Ganga Dashehra and Batuk Bhairav Jayanti — the Ganga Mahatmya, the Kula Bhairav, and the Many Bhairavs of Tantra

AgamaA body of Tantric scriptural injunction (such as Shivagama) specifying rules for worship, including where and how sacrifice is sanctioned — violating its rules for mere taste or sensory enjoyment forfeits any higher spiritual attainment. and Nigama are an inseparable limb of Sanatan culture, and the subject of Agama is tantra, the speaker says. He has said before that in tantra not every single thing is written; you will not find it written word to word, each and every word. This is a subject of anubhav, which a Guru gives to his shishya and that shishya to his own shishya, and in this manner the vidyas keep running on in sequence. In the course of time some people who wish to propagate it write about it — and even they will scarcely write the complete subject, because that is simply not possible. It is a matter of experience: something else will happen with me, something else with you, and something else again with your shishya. So nobody can write it word to word, and it is not possible either that what is written should turn out exact. It is not the case, he says, that if it has been given that this is the mantra and you will do japa of it by this vidhi then such and such will happen. No. According to our karma our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.s are different, and according to that our experiences too will be different — and by that same measure the fruit may come to us quickly, or very late, or may not come at all.

The first thing, the speaker says, is the question of which siddhi he has, over which such an uproar breaks out that he is a pakhandi, an andhvishwasi, that he is doing the work of spreading andhvishwas and andhshraddha. Brother, if he is spreading andhshraddha, then let somebody state what the difficulty is in relation to the very subject on which he speaks against him. What mistake, what fault do you pick? He asks whether they pick a perfect fault about anyone. Some sadhaks of his own Grihastha Tantra family have gone there — some earlier, some later — and their videos too are available. They are people of his own channel; they went. Their accounts he will not call complete, but to whatever limit was possible they have said what the difficulty is and what they came away with. So on this he will accept: yes, pratyaksham kim pramanam — we have seen; siddhis are with him.

For bathing in Ganga ji, the speaker says, you will find a mahatmya in every single Purana — what and what fruit is obtained from bathing in Ganga ji. It has been said that Shri Mahadev ji speaks of the mahatmya of the smaran, the darshan and the snan of Ganga ji — the mahima given in the Srimad Devi Bhagavatam. There Mahadev ji says that by the darshan of Ganga ji, and by the touch of her water alone, she destroys the mahapap of living beings and grants moksha. And the man who, rising in the morning, remembers Ganga even without wishing to — there is no desire to remember, and yet he remembers — for him there remains no fear of inauspiciousness in the three lokas.

Even if remembered without any wish, the speaker continues, sampada comes into his house. In a moment all his vipattis are removed. The sins done from birth to birth are also destroyed, and his punya becomes akshaya. On seeing a bad dream, in a time of calamity, in a difficult place — on remembering Ganga even once a man obtains release from his sufferings. In this there is no doubt.

If Ganga ji is remembered at the beginning of some kriya, the speaker says, and that kriya has been done even avidhi-purvak, then the kriya becomes successful. A being engaged in Japa, hom or anushthan who utters an aprasangik word — anger came while engaged in japa and hom, and we spoke some wrong word to someone — if in this manner some harsh word has left the mouth, then at that time too we should remember Ganga ji again and again. Here, he notes, it is written that even one Ganga smaran should be made and then one should set her upon one's work.

Wherever a man who holds the desire for moksha remembers Ganga ji, the speaker says, Ganga comes and dwells in his sannidhi herself for the sake of his mukti. Ganga is the purifier of all kamanas and the effacer of all inauspiciousness. Such is the description in the mahatmya. And in such a case, according to the Purana-yukta word, if the tithi and the rest are being obtained by us, then we should make the effort and certainly reach Ganga ji.

It is said, the speaker relates, that Para Prakriti in person — that is, Bhagavati herself — manifests in the form of Ganga ji and grants swarga and moksha to living beings. He who does not remember her — and some people have such misfortune that even after going to the bank of Ganga ji they are not able to bathe — his life itself is in vain. That punya which is not obtained even from the snan performed at all tirthas, the pujan of all devatas, all kinds of tap and yajna and the like, and the darshan of all tirthas — even that is obtained from the smaran of Ganga ji and from snan and the rest. For this reason the description of Ganga ji is endless.

However much wrong speech we may speak from the mouth, the speaker says, whatever arises from para-stri gaman, whatever sin such as para-purush gaman has occurred, sura pan — that is, those who drink madira — and the avaidh himsa that people commit. He distinguishes the two kinds of himsa here: one is for the sake of dharma rakshan, and one is vaidh himsa. So for the destruction of the sin arising even from avaidh himsa — all of that becomes right, becomes set in order, by the mere smaran of Ganga ji.

