Daily Worship of Yantras and Kavachas — Abhishek, Tarpan, Agni Sparsh and Prayoga

The speaker states the day's subject: whatever kind of most divine Yantra there is, and whatever Kavach there is, how their nitya pujan is to be performed. And for the kavachas we wear, in what manner we are to increase their energy in daily practice, and in what manner they should be used when a need arises — whether one recites a kavach or wears one. All of this will be discussed, he says, and after that he will try to answer some of the listeners' questions.

Keep this in mind first of all, he says: there are principally several kinds of Yantra, and various sorts of yantra have been spoken of. Among the chief ones that all of us ordinary people know, one is for the purpose of pujan and the second is for the purpose of dharan — of wearing. Third, if you go beyond these, you will obtain a great many yantras connected with employment in a particular work. But of all of them, the yantras whose importance is greatest are the pujan yantras.

In the pujan yantra too there come to be many types, he says. Differences arise in them according to the Kula ParamparaA family or lineage tradition of Tantric practice, passed down through initiation across generations.. And within those very yantras there is a classification by type according to the ashrama as well — for the grihastha, and for the virakta. The first matter in this is that when you perform the 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.-ukta pujan of any deity in particular — Vaidik pujan, he says, is not possible in Kaliyug. Agam-ukta vidhan, Puranokta vidhan; the meaning of Agam is the tantric vidhan.

When you perform seva-puja according to the 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.-ukta vidhan, he says, it includes the worship of the deity's entire and complete mandala — all their attendants, all the parikars there may be, the anga vidyas they have. All the various forms in which the deity's family stands present in the kula parampara; from the ten Digpala to the Ashtamatrika group to the Yogini and Bhairavas — if there is any medium at all for the satisfaction of every single one of them, then that is the yantra. Because apart from the yantra, he says, no other such special or even ordinary medium is obtained very easily, by which you might be able to satisfy and gratify each deva group, the whole deva group of that deity, especially the anga vidyas which are their root.

So the creation of yantras that was made by the rishis and munis — or, he says, put it this way, by Bhagwan Sadashiva — was made keeping this matter in mind. And every deity has their own yantra, in which the pujan connected with the forms they hold takes place. Now see, he says: yantra and mantra are, in a way, complements of one another. The Yantra is the complete form of the mantra itself.

As an example, he says: all those who were in the complete anushthan of the Mahakumbh will have received Bhagwan Shiva's Panchanana yantra, the Panchakshari yantra. And he says he has been saying from the start that not all are initiated — this is known — and where Diksha will be obtained, how it will be obtained, nobody at all knows. Until then, if one has some shastrokta means over which everyone holds the right, one should make the effort to carry that forward. And a great many people are by now doing this with rule and full vidhi vidhan.

In Panchakshari Mantra, he says, this is the shastrokta right: that everyone may perform its Japa. Without the pranava, every woman and man may do the japa; and for the chaturvarna woman it is that the "namah" will be attached afterwards and done that way. This, he says, has been discussed many times. So the Panchakshari, Panchanan yantra that has reached you is the form of this very mantra. Never make the mistake of taking it as ordinary. In the same way, for every mantra of Bhagwan Shiva, the yantra connected with it, or the form of the yantra, will remain almost the same — but the deities present within it begin to change.

The form you obtained in the Panchakshari, he says — when you become more furnished with vidhi, but enter that much vidhi brand new, there will be difficulty. What is the difficulty? To perform it with a very great deal of vidhi, it is necessary that Tapo-bala and the asana be accomplished. The meaning of asana siddhi is that you have the capacity and the patience for sitting. Otherwise, brand new, one will do it for two or three days and then leave it. So today, he says, there will be discussion on all of these — the ordinary and the brihad and the special alike.

Now go into the Shadakshari, he says — that is, when japa is done with the pranava. Even then the form of the yantra will stay the same, but within it the place of the deity, the place of the mantra's letters inside the yantra, and the place of the deity connected with that letter, will change. In exactly the same way, when you go into the Saptakshari, into Bhagwan Shiva's Ashtakshari, into the Navakshar, into the Dashakshari, and mantras such as Om Bhagavate Rudraya — then little by little, as one proceeds, the form of the yantra will change too, and the place of the deities will change as well.

