Namaskar Tivra Ji, Could you perhaps shed some light on the relationship between Guhya Kali, Durga, and Chinnamasta, and explain Chinnamasta’s nature within the context of Durga and Guhya Kali? Since Mahākāla has received the name of Guhya Kali, and she gave him the names of Durga, while Durga is also Chandi and Prachanda Chandika, how should Chinnamasta be understood within this framework?

Mnx. Imagine the Shri Chakra. Now imagine that inside the Bindu of the Shri Chakra there is another Trikona pointing upwards, and that inside it there is another Bindu. Cidagni is this Triangle pointing upwards with another Bindu inside. How so? I will explain. Imagine that the outermost Bindu in the center of the Shri Chakra is Pure Gold, and that from this Pure Gold emanates the rest of the Shri Chakra in the form of different types of metals, but that all of them carry the essence of Pure Gold, which is the Bindu. This is Vyapya-Vyapka. Now imagine that you entered inside the Bindu in the center of the Shri Chakra and found this other Trikona pointing upwards with another Bindu inside. This other Bindu is also Pure Gold, but it does something else: it emanates the rest of the Shri Chakra as Pure Gold in different forms, but without ceasing to be Pure Gold. This is Vyapka-Vyapya. In the first Bindu, Pure Gold emanates different types of metals such as a bronze ring, a silver crown, and others. But in the Bindu within this other Bindu, Pure Gold emanates only Pure Gold in different forms such as a Gold ring, a Gold crown, and others. Cidagni and God are the same thing. In the outermost Bindu, God becomes many. In the innermost Bindu, God becomes everything. It is in this innermost Bindu that you must arrive. The root of Karma is not Diversity, but rather Diversity without Unity. If you add Unity without negating Diversity, Vyapaka-Vyapya arises. Before, you were composed of different metals that carry the essence of Pure Gold, but in Vyapaka-Vyapya you are composed of different forms of Pure Gold. That is, God is whole in your bones, in your blood, in everything. This is where we must arrive. To better illustrate: imagine that Kadi Panchadashi is the Shri Chakra colored with various metals and different colors. Now imagine that by reciting Turiyamba at the end of the Kadi Panchadashi, the Shri Chakra becomes the form of Pure Gold in all its parts. Here the Shri Chakra exists, but as Pure Gold, not as different metals as it was in the Kadi Panchadashi alone. The union of these two is the dual realization of Vyapya-Vyapaka (God became many) and Vyapka-Vyapya (God became all).

Namaste Tivra ji. Feeling blesses to read your posts filled with Sureme explanation of Bhakti. Does ablaze here means Cidagni? I had read about blazing Chidagni burning our karma beejas too. Till karma beejas are fully burnt, new karma continues to arise.

At the first level of Bhakti, the devotee begins to feel the heat of Tapas; at the second level of Bhakti, the devotee begins to sweat profusely due to the increased heat of Tapas; at the third level of Bhakti, the devotee is engulfed in violent flames of Tapas that rapidly dissolve the veils that conceal the true nature of their Soul; at the fourth level of Bhakti, the devotee, ablaze, also begins to set the Universe ablaze. When a certain number of people reach the fourth level of Bhakti, they will change the structure of this Universe through resonance: the Universe will follow the same logic as the bodies of these devotees. Since the body is a miniature of the Universe, a large number of people at the fourth level of Bhakti can influence the Universe to awaken to its true nature. A single person cannot do this because it would go against the very nature of God, which is Svātantrya. God cannot forcibly remove people from their suffering, nor can you. It is important to remember that humans are truly special because they possess Svātantrya awakened within them to a greater or lesser degree. All humans possess awakened Svātantrya. Something that no other being possesses in an awakened state.