And the man who makes the journey with the aim of bathing in Ganga ji — see, he says, it is written — obtains the fruit of an ashvamedha and of hundreds of vajapeya at each and every step. The pitrs of the man who knows the snan of Ganga ji become pleased and begin to dance, and his most condemnable sins run away from a distance. And the man of approaching death who performs the Ganga yatra — seeing him, the Yamdoots become alarmed and go far away.

Those people who say that Marakesh is running, the speaker says — the pandit ji has said it, the jyotish maharaj has said that in markesh too there can be disturbance — they should perform Ganga snan and the like. Standing in Ganga ji they should perform japa of the ishta mantra and so on, whatever has been told for protection. By this the dosha of their markesh too is pacified. There is shanti of all the nakshatras, and shanti of all the grahas.

Those who set out on the yatra of Ganga ji, and on the road for some reason their deh is left — even then, the speaker says, their mukti should be understood. And on death occurring in Ganga ji, mukti certainly occurs; such is the description. But what kind of death? The kind that is natural. If someone goes and commits suicide, his mukti does not occur. One should not think in that way, he says: those who think they will give up their life here in Ganga ji are running away, abandoning their prarabdha. One case is that it is vidhi-nirmit, that our death is now to occur, or that our death will occur there naturally — in that we had no fault, we did not lay hands on death knowingly, and there the matter is different. But if someone knowingly kills himself, then mukti is not obtained by him even by going into Ganga ji. This point should be kept in mind.

And those people who are going with Ganga ji as their aim, the speaker says, and someone on the way performs their atithya — to him too the full fruit of the smaran of Ganga ji and the rest is obtained. In this manner many and many kinds of things have been said: in what way the pitrs obtain shanti, and about all these matters — and that without the snan of Ganga ji there is never release from Brahmahatya and the like. All these subjects have been told. There are several tirthas, he says, where before going there the matter also arises of bathing in Ganga ji, Narmada ji and so on.

Repeating the point again, the speaker says that as described in the Srimad Devi Bhagavatam by Mahadev ji, when Ganga ji came upon the earth, the time was joined with Jyeshtha Shukla Paksha Dashami tithi, Mangalvar and Hasta nakshatra. That same tithi, the entire same yoga, is being obtained this time on the day of Mangalvar. Dashehra — because she may carry away the sins of ten births, therefore she has been called Dashehra. So all who are listening should make a deliberate effort that by any means they go to Ganga ji this time and perform snan and the rest on the day of Mangalvar, on the Dashami tithi.

Those were the mahatmya of Ganga ji and the subjects connected with her, which it was extremely necessary to tell you, the speaker says. Now we come to this: that on that very day there is also the jayanti of Batuk Bhairava Baba. Now those who go to Bhagavati Ganga for her sake and perform snan, daan and the rest — after that, if the devata of rakshan is not established in their kula, then there is a great matter regarding Bhairav ji. For about two years now, he says, we have been making the effort, however much we can: whoever is listening, give Bhairav ji a place in the house. Do the puja-path of Batuk Bhairav ji. Without Batuk Bhairav, a house is not fully secure.

Even so, the speaker says, many doubts remain in the mind concerning Bhairav ji. Bhairav ji has many and many forms — you will be greatly astonished to know it, and he will tell the subject in full detail. The second matter is that whichever gods and goddesses you may perform pujan of, Bhairav ji is worshipped. If you perform the puja of Narayan and are a Vaishnav, or are in any other kind of Shaiva sampraday, then too the puja of Bhairava ji certainly takes place. Among the shaktis and the avatars connected with Bhagavan Narayan too there is a description of Bhairav ji, and in their mandal pujan also the Bhairavs are worshipped. Wherever the Ashtamatrikas are worshipped, there the pujan of the Ashta Bhairavs certainly and certainly takes place. Know this, he says.

For this reason Bhairav ji, as the pramukh devata, as the raksha-pradhan devata, is sakshat Mahadev, the speaker says. Bhairav is sakshat Shiva, and he exists from anadi kaal. The forms held to be his chief ones are Kaal Bhairava and Batuk Bhairava: in separate forms Bhagavan Mahadev has manifested and has taken avatar. In the same way, apart from these, there are many Bhairavs who perform rakshan in the Shakti Peeths and the like. According to the granthas of tantra too you will find various kinds of mat-mantar, in which many and many Bhairavs are found — that there are this many Bhairavs in our home, in our whole shastra, Purana and the rest, in Sanatan Dharma.