In just the same way, he says, when you go into Bhagavati, into the forms of Jagadamba: if it is the Ashtakshari mantra the form is separate, in Navakshari it is different, and very many times there is similarity as well. Go into Bhagavati's Shri Durga Saptashati mahayantra, into the yantra of Shri Bhagavati Baglamukhi — the mool yantras, the ordinary ones which can broadly be worshipped. In all of those you will get to see quite a lot of similarity.

Take it as almost a hundred percent, he says, that the drawing — the geometrical views you will see — will be one and the same. There is no special change in it. In it there will be the bindu in the middle, then the trikon, then the shatkon, then the ashtakon, then the kamal, then the bhupurs, the vrittas and so on. The vritta may be more or less; that will depend upon the mantra. These basic things are all there — so looking at it and asking which one it is, you will not ordinarily be able to tell.

But there, he says, in that same mool yantra of Bhagavati Pitambara Baglamukhi — when you begin going in krama, from Trayakshari to the Ekakshari mool, any of them will do; one moves into the Trayakshari and the Ashtakshari. After that, if you start advancing further in krama, then difference begins to come even into the mool form. Now if in that you go into the Pratyangira form of Bhagavati Pitambara Baglamukhi, then you will get to see the difference even in the mool form, in that very yantra. So that is the yantra: the yantra according to its mantra, and the form of the deity according to that same thing. One and the same deity can have various forms according to the mantra.

The Navarna yantra is very famous, he says. In Navarna Mantra, people are aware of the Bisa yantra. He says he would not himself call it Navarna, but people have seen a great deal that there is a Bisa yantra — "jiske paas wo bisa, uska kya bigaade Jagdisha". This saying, he notes, is current among the tantrics.

Bisa yantras are found of various kinds, he says, whether connected with wealth or with raksha; and the most fierce of them is held to be Bhagavati's. It is most divine, extremely divine — the matter is true. But in that one and the same Bisa yantra — though it is a protective yantra of Bhagavati made for the purpose of wearing — you will also obtain it in that very yantra for the purpose of pujan. Along with pujan it will be obtained for dharan too, and it will also be put to use in kamya prayoga for Uchchatan. But then again, he says, the direction of the lines being made in it will change. The ink will change, the pen will change, the time and tithi of bringing the pen will change. A great many things are kept in view in it.

Maximum, he says, a yantra will be made for wearing or for pujan. For the purpose of dharan, one may make a symbolic yantra upon the shell of the Kavach; or, if one is making it fully solid, then make the complete yantra in that manner with full vidhi. That will do as well, but it will be visible, and then a great many further vidhis attach to it. But chiefly, the yantra for the purpose of pujan — have that made on metal.

For the mantras and yantras of kamya prayoga, especially those you must use directly, metal is used there as well, but a great deal has to be kept in view. Take Navarna, he says: almost everyone knows its kamya prayoga and will surely have read of it. Look through subjects connected with tantra and you find that Navarna alone is a mantraraja that can be used in everything; every single mantra has its own kamya prayoga and can be used in all of them. When you go into a use connected with marana, he says, you will come to know the caution in it. Maximum, the sort of people who do not have complete knowledge do the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of a mantra and descend straight into kamya prayoga. But so long as your enemy is not of that kind, not that capable, it will serve. In marana and similar prayoga, water is brought from a well and established in an iron kalash.

As in the Kalash you established in Navratri, he says, you will have put in panchratna — you will remember — and a piece of metal, whether of copper or some other coin. But when you go into marana prayoga you cannot use that in it. In the kalash sthapana there, the form of the deity changes too. There it must be an iron kalash, and then other metals connected with iron, and the yantra made upon an iron vessel itself and established in it. There are further things too, he says, which he cannot speak — how the symbolic and the complete asana on which the kalash is established are done. In it the kalash is the chief thing, if one is to say so; that is the foremost of all.

He notes first that written material on this does not go to that level — people do not write the whole subject. They do write that secrecy is being kept in it, which he calls a good thing: that is, there are some matters being left out. From two or three years before, he says, there is a video connected with this: Mala, yantra, asana, mantra, vastra — these five things should be perfect with oneself. The very first is the matter connected with your own body. And on your body, the first thing that comes is your cloth. At the time of sadhana, vastra has its importance.

