Siddhi of the Batuk Bhairav Hriday — Ang Vidya, the Ashtami-to-Amavasya Anushthan, and the Closing Havan

Opening the talk, the speaker says that whenever we perform an anushthan of our adhishthatri devata by the correct vidhi vidhan, done for their sake and for their pleasure, panchang sevan comes into that anushthan — and under panchang sevan comes the paath of the hriday. Every god and goddess, he says, however many Mahashaktis and Mahavidyas there are, Bhairava ji, Mahadev — all of them have a hriday stotra of their own.

Under this vidhan, the speaker says, whichever shakti you take up, whichever swarup of whichever Bhagavati you perform an anushthan of, Bhairava ji's pujan happens in it compulsorily. Without having done Bhairav ji's pujan, without having done Bhairav ji's anushthan, when we do any mantra — any mantra related to Bhagavati — then, he says, either that mantra does not give its fruit in full, or its energy becomes so intense, becomes so much, that the power to hold it does not exist within our body.

A third matter, the speaker says, is that before the Mantra Japa of mantras, Bhairav ji's agya and adesh are taken compulsorily. This, he says, you will obtain in the Guru Parampara — but even so, a person should ordinarily have at least this much information. When you are lifting some large anushthan, he says — suppose you take up an anushthan of Bhagavati Kali — if you go on japing only Kali ji's stotra, mantra, vidakshar, beej mantra and so on for a long time, then somewhere or other such effects will begin to reach you that you will feel unsettled by them, because you are not able to gain knowledge of what is happening.

For this reason, the speaker says, when you do an anushthan of only one deity, of any single Mahashakti, you should also do the anushthan of their ang vidyas from time to time, according to your capacity. Which, then, are the ang vidyas? If you are doing Bhagavati Mahakali, he says, then with Mahakali there is Mahakal, there is Bhagavan Sadashiva, there is Bhairav ji, and Hanuman ji is among her veers, Mahavir is there. Beyond that, as you advance further in ang vidya, there are Bhagavati's Yoginis, of whom one yogini is propitiated; and one shakti from among her sahacharikas. Then, if you are doing a sadhana connected with a Shakti Peeth — any Shakti Peeth of Bhagavati — some one shakti of that place, or some siddha of it: some sant or mahatma, some man of sadhana who has made one of that Shakti Peeth's yoginis or one of its shaktis pratyaksha, made her siddh.

Then when one advances further, the speaker says, the astra mantras come: some astra of Bhagavati is made siddh. Then various kinds of mantra come, different sorts of mantras connected with the vidaksharas, and there are krama vidyas — so we advance in order, in sequence. The importance of the ang vidyas is greater for this reason too, he says: you never call any one single person alone. Whether you are a householder, or you have stepped out of the grihastha ashram, look at those who do sadhana according to the guru parampara as well — one never sits holding on to a single sadhana, a single mantra, forever.

That state is a different one, the speaker says — but when the beginning is made, upasana of various kinds of mantras and of various deities has to be done in it. One begins first of all with Ganpati, then Bhairav ji, then Hanuman ji, then Mahadev. Then one comes to the main sadhana and performs the main sadhanas; and along with them one makes the Kavach siddh, makes the astra mantras siddh, makes the khadgamala siddh, and makes the hriday siddh. In this way, he says, the various stotras and mantras are done.

So Batuk Bhairava, the speaker says, is compulsory for every householder; every householder should do the seva puja of Batuk Bhairav. Those who have no knowledge regarding their kula Bhairav should also do the upasana and puja of the Batuk Bhairav swarup. Batuk Bhairav should be worshipped house by house, he says, because it is by the kripa of Batuk Bhairav alone that protection is obtained in the home in the correct manner.

If a task of protection has been rightly entrusted to any of the kula shaktis and kula devis of your home, the speaker says, that entrusting is of the kula Bhairav, of Batuk Bhairav. There are children in the home, there is progeny, the growth of the kula takes place — for that, Batuk Bhairav. For protection of every kind, Bhairav should compulsorily be worshipped there. And should enemies work vichar karma and the like upon you, then for protection from that; and for the protection and the accumulation of the energy in the fruit of the Mantra Japa you are doing — for these, he says, Bhairav ji's puja becomes compulsory.

In that same sequence, the speaker says, a Mahabhairav mantra was given earlier which is the mool mantra, and every householder should do it "with their eyes closed" — that is, without hesitation. The mool mantra of Mahabhairav, he says, is available on the channel. Everyone should do that sadhana at least three times — three times the sadhana should be done, whether you do an 11-day one or a 21-day one. One should do japa of that mantra in a very great quantity; it is the mool mantra. In it, he says, all the Bhairavs are included, but chiefly at its root is Batuk Bhairava.