In the same way, the speaker says, the chief devatas of our house, the rakshan-pradhan devatas, are the Bhairavs of the kula. Now the pad of the Kula Bhairava is held in one way directly: if some Mahashakti is the Kuldevi of our house, then whoever her bhairav is, that very one is the bhairav. Secondly, those people who at some earlier time in our kula parampara will have been performing the seva of Ma Bhagavati — when their gati occurs, and if there is a wish of that kind, then such a pad is given to them. But the meaning of this is nowhere that some bhoot, Preta or Pishach has received the station of Bhairav. Rather, those who are sevaks obtain further gati — as we read in the phalshruti of the Kavach and of the satnam and the like, that such a one received the pad of sakshat Shiva, this one will receive the pad of sakshat Bhairav. In the same way, according to one's punya, the pad of Bhairav may be received; and if it is not obtained in swarga, then it may be obtained by us here in the mrityu lok itself. In this manner that form is obtained, for the sake of the rakshan of one's family.

Those in whose house the sthapana of Bhairav ji, of Batuk Bhairav ji, is not there — either they, if they are going to Ganga ji on that day, should remember him from there itself, remember the devata of their kula; because standing in Ganga ji, if you remember Batuk Bhairav ji and the Bhairav of your kula, then he will certainly show grace. So remembering him there, take along a TrishulThe three-pointed weapon of Shiva and the Goddess, also planted at a shakti sthal., or you may also keep a photo of Batuk Bhairav ji, or a shri Vigreh. In his opinion, if a shri vigraha is obtained then that is proper; if it is not obtained, then you should take a trishul. Give it a bath there and, remembering the mantras of Batuk Bhairav ji at that very place, perform his avahan in the form of the kula bhairav, and then, coming back, the sthapana should be done in your house. If Ganga ji is near your house then it is very good — the sthapana will happen the same day. But if you reach home after a day or two, being far from Ganga ji, then on coming home do the sthapana of the trishul and certainly perform havan and the rest — because by performing Havan that thing will immediately become chaitanya, that energy will immediately become chaitanya. So take the full benefit of Batuk Bhairav Jayanti too.

Now, the speaker says, let us discuss a little the various forms of Bhairav ji, especially in tantra. The Ashta Bhairavs are extremely famous — their samarthya, their swaroop, is seen by you in every kind of tantra. In whichever tantra, especially those connected with daivi shakti, connected with the Shakta, connected with the Shaiva, and in Vaishnav too — the param Vaishnav and maha Vaishnav shaktis — whenever their pujan takes place in the ashtadal kamal and the rest, then in the ashtadal kamal it is the Ashtamatrikas themselves who are worshipped in separate forms. So in the middle the Ashta Matrikas, and at the very front, at the agra bhaga, in the form of their eight shaktis, it is the Bhairavs who are worshipped.

Asitanga — that will be the name of the Bhairav of Brahmi, the speaker says. The Bhairav of Maheshwari will be Ruru. Of Kaumari, who is a form of Bhagavati, the Bhairav will be Chanda Bhairav; and of Bhagavati Vaishnavi the Bhairav is Krodh Bhairav. This same Krodh Bhairav is also worshipped alongside Ma Bhagavati Chhinnamastika, in the form of Krodh Bhairav. Unmatt Bhairav is worshipped along with Devi Varahi; and with Indrani, who is Indrakshi, a form of Ma Jagdamba, Kapal Bhairav is worshipped. And of Bhagavati Chamunda — whose kuldevi she also is, people ask who goes with Chamunda. See: chiefly Batuk Bhairava is with all the shaktis. But if it is looked at in this way, then with Chamunda it is the puja of Bhishan Bhairav that takes place, and with Lakshmi it is the puja of Sanhar Bhairav that takes place.

These chief eight Bhairavs and the Ashta Matrikas, the speaker says — their pujan takes place in every yantra. In the yantra mandala of however many gods and goddesses there are, the puja of the Ashta Matrikas certainly and certainly takes place, and along with them the Ashta Bhairavs certainly and certainly are there. Yes, it is certainly the case that in Aavaran Puja and the rest you will find various kinds of difference; at very many places the description of the pujan of the Bhairavs is not given at all. Now, he says, this is not known — each will have had some varied reason of his own, some such reason of his own, that they do not tell it for Bhairav pujan.

But this is simply not possible, the speaker says. For example, if we are doing japa of Mahamrityunjay Mantra, then it is repeatedly said that the pujan of both the dev shakti and the devi shakti should take place. If Mahamrityunjay is being done sava lakh, then — in the words the transcript carries — we will have to do 1250000 of the mantra of Bhagavati Amriteshwari, her DashamshaThe one-tenth proportion rule chaining a sadhana's stages together — Havan performed at a tenth of the total Japa count, Tarpana at a tenth of the Havan count, and Marjan at a tenth of the Tarpana count. japa. And if we are doing sava lakh japa of such a form of Bhagavati as Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., then 12500, that is the dashansh japa, of Mahamrityunjay will have to be done. Exactly in the same way, if we are performing the pujan of the Ashta Matrikas in various manners, then there the puja of the Ashta Bhairavs too should certainly be done — only then will the full fruit be obtained. From a half-done thing it will not be obtained.

