Namaste Cintia ji. Please forgive me for asking again. Are these Supramental bodies given as accumulation of past sadhnas? Does one get them as culmination of various sadhnas of past & present lives? Shudhha deha is body of Maa Shodashi. Pranav deha is body of Maa Tara. Gyan Deha is body of Maa Kaali, as per my understanding. So does the strength of these bodies differ as per one's past sadhnas or one gets strong bodies irrelevant to the amount of their Karmic balance? I may be completely wrong here. Please explain this concept. Thanks & sorry for troubling you again.

Cintia greetings. I would humbly petition you. This has been bothering me for some time, but does one purify their mind before spiritual journey? or the spiritual journey purifies the mind? I ask this because, in your comments, you have mentioned that one should be free of anxiety and greed before starting the sadhana. Furthermore, Tivra has also in the past mentioned, that one has to be pure before approaching Tantric deities, such as Chinna. The overall narrative/interpretation i feel is that no amount of sadhana will be proper/enough for people like me, because though as much as I try, I am still a very impure person by heart. Of course, I do a lot of introspection, but I cannot stay away from anger (takes milliseconds to flash). Please give us a krama that will get rid of all the vices that is preventing us from progress. I firmly believe, when we are already virtuous, the path to sadhana is easier, as Paradevata knows that we are fit enough for Grace. Please teach us how to develop a mind that will be conducive for sadhana. I feel this question is also something many wish to ask but have not. Please help us.

Namaste Cintia Ji, amazed by your answer. I dont think there is a better reply than this. Thank for very much for being active here replying to comments so that all can collectively learn from them. And personally thank you for the last line, a question I have been having from quite sometime. 

Thank you so much Cintia Ji, pranaams

Namaste Bam. Any knowledge that flows through these words does not belong to me. It belongs entirely to the Divine Mother and the Guru Paramparā. I am merely a student, a blank slate through whom their grace reflects. Regarding my lineage: out of respect for traditional samaya (esoteric code of conduct) and the explicit instructions of my mentors, I keep the specific details of my paramparā private. In our tradition, the lineage and the dīkṣā-nāma (initiated name) are not badges of honor to be paraded in public or used to build a spiritual resume. They are sacred, silent currents meant to anchor the sādhaka’s internal consciousness, and not to feed intellectual curiosity or create identity groups online. What matters is not which lineage I belong to, but whether the insights shared here help you untie the psychic knots (granthis) in your own antaḥkaraṇa. Please consider only the principles, test them against the foundational śāstras, and see if they bring clarity to your practice. The real Guru is the Ahaṁ-sphuraṇa. It is the inner vibration of the Divine Mother waking up inside you.

Namaste Krishna. I am deeply humbled by your kind words, please channel all gratitude to the Divine Mother and the Guru Paramparā. I possess no knowledge of my own. If these insights have helped even one sincere sādhaka untie a knot in their antaḥkaraṇa, then the purpose of these words is entirely fulfilled. Regarding your request to incorporate my comments on the sauḥ and khphreṁ bījas into the article, you have my full permission to do so. However, I have one strict condition. Please do not attribute or acknowledge these words to me by name. In our tradition, the to attribute knowledge to name or identity is a propagation of the very ahaṁkāra, which we are actively trying to dissolve through sādhanā. These esoteric explanations belong entirely to the collective spiritual heritage of the lineage. You may quote the text freely, but please present it simply as traditional insights or an explanation from a fellow student of the path. Let the focus remain solely on the principles of prasāra and saṁhāra. Please continue your wonderful work of sharing these truths with the community. You are creating a valuable resource for those trying to navigate these deep cosmic waters.

Namaste Dear Cintia. Thank you for sharing your profound knowledge with all of us. It is certainly a great blessing to read and contemplate on the same. Please continue to share your knowledge and help sincere sādhakas in their spiritual journey. All of us are extremely grateful for the profound insight! I have a request - If you permit, I would like to incorporate your comments on the sauḥ and khphreṁ bījas directly into the article acknowledging you. I will add them next to revered Tīvra's comment. Please let me know if it is okay with you.

The ̍"ng" pronunciation is meant to activate the mantra through the upper palette Lalana cakra and take it to the Ājñā. But when the bījas are coordinated with breath and the mantra chanting is in the mind, the same effect is observed. It is best to pronounce it as "m" then "ng" so you can memorize it correctly. Most tantra gurus insist on the "ng" pronunciation vs "m" and it is very prominent in North India as well as West and Eastern parts of India. It is not the case in South India. Hopefully there would be better answers to this question than what I provided. In my case, I choose to pronounce the bindu as "m".

Namaste Cintia ji, you seem to possess great, authentic and in depth knowledge in Sriviyda and other sadhna vidhis, may I know which parampara you belong to? Thank you very much for all these answers.

Namaste Mnx. To answer your first question, you do not "bring back" the bliss of Śiva-aikya-sukha into normal life. That implies you are leaving Śiva to return to a separate, mundane reality. The true culmination of sauḥ is jīvanmukti, the absolute realization that your "normal life," your daily activities, and your very breath are nothing but the continuous, playful emission (prasāra) of that same Divine Consciousness. When the ascension through sauḥ matures, the transition between meditative absorption (samādhi) and worldly activity (vyavahāra) dissolves completely. You do not bring the bliss back; you realize there is nowhere the bliss is not. Regarding khphreṁ (ख्फ्रेँ) and its fiery nature: yes, it burns both. This is a hard truth that many sādhakas are terrified to face. Khphreṁ is the weapon of saṁhāra-krama (complete cosmic dissolution). It does not negotiate with your concepts of "good" and "bad". From the absolute standpoint of liberation (mokṣa), both good deeds (puṇya) and bad deeds (pāpa) are chains. One is a chain of gold, and the other is a chain of iron, but both bind you to the wheel of saṁsāra. Puṇya forces you to reincarnate to enjoy material pleasures, keeping you trapped in limited identity. The Pralayāgni (fire of dissolution) unleashed by khphreṁ is a scorching, non-dual fire. It burns the entire field of your saṁskāras to ashes so that you can step out of the karmic ledger entirely. It strips you of everything that is not your true Self. If you hold onto your "good deeds" with egoic pride, khphreṁ will feel incredibly destructive, because it is annihilating your carefully constructed spiritual persona. This is exactly why I urge caution. If you are not ready to let go of the shore, do not play with the fire of khphreṁ. Stick to the nurturing, expansive grace of sauḥ until your vessel is completely ready for absolute dissolution.