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Bam
September 25, 2026 03:09 AM
Kashik, hahahuhumukhastutya, here refers to the gandharvas named Haha and Huhu; the name means one whose stuti is done by Haha and Huhu. The same reference to Haha and Huhu can also be found in Shiva Svarnamala Stuti and another stuti of Shiva which I am forgetting now. But here, these are rhe name of the gandharvas rather than the laughter of Lalita ji.
Kashik
September 25, 2026 12:09 AM
Namste krishna ji, can you please give me your blessings i always end up with some sort of obstacle, nothing goes smoothly. Since, you are a sadhak as well as a guru and have been worshipping ucchishta Ganapathi for long time your blessings will be no different then lord Ganapathi giving me his blessings directly my full name is kashik kumar nirwan. Thank you.
Tīvra
September 25, 2026 12:09 AM
Namaste, Kṛṣṇa. I’m glad you asked about this. When the indescribable Light of Śiva passes through the prism in the form of Śakti’s yoni, seven rays of different colors emerge. These are the seven puruṣas of the human being, the seven grahas, the seven kārakas, and the seven steeds of the Sun’s chariot, which correspond to the seven poetic meters: Gāyatrī, Bṛhatī, Uṣṇih, Jagatī, Triṣṭubh, Anuṣṭubh, and Paṅkti. These seven rays emanate from a single ray, which is the Sun (Paramātman), and manifest in the various sets of seven, including the poetic meters. These seven rays are the seven puruṣas that compose a single Puruṣa. The eighth Puruṣa is the union of the seven. Gāyatrī, Bṛhatī, Uṣṇih, Jagatī, Triṣṭubh, Anuṣṭubh, and Paṅkti correspond to the seven cakras and to all the sacred sets of seven you know.
Kashik
September 24, 2026 10:09 PM
Sir Tīvra ji in lalita trihasti there is a name "हाहाहूहूमुखस्तुत्या" how do i experience this laughter of maa lalita there are method available to experience laughter of devi kali you've give a sadhna to nesh where you mentioned him to laugh until he is thunderously laughing like maa kali and I've also come across other methods of devi kali laughter. But what about maa Tripur sundri how do we experience her laughter? Thank you
Kashik
September 24, 2026 10:09 PM
Namaste dearest tīvra ji, can you please plz answer my previous question regarding gopal akshay kavach and what is samputkaran and anulom vilom, how they compare and science behind them. Tīvra ji currently I'm sumptkaran each verse of kavach with kamaraj kuta through anulom vilom i.e. hasakala hrim (starting verse) || (Ending verse) hrim hasakala. Thank you
Amatersu1
September 24, 2026 10:09 PM
Dear Tivra could you please tell us more about Sadi Vidya and Dakshina Kali as you have elaborated much about Tripura Sundari and Kamakala Kali ,Pratyangira and Guhya Kali . But I would love to hear and understand more about Dakshina Kali please enlighten us Tivra JI.
Krishna
September 24, 2026 08:09 PM
Namaste Dearest Tivra, Thank you for the profound revelation! Certainly, we are indebted and look forward to more! I have been longing to ask you to reveal your insights into the importance of Chandas in mantras. I understand that there are variations and categories within each chandas class and the number of letters can vary accordingly. I sincerely look forward to your gracious input on this topic that has intrigued me for long.
Tīvra
September 24, 2026 04:09 PM
Namaste, Vipul. Mahātripurasundarī can be considered even more radical than Kāmakalākālī when the devotee truly understands how She operates. Pure Love is perhaps the most radical force that exists, because it admits no separation and recognizes no absence of wholeness in any fragment of creation. Kāmakalākālī manifests fiercer and more aggressive traits in order to assist the sādhaka who has not yet fully realized that everything is his own Self. Mahātripurasundarī, on the other hand, is closer to the devotee who possesses the confidence that everything is the Self itself and that, therefore, there is truly nothing to fear. In this sense, Kāmakalākālī may be understood as Devī’s response to the devotee who has not yet completely eliminated fear. Mahātripurasundarī reveals the same Reality when there is already the confidence that no “other” truly exists before whom one must defend oneself. Both bestow the same ultimate fruit, beautifully expressed in the final name of the Kāmakalākālī-sahasranāma: sāyujyāmṛtadāyinī, “She who bestows the nectar of absolute union.” Both are also strongly associated with Śukra, the planet Venus, understood here as the significator of the Supreme Spirit. This suggests that both represent the very Will of the highest Absolute. They wear different garments, but in essence both are the icchā of the Supreme, the absolute Will which, finding nothing truly separate from Itself, has nothing to confront.
Tīvra
September 24, 2026 04:09 PM
Namaste, Vipul. Mahātripurasundarī can be considered even more radical than Kāmakalākālī when the devotee truly understands how She operates. Pure Love is perhaps the most radical force that exists, because it admits no separation and recognizes no absence of wholeness in any fragment of creation. Kāmakalākālī manifests fiercer and more aggressive traits in order to assist the sādhaka who has not yet fully realized that everything is his own Self. Mahātripurasundarī, on the other hand, is closer to the devotee who possesses the confidence that everything is the Self itself and that, therefore, there is truly nothing to fear. In this sense, Kāmakalākālī may be understood as Devī’s response to the devotee who has not yet completely eliminated fear. Mahātripurasundarī reveals the same Reality when there is already the confidence that no “other” truly exists before whom one must defend oneself. Both bestow the same ultimate fruit, beautifully expressed in the final name of the Kāmakalākālī-sahasranāma: sāyujyāmṛtadāyinī, “She who bestows the nectar of absolute union.” Both are also strongly associated with Śukra, the planet Venus, understood here as the significator of the Supreme Spirit. This suggests that both represent the very Will of the highest Absolute. They wear different garments, but in essence both are the icchā of the Supreme, the absolute Will which, finding nothing truly separate from Itself, has nothing to confront.
Vipul
September 24, 2026 01:09 PM
Also Tivra ji, one more question I had was that the difference in results one can expect to experience from kadi panchadashi mantra and trailokyakarsana mantra. Even being same devis with similar nature, what is the difference in their sadhanas and experiences gained by the sadhaks or the way they reveal the self to the deity? In case of kadi panchadashi, the phal shruti mentions step by step benefits with particular milestones of numbers of mantra recitations, while in case of trailokyakarsana, it's just stated without any numbers. Does that mean in Trailokyakarsana it's much more unpredictable and uncontrolled? Just like how the appearances of deity have differences?
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