In the same way, the speaker says, the famous tantra grantha of Bhagavan Adi Guru Shankaracharya Maharaj, the Prapanchasara — in that too there is a description about the Ashta Bhairavs. Only, in it the names have changed a little. But the swaroop of the Bhairavs is held to be roughly the same. In it Bhishan Bhairav is present, but Kalaraj, Ruru Bhairav and so on have come with a separate name. Krodh, Chanda, Kapal Bhairav, and Bhutnath Bhairav — the names of all four of these have come separately.

Regarding the fifty-two Veers, about whom we all know, the speaker says: those fifty-two Veers who are chiefly worshipped in a given kshetra — there too, without the pujan of Bhairav ji, the puja of those Veers cannot take place, or the sthiti of those Veers cannot come about in the correct manner. Their santulan cannot come about.

The chief ten Veers who come are the Veer Bhairavs, the speaker says — for such pujan, when the pujan of the ten-armed Mahadurga takes place. The ten-armed Durga who is Mahishasura Mardini: when her distinctive pujan is performed in the region of Bengal and the rest, in the Sharadiya Navratri and so on, there the people who perform tantrokta AnushthanaAn extended ritual observance — such as 108 recitations of a scripture — carrying its own strict rules. and the many kinds of anushthan of tantra especially perform the pujan of these ten Bhairavs. Among the ten Bhairavs whose pujan takes place, he names Srishti Veer Bhairav, Sthiti Veer Bhairav, Sanhar Veer Bhairav, Rakt Veer Bhairav, Yam Veer Bhairav, Mrityu Veer Bhairav and Bhadra Veer Bhairav. The puja of all these Bhairavs takes place, and the greater number of them are worshipped especially in the kshetra of the Shamshaan and the like, for veer and the rest. Their independent pujan is performed by very few people. Rather than doing it independently, either they will perform their pujan within whatever avaran there is, in the ten-armed pujan; and if one is to be awakened, is to be made siddha, then at that time too these people make use of them.

Now, the speaker says, we know only about Batuk Bhairav — that there is Bhagavan Batuk Bhairav. But you will all scarcely have this information: that the swaroop of Bhagavan Batuk Bhairava too is in three forms. There are three Batuk Bhairavs. And in the various kinds of this very tantra the mention of these three Bhairavs is found, in which there is Skanda Batuk, there is Chitra Batuk, and there is Virinchi Batuk. In this manner Bhagavan Batuk Bhairav too is held in these three forms.

Now, coming towards the south, the speaker says, we hear the katha of Bhagavan Martand Bhairav and the rest; you will have heard the katha of Devi Mahalasa, of Malla and Mani. The story of Malla and Mani — this used to come in the Mahakali television serial, where the story of Malla and Mani was shown, in which there was the description of Martand Bhairav and Bhagavati, all of it shown there. Now, in that, of the form Bhagavan Shankar has assumed, it has been said that he assumed two forms. One we all know by the name of Martand Bhairav. Apart from this, the Tantra Prapanchasara and the like, the Tantra Chintamani and the like — in these too various kinds of forms have been held, among which a place has also been held for Batuk Bhairav.

And the most famous grantha, which is the Rudrayamala Tantra — according to it, the speaker says, we ordinarily hear of fifty-two Bhairavs, we hear of fifty-one Bhairavs; but according to it, sixty-four Bhairavs walk along with the sixty-four Yoginis. Those whom we worship — Jaya, Vijaya, Ajita, Aparajita, Jayanti — the pujan of all of these we perform in the form of the sixty-four Yoginis. All of those Yoginis have their Bhairavs.

And it will astonish you to know, the speaker says, that no person tells this from the front. This is exactly the subject that people do not tell: that in the avaran pujan with the sixty-four Yoginis, the pujan of the sixty-four Bhairavs is also to be done. Whereas after a certain time, the adesh for this ought to be given. These things do not happen by force, he grants; we too accept this. It is not that on the very first occasion you will go to your guru ji and he will give it. But when you stay in the sannidhya of the guru ji and carry the sadhanas towards completeness — one hears people say that they did sadhana for fifteen years, and when they are asked, brother, such and such is the matter, it should be done in this way, they say it was never told to them. So see, he says, all these things are not so that there should merely be an increase in your information. Your samarpan will increase.

Suppose some small Yantra is given to you, the speaker says — let us say the yantra of the Durga Saptashati. Do you know what is in it? They will say, yes, fine, flowers and leaves are made on it, the puja of Durga ji takes place. Nothing else. Akshat, pushpa, gandha. When you understand its full vigyan from within, then you will know how precious it is for you, how valuable for you. Then you will come to know that in it, along with the Ashta Matrikas, the eight Bhairavs are worshipped, and along with the sixty-four Yoginis, the sixty-four Bhairavs are worshipped.

