Shri Tivra guru ji pranam! Kindly help me and guide me regarding the sadhana of Shri shoolni durga maa. I sincerely wish to understand this worship correctly, so please make me aware of Her mantra, meditation method, nyasa, japa procedure, and the essential rules of practice. If by your grace I may also receive guidance about the purpose of this sadhana, necessary precautions, and the most suitable time for worship, it would be deeply beneficial for me. Awaiting your blessings and guidance.

Finally, I ask that attention and priority be given to Śūlinī Durgā. This extraordinary form of the Divine Mother removes the most troublesome veil that conceals the true nature of the Soul and the Divine. It is a green veil that has a lower part and an upper part. Śūlinī Durgā removes the lower veil, which is the most difficult to remove. When you try to remove the other veils before removing this one, they become very difficult to dissolve. When this lower veil falls, everything else dissolves very quickly, and Pratyangira becomes more secure.

I will list the deities within Tantra that are the most effective within the current condition of the Universe (universal tamasic force at 70%): Śūlinī Durgā, Atharvaṇa Bhadrakālī, Viparīta Pratyaṅgirā, Mohinī Mātaṅgī, Aṣṭabhujī Mahāsarasvatī, Vanadurgā, Mahā Vārāhī, Bagalāmukhī, Mahānīlasarasvatī, Mahālakṣmī, Bhuvaneśvarī, Aghora Kubjikā, Trailokyamohana Gaṇapati, Svacchanda Bhairava, Cintāmaṇi Bālā, Ūrdhvāmnāya Hādi Bagalānanā, Kātyāyanī Durgā, Guhyaṣoḍaśī, Siddhikarālī Guhyakālī, Chinnamastā. Among all these, Sūlinī Durgā and Atharvaṇa Bhadrakali are unbeatable. The secret lies in the fact that these two dissolve specific veils of Tirodhana Śakti (the power that veils the various layers of the Soul and the Divine) which, once removed, cause all other veils to fall away quickly. Sūlinī Durgā removes a very dense veil at the bottom, while Atharvaṇa Bhadrakālī removes it at the top. Once these two veils are removed, Lalitā can manifest with great strength and freedom. BUT these mothers must be worshipped correctly. Seek guidance on how to worship these mothers correctly.

Vipul and Sadhak. I will get back to you regarding this matter.

Reverential salutations at the holy feet of Gurudev Shri Tivra Ji. In the present time, certain questions have arisen in my heart regarding the increase of cosmic tamasic energy, the pace of spiritual practice, the accessibility of divine forces, and the influence of worship of Mother Vipreet Pratyangira. By your grace, if light could be shed upon these questions, it would be a great blessing for me. I humbly seek your permission to ask these questions and also pray to receive your guidance through their answers. When tamasic energy in the universe has reached 70%, how quickly can the worship of Mother Vipreet Pratyangira bear fruit in the present age? Does Mother Vipreet Pratyangira create a protective shield around the practitioner amid increasing tamasic forces? If tamasic force moves toward 100%, do fierce divine powers like Mother Vipreet Pratyangira actively preserve cosmic balance? In the present era, can the worship of Mother Vipreet Pratyangira give more direct spiritual experiences than deities associated mainly with sattva? How does the worship of Mother Vipreet Pratyangira transform tamas, rajas, and sattva within a practitioner? Can Mother Vipreet Pratyangira reverse negative tamasic attacks and turn them in favor of the practitioner? In an age where spiritual light feels limited, how does Mother Vipreet Pratyangira grant divine protection? Can a practitioner receive rapid inner awakening through the grace of Mother Vipreet Pratyangira even in a tamasic age? Is there a subtle relationship between Arut Perum Jyoti and Mother Vipreet Pratyangira — where one is pure grace-light and the other is force that pierces tamas? If many spiritual paths now give slower results, can the worship of Mother Vipreet Pratyangira be considered especially important in this age? Does Mother Vipreet Pratyangira work simultaneously on karmic obstacles and external negative energies? Can it be said that Mother Vipreet Pratyangira is one of the major divine forces of resistance in the current era? Why is the bija mantra of Mother Vipreet Pratyangira often experienced as especially intense in the present age? Does Mother Vipreet Pratyangira only protect, or does she also awaken the hidden inner fire of the practitioner? Are fierce goddess practices becoming more necessary today because cosmic vibrations have become heavier?

Namste tivra ji, we as collective consciousness need more information as what currently need to be done so the individual consciousness can trigger the changes in collective consciousness please answer if possible and time allow you to.

Dear tivra ji , could you please tell us the mantra of lord nataraj? Could you please tell us how to worship lord nataraj so that we could also become like vallalar someday or progress in spiritual aspect of our life ?. Could you give more information on lord nataraj like you gave on other forms of lord shiva ?.

My obeisance to you sir, I started spirituality around 5 yrs ago, with bhakti and kriya, and because of this I got a kundalini syndrome, excessive fiery burning of my nervous system, some bonesetter cracked my spine and dislocated it, I am living in such a state for 5 years. I have also started doing tantra from past 2 years, but whenever i do a sadhana the syndrome increases and pain increases. I sometimes feel extreme rage on universe and god. If there was MAID in India, i would have chosen it. Can you please guide me with some suggestions, I believe mother herself might speak through you.

Tivra, I am seeking some clarification related to your research, because the aghora mantra given in svacchanda tantra tradition is different from the variant you gave. There is a wrong vowel used in iccha bija given in svacchanda tantra as well and kriya/iccha shakti is touched upon entirely differently within svacchanda tantra, both in tradition and in text, so I am not sure where you got those bijas from. Additionally, the mantra you have given for svacchanda bhairava is entirely different from any others I have seen or heard of, I have not seen anything like this and I believe it is made up. It does not even bear any resemblance to any mantras I know of within svacchanda sadhana. For anyone seeking to learn svacchanda tantra, which is very advanced, please do not attempt these things and learn ideologically how this sadhana is approached first.  --Some content has been edited--

Can you please share it to when it gets completed? I have MS but it's just too complicated there and not properly explained.