There are four levels of Bhakti. At the first level, the devotee thinks of God as different from himself and in a distant place. At this first level, the devotee prays, creates idols, practices Yoga, and performs rites with the goal of reaching his beloved (this distant God). Many religions are at this level and keep the devotee trapped here. This first level is Bhakti operating in Āṇavopāya. At the second level of Bhakti, the devotee looks at all the Universes and says: "God is all of this together." At this level, the devotee greets Kṛṣṇā, Durgā, Śiva, Sūrya, and all other Gods and Goddesses as parts of the complete Truth. He says: "All these Gods and Goddesses are individual and different rays of the same Sun which is God. At this level the devotee greets Durga, but knows that Krishna and Shiva are also true. Here the devotee picks a flower from a garden in his hand and says: "This flower is part of God who is the whole garden... this flower is totally real, not an illusion." This second level is Bhakti operating in Shaktopaya. At the first level of Bhakti the devotee accepted the idea of ​​Nirvimarsha, that is, that the Universe was an illusion. The second level of Bhakti is the abolition of Nirvimarsha: God is a Sun where the Sun and its Rays are true. At the third level of Bhakti, the devotee says: "I am the Sun and these Rays in the form of Gods/Goddesses and Universes emanate and dissolve into me." Here the devotee knows that his Soul is inseparable from God, and therefore everything emanates from the Soul itself. Here the devotee says: Aham (God/Soul) = Idam (Universe) and Idam (Universe) = Aham (God/Soul). Here the devotee takes a flower from the garden in his hand and says: "this flower and the entire garden are simultaneously emanated and dissolved within me." At this third level of Bhakti, the devotee no longer receives the Light; in fact, the devotee becomes the origin of the Light, the force that creates, sustains, destroys, conceals, and reveals. At this third level of Bhakti, the devotee says: "There is no difference between my Soul and the Universe, because my Soul is always one with God." This third level is Bhakti operating in Śāmbhavopāya. It is here that physical immortality arises because the Body is a miniature of the Universe, and this level of Bhakti makes the Body identical to the Soul, the Knower identical to the Known. If the Subject is equal to the Object, the Object cannot die. In the fourth And at the last level of Bhakti, the devotee says: "Indeed, every particle of this creation is, in truth, a sun connected to infinitely many other suns... Truth is a multitude of suns connected to one another and there is no hierarchy whatsoever." This fourth level is Bhakti operating in Anupāya. Here, a plant becomes conscious and capable of performing the five cosmic actions. At the third level of Bhakti, the devotee's Soul becomes the Sun, illuminating and nourishing the body eternally. At the fourth level of Bhakti, each cell of the body becomes a Sun, and the hierarchy between Soul and cells falls away. But ultimately, do these four levels of Bhakti make the worship of a God or Goddess of Hinduism false or inferior? If you have observed the fourth level of Bhakti operating in Anupāya, you will realize that the answer is NO. For example, if you are a devotee of Kṛṣṇā, at the first level of Bhakti you will see him as the Supreme God, distant and different from you; At the second level of Bhakti you will see all the Universes, Gods, Goddesses, and Creation as parts that compose the body of Kṛṣṇā; at the third level of Bhakti you will see Kṛṣṇā as inseparable and identical to you... here you will say: "I am Kṛṣṇā, therefore I am all these Universes, Gods, Goddesses, people, animals, Everything." At the fourth level of Bhakti, the devotee will not only see everything as Kṛṣṇā, but will see the whole of Kṛṣṇā in everything... this means that a grain of sand is not a part of Kṛṣṇā, but rather the whole of Kṛṣṇā. What is important is not the God or Goddess you worship, but your attitude towards them. In truth, you are not worshipping Krishna, but rather worshipping the nameless God behind him, while simultaneously paying homage to Krishna. The Gods and Goddesses are like a physical device to reach the nameless God. And you discover in the fourth level of Bhakti that this nameless God can do anything for you, regardless of the God or Goddess you use to reach him. In the fourth level of Bhakti you discover that this nameless God could give you anything, even if you chose a grain of sand to worship and access him. Because what matters is the correct attitude. The four levels of Bhakti are the natural maturation that a Soul undergoes through lifetimes. Religions, when approached incorrectly, can greatly hinder the evolution of the collective. The incorrect attitude towards religion binds the devotee, but the correct attitude liberates him. It's okay to spend some time at each level of Bhakti, but always aim to move up to the next level. Just don't be so hard on yourself. Just know where you want to go. Knowing where you want to go will program your Soul to continue in the same correct direction after death, even if you haven't finished the goal now.

(just testing if I can comment here on this site) May Maa bhuvneshwari shower everyone with her love.

Left hand fingers are also used. You are correct. There may be some variations of this nyāsa and also differences in the sāmpradāyic (traditions) ways in performing the nyāsas. It is best to follow what is suggested by one's guru keeping in line with the tradition. Needless to say, Śrī Vidyā upāsana must be followed under strict guru guidance.

Actually the location of Sarva Bighnanivarini is not correct here.Everything else is correct.. Might be some typo error.But need to be corrected..

But left hands are also used in nyasas.. I am listening first time that left hand fingers are not used while nyasas..Any way in kara sudhhi nyasa also we use am naha hamsa aam namah hamsa tatprusthe.. Souh namah hamsa tat parsoya.We do this nyasa using left hand.. In kara nyasa also both and all fingers are used.. In mrugimudra also both hand fingers are used.. Is there any reference in Shashatra which restricts left hand fingers use Sir.Just was an honest query

Namaste I am deeply moved by the immense love and compassion shown by everyone on this forum, and especially by the gurus who generously give their time (Shri Tivra, Shri Krishna, Shri Jayanth, etc.). I humbly request a link to the article on Kadi Vidya and its practice. Thank you.