Why is it said, the speaker asks, that if Badi Durga — that is, Mahadurga — is worshipped, then without the pujan of the sixty-four Yoginis her pujan will not take place at all? Why is it said that if Ma Bhagavati Mahadurga is worshipped, the dosha of Brahmarakshas and the rest is at once pacified? Behind it there is a reason. In the various kinds of vidhis, when the pujan of the sixty-four Yoginis takes place, then of the sixty-four Bhairavs in it, there is one Bhairav whose very name is Brahmarakshas. Bhagavan Bhairav has been held in the form of Brahmarakshas as well. This one too comes among the sixty-four Bhairavs.

Now, of the chief sixty-four Yoginis, the speaker says, one name is Preta Bhakshani Bhagavati Yogini, and one name is Nara Bhojika. About Nara Bhojika and Preta Bhakshani people will begin to run away merely on hearing the name — oh my, what a dangerous name this is. But nowhere does it mean that Nara Bhojika is now taking her meal of men. Brother, he says, those who are wicked — BhagavatiThe Goddess addressed by her honorific, used across these talks for whichever form is under discussion. certainly does devour them. But bhakshan does not mean that she will pick one up and eat him. Bhakshan means that by producing various kinds of diseases in the body, in the form of Mahamari — as we read in the thirteenth and twelfth adhyaya of the Shri Durga Saptashati, and the mantras in the eleventh adhyaya and the rest, that when Bhagavati becomes angry she assumes the form of mahamari and, once angered, brings about the destruction of many and many people. Or, as in the mantra we read — the transcript carries it as "या श्री स्वयं सुकृति नाम भविष्य ना लक्ष्मी". In the same way all these are forms. One is not to be alarmed by this; one is not to run away from this, fearing in this manner that such and such will happen. It is that we do not know that thing, he says.

So much confusion has spread regarding yantras, the speaker says, that what is one to say. Just a few days ago there was somebody's post in which they had put up a silver Yantra — if anyone wants such a yantra made, let us know. So a maharaj ji said, let us find out, and he found out: brother, how will you make the yantra? Regarding yantras he remains very conscious, that what the SadhakOne who undertakes a sadhana; the practitioner as distinct from the ordinary worshipper. has should be of the correct kind. So they were asked what it would cost and how it would be made. When the discussion went on, they told him that the people who would make the yantra were outside craftsmen the seller himself did not know — very good craftsmen, they said plainly. Asked why not have it made by someone known, they said there are simply no such craftsmen; none are left among us who do that work — a yantra has very small and fine work in it, shaping the leaf, bending the wires again and again — that work only those people will do. Nobody wants to learn it. This is exactly why, he says, he makes a noise again and again: brother, either do not take anything from anywhere.

This is exactly why we make a noise again and again, the speaker says: brother, either do not take it, do not take anything from anywhere. Now the Sri Yantra will be found by you house to house. Think of it — the Shri Yantra is so profound a thing, and without Shri Vidya diksha its yantrarchan and the rest is very difficult. But how many houses will you find in which a Shri Yantra is kept? The Shri Yantra has been marketed the most; everywhere the Shri Yantra. Ask them: who and who will be worshipped in the Shri Yantra, in the middle — they do not know. How many kinds of Shri Yantra there are — they do not know. This much they know, that it is the yantra of Lakshmi ji. Yes, the mantra of Lakshmi ji is written on it, this mantra is written on it — only this much they know, that Lakshmi comes from it and therefore we are worshipping it.

Brother, a yantra has a whole vigyan, the speaker says. And it depends upon the chief times of the person making it. Pushya Nakshatra has just gone — how many yantras will have been made in Pushya nakshatra? Who will make them? Those who make them according to vidhi. But what kind should the person making it be? When he makes the yantra, he should be doing the smaran of Bhagavati's names and the rest, or doing japa of the mantra given by the guru — and he should begin making it in the manner in which the avaran is formed, according to the avaran, according to the sequence. Then it will go and become fruitful for the one who receives it. In the present time, he says, you place an order; what the maker had eaten, what he had drunk before making it — he made it and handed it over, and you keep it at home and worship it. Loss or gain is a separate matter; the whole arrangement itself has gone wrong. The goldsmith, or whoever you are having it made from, wants to earn money — and you are not watching whom he has it made by, what is made, or when. This is why a big dosha attaches. And people abandon this very basic thing first: it makes no difference, let it be done for less money, let the matter be settled.

