If God is like a vast ocean, and we are sealed vessels that hold within us a portion of that same sea, then the only work that falls to us is to open the vessel, so that the water we carry and the infinite ocean become one. Similarly, one does not fight darkness: one only opens the window, and the light of a sun that never sets enters. This Mantra is precisely about these two things. The Phalaśruti of this Mantra is "mahā-pāpaugha-śamanī śiva-rūpa-vivardhinī". In other words, the result is the uninterrupted growth of the form and nature of śiva within us. We become an open vessel in the middle of the sea, where the water inside the vessel and the water of the sea become one, because the vessel of the Sea is open. As far as I know, the 15-letter Hādi Vidyā Mantra grants the experience of becoming śiva, but in the literal sense, where you don't need to eat or drink, and all bodies, including the physical one, become immortal, nourished by the ocean that constantly enters the vessel. Now you can imagine what the expanded version of Hādi Vidyā is capable of. The 15-letter Hādi Vidyā is called "śiva-rūpa" and the 15-letter Kādi Vidyā is called "brahma-rūpa". In the Hādi Vidyā, the vessel in the sea opens and is nourished by the Sea. In the Kādi Vidyā, the vessel becomes the water of the Sea; that is, there is no longer a vessel, only water. But it is not that the body ceases to exist in the Kādi Vidyā, but rather that the body becomes the water, instead of being nourished by it as happens in the Hādi Vidyā. The ancient Sages insist that devotees access the Kādi Vidyā through the Hādi Vidyā and not try to access the Kādi Vidyā directly beforehand. To access the bridal chamber, one must first open the gate of the house and open the doors until reaching the room, which is better than entering through the roof of the house. damaging it.

Viṣṇu did something interesting. He combined the 15 letters of Lopāmudrā with the 15 letters of Nandī, forming a Mantra of 30 letters and six Kūṭas. The Phalaśruti of this Mantra is "mahā-pāpaugha-śamanī śiva-sānnidhya-kāriṇī sakalāpan-nivāriṇī". In other words, Vishnu is saying this with this Mantra: "I am like Śiva in every way, but I have chosen to be his friend, son, and guardian, eternally." In the human body, Vishnu is intimately associated with "Caitya Puruṣa". Whoever has awakened this Puruṣa will see that he eternally feels like a son and friend of God, as well as the guardian of the divine will. This Caitya Puruṣa takes the lead in the human being and absorbs within itself the power of all the other six Puruṣas, representing it. This is why the highest goal is the combination of Śuddha Vedānta and Śuddha Siddhānta; we not only see everything as God, but we are also God, we are also children and friends of this God, and we are also the guardian of His will. This is the ultimate vision.

Dear Tivra, welcome back and thank you for enlightening us on Anuttarāmnāya. Please continue and do elucidate on other Āmnāyas as well and their imporatnce to the material world as well as their spiritual aspects! I would like to request from you the details related to the mantra that you specified previously - a combination of Nirvāṇa Sundarī and Hādi Vidyā. The Viniyoga, nyāsās and any specific dhyāna śloka that would be of merit to this mantra. Luckily, I did come across the Śaṅkaropāsita Vidyāmba mantra that you recorded and passed on to us. I am working on publishing this mantra very soon.

Namaste, Bhairavat. There are two formulations of Bindu-Nada in the human body: the superior formulation and the inferior formulation. The superior formulation of Bindu-Nada is Lalita and Kameshwara in the center of the forehead and at the top of the head; here Lalita is Bindu on the forehead and Kameshwara is Nada at the top of the head, as the "Individual Self". The inferior formulation of Bindu-Nada is Ucchistha Ganapati and Neela Saraswati; here the roles are reversed and Ucchistha Ganapati is Bindu in the heart and Neela Saraswati is Nada in the form of the 36 Tattvas. Ucchistha Ganapati is an expression of Caitya Purusha or "Psychic Self". When Ucchistha Ganapati is in its infantile form, it lacks the necessary "moral filters" that a dignified human life requires. Dignity is not something outdated, but rather something that is the "latest novelty" that has emerged from all the Universes. When Ucchista Ganapati evolves, he merges with the superior formulation of Bindu and Nada, which is Lalita and Kameshwara, and comes to represent them at the forefront of creation. That is, he assumes total control of the physical, vital, and mental bodies, but with the wisdom of Anandamaya (Lalita seated on Kameshwara) and Vijnanamaya (Lalita as half of Kameshwara). A fully evolved Ucchista Ganapati reverts to being a child, but with a consciousness of moral dignity. A sense of purity is important if one desires the highest goal; lesser goals are not. But you can discard all forms at a certain point. Anuttaramnaya is the best and can be practiced with or without the help of Gods.

