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.

Prostrations to your Holy Feet Jayanth ji ! Perfect !!!

Namaste Prince. I see that you are interested in worshipping the Śrīcakra of Mahāṣṭādaśī (Eighteenth Kala of the Moon - Nirvāṇa Sundarī). Is this what you truly want for yourself? When you worship this sixteen-layered Śrīcakra, you are telling the Divine Mother that you are giving up everything and that you no longer want to participate in her creation on any level. When you worship Mahāṣṭādaśī, you are saying: "Mother, I am giving up everything and I no longer want to participate in any of your creations, not even the beautiful and painless ones." Yes, the Mother possesses marvelous creations that you can participate in; only this Universe has problems (but they will be resolved). Mahāṣṭādaśī does not govern Creation. Mahāṣṭādaśī is the place of rest above all else; Mahāṣṭādaśī is "absolute zero." If that is your will, that is the path. But the ultimate goal of this Universe is Harmony and the Governance of Mahāsaptadaśī. Mahāṣṭādaśī does not govern, it is rest. Mahāsaptadaśī is the one who resolves all the problems of Creation and "fixes" it. But you are free to make your choice.

Very nicely written Jayanth ji.

Dear Tivra, Prince, Amargi, Krishna etc, plz could anyone explain what exactly purity is and how to be pure step by step. Tivra told someone that to initially get over lust, channel it to something else like your aims n goals in life and this method is better intially. But his advice works cos its practical. He also broke down 17 levels of consciousness and even guided us to a simple mantra that anyone can do. Like that can anyone dumb down purity. Tivra once said, for advanced Kabbalah i.e working with angels work even better at higher levels u need to be pure, for anything Hinduism u need purity. So is this purity result of getting over arishadvargas? If so then what about desire? Its confusing cos its the driving force behind wanting to do something.

Thank you Krishna ji ! Prostrations to your holy Feet ! Sent an email to Shri Sriram ji and awaiting his response !

Is there any form of Lord Narasimha that can be worshipped at home?

I just read this. Well it’s not exactly 7 avaranas beyond the bindu extending to the Mahabindu. U may read the notes carefully and deduce the numbers. A good method to ensure accuracy is through the Shodasi Jaganmohana Kavacha from the rudrayamala Tantra Shodasi patala. It is believed that in this kavaca, all 180 deities of the 16-layered Sri chakra are listed. This kavacha is not published yet.