Even so, the speaker says, the inner matters remain — how and what pujan is to be done, in what and what manner it should be. And about what ought to be done there is insistence too, that tell it now. But how will you understand it now? The beginning pujan is at the very least of a sava month; for some people it runs to a year or more. First, the suktas and the rest should be committed to memory; and if not that, then by means of the satnam and the like archan should be done beforehand for six months, for a year or more. Only then should the Aavaran Puja vidhi also be learnt.

When it becomes committed to your memory, the speaker says, and a niyam of yours is formed — that we sit for roughly half an hour, a sava hour, and do a good archan. We are doing the sahasra archan, we are doing the ShatarchanA hundredfold archan, offered path by path upon a yantra.; it has come into a niyam; we are doing it for our own gods and goddesses. Then you should sit and learn the avaran pujan. You will not be able to learn it in one go; learn it in ten goes, learn it slowly and slowly. When you learn the avaran and are advancing further in sadhana, and the buddhi is becoming calm, then learn also the use of the beej mantras in it, from your margdarshak, from the Guru.

When they learn those, the speaker says, then learn it with the MudraA symbolic hand gesture used in worship or iconography — such as Varada (boon-granting) or Abhaya (fearlessness-bestowing) — each carrying its own specific meaning.s: in each single avaran, when which mudra is to be shown, after how many mantras it is to be shown, how each one is different in what and what manner, where the dhyana is and how and what is to be done. Learn that. When they learn that, after these three or four things, then learn the avaran vistar — that yes, at present we are up to the ninth avaran; how shall we do the tenth and the eleventh, how shall we do the twelfth and the thirteenth. Learn that; learn the peeth pujan. There are so many things in one yantra, and after learning all of these you will obtain the highest satisfaction. Think of it: earlier you were doing the ordinary thing, and now you do it in detail.

And people are so foolish, the speaker says: oh, these people conduct a big pujan, they tell a big thing. It will not be done by them. Tell someone a vidhi of ringing a bell and showing an agarbatti, so that all my work may be accomplished in that much. And everybody's life has been made in just this much — do not tell more than this. Pandit ji, do not tell it at such length. That much will not do. How many people, he says, talk on the phone, spending money, talking — and they will say, no, do not tell a big vidhi. This will not be possible.

For Kshetrapal pujan, know this, the speaker says: in however many places there is this whole arrangement of filling the mind with misunderstandings, of filling your head with rubbish — that from the pujan of Kshetrapal harm will come, that Kshetrapal will send prets and pishachs to your house — understand what the science behind it is; understand what the para vigyan is here too. Whenever the sthapana of a Kshetrapal takes place — in the form of Kshetrapal, in the form of Dehi, in the form of the gram devata, when some shakti is seated — then, when they become the adhipati of that kshetra, beneath their very asan reside all the prets and pishachs of that place. Such is the vidya, such are the mantra vidhans of the sthapana of a Kshetrapal, of the sthapana of a gram devata: that however many dakinis and shakinis, prets and pishachs there are, whoever has died, whoever has met apamrityu, whoever has committed suicide — all of them reside beneath their asan.

And this is the very reason why the pujan of Kshetrapal has been said to be compulsory, the speaker says: brother, give the pujan of Kshetrapal. It is said that if you do not give the pujan of Kshetrapal, then in your house — they say, do they not — Kshetrapal will send a bhoot, will send a snake, will send a scorpion. This is not being said just so, because he is the Kshetrapal, and he is keeping your own house's negative shaktis there. Your responsibility becomes this: to go there — with Bhairav ji there is no lack of anything, he is carrying out the bharan-poshan of the whole world. But what you are earning: for the sake of your house's negative energy which he has kept seated there, it is said that you should show shraddha for it, offer there, or do pujan there, or offer bhog there. This is a practical matter.

Here a chela of Rampal has come along, the speaker says, with false talk — these people speak upside-down things, that God is like this, why does he not do that. Brother, God indeed is everything. Absolutely, God is. So it is his samarthya, and that is why he is also manifesting the anna, and he is also giving that buddhi within us, that we may be able to make the offering of "tera tujhko arpan". So do not bring all this into the mind, he says, that when God is so capable, why should we give him anna, why should we give him jal. Brother, he himself gave them. All those vidhi-vidhans have been told so that within us, for our gati, for our buddhi, for our samarpan, there should be the greatest development of such feelings, and our gati in adhyatma should become possible.

Come out of these nonsense talks, the speaker says. Do Kshetrapal pujan, and do not fear them. By doing Kshetrapal pujan no anisht comes about; rather there is destruction of anisht. Yes — if you do it by a wrong vidhi. And wrong vidhi does not mean only this: wrong meaning that you are doing it to perform some crooked work, to cause harm to someone, that having come under someone's persuasion you are making use of some mantra and doing it — then God is your master. There, then, nothing can be said.

