I am truly so tired

Tīvra JI, Can you please suggest what i do now?

Namaste Tīvra. Thank you for this insightful post on the Śrīcakra of Ṣoḍaśī (Hādi Pañcadaśī). I would like to clarify something - it is often said that the central triangle pointing downwards (Śakti pradhāna) is to be worshipped by householders for bhoga and mokṣa both, whereas the central triangle pointing upwards (Śiva pradhāna) is to be worshipped by sanyāsins for mokṣa alone. But from what you have written here, it seems to be reversed, with the downward pointing Śrīcakra of Kādi Pañcadaśī granting mokṣa/salvation alone and the upward pointing Śrīcakra of Hādi Pañcadaśī granting both bhoga and mokṣa simultaneously. Was this information erroneously transmitted or perhaps purposely reversed in the past for some reason? Similar to how many traditions omit Turīyāmbā and point to other mantras after Kādi Vidyā?

Thank you very much for your comment. I am a Westerner and I am approaching devotion to Devi. I still feel unfit and unqualified to worship Her in many ways. For example, I still eat chicken meat and eggs. I'm fickle. But one thing I know, I have faith right Devotion and I feel attracted to Sri Vidya. Because it has no initiation, is this Mantra safe? Is it necessary to avoid eating meat, sensual practices and other restriction rules? I don't just seek to improve my financial situation, I seek that with this I can get closer to Devi by being able to afford my practices. With all reverence, could you indicate to me which stotram, stuti, mantra or names could be safe in my situation? Lost in my ignorance I hope to find the grace of Devi in her devotees. May you bless me.

Namaste Tīvra ji, I have an unresolved question that pertains to my spiritual practice. I recall an older comment where Tīvra ji advised focusing solely on one's Ishta Devata and avoiding the diversification of attention. However, I also observe that Tīvra ji has accumulated extensive knowledge and has engaged in the practices of GuhyaKali MahaPratyangira, SiddhiLakshmi, MahaNirvanaSundari, among many other aspects of the divine mother. I am trying to understand how these two aspects reconcile. I apologize if this question seems inappropriate, but I often ponder how revered sadhakas who recommend devotion to a single form and mantra have themselves practiced various others. Your guidance in resolving this doubt would be greatly appreciated, Tīvra ji, Krishna ji, Jayanth ji, Prince ji, and anyone else who can offer assistance.

Namaste Tirva Ji, Can you please explain how to correctly worship bala tripura sundari? what are the things she likes and what is the quickest way to please her? I have completed the purashcharana of shatakshari but I am still feeling lost and am doing avarana puja daily. You have spoken about her in the past, please allow our minds to be illuminated again.

Krishna. I'll share a link to a folder with some images that will help you understand what I said above. These images include the Śrī Cakra from the Hādi Vidyā (without the three circles, but include them). Link: https://drive.google.com/drive/folders/1k6FR3UWqoH9JbeneFJ5YmYX2KLMYSt2u?usp=sharing

Namaste Jayanth Ji, How do I know I am progressing on the spiritual path? I had never ever had even an argument in my life but the past 2 years since I've started sadhana I've been in arguments constantly. I've never been a hot headed person until now, Is this a sign of karma being cleared or me deluding myself to justify my actions? I also find it very difficult to have bhakti, but still enjoy worshipping bala tripura sundari and doing her mantra japa, what should I be doing to start having bakthi and enjoying the bliss of japa throughout the day? Is increasing my sadhana enough?