Yantra, mantra, guru and the form of your aradhya — these four, this chatu swaroop, should all four be one and the same form, he says. Understand it in this way: the form of the deity, along with their parikars, is seated in the yantra. The mantra is itself the form of the yantra. So yantra, mantra and deity — these three became one. And the fourth is the guru, and the guru is directly of the form of the deity.

The fifth, that which is called the panchama, the one who is to do the bhedan — in a way, he says, the one who makes these four into a single whole — is you. You are their upasak, you are their aradhak, you are their bhakt, sevak, sadhak. You are the one who unifies these four, the one who brings all four into one bindu; so you became the fifth tattva, and you too become of that same deity's form. Simplify it further, he says: when your guru gives you the mantra, when you are initiated — those who have already been so are greatly fortunate, and those who in the near future or at any point in life are initiated in a kula parampara — in what manner will the guru give the mantra?

Ordinarily, when you look at the vidhi vidhan, there is the matter of the abhishikta — he says he is not going fully into abhisheka right now, and is speaking of ordinary Diksha. He adds explicitly that he is not making any kind of accusation against anyone in this, and asks listeners not to carry it off somewhere and say that he is speaking of this one or that one. He says he is speaking of no one; he is giving general information for the benefit of all, of what ought to be. In this, the first thing is the shodhan of the sadhak. This much, he says, you ought to know as a general matter.

The gurus, he says, will be capable and will have done the purashcharan of mantras — and if you are an ordinary sadhak who has yourself been doing at least this much since the Kumbh, see for yourself how much what is called intuition power, the capacity to sense a thing, will have grown in you. Looking at someone, he says, you can know whether this person is a sadhak or not, how much capacity he has, whether there is energy or not, whether he is empty or not.

Those naishthik sadhaks who are of that level, he says, who know the very extensive vidhi vidhan of Kavach and the rest in their own kula parampara, who have knowledge of keelan and the like — just as you take information about the Triskarani Durga prayoga, so everyone has forms connected with that same Durga in his own kula parampara, and many times people use them for this very purpose: that our energy may not come before other sadhaks. About sadhaks who do such a prayoga, he says, you and I will not be able to know. We will take them as ordinary. On their face, in a way, they balance the tej in such a manner that we will not be able to know. And some sadhaks, especially those who must remain before society and keep their pre-eminence established, never balance these things even while being capable — or rather, do not hide them. They are recognised from a distance: a formidable sadhak, one says, seeing the tej and the peace on his face. Both things happen.

Many people conceal, he says. Now take Ramakrishna Paramahansa ji Maharaj: from all the drawings people have made of his form, from whatever you see of his form, you cannot say. Ordinary people who do not know — how would they be able to say that there is anything of that sort? But there is. In just the same way there are many such sadhaks. Of Tailang Swami, whatever you see — the police would catch hold of him, and so on — he too kept himself somewhere in that state, balanced. And of many such sadhaks you will get to read, he says, that by whatever road they passed, whatever road they went down, anyone seeing them would of himself bow his head: such energy. So they carried their energy, balanced, to that level, and are not attempting to hide it — they have a separate purpose in the midst of society.

That capacity comes to you too, up to a level, he says, when you do sadhana continuously, when you keep doing anushthan and poshan continuously, and when as nitya naimittik practice you are doing your sandhya upasana. Then, looking at the person before you, you will begin to know him; that much capacity will certainly come into you as well. Bringing it back to the earlier point, he says: for the unification of yantra and deity and all these, for gathering them together, when you observe the Nyasa paddhati you will see that someone first received diksha from the deity in the kula parampara. After them the parampara ran onward, and then it reached your guru — even if crores of years were taken in that, he says, that is a separate matter.

Three kulas one must certainly know, he says: one's own guru, their guru, and their guru — that is, there should be knowledge up to the dada guru and the pardada guru in the Kula ParamparaA family or lineage tradition of Tantric practice, passed down through initiation across generations.. This much knowledge there should be. So when your guru received Diksha, their guru will have done the complete and proper Nyasa and everything else, and will have told them all of it. Now your turn has come. When the guru is capable, he will certainly know on seeing you what your fitness is, how much capacity you have, of what level you are — and whether it is necessary to do your shodhan or not.