And in the new times, the speaker says, regarding the kinds of shaktis that have been established apart from Bhairav ji. Where, in the form of Kshetrapal or gram devata, instead of the sthapana of Bhairav Baba some person who has died has been installed, a BrahmA family power seated as Brahm — a lineage deity class distinct from the Kuldevi. and the like has been installed — what the rule and law of that place is, you should come to know, if such a place has been given. That is, brother, what is offered to them and what is not offered — knowing this according to the kshetra, only then should you give. These are later subjects, that from kshetra to kshetra different kinds of devatas have come to be. Their dayitva is the same.

But people — and many times such a situation arises. Now tell one thing, the speaker says: at present Prime Minister Modi ji is there, and before him whoever there was; when they all went to that post, they made changes in their vidhi and niyam accordingly. But their respect, or that post, remained the most excellent, remained the most supreme post. The garima of that post is maintained. Doing some wrong act, or whatever — this is not a talk of political thought, he says; it is a talk of the post. In the same way, whoever is seated on the pad of Kshetrapal will follow whatever his dayitva is. Whatever dayitva has been given to him, whatever samarthya he has obtained — accordingly alone will he act.

So these upside-down ideas that people speak, the speaker says — that from doing Kshetrapal pujan such a thing will happen, that if you do it wrongly they will come upon you, that gram devatas began to come, that the dosha of the gram devatas attached — this attaches because of your own mistake. That is the very first thing. And those people who set them running in tantra vichar — there too an anisht occurs with them. But this has become a separate subject of tantra.

But the ordinary pujan, the speaker says: one should go at the time of Holi, one should go at the time of Diwali and place a lamp there, and when a wedding or such auspicious mangalik work takes place in the house, an invitation should certainly be given there. Here is where you people make the mistake, that we will not give it. What will happen if we do not give it? Difficulty arises there; afterwards there is much trouble there. For this reason you should not make this mistake. Bhairav ji has some form. His seva and puja should never at any time be abandoned. In this manner there are so many shaktis.

Now when we speak of the ten Mahavidyas, the speaker says, you should know that among the ten Mahavidyas is Bhagavati Tripura Bhairavi. So the Bhairav of Tripur Bhairavi — the form that has been called Tripur Bhairav — in that too there is Batuk Bhairav. That is, if in the Mahavidyas we are performing the pujan of Batuk Bhairava, then somewhere along with him Bhagavati Tripur Bhairavi too is worshipped. For this reason, in one's own house the puja of Batuk Bhairav ji should certainly be performed.

Besides that, of Kali ji we know that Mahakala is her Bhairav, the speaker says. And when we offer pushpanjali and the rest, we also pronounce mantras such as "Mahakal Bhairav sahit". Of Bhagavati Amriteshwari, or Bhagavati Baglamukhi — she is also called Bhagavati Sumukhi — their Bhairav is Mahamrityunjay Amriteshwar Mahadev, of whom he was also speaking for the dashansh TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., the marjan and the japa.

Bhagavati has many mantras, the speaker says, among which there are very many famous mantras of the Siddh Kunjika Stotram, which have now been made viral. Nothing has remained gupt. In it the Trikhandi vidya, the Trikuti vidya is used. So these trikuta and the like that have been used — it is for this very reason that it has been said, brother, do not all of you do this. These come among the Mahavidyas; they come among the para vidyas. When you make use of it and do not follow the vidhi-nishedh, then difficulty will arise. It is for this reason alone that it has been forbidden.

Trikuta Bhairav — when we make use of the Trikuta mantra, the speaker says, then the japa of Kameshwar Bhairav should be done. Those people who begin reciting the Siddh Kunjika, all the great gupt Kunjikas that there are, the Damar-wali Kunjika, the Damar Kunjika stotra, the Kunjika stotra of Kubjika, who begin reciting the Tripura Kunjika — thinking, we have obtained it, we shall do it, siddhi will be had at once. They simply do not know that at the place where the bhukut vidyas have been used, where the trikuta vidyas have been used, there the japa of their Bhairavs is also to be done.

When we are performing some special pujan, or performing the nitya pujan, on a jayanti, parva and the like, the speaker answers, only this much should be done specially. Of whoever's jayanti has fallen — as at present you are doing Bhagavati's, but the jayanti of Batuk Bhairava and of Bhagavati Ganga has fallen — then eleven ahutis each in their names too should be given along with it.

In a temple, facing which direction should the puja of a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. be done, a listener asks. His face is in every direction, the speaker answers. The questioner says that his question is particularly about performing puja facing the southern direction. In a temple — and that too in a temple of Bhagavan Shiva — there is simply no need at all to make a distinction of direction, he answers.

Anil Maurya ji, this is an ordinary thing, the speaker answers: when we perform mantra Japa, kriyas such as spandan and the like occur. One should not be so troubled in this. The initial things — ants crawling, spandan occurring — keeping these as ordinary, one should move forward. This is only initial, and it is correct.