And after completing that mantra, the speaker says — its prayoga vidhi being separate for now — the next step that should be taken is that we should make the hriday of Batuk Bhairava siddh. Why the hriday is to be made siddh, he says, you should also know. It is not Bhairav ji's pujan alone, he adds, but the other compulsory matters for a householder person connected with Bhairav ji's pujan — including, if they are sadhikas, how the sadhikas will propitiate him.

It comes up in a great many places, the speaker reports, that a woman cannot do Bhairav ji's puja; and many subjects arise connected with Bhairav ji's pujan. These people say, he says, that no, it cannot be done like this in the home — madira is offered, so how will they do the puja at home, it is tamasik, how will that happen? These subjects are dealt with separately, he says, and listeners should hear all those things one by one so that their doubt is removed. Do not remain misled, he says.

A second matter, the speaker says: some person, having done research and development, tells you some new kind of thing — do the puja of such-and-such Bhairav at home, do the puja of this other Bhairav at home. Every Bhairav is not for everyone, he says. And on a YouTube channel, on any social media platform, if something is to be told publicly for everyone, then it should be told as a common thing — one that applies generally to all, that all people can generally take up, and from which they obtain its auspicious fruit. Not, he says, that one should speak of some one such thing, of some such swarup, which is right for one and harmful for another. This thing will not be understood merely by being said; it will be understood when people do it practically.

Take this as an example, the speaker says. If you do the puja of Kaal Bhairava in your home, or you are doing at home the pujan of some such swarup of Bhairav who is ugra, who is considerably ugra — and the devi of your house, the Kuldevi of the house, is a different kind of shakti, a lok devi — then somewhere or other, on account of such a swarup of Bhairav, if some Veers move with her, if some shaktis move with her who hold a different disposition, then they will somewhere be bound by the effect of Kaal Bhairav's mantra.

This is a matter of experience, the speaker says. This cannot happen by reading it in books. It will not come about from those people who talk hawa-hawai, in the air, he says. Those people will remain in the air; they will impose their own research and development upon you. In such a condition you will be left nowhere. So understand things — common things should be done. This subject, he says, is for everyone.

So the hriday of Batuk Bhairava, the hriday stotra, should certainly be made siddh, the speaker says. First the mool mantra, which is the Mahabhairav mantra and in which all the Bhairavs are contained — do that. After that, come forward: then do the hriday of Batuk Bhairav. As to what the vidhi for making the hriday siddh is, he says he is telling it presently from the time of Makar Sankranti.

You should begin, the speaker says, from the Krishna Paksha Ashtami tithi of any month, or from any auspicious tithi that may be falling on which we begin a sadhana — whether it be the time of Navratri, the time of Shivratri, the Ashtami of Krishna Paksha, or some other parva kaal. From that day one should begin. For the mantra, the Mala — the mala you kept earlier for doing the mantra japa — with that same mala you should do at least one mala of the Bhairav mantra you have done before.

In this, the speaker says, the asana that is used should be kept yellow or red; you may also keep white. The direction to be kept is east or north. And the swarup will be that of Batuk Bhairava — for which the photo or Shri Vigraha you have already established, or the trishul, all of which he has already explained, will hold as before. Failing that, he says, you can also do it before Mahadev.

The full vidhan of wrapping mauli thread around a supari upon rice, the speaker says, he has already told before. Or, if you have established a tantrokta RudrakshaA sacred seed strung into rosaries and worn during shiva worship., then offer upon that when you make the samarpan. All those who establish a tantrokta Rudraksha, he says, should surrender their japa upon that alone; and when the time comes, that Rudraksha should be made to wear the Yantra of the main deity, or kept beside them, and surrendered right there. This becomes permanent, he says. It never has to be changed or removed again.

Why is it necessary to do the hriday paath? The very meaning of hriday, the speaker says, is the heart of the deity. By doing the hriday paath of Batuk Bhairava, he says, protection of every kind is obtained by you. Should there be an error in the mantras, should some fault have become present in any of your sadhanas or during an anushthan kaal, should a Dosha of any kind have attached itself, you will obtain release from it. Should an enemy have done a vichar prayoga of some kind by which your sadhana becomes broken, protection will be obtained from all of that. Whatever kamana you are carrying — economic, social, familial, material or spiritual — in all of these there is increase; and whatever the reason for which an obstruction is being placed in it, by doing the hriday paath of Batuk Bhairav, by reciting the stotra, that thing will diminish entirely and you will attain progress in it.

