any further addition or increase in complexity. The same goes for the three Samayeśīs of Kāmakalākālī. Yes, they signify the 36 Tattvas and Lalitā is sitting in the 37 Tattva (Paramaśiva). The most striking part of the practice I have mentioned is when you come to the feeling of “Smiling” (Hāsya), where you start with a sweet smile of Lalitā and start laughing more and more until you are laughing thunderously like Kālī. If you have a wife, observe how she alternates between these two Goddesses regularly.

i also have another question, that is 18 Nityas of Lalita and 18 Nityas of Mahakali/KamakalaKali = 36 total Nityas. Does this somehow relate to the 36 tattvas ? if you also dont mind, could you also post the last 3 Nityas of Mahakali (their mantras). Thank you and sorry for my ignorance and quirkiness again.

hi there! i was wondering if the last 3 nityas of Lalita (MahaKameshvari, MahaVajresvari and MahaBhagamalini) and the last 3 nityas of Mahakali (MadhuraKali, NityaKali and BhadraKali), how would they be integrated in this practice ? apologies for my ignorance

Namaskaram. Is there a relation between the kalas and the devimana ashtanga where the week has 9 days and the year has 576 days

Namaste Tivraji, nicely explained I do have some follow up questions on this. In pashanti stage you are at the state of meditation on the form of the mantra, does it mean that you visualize the mantra at this stage and fix complete awareness on visually seeing the mantra than chanting? As you say Para is pure intention, then doesn't it mean that only after pashyanti the mantra will get absorbed into the subconscious and then during savikalpa samadhi the mantra exudes it's light? Meaning pure intention is possible only when mantra becomes para/natural to ones mind and body only after it is ingrained after repeated practice. Let me know I'm wrong here

Dearest Tivra. I have published this mantra as directed. I thank you from the bottom of my heart for being the beacon of knowledge and light and leading all of us.

Namaste Raman. I write it like this because Bindu and Nada are inseparable and it is their interaction that is the cause of all letters and their conjunctions. The pronunciation of Nada is possible in Vaikhari and Madhyama, but Bindu is only pronounceable in Para and Pashyanti. Bindu is the pure intention or Savikalpa Samadhi of Para and the Dhyana state of Pashyanti. The Mantra recited in the Dhyana state is Pashyanti and in Savikalpa Samadhi only Para remains as the intention and no pronunciation. You can be in Dhyana or Savikalpa Samadhi with your eyes open and interacting with the world.

Mnx, you can benefit from the treasure of scriptures like Śrīvidyā, for example, but only as a temporary thing and for purification. You should tell the Goddesses and Gods of the intermediate realms that you know that their essence is Aruṭperuñjōti and that you are seeking their help to purify yourself and prepare to focus only on Aruṭperuñjōti later. The Gods and Goddesses of the intermediate realms can be of great help for purification, but your time does not allow you to be tied to them until the end of your life. You are in a hurry.

Namaste Mnx. When you ascend to the highest point you become a "virgin" in the sense that you become your purest "Self" without the limitations imposed by the lower realms. But what about when you descend? The second part of the Mantra is the same as the first because you will descend without losing your "virginity", that is, you will descend but without suffering limitations: you are on Earth, but it is as if you had not descended. The lowest point of existence is Earth: Earth represents the tail of the Serpent. The head of the serpent is Aruṭperuñjōti and the tail is Cidagni or Soul Spark hidden in the Earth. The eyes of Lord Aruṭperuñjōti and Mother Grace Shakti are especially focused on Earth because they have chosen Earth as the only place where you can reach them. It is a great irony of the Divine, isn't it? This is only possible on planet Earth with a human body. The Gods and other beings elsewhere search desperately for Aruṭperuñjōti, but they cannot find him without assuming a body here on Earth. The multitude of complicated Mantras that run through the serpent's body prove ineffective in reaching Aruṭperuñjōti with so little life left. Better to seek refuge in the Mantra that is the tail, body and head of the serpent: Aruṭperuñjōti Mantra. It is better to seek refuge in that feeling that is the tail, body and head of the serpent: Compassion. That multitude of elevated Mantras from the intermediate realms can be used for quick purification. But you must be quick, for the life span is short. The third part of the Aruṭperuñjōti Mantra is about giving birth without losing your "virginity": you give birth to the three immortal bodies and they are eternally virgin, yet they act with superior strength and power.