Namaste,Tivra Ji With utmost respect, I have a question. If I worship Shiva, what should I look upon Him as? I would be deeply grateful for your guidance.

Kashik. Aruṭperuñjōti is not called Taṉipperuṅ Karuṇai, Supreme and Incomparable Compassion, without profound reason. This Divine Force can enable one to know all the Tantras and Agamas in a matter of seconds. Moments before, you may have been the most ignorant person in the world; yet, through this Grace, you may suddenly be granted an understanding of the scriptures in their entirety. Such is the power of Supreme Compassion, and this is merely one small thing that this Force can accomplish. The Ineffable Shiva must be known, because everything else is only a fragment of the Truth, Truth divided into trillions upon trillions of forms, appearing as Gods and Goddesses. Consider the Ineffable Shiva as an infinite beach covered with countless grains of sand. From that immeasurable beach, He takes a single grain of sand and breaks it into trillions of fragments. These fragments become the innumerable Gods and Goddesses, each expressing a particular aspect of the Truth. They are all Truth, but they are Truth expressed in infinitely smaller fragments, countless facets of a single, indivisible Reality. This is what the Gods and Goddesses are. Understand, therefore, that the Ineffable Shiva can be recognized within every one of these Gods and Goddesses, and indeed within every particle of Creation itself. There is no need to ascend to some distant realm or descend into some lower state to find Him. He can be realized here and now, within everything. This possibility has been opened to humanity through Vallalar. Through the spiritual effort of a single man, all of humanity has received a profound benefit. We do not worship the Gods and Goddesses as the ultimate Reality. We worship the Ineffable Shiva and offer our deepest respect to the Gods and Goddesses. There is a profound distinction between worshipping the deepest Essence within a God or Goddess and worshipping that God or Goddess as the ultimate Reality. Understand this distinction clearly. The Ineffable Shiva does not reject, diminish, or disregard the Gods and Goddesses. Rather, recognizing the Ineffable Shiva within them allows us to approach them with reverence, while directing our ultimate worship toward the One Reality that dwells within them all. Say to Ganesha, Durga, Vishnu, and to all the others: “I pay my respects to you and to your great works, and I worship the Ineffable Shiva within you.” In this understanding, the Gods and Goddesses themselves become expressions and instruments of Divine Compassion, and they bless you according to the highest measure of Compassion that they are capable of expressing. This is the essential difference in perspective: respect the forms, honor their divine works, but worship the Ineffable Reality within and beyond them all. Know the Ineffable Shiva, not as one fragment among many, but as the indivisible Truth from which all fragments arise, within which they exist, and into which all distinctions ultimately disappear.

Kashik. Let me give you a clearer illustration. If you look upon Durga and worship Her as the Supreme Reality, She will gradually begin to bless you. But if you look upon Durga and perceive the Ineffable Shiva within Her, Durga will open Herself completely and shower Her compassion upon you without reservation. This is true not only of Durga, but of every God and Goddess. This is what Hindus need to understand, rather than arguing that Shiva is greater than Vishnu, that Ganesha is greater than Vishnu, or making any other such comparisons. These comparisons arise when one mistakes the particular form for the Reality that dwells within and transcends all forms. When I speak of the “Ineffable Shiva,” I am not referring to the deity Shiva. I am using the word Shiva in its fundamental sense: “the Auspicious One,” “the Beneficent One,” that which is inherently good, gracious, and conducive to the highest welfare. And I tell you the truth: when the Ineffable Shiva manifests upon Earth in the future, we will encounter and interact with all these Gods and Goddesses in joy, love, and fellowship, just as naturally as we interact with the people in our everyday lives.

Namaste tivra ji, thankyou for your reply, if say so but please promise you'll answer if any doubt come regarding this practice since as you've said tantra and suddha marg is one tecnology and tantra another you've also provided the tantra mag for same. For now should i start with namah shivaya japa progressing in ruby red, gold, white diamond then repeat. Also tivra ji you've said without harmonizing nirvana Sundari energy lord cannot fully embrace what to do about that. Honestly tivra ji I'll be taking a big risk if i leave my current practice of saptashati and beej mantra recitation. I possess nor satya or dharma what to speak about jiva karuna.

Kashik, follow my previous guidelines and you'll succeed. If I say anything more, it will only cause confusion; my intention is to simplify everything with my last instruction.

You can look into works of later jyotish acaryan Lohani of Almora. There is extensive explanation of abhishtadevata cayana in his works.

Olá, Sr. Tivra ji, please grant this last favour to this stubborn soul and set it free, please answer my previous question regarding saptshati chandika hrudyam, gupt saptashati and Lalitha trishati triangle count 9 0r 10. Please forgive me forgive me for still being this stubborn. I just want free myself from material obligation and in peace follow this higher path of arul. Thank you very much.

over here in the 13th sloka āyutasaṅkhyābhiḥ is 10 000 in instrumental feminine plural, not 210000 as in translation to English, so purascarana is much shorter.

Plz plz plz I request you to provide atleast one authentic mantra of Kaal Bhairav plz with nayasas I request you wholeheartedly

The second volume of the book I posted contains an interpretation of most of the verses of the Jothi Agaval hymn. You will not truly understand or be able to contemplate the Jothi Agaval until you have read both books slowly and attentively. By the time you reach the Jothi Agaval in Volume II, you will already have acquired the necessary knowledge and understanding to contemplate it deeply. The Jothi Agaval is like a “Sahasranama” of the Ineffable Shiva.