If it is not necessary, he says, the guru will not have it done — because you are already doing japa. You are doing Panchakshari Mantra japa every day, doing Shiva ji's abhishek, doing Ganapati ji's TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., doing the seva of Bhagwan Dattatreya, doing Deepdaan, doing Teerth Yatra, doing Panchabali. Then your body — the subtle energy present outside your body, your Sukshma Sharir, the energies present in it, your Aura — will have become so bright that your capable guru will not perform a separate and special shodhan on you. He will accept you through the ordinary sankalpa and the like. And what is the next process after shodhan? Before giving you the diksha connected with the mantra, he will give upadesh.

The matter of taking a test and all the rest is a separate thing, he says. The upadesh comes first: yes, these are the rules, this is the niti-niyam, in this way you have to do it, this vidhi vidhan will hold. And in it you will be asked whether you can walk in this parampara in this manner, and whether they will give you this — or whatever their own vidhi vidhan may be. Its next order is that he will seat you according to the parampara of his kula and have you perform the whole vidhi vidhan first: guru Ganapati pujan, Guru Mandala pujan, Kalash sthapan, kalash pujan, Yogini pujan, the pujan of one's own kula devi-devata and kula rakshak — all of what is done in the guru parampara. And in that, with the fire kindled and by means of the shikha mantra and the rest, he will then give you the guru paduka mantra.

The first mantra, he says, should mostly be given as the guru paduka mantra itself. People do not give it. That becomes a separate subject. Even saying it, he says, feels awkward — he asks that no doubt arise in the listener's mind, because those whose gurus will not give it will say, brother, yours did not give it, so it must not be done that way. Their own way may be different, and what they give depends on them; but generally the paduka mantra ought to be given and ought to be received. Only after obtaining the guru paduka mantra, he says, can a sadhak properly undertake his full four-fold development, or sit calm and purify his asana. That is necessary. And if the paduka mantra is not obtained, then there is the guru mantra that is received — the traditional mantra, which everyone will have. The mantra you have is the same mantra your guru-bhai has, all of it.

Those mantras too you may take and walk with, he says — whether it is a naam mantra, a beej akshar, some beej mantra, a complete mantra, any mantra at all, or a shloka and the like. This is the vidhi; ordinarily this much is what you obtain, in this manner. Now see, he says: when they give you the mantra, they will perform its Nyasa in your body. Many times they will do even a brihad nyasa; it depends on your own capacity. If the sadhak is entirely new and will have done nothing at all, they will not carry him into so extensive a vidhi. If you have already done lakhs and thousands of mantra japa with full vidhi and gone that far, then to give your energy a shape — very well, this much energy is there, it need only be fitted into the kula parampara and given a path — for that they will do the nyasa properly to that level. Those, he says, are their own matters.

Now see, he says: the deity, the deva swaroop, your aradhya, is directly the source of energy and shakti, and stands in a divine form. His mantra is directly his own form; his yantra is his own form with all his vidyas, and one may say that in bindu form he is himself there. Your guru, by repeated nyasa and prokshan of those very mantras, has himself already become of the form of the deity. And now the fifth is you. Teaching you that same nyasa paddhati, projecting that same energy upon you, performing shaktipat, and duly giving the mantra and so on into your ear, they have made you of the form of those very deities by the kula parampara. That is, the deity is manifesting himself onward, making you too of the form of the deity and having the worship of those same deities done. This, he says, is the whole vidhi.

Now, for those mantras for which the shastras themselves give the order — yes, even for those who have no guru, or generally, brother, anyone may do the japa of these — among them are the Panchakshari Mantra, Bhagavati's Saptakshari mantra and the like, and the naam mantras and so on, which anyone may do and about which there is no need to worry much. And here in particular this happens, he says: those who press the matter of niyam and nishedh to a level which it is not possible to carry in this Kaliyug ought also to keep this attempt as an option — that for the people who listen to you or who follow you, there be a path of Diksha: yes brother, if you wish to walk on the right road we would like to include you in our parampara, come, become pure by vidhi vidhan and walk.