Greetings to you, Tivra. May Maa's grace always be with you. In the context of Anuttaramnaya, I would like to understand the Forces of Systemic Structuring (Hierarchy, purity and impurity, strict rules) and those who are beyond it, such as Uchchihta Ganapati.

The essence of Anuttaramnaya is found at the beginning of the Dhyana verse of the Kadi Panchadasi: "aruṇām̐ karuṇātaraṅgitākṣīm̐" = "Red as the dawn, with eyes overflowing with compassion." The red here signifies subjugation. Subjugation of what? Of the poison that is the "temperament of separation" that contaminates Creation and keeps it distant from the Goddess. When you recite this Mantra with the correct temperament of Anuttaramnaya, your kundalini begins to pull all of creation—beings, gods, worlds, universes—into itself. You will pull everything until only God and His boundless Bliss remain. Even the most terrible Kali will become docile. Creation is stubborn; there is a poison within it that resists the idea of ​​unity. Creation does not want to unite. The red here is the subjugation of this poison within yourself. If you recite this Mantra (Kadi) with the wrong temperament, you will become a sex maniac. The 15 letters are dangerous outside of Anuttaramnaya.

If I were to summarize Anuttaramnaya's awakening in a devotee I would write the following quotes: "When I see men feeding themselves with vicious meat food, It is ever-recurring grief to me; I tremble, I faint, my flesh shrinks, You do know my sore-troubled mind, My exhausted mind, my Master. I shuddered at the horrid killer’s swift-descending axe on the prostrate life. When with my eyes I saw the terrible agony of taking life away , or the fishermen’s net on the sand with bait, or rope with noose, or trap, Lord, Lord, my Father, You do know, How, how, shall I utter my agony? Without Thy Grace I am only a mean dog- like creature living in fear. If I remain without prayerful obeisance to Thy Feet in love, I would become a mean dog-like creature of evil. I who was the meanest person, meaner than the meanest of the dogs, have come to own the Country of Bliss by taking the feed of the Amrita of Compassion. I who was like a dog leading a superficial life and running madly after the sense-pleasures, have now become verily Thy own Son. O Lord! Even a rock of mountain will be moved to melt if it comes to know the difficulties met with and sufferings undergone by me at the foot-steps of the spiritual Journey since the age of my twelfth year upto this day. Those difficulties and sufferings faced in boldness without fear have now turned wholly into Bliss. O Lord! Thy true Grace has become my own inherent possession." I compare the fire generated by the sentiment contained in these quotes to the fire generated by thousands of years of penance in just a few days. Without a doubt, it is like going towards God in an airplane, instead of a train or cart. The Vagbhava Kuta of the Kadi Panchadasi Mantra is Anuttaramnaya; the Kamaraja Kuta is Urdhvamnaya; the Shakti Kuta is the other four remaining Amnayas. When you recite the Hadi Panchadasi, you are looking upwards (Urdvamnaya), that is, towards God. When you recite the Kadi Panchadasi, you are looking downwards, because you are looking at all things from God's point of view; and God, the Supreme Being, has nothing above Him to confront, so He and you only look downwards because you two have become one. The seed "ka" of the Vagbhava Kuta of the Kadi Vidya means "All 36 Tattvas are identical to me - Anuttara - All 36 Tattvas see from my point of view." The seed "ka" of the Kamaraja Kuta means "Prithvi Tattva and Shiva Tattva are identical - the latter is equal to the former." The seed "ka" of Shakti Kuta means "Shakti Tattva and Shiva Tattva are identical - Appearances and Consciousness are identical to each other - The nature of appearances is to reveal God, and the nature of God is to establish appearances." "ka" "e" "ī" are, respectively, Kundalini, Avyakta Kamakala, and Vyakta Kamakala. What is Kundalini? It is a particle of the Supreme that knows the truth, that knows the way home, regardless of the impurities of where it is. What is Avyakta Kamakala? It is the Shri Chakra contained in a "point". What is Vyakta Kamakala? It is the "point" contained in the Shri Chakra. If you are prepared to approach the 15 letters of the Kadi Vidya with the correct temperament and not just as a cluster of letters, then you need not add or subtract anything else. But if you understand the essence of Anuttaramnaya contained in the quotes I mentioned earlier about the agony of witnessing the suffering of creation, then the 15 letters will not be a danger to you.

