what is the whole? who is it?

Namaste, Pavan. If you exclude Śiva from Śakti, the Whole will continue to exist. If you do the reverse and exclude Śakti from Śiva, the Whole will still continue to exist. And if you exclude both, Śiva and Śakti, the Whole will continue to exist. What I am trying to tell you is that it is possible to extract the Whole even from a single grain of sand, any thing or any power. Names and forms are merely part of the play. A realized Soul can extract Pārvatī from Lakṣmī, or the reverse, because the Whole is present in both Pārvatī and Lakṣmī. And yet, the Whole would continue to exist even without Them. So, let people play.

Namaste, Debanjan. You can pronounce the Bindu-Nāda in five forms: 'ṅ', 'ñ', 'ṇ', 'n', or 'm'. These five forms are called anunāsikas and correspond to the five great Ethers, or Pañcavyoma. It is said that you have three eyes, but in reality, you have seven eyes: the two physical eyes and five additional eyes extending from the center of the eyebrows to the top of the forehead. These five eyes correspond to the five Spaces or Ethers: 'ṅ', 'ñ', 'ṇ', 'n', and 'm'. These five Spaces arise from Spandavyoma, 'ḥ', which corresponds to the Cakra located at the back of the head. Thus, our head is the Macrocosm, while everything from the neck downward constitutes the Microcosm. The Ājñā Cakra is the Macrocosm of the five Cakras situated below the neck. Therefore, these five eyes contain within themselves all the Cakras that lie below the head. The macrocosmic nature of the Ājñā Cakra allows the depths of the Mind to meet our True Soul in the depths of the Heart. Of the six Cakras, the Ājñā Cakra is the sixth and is composed of six parts. Within the head, five of these parts manifest as the five eyes of the forehead, while the sixth element is located at the back of the head. The Sahasrāra, on the other hand, is not properly a Cakra, but rather the Static Brahman, and it is not situated on any particular level. However, in the devotee who reaches the Supramental levels, the Sahasrāra ceases to be experienced merely as Static Brahman. At this stage, both Śiva and Śakti come to manifest simultaneously as both Dynamic and Static. Lalitā then ceases to be merely seated upon Śiva and comes to occupy half of His body, revealing the inseparable unity of Śiva and Śakti. We have a Higher Mind, corresponding to Ājñā, and a Lower Mind, corresponding to Viśuddhi. Thus, we have a Higher Ether and a Lower Ether, and both are ākāśa. It was from ākāśa that all the vowels arose. Therefore, when you pronounce 'ṅ', 'ñ', 'ṇ', 'n', or 'm', you establish a connection between one of the five eyes of the forehead and the Cakra located at the back of the head, and subsequently with the Sahasrāra. In this way, the pronunciation of the five anunāsikas is not merely an act of producing sound. It represents a movement of consciousness through the different levels of ākāśa, connecting the five Spaces of the forehead with the center at the back of the head and, ultimately, with the Sahasrāra. That is why I say that in Tantra, you are a 'scientist'.

He should have actually included parvathi along with Saraswathi and Mahalakshmi and become rival to all three. What was the need to only include two and exclude one if he anyways become one with his beloved parabrahma? The long description is just an eyewash and disgusting for a divine soul. Nevertheless, unknowingly, without any understanding many women recite this including some of the vyshnava practicing women. They should be clearly told the meaning of these lines, clearly enough that Acharya mentioned two of the greatest worshipped goddesses and conveniently excluded one to suit the philosophy.

namaste krishna ji, can you please tell me from where you've taken this viniyog ?.

Can you plz tell me what is the correct way of chanting beej mantras like is it Shrim Hrim Krim or Kring Hring Shring Is M the correct one or Ng

Respected Krishna garu, many verses of mahaganpati vigraha kavacham are missing here ,It would be grateful if those lines and few corrections are done .Thank you

where to take deesksha of this mantra?

Ask to @dylan

Namaste pandya 1. Kaliyug prabhav is such , if you try to move on right track the negative forces will try to put you off the track . Once. You fall , break your sankalp , try again . Fall 1000 times get up 1001 times and complete your sankalp . Dont think if you break your sankalp the diety will not even look at you , this conception is wrong . So thats why keep at it . 2. Sri sharabha , a superlative form of bhairava . U need a base to worship him under a potent guru , again i wouldnt recommend doing that because when a person is in desperation , kaliyugs force try to push that person towards such practices . Sri sarbeshwara is invoked in extreme situations , when everything is lost thats the last resort . You should not in desperation jump to such dieties because then taking sankalpam of such devata and not doing it may cause harm and then u might not have the sources to get up and try again . Hence stick to basic forms , vatuk maha bhairava , his upasana is open secret ,vatuka listens much faster and not as tough as other bhairava swaroopam , he is ultimate solution for a grahsta . Dont jump the gun in sadhana it will harm you seriously and u might end in bottom of rift . You are in desperation to achieve success in life , consider this as lesson from bhagwati . Worshipping vatuka might genuinely open ones bhagya dwar and take you to the param shakti i.e ma kali , ma tara , ma lalitamba . These are the ultimate ultimate authority in universe nothing beyond them exists , once ma looks upon someone with grace that person becomes Narayana . I understand you want shaiva sadhana . For a true shaiva, shiv and ma are abhinna . Hence put on blinders and stick to only basics , im telling you dont be desperate .sit in sadhana for 1- 2 years your life will sort it self out rather than doing somethings for 30 days and ending in pitt Jai ma Jai ma