If that option is not there either, he says, and you are bent on proving that even the option which has been given is wrong — that no, this too is wrong — then the next man will just strike his hands and sit down. He is then ready to be cut. He then has no source of energy at all, no deva swaroop, no divine grace. In the tangle of niyam and nishedh, he says, a mistake of that level should not be made either, that the person abandon his own nitya naimittik life altogether. Do whatever can be done by the Agam-ukta vidhan. For this reason, he says, he stays within a great deal of rule and maryada, and simplifying it — and also making even the simplest extensive — he places it before you, so that you may at least do that much.

Now the subject, he says, is the Panchakshari yantra, Bhagavati's yantra, the yantras whose pujan you can do — and for those who are doing panchakshari japa every day. The energy which is produced when we do Japa: in what manner, joined with the right vidhi vidhan, is that energy to be gathered in one place, to be collected — and when the occasion comes, when the need falls, at that time to be used or projected. This, he says, becomes a chief matter here.

Before this the subject was the sadhak's own cloth. After the body, after becoming pure by bathing and so on, the very first thing is that his own cloth should be suitable. Let no one else wear that cloth. As for what a sadhanatmak vastra should be like — the dhoti and gamcha that are used, that itself. In the cold days you may wrap a blanket, or, very well, you are wrapping stitched cloth too, according to the body's capacity; that is fine. Now if someone says of this too that no, this is not right, stitched cloth will absolutely not do — then, brother, he says, he cannot tell people to give up their lives. If you have that much capacity, then do it without wearing a kurta, wearing only the uttariya vastra. It will be a wonderful matter if you do that much, or if you have that much capacity — Bhagavati's grace.

After the cloth comes the sadhak's own Mala, both for wearing and for japa. This is a matter of real dismay, he says: sometimes such questions come, that there is one mala and all the people of the family do japa on it. It should not be so. Even if you must do japa, and are doing it on the most ordinary mala, each person's should be separate, should be individual. The mala for wearing should also be each person's own, individually. The third is the Kavach that we wear; that too should be individual to every person.

The fourth is the deity's Yantra, upon which all the japa and the rest is done, upon which their abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. is done, their TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and pujan performed, the entire family of the deity concerned satisfied and blessings obtained. The more correctly you carry all these things, he says, the more they will all be bringers of welfare for you. The very simplest vidhi with which one can carry one's aradhya's yantra — if you are initiated, then whatever your guru gives; otherwise, what is being arranged and reaching you through anushthan and the like — is this: if nothing else, then do their abhishek as a daily rule. It will not take more than five minutes to perform an abhishek.

Abhishek, he says, can be done reciting a number of things. Suppose it is Bhagwan Shiva's Yantra; or take Bhagwan Dattatreya's first — you are doing Bhagwan Datt's seva-puja and have some yantra connected with him. Whether you obtained it through an anushthan and the like, made it yourself, had it made, or perform its nitya pujan — the only difference that arises, he says, is that of the vidhi: from where it will be taken, in what condition it is made, and who makes it. This has been discussed several times, he says: the condition of the craftsmen is a very pitiable condition. To find a Sanatani craftsman — those who are goldsmiths know what state it has reached. So a great many things are available to us only within very narrow limits. If that thing is available to you, if a yantra connected with your aradhya is available, then — as with Bhagwan Datt, to take the example — their nitya abhishek should be done.

So you will be doing the recitation of Bhagwan Datt's Vajra Panjara Kavach, he says. You will be doing the recitation of his Mala Mantra. You will be doing the recitation of his stotra and satnamavali. Reciting these, perform the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances.. Reciting these very things you may do the abhishek; or commit the stotra and satnamavali, or the stotra, to memory, and reciting that very thing, or doing japa, with more than one repetition, perform the abhishek of the yantra properly.

When you perform the abhishek of the yantra, he says, as regards the vessel and what things to do the abhishek with: if it is possible, the raw milk of a Gau. Do not perform abhishek with packet milk. Because it is already heated and cooled — that is the pasteurisation process — so it is boiled milk. It is not raw milk. So if the raw milk of a cow can be had, then with that; otherwise there is no difficulty at all with gandhodak.

