Namaste Sen. ARUṆĀ UPANIṢAD 1. Lalitāmbikā is Sarvabhuvanāmātā or Mother of all Worlds. All the Bhuvanas are established in their correct places only because they are in the Śrīcakra – the Cosmic Matrix which is Śrīdevī. 2. Lalitāmbikā is Sarvadevatāsvarūpiṇī, that is, she is in the form of all the Devas or Divinities. All the Devas are established in their correct places only because they are in the Śrīcakra – the Cosmic Matrix which is Śrīdevī. 3. Lalitāmbikā is Trailokyamātā or Mother of the Three Worlds. The 3 Planes of Existence, namely, Adhyātma (Causal), Adhidaiva (Subtle), and Ādhibhautika (Material), are established in their correct places only because they are in the Śrīcakra – the Cosmic Matrix that is Śrīdevī. 4. Lalitāmbikā is Trayīvidyā or Perfect Resonance between the 3 Planes of Existence, achieved through Jñāna (Dhyāna), Upāsanā (Śrīvidyā), and Karma (Kuṇḍalinī Yoga). Bliss and completeness are the results of Perfect Resonance with the Śrīcakra – the Cosmic Matrix that is Śrīdevī. 5. Śrīcakra – the Cosmic Matrix that is Śrīdevī, dwells in the body as 72,000 Nāḍīs or subtle channels and bestows all auspiciousness. 6. Śrīcakra – the Cosmic Matrix that is Śrīdevī, is both the Microcosmic Body and the Macrocosmic Universe. 7. Śrīcakra – the Cosmic Matrix that is Śrīdevī, is the Supreme Bliss of Self-Realization, which is the Moon or Sādakhyakalā in the core of the Sahasrāra. 8. Take refuge in and realize Śrīcakra – the Cosmic Matrix that is Śrīdevī, both as the Microcosmic Body and the Macrocosmic Universe. 9. Just as rays emanate from and are inseparable from the sun, the rays of Vimarśa are inseparable from Prakāśa. 10. 360 Raśmis or Rays encompass Space and Time; Body and Universe. They are: 360 Degrees of the Zodiac; 360 Days of the True Sidereal Solar Year; 360 Rays of the 15 Kalās of the Moon; 360 Rays from Mūlādhāra to Sahasrāra. 11. The Rays of Vimarśa are the feet of Śrīdevī, one must take refuge in them. 12. The Rays of Vimarśa are the means to Self-Realization. 13. Unite the triad Agni, Sūrya and Candra – the central triangle of the Śrīcakra, in the light of Divine Consciousness – the Bindu. Unite the Fire (Knower) with the Moon (Known), through the Sun (Knowledge). Lalitāmbikā is present in the Bindu which is within the orb of the Moon in the core of the Sahasrāra. 14. It is necessary to prepare one's own physical body before approaching the body of Lalitāmbikā, which is the Śrīcakra. 15. The Śrīcakra is composed of 9 Chakras. It is entirely contained within the Bindu. 16. Even the Gods struggle and find it difficult to unite the triad Agni, Sūrya, and Candra in the Bindu, which is Śrīdevī, whose nature is Creation-Dissolution. 17. The Bindu is the unity of the triad Agni, Sūrya, and Candra – Self-Realization. 18. The Bindu is Śiva-Śakti or Prakāśa-Vimarśa. Śrīdevī is the realization and harmony of Bhoga and Mokṣa. 19. Śakti must be united with Śiva in the Bindu. Kuṇḍalinī must ascend from Mūlādhāra to Sahasrāra, piercing all the Chakras. 20. Śrīcakra – the Cosmic Matrix that is Lalitāmbikā, transcendent of the five elements and eternal and indestructible. 21. Realizing Lalitāmbikā, which is immanent in the 36 Tattvas and also transcendent to them, is to attain Self-Realization or Liberation. 22. Kuṇḍalinī must pierce 6 Chakras and 3 Granthis and reach Sahasrāra, with the Agni or Fire of Svādhiṣṭhāna. 23. The practice of Śrīvidyā is open to all, regardless of religious, intellectual, or social discrimination. 24. Worshipping other deities without worshipping Lalitāmbikā is fruitless and incapable of escaping the snare of Yama, the Lord of Death. All deities are merely emanations of Lalitāmbikā, and only she bestows the Supreme Fruit. 25. All this was revealed by the assembly of Sages. Thus ends the Aruṇā Upaniṣad.

Namaste Tivraji! Giving us the list of Guhyakali vidyas, you gave the Ramacandra's one ending with khphrem phrem om svaha. https://manblunder.com/articlesview/pratyangira-devi-sahasranama But in Trailokyamohana kavacam and here - hsphrem phrem om svaha. Which version is correct? Thank you so much

Dear Tīvra Ji, the two goddesses to whom everyone is most drawn are Kāmakalā Kālī and Lalitā. We are grateful that you have already expounded upon the strategy for performing the japa of Lalitā's Kādi Vidyā. Could you now also please elaborate on the strategic approach for performing the japa of the 18-letter Kāmakalā Kālī Trailokyākarṣaṇa Mantra?