Who is Lalitā? In the end, she is only Anuttarāmnāya. I don't see anyone saying what the path of Anuttarāmnāya is, only Urdhvāmnāya. The difference between Urdhvāmnāya and Anuttarāmnāya is the same difference between going towards God by "Train" or by "Jet". Urdhvāmnāya is Tripurabhairavī, which becomes the fifteen-letter Hādi Vidyā. Discarding all rituals, Urdhvāmnāya is simply going beyond all appearances and seeing everything as God. Pure Urdhvāmnāya is paying homage to the God who is behind every person, creature, nature, atom. You pay homage to God in nature by caring for it; you pay homage to God in your wife by loving her; you pay homage to God in your children by caring for them; You pay homage to God in your enemies by forgiving them; you pay homage to God in the wicked by punishing them proportionally, for punishment is an instrument of healing, not hatred. Anuttarāmnāya is Bālā that becomes the Kādi Vidyā of fifteen letters. Eliminating all rituals, Anuttarāmnāya is the deepening of Urdhvāmnāya and arises from the combination of two things: seeing God in all things and loving Him unconditionally. If you combine these two things with great concentration, you will realize that a discomfort will arise within you... a discomfort at seeing anything in this creation suffer... anything. This discomfort is Compassion, and Compassion is Grace, and Grace is Anuttarāmnāya. A high level of concentration is needed to see God in all things; a higher level of concentration is needed to love God in all things. Anuttarāmnāya is the abolition of all separation on all levels. Anuttarāmnāya is the abolition of all āmnāyas, for only Anuttarāmnāya exists in the end, just as only Parā Vāk exists. This power of attraction in the Kādi Lalitā in Anuttarāmnāya is the desire to remove from creation the stupidity of the idea of ​​separation. She wants to draw everything into herself, because by doing so, everything will acquire the same qualities as her and stop suffering. Children wanted to see themselves as separate from their parents; they wanted to have bodies and instruments separate from their parents; that is why these children die. These children are us. Anuttarāmnāya is the natural state of the Soul; you need no further practice after removing the veils that cover Anuttarāmnāya because this is what you naturally are. Currently, you are in a state that is not natural. The stupidity of separation that contaminates this Universe is not natural. Death is not natural. Here are 16 (sixteen) rules of Anuttaramnaya: 1. Non-Additional: Nothing more can be added to the 36 Tattvas. 2. Non-Dialogue: no Question or Answer; Knowing without Subject-Object duality; Non-difference of Devi and Bhairava. 3 . No Crossing Over: From Deha to Prana to Buddhi to Shunya to Atma. 4. Non-Ascent: Gradual Piercing of the Chakras is not indispensable. 5. No Crossing Over: Samsara is not bondage to be gone beyond. 6. Non-Designation: Cannot be objectified as 'This'. Eternal Subject. Everpresent here and now. 7. Non-Transcendent: Slender rain is not seen against the void of sky but only against the forms of trees and houses. 8. Non-Hierarchy: of Upayas, Tattvas, Pramatrs and Avasthas. 9. Non-Hierarchy: of Varnas and Adhikara. 10. Non-Hierarchy: of Vak = Pashyanti, Madhyama or Vaikhari. All is Para. 11. Non-Hierarchy: of Aghora, Ghora and Ghoratara. 12. Non-Hierarchy: of Para, Parapara and Apara. 13. Non-Initiation: Revelatory Knowledge alone is Initiation. 14. To Breathe: Life itself as Complete Knowledge and Action. The whole of Saivagama is established in Prana. 15. Absolute Freedom: Svatantraya Shakti, the inner nature of Maya, is the true nature of Consciousness. AHAM = A + HA + M. 16. No Time-Space: Non-Succession and Non-Relational.

A wonderful article, thank you for this.

Is there a form called Jala Durga ? If yes , then can you share her Dhyana mantra if available ?