The vidhi of doing the paath, the speaker says, is as he stated: from the Ashtami tithi — from the Ashtami tithi of Krishna Paksha — up to the Amavasya tithi it should be done. Do it up to Chaturdashi; and on the Amavasya tithi, after doing the paath, either do only the Havan on that day, or if you wish, do the paath and then also do the havan. For doing the havan the mool mantra will remain the same — the Mahabhairav mantra. With that same mantra you have to give the ahuti. At least 108 Ahutis are to be given, he says, and he will also tell how they are to be given.

Every day, the speaker says, you should do at least 27 up to 108 paths of the hriday. Viniyoga, Nyasa and the rest will happen once: after performing the nyasa and so on, you will do the viniyoga once. There are 14 shlokas in it, he says — 14 mantras — and you will do the paath of those mantras. After completing the paath, the phalashruti is a single shloka only, and after doing that you will make the samarpan.

You will go and surrender it, the speaker says, upon the tantrokta RudrakshaA sacred seed strung into rosaries and worn during shiva worship., or upon whichever yantra of Bhairav ji, or his Shri Vigraha, or the ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. of Bhagavan Sadashiv, that you have established — whichever it is that you have installed. This you do from the first day up to the Chaturdashi tithi, or up to the Amavasya tithi; see to it according to your own case, he says. And after that, on the last day — that is, on the Amavasya tithi itself — you have to do the Havan.

The time of doing the paath, the speaker says, should be kept either early in the morning, or else at evening time or night time. Any of the three is fine, and it is best of all at night if you do it then. It will take you about one to one and a half hours. If it takes a great deal, then for those who are quite new it may take two hours — or it will be done in even less than that.

The pujan of Batuk Bhairava you will do by the ordinary panchopchar vidhi, the speaker says, and the 108 paths you will do upon a single flower. Keep something for counting: you can count with supari, you can count with the Kar-mala, 108, or you can also count with a Mala in the other hand. In one hand you will keep a red or yellow flower, or you will keep a rose, and holding that flower in the hand the 108 paths are to be done. Or if you are doing fewer — if you are doing 27 paths — then 27 paths are to be done, and that flower is to be offered first of all.

If you are doing it upon a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples., the speaker says, offer it upon the shivling; if Bhairav ji's tantrokta RudrakshaA sacred seed strung into rosaries and worn during shiva worship. is established, if there is a Yantra, establish it upon that; or if there is a trishul, then offer it upon that. After making the offering, he says, take water in the hand once more and again make the samarpan.

In this way your sadhana will be complete, the speaker says; and for doing the Havan on the last day, the havan samagri you have to keep is chiefly black til, into which you are to mix gur. Mix gur into the black til as thoroughly as you can, and mix a little desi ghee into it as well. Suppose you have to give 108 Ahutis, he says: then keep roughly half a kilo of black til in it; keep 250 grams of gur; and keep 125 grams of ghee.

These three materials, the speaker says, should be mixed together well, adding a little GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity.. After mixing well, the opening ahutis you can give with ghee. The women who are sadhikas, he says, will not give them with ghee; for them the havan samagri that has been described separately, told beforehand, is to be used. You will see this in the havan videos, he says; all that havan samagri will be used.

For this, the speaker says, if you wish you may make 108 til laddus yourself from the mixture. And after that, the laddu is to be dipped in honey and the ahuti given. The 108 laddus you will make and keep ready, and dipping them one by one in honey you will give the ahuti into the fire. With cow-dung cakes of the cow, mango tree wood, Navgrah woods and the like, he says, you can comfortably begin the Havan.

Keep in mind, the speaker says, that people ask in this connection whether havan can be done with khair wood or not. Not now — the time has not yet come. If they are new SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper.s, he says, then havan with khair wood is not done in this way. It has a separate vidhi vidhan of its own: first the dandas, which are there, have to be purified, and there is some further vidhi of samarpan, and only then is it done. So it should not be done straightaway.

After completing this sadhana, the speaker says, one should again do an anushthan of the Mahabhairav mantra that has been given. The more you do this anushthan, he says, the more the closeness of these shaktis will increase. You do it once and then sit back comfortably, thinking this much is done, now what next. It is to be repeated; it is to be done again and again. Any anushthan at all, he says, should certainly be done at least three to five times. In the ordinary way we keep doing anushthans in sequence, he says; but whenever there is time — when for some reason there is a delay in beginning a new anushthan — one should do this same anushthan again, do Bhairav ji's anushthan a second time.

If any member of your household or family is afflicted by any kind of suffering, the speaker says, is seized by a problem of tantra, mantra or Abhichara, then for them too — along with the Mahabhairav anushthan — the anushthan of the hriday of Batuk Bhairava can be had performed by you, in the manner and vidhi he has described. Complete this anushthan in this way, he closes: by the kripa of Mahabhairav and Batuk Bhairav we will advance in anushthan and in sadhana.