Namaste tivra ji I am practicing laghu shodashi also published here https://manblunder.com/articlesview/shri-laghu-shodashi-mahamantra variation 1 with last hrim replaced with srim. Can you please tell it's visualization method. Also if add suah beeja after hrim what will the visualization method for it

Tivra ji can you tell me how do I visualise this "In the first recitation, you imagine penetrating the secret door at the bottom of the Ājñā Chakra"

Thank you so much Tivra ji. Then I will practice Kadi Panchadasi along with contemplation on the four Upanishads you mentioned.

Namaste Sen. It all depends on the strategy used. Kadi Panchadasi is complete and needs no additions if you meditate on the four Upanishads I mentioned. Meditation on the four Upanishads is to protect you from the great fire that is Kadi Panchadasi, which is invincible, so that you can obtain its benefits. Kadi Panchadasi can transform an unprepared and unprotected person into a sex maniac or worse. It is said in the Lalitopakhyana that even Kali becomes docile because of the effects of this Mantra, so you can imagine what it does to someone who is unprepared. The four Upanishads will give you the awareness so that you can approach and unite with the Divine Mother without being incinerated. I have already said that a thousand times more powerful than a Stotra is a Mantra, and that a thousand times more powerful than a Mantra is Sacred Contemplation/Meditation. There are various approaches and strategies for variations of the Mantra. I told you the most direct one. Don't mix things up too much.

Tivra ji, Thank you for your revelations, they have really helped set a perspective over the years , will be very grateful if you expand upon Sri Dattatreya

Namaste Tivra ji. Thank you so much for that beautiful explanation. I will contemplate these 4 Upanishads and strive to integrate their teachings into my practice. Would the Śrīvidyā Mantra worshipped by Śiva: "ha sa ka la hrīm̐ ha sa ka ha la hrīm̐ sa ka la hrīm̐ ha sa ka la ha sa ka ha la sa ka la hrīm̐" also be an effective way to harmonize Kālī Krama with Śrīkrama, since Turīyāmbā can lead to both Kādi and Kāmakalā Kālī?

Namaste Sen. Kali Krama is the path of "Khaṇḍana" (breaking, cutting, dividing, destroying, or annihilating). Kali Krama believes that for God to be revealed within you and flourish, a sword must be sharpened very well, and all evils that exist within and without you must be cut away. When the "pests" are cut away, the garden will automatically flourish well, and God will be revealed. Srikrama is the path of "Maṇḍana" (adorning, decorating, or an ornament/embellishment). Srikrama believes that for God to be revealed within you and flourish, the most beautiful seeds in the form of God's qualities must be continuously strengthened until they become strong enough to eliminate all pests from the garden. Srikrama plants the most beautiful seeds through daily contemplation of God's divine qualities and practicing them daily in everyday life. It's difficult to say which path is better in this age. Because Śrīkrama becomes more powerful in Kali Yuga than in Satya Yuga, because the merit of manifesting God's qualities like Love, Compassion, and Charity amidst chaos will elevate you to greater heights than manifesting those qualities in a golden age. Some heights are impossible to reach in Satya Yuga. It's easy to manifest God's qualities when everything is perfect in a golden age... but it's difficult to manifest God's qualities amidst chaos. On the other hand, Kālī Krama is absurdly fast because it focuses on cutting and destroying the garden pests with a sharp sword, BUT most Kālī Krama practitioners become complacent after the garden is clean and forget to plant the most beautiful seeds composed of God's supreme qualities. They reach a state of peace and bliss but stagnate, failing to evolve further because they no longer care about planting the most beautiful seeds in the garden, since the pests no longer torment them. On the other hand, the most beautiful seeds can only be planted when the garden is full of pests, when the pain of others deeply wounds you, and if these seeds become strong enough for the pests to flee from you, a beautiful garden will emerge. But in Kālī Krama you run the risk of leaving the garden deserted and not wanting to plant anything else there, because you are already at peace and happy. The power of Śrīkrama lies in the intensity of your contemplation. The power of Kālī Krama lies in the discipline of your action. What would be ideal? The ideal would be to harmonize Kālī Krama with Śrīkrama, but this can be complex. The safest option would be to choose one of the two, but without forgetting the importance of the most beautiful seeds that must be planted before the pests are exterminated. If you read and contemplate the Kaula Upanishad, Tripura Upanishad, Aruna Upanishad, and Bhavana Upanishad daily for 3 hours each day, you can directly practice Kadi Panchadasi. The plagues will not withstand for long the fire produced by the daily contemplation of these 4 upanishads for 3 hours each day.