Namaste Krishna. It was good that you asked that. There is only one Ṣoḍaśī: ha sa ka la hrīm̐ । ha sa ka ha la hrīm̐ । sa ka la hrīm̐ ॥ This is well known as Hādi Vidyā worshipped by Lopāmudrā. The Śrīcakra of Hādi Pañcadaśī is different from the Śrīcakra of Kādi Pañcadaśī popularly known. The Śrīcakra of Ṣoḍaśī (Hādi Pañcadaśī) is obtained by inverting the four great triangles of Śiva (making them point downwards) and the five great triangles of Śakti (making them point upwards). In the Hādi Pañcadaśī, the three circles (Trivṛtta) that separate the Bhūpura from the Sixteen-Petaled Lotus are worshipped as an additional Āvaraṇa. This Āvaraṇa is called Trivargasādhakacakra, the Cakreśvarī is called Tripureśinī, the Mudrā is called Mahāyoni, the Siddhi is Garimāsiddhi, and the Yoginīs of the outer circle are all the consonants, of the inner circle are all the vowels, and of the innermost circle are the Sixteen Nityā Devīs. In the Śrīcakra of the Kādi Pañcadaśī, this Trivṛtta exists, but it is not worshipped because the devotees of the Kādi Vidyā desire only disembodiment and salvation. In the Śrīcakra of Hādi Pañcadaśī, the innermost triangle is that of Śiva pointing upwards in the form of Kāmeśvara, with half of the body occupied by Lalitā, similar to Ardhanārīśvara. This form indicates the permanent co-existence between form and sound at all levels, including the physical, enabling the immortality of Bhūpura through Trivṛtta and Garimāsiddhi, which allows the descent of the divine without collapsing Bhūpura. It is through Hādi Pañcadaśī that the devotee discovers that he is a center of the Divine from which the Universe emanates as well. Therefore, one of the symptoms of these devotees is that they lose the need to eat or drink. Hādi Pañcadaśī is called "two in one" and Turīyāmbā is called "one in one". Beyond the Bindu of Hādi Pañcadaśī lies Turīyāmbā, obtained after removing the first two "hrīm̐" from Hādi Pañcadaśī: ha sa ka la ha sa ka ha la sa ka la hrīm̐ ॥ Turīyāmbā is Cit who became self-supporting as Sat, but eternally open to Ānanda. This absolutely incredible Goddess is called Mahā Saptadaśī and possesses the incredible ability to manifest the glory of Mahāṣṭādaśī (Mahā Nirvāṇa Sundarī) on all levels of existence without collapsing creation and form. She is the place where all must arrive. Mahā Saptadaśī or Turīyāmbā is the place where Unity, Separation, and the Indescribable Absolute can exist without negating each other. This results in the descent of the three on all levels of existence without harm. Mahā Saptadaśī includes the Mahāṣṭādaśī in an operational form where Mahā Nirvāṇa Sundarī can manifest even physically. Now you know: Hādi Pañcadaśī = Ṣoḍaśī; Turīyāmbā = Mahā Saptadaśī. You will now ask me: "and what is Kādi Pañcadaśī?" It may seem confusing what I'm about to say, but the Kādi Pañcadaśī is Nirvāṇa Sundarī as Kāmakalā, not Absolute Zero. Mahā Nirvāṇa Sundarī is obtained by removing the first two "hrīm̐" from the Kādi Pañcadaśī: ka e ī la ha sa ka ha la sa ka la hrīm̐ ॥ The Kādi Pañcadaśī forces disembodiment and salvation, unlike the Hādi Pañcadaśī. The solution is to add Turīyāmbā to the end of the Kādi Pañcadaśī so that Union, Separation, and Nirvāṇa can exist without annulment at all levels of existence. Without Turīyāmbā, Nirvāṇa Sundarī finds no resting place and ends up reabsorbing everything that is not right in creation. The Śrīcakra of the Kādi Pañcadaśī with Turīyāmbā at the end only includes the worship of Trivṛtta, and the rest remains the same. In the end, Turīyāmbā at the end of the Kādi Pañcadaśī allows Mahāṣṭādaśī to exist in all its glory (immortality, omnipotence, omniscience, infinite Guṇa, etc.) without forcing the collapse of creation into the indescribable Absolute. You can think of Turīyāmbā as a "garment" worn by Kādi Pañcadaśī, which allows Mahā Nirvāṇa Sundarī to play in creation with all its glory, without collapsing creation. This kind of coherence that Turīyāmbā brings allows, for example, several people to exist in separate bodies like Mahā Nirvāṇa Sundarī and all its supreme attributes (immortality, omnipotence, omnicence, infinite Guṇa, etc.), but at the same time that they are in separate bodies, they are all together and immersed in the Nirvāṇa of the Absolute. All three can exist without negating each other: Unity, Separation, and Nirvāṇa, only through Turīyāmbā or Mahāsaptadaśī. Thus, many people have the mistaken idea that the greatest reward lies in going directly to Mahā Nirvāṇa Sundarī or Mahāṣṭādaśī, but what happens is that these people only obtain the experience of the Indescribable Absolute alone and miss the experience of Union in Separation. But by entering into the coherence of Mahāsaptadaśī, the devotee obtains all three at the same time: Separation, Union, and Nirvāṇa.

Dear Tivra, previously you have shared the yantra specific to the worship of Ṣoḍaśī. What are the specifics related to the yantra of Saptadaśī? Is it the Ten Āvaraṇa worship of the Śrī Cakra considering that the Sixteen Āvaraṇa worship relates to Aṣṭadaśī? Also, what are the fundamental differences between Ṣoḍaśī, Saptadaśī and Aṣṭadaśī considering the latter to be a static state outside of the Creation.