Our relatives are giving us the Laddu Gopal of their temple, because they are bringing a bigger-sized Gopal — should we take him or not; in our temple there is a shivling and his puja is going on, the listener asks. This question itself seems to him a very hypothetical question, the speaker says; what indeed is to be said in it? In this everyone will have his own buddhi, vivek and reasoning. It means, he says, that if a new child is about to take birth in someone's house, then give the older child away to somebody else. And they are bringing a bigger size. From this itself one understands what the mentality has been. Once the sthapana of Bhagavan ji has been done, why give him into the trust of another, when they have so much love and affection — that they are bringing a bigger size, so the small size goes to somebody else for seva. In his opinion this is not proper. Other people, he adds, do say, fine, take him and do the seva; it is better if he says nothing further in this.

See, that is specific — now they cannot come to such a state, the speaker says. That more money than needed will be spent is a separate subject. But if you are in the surroundings and have the capacity within you, then all of you should make the effort and certainly perform the Ganga snan in the kshetra near you.

On the vidhi of achaman in the nirjala vrat: on Nirjala Ekadashi it had been told by the present Shankaracharya Maharaj of the Jyotish Peeth, and we are telling it again, the speaker says. He had said that when achaman is performed on Nirjala Ekadashi, the water of the achaman should be so little that that water remains in the mouth alone and does not go into the throat. Because in the chief vidhi of achaman (AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites.), when we drink the water it should go up to the throat — only then, in one way, is it held to be achaman. And there should be no sound at the time of drinking the water; there should be no slurping sound. So on Nirjala Ekadashi do perform achaman, absolutely — but for name's sake, an achaman of a drop of water, so that the water remains only on the lips, remains in the mouth alone, and does not go as far as the throat. This is what was told by him.

That is all for today, the speaker says; there will soon be conversation with all of you again. And all of you should certainly perform the snan of Ganga ji. In whosoever's house there is no place for Batuk Bhairav, perform the sthapana and pujan of Batuk Bhairav ji in your house. All of you give a place to Bhagavan Bhairav, to the Kula Bhairava. Abandon being afraid of them. Abandon the prapanch of people.

It is said that bhoot, pret and pishach are there, the speaker says — but which devatas are there who do not live with bhoot, pret and pishach, alongside them? You people speak of Bhagavan Narayan; then go sometime to Gaya — go to Gaya and see Bhagavan Gadadhar, where Gaya Dham has been called the Mukti Dham. Right there, in the adjacent side, is a shamshan. In the form of Masani, Narayan in person is seated there. In the world where one sees Bhagavan Shiva, there Bhagavan Narayan himself is present as Masani. So how can you say that prets and pishachs will not be with him? Gaya Dham, which is the dham of mukti — there it is Bhagavan Narayan himself, and so prets and pishachs are seated with him too. So how, being a param Vaishnav and param bhakt, do you say that no, they are not? Remove all these subjects from your mind. Understand your ishta aradhya; understand your devatas and devis.

By performing the pujan of Batuk Bhairava ji at home, no ahit of any kind occurs, the speaker says; rather there is the destruction of ahits. There is destruction of arishtas; there is pacification of arishtas. There are very many such calamities that come to an end by the mere smaran of Bhagavan Bhairav. For this reason the pujan of Batuk Bhairav should certainly be done.

Save yourselves from these ponga people, the speaker says. These people of durbuddhi, of kubuddhi, of wicked chitta, who separate you from your ishta aradhya and from the chief devatas of your house — do not listen to their words. Read your own shastras, read your own Puranas. You will understand how the utpatti came about and what their importance is. You and I may speak wrongly. But what is written in the Purana, what has been discussed about them in the shastras, in the tantra shastra and the rest — that cannot be wrong. Relate it.

Of one who has manifested from the amsha of sakshat Shiva, the speaker asks, from where does that talk of pret and pishach ever come? If his form is of that kind, then it may be said that he dwells in such a place too. Bhairav ji is not merely one, is he? Understand his bhed. They are many; they are also one.

It is his samarthya, and only Bhagavan can do this, the speaker says. Whoever is Bhagavan has the samarthya to do anything at all. He can assume innumerable forms. And those whose gods cannot do so are then not gods at all. How capable is your god, that he cannot assume a sakar form. How incapable is your god, that he cannot assume more than one form. How capable is your god, that he cannot eat anything, cannot dance. Our God is capable of doing everything. It is he who gives us inspiration. Composing a lila before us, it is he who shows us the way — how we should keep patience at the time of calamity, what we should do; and what will happen to us from doing wrong, what can happen to us if we behave wrongly or do dharma-yukta work. He teaches these things by his own conduct; that is precisely why he is God.