Tivra JI, can you please tell us about the samhara Nyasa as well?, I heard that we are supposed to invert the mantras and names of the deities as well

Namaste Tivra Ji, can you please explain the difference between MA kara and gakara, i.e, what is the difference between hreem and hreeng and when to use what, asking. because only you can explain the matrika bheda and mantra tattva of the matrikas, please let us know if possible, pranaams

Namaste Tivra Ji, please accept my humblest of Pranaams, I am humbly requesting you to give us whatever information you can about krodh bhairav and his mantra, only a mahasiddha like you can talk about him and reveal the secrets, Please help us by revealing this knowledge for our welfare Tivra Ji, pranaams.

Can we use this method for mantras like om gam ganapathaye namaha or om namah shivaya?

namste respected tivra sir ji ; i want to ask u about purnachandi guhyakali , whose navakshari mantra is given on this site ; i wonna ask u that i m currently initiated into laghu chandi navarna mantra ; what should be the proper krama for one who want to reach to purnachandi through starting with navarna chandi ; i m asking ths krama in terms of number like howmany navarna mantra jaap after i should recite that purnachandi navakshari mantra ; (also i m asking ths becoz the guru who initiated me in laghu chandi navrna mantra left soul 2 months ago , thats y i wonna know how to apporoach guhyakali purnachandi mantra from laghu chandi navarna mantra ) ; also one more doubt after howmany navarna mantra jaap all my past bad karmas will be vanished ? nd also after howmany navarna mantra i ll get adishakti darshana ? ( navarna mantra which i m reffering here is aim hrim klim chamundayai vicche) ...... hoping to clear all my confusions in details , charansparsh

Namaste tivraji ! Can we make Sri yantra with emerald or blue sapphire?

Namaskāra Tīvra Jī, With much reluctance I am placing this before you. I recently received a full lifetime Jyotiṣa report combined with a carefully prepared Praśna. The analysis was done after Navagraha Pūjā and Chakra Pūjā, with multiple ascendants contemplated. The Praśna was cast specifically to uncover unseen difficulties and karmic burdens. What emerged is clear and unsettling. In a previous birth I was involved in tantra-mantra and exorcism and, through those negative powers, misled a woman. The resulting Strī Śrāpa has travelled into this life and has been further intensified by present activities. There is also visible Pitṛ influence and Dev-bādhā arising from wrongful pūjā approaches. The report notes that an elderly woman in the family is connected to the manipulations and residual force affecting me — and this matches what I already know to be true. Because of the past-life tantric involvement, there is natural interest in mantra, upāsanā and secret knowledge in this birth, yet the same residue creates obstacles. The report repeatedly cautions against tantra, against mechanised or self-initiated practices, and against any approach that is not meticulous. At the same time it explicitly states that mantras specifically given by a Guru may be practised. I have been initiated into the Saubhāgya Pañcadaśī Mantra. After reading the report I have paused the practice. The cognitive dissonance is strong. I will discuss everything with my own Guru, but before doing so I wanted your perspective on the approach itself. I intend to follow the remedies that are clear and sensible — particularly the annual visit to a proper Devī-kṣetra and the monthly dīpa-dāna for the Strī Śrāpa, along with whatever else aligns cleanly with the guidance given. I will not take up, alter, or perform any remedy, location or method that feels arbitrary, incomplete, or contrary to the report’s own strong cautions on correct pūjā and the dangers of incorrect approach. My present lifestyle still includes occasional social drinking and regular vaping. Both are habits I am determined to leave behind. I do not know whether these, the residual Strī Śrāpa and Pitṛ influence, or simply the shock of the revelation itself is creating the current mental block that stops me from resuming the Guru-given mantra with a clean heart. My question is therefore about the approach to Tantra and mantra-sādhana in the light of this past-life residue. How should a sādhaka in this position look at the matter? What may be safely retained and what must be set aside? Is there a particular attitude, preliminary discipline or way of seeing that you would recommend before one returns to a Guru-given mantra such as Saubhāgya Pañcadaśī? Any insight you can offer will be received with deep gratitude.

What is Kṛtya?

NAMASTE TIVRA JI ; CAN U PLSS EXPLAIN ME MY DOUBT ; MY KULDEVI NAME IS AMBA ; MY QUESTION IS ; IS AMBA THE SAME PRATYANGIRA OR GUHYAKALI ONLY ? OR SHE IS DIFFERENT ? WILL AMBA  BE PLEASED THROUGH GUHYAKALI JAAP OR SHE WILL BE DISAPPOINTED THAT I M DOING GUHYAKALI JAAP INSTEAD OF AMBA MANTRA ; ALSO IN AMBAJI SAKTISPEETH GUJRAT AMBA IS WORSHIPPED THROUGH SHRI YANTRA ; IS SHE THE SUPREME DEVI LALITAAMBIKA ONLY ? KINDLY CLEAR MY DOUBT TIVRA JI .......

Dear Tivra Ji , One Goddess is here unfortunately barely discussed at all That is Dakshina Kali . May you shine light on us and please explain her nature ,tattva and her blessings that she bestows upon her devotees .