Now begin the recitation, he says: "ओम महासिद्धाय नमः दत्तात्रेयाय नमः" — go on reading your own mantra and keep pouring the stream of water over the yantra. The abhishek is done. By abhishek alone the complete pujan of that yantra takes place. And if you know nothing else, if you have no wish to do anything — do nothing, he says. Just perform the abhishek of the yantra; the abhishek of all the deities present in it takes place at once. After that you will perform their abhishek with water. Having done the abhishek with water, apply a little fragrance — meaning sprinkle agaru again, sprinkle rose water — and then wipe them well with a clean, dry cotton cloth so that no stain remains.

Whoever has a yantra, he says — when a great deal of seva-puja begins to be done, you will all see: many people have now received a yantra, and after so many days of pujan it has turned wholly yellow. With sandal and tika going on it constantly, with milk, curd, butter and ghee going on it constantly — now, how are they to be cleaned? For that, without using any chemical powder, use the coarse grit of sugar that is available. It will shine very well. Take the sugar grit, and after doing the abhishek of the yantra put a little of the grit on, and adding a little water, rub it well. Do not be anxious about this at all — you will not have any wire yantra with you.

Even in washing and wiping, he says, it will break only if someone applies a great deal of force and bends or breaks it; otherwise, with as much ordinary seva as one should normally do, it will never be effaced or broken. So without anxiety, using the sugar powder — the sugar grit that is available — wash them well. And after that, do the abhishek over them with gandhodak, with milk, with whatever you wish to perform abhishek. The yantra will begin to gleam. It will always stay gleaming, especially the silver one.

In copper, he says — whoever has the Dhanada yantra will mostly have a copper one — in that, however much you may clean it, immediately, half an hour later, the blackness in it, from the water or from the flowers offered, simply comes. We too have them, he says: whatever things you all do in daily seva-puja, we do all of those too, so a little labour is required. Cleaning them daily, bathing them, takes time.

If you cannot clean it so well by abhishek every day, cannot make it shine, and do not have that much time, there is no difficulty, he says. It will not become dirty in a single day. Even one day in a week, or one day in ten days, sit down and polish them; when it seems to you that yes, these have gone yellow, then clean them once with the sugar grit and they will shine. For the next ten days they will go on shining comfortably. The colour goes faintly, meaning a layer begins to settle on it — as flowers are offered, agaru is offered, some smoke of your puja room, the smoke of the arti camphor — so gradually, as it settles and settles, their colour fades. Then with washing it will begin to shine again; it is the layer that sits on the surface. Clean it in this way. So abhishek became the foremost thing, and the stotra and satnamavali.

All the deities will be satisfied, he says. You did their abhishek, wiped them well with cotton cloth, and they dried. In what manner will their asana be, how will you keep them? One way is that people keep it standing. It can be kept so; there is no difficulty. The second is that there be a chowki-like asana; spread a cloth over it and seat them on it. Just as, if we have to place some Shri Vigraha over a yantra, how will we place it? We will place the yantra on the chowki, then place the Shri Vigraha. In just that way keep the yantra — because keeping it so is more fitting.

For abhishek and the like you again need a chowki, he says, or you may invert some katori which is itself used in the puja, place them on it, and do the abhishek that way. A chowki is comfortably had for ₹200–₹300. If it is to be used daily, then take one chowki and a thali — a small chowki upon which the yantra can be placed — and placing them on it, do the abhishek and the rest. After that the tilak is to be done. In the yantra, wherever each deity has his place, there is a vidhi of doing their archan, pujan and tilak there. This is true.

But if you do not have that much time, he says, there is no problem. Do not bring any doubt at all into your mind that this could not be done, that it will not be possible; from this no difficulty at all will arise. Those sadhaks who go to the brihad level, whose only aim in life is to do seva-puja and who have no other work — let them do this much. Whoever has his own work, let him do the abhishek, and apply the tilak on the mool in the middle.

The reason, he says, is that the pujan will happen in the mool itself; the pujan will happen at the bindu in the middle, at the centre. Because in yantra pujan, at the beginning they expand themselves, they spread out, and afterwards they gather themselves in. When the Visarjan of the pujan takes place, then all their parikars, who are in different mandalas — including the ten dikpalas with their weapons, whichever shaktis there are, the chief shaktis of the ten dikpalas, Bhagavati Kadambari and all these — come and merge, at that same mool bindu, into the mool shakti within the deity, whether it be Bhagavati or Bhagwan Shiva. So the pujan of the bindu at the centre is the chief thing. At the time of abhishek too, the stream will fall exactly there.

For the rest, he says, whenever you do pujan with flowers and so on, when the ordinary offering is to be made, you will offer akshat and pushpa right there. Do not place NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. upon them. The naivedya is the bhog offered before them; do not place naivedya and the like upon the yantra. It is at the time of archan that things are placed. If you wish to do archan by the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition., or by the satnaam, with raisins, with cashews, with makhana, with lotus seeds, or with some other substance, then at that time you may offer them upon the yantra.

After that, he says, a vastra should certainly be placed over the yantra. What kind of vastra? It is not necessary that you must offer a whole sari and dhoti; no. Cotton mauli thread is comfortably available in the market and everyone uses it. Keep one big bundle. And he is not saying that you should offer a new one every day — if you have the time to offer a new one daily, offer it. It will only take time; hardly five seconds. Wind it five times, seven times or nine times round your hand, make a small heap, break it off, first scent it lightly, and then place it on the yantra. That has served as the vastra.

That is, you are offering your aradhya a vastra daily, he says. How great its greatness is — read that in the Srimad Devi Bhagavatam and the rest, study and see what importance there is if the archan or abhishek of a deity's yantra is done daily, or if a vastra is offered to them daily. In this you may also offer it by speaking, saying "manasa parikalpayami" — that we are offering this mentally. Saying that for the purpose of a vastra we are offering a rakta sutra, offer it by speaking that too. Then you will obtain the complete fruit. After that comes at least one flower. If not even one flower can be had, or you are in a place where it is not possible daily that you can bring a flower, then whenever you have a good source of income and the wish, have one lotus flower made from the goldsmith — of silver, or if you have a great deal of money then of gold, as you wish; or have a little gold put on the silver.

A gold or silver bel-patra can be made, he says — around Diwali they are found ready-made. At the least, place that certainly at the centre; and if a flower can be had daily, that is very good. If you have planted even one flowering plant at home, and even one flower is blooming on it daily, then offer that one flower upon that yantra itself, and the fruit of offering gold to the whole assembly of deities will be obtained. Of offering gold — swarna. A flower planted at home and served, when you offer it to the deity and dedicate it to them, then the deity gives the very fruit of offering gold directly.

If you have a flower garden at home, he says, and 108 flowers can be had, 1000 flowers can be had, and you perform their shatarchan and sahasrarchan — then so much fruit is obtained that that Punya can never come to an end. This much is the fruit if you do the archan of the deity with the flowers and the like planted in your own garden.

And in the same way, he says, when you pluck a flower from another's garden, pluck Tulsi ji, uproot them, steal them without asking and come away to your own house — in such a condition you obtain the fruit of stealing gold. That same dosha attaches to you, and it has to be suffered in that same way. What is the fruit of stealing gold? When they take you into Naraka, the Yamadutas melt that very gold and make you drink it, melt that very gold and give you a bath with it. That is to say, your gold abhishek will happen splendidly. As for those who prescribe in their totkas that one should steal in the early morning and only then the Bhagwan should be given his bath, and the Bhagwan will be pleased — of which planet's welfare-bringing tale they are telling, he says, Bhagavati alone knows. So keep it in mind, and never make such a mistake.

And if at some time you must bring a flower from a friend's place or a neighbour's place even after asking — go to anyone's place — then too, if you bring and offer that flower without giving any coin, then 50 percent of it is cut and gone to them. Just like that the punya will go to them. If you bring it from someone else's place and offer it, half the punya will be obtained by them. However much decoration you may do to it, do everything — but you should bring it from another's place only by purchasing it with some coin, and then offer it. Even if you give them just a little, or give them something in exchange; otherwise a debt will remain, and half the punya will go to them. This is why it should be kept in mind.

So the ordinary pujan of a yantra will be this much, he says. If you have more time and wish to do the brihad pujan, then do shatarchan or sahasrarchan. If it is Bhagwan Shiva's, then daily recite Bhagwan Shiva's Panchakshari Mantra, or recite the Bhagwan's Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count.; and most divine of all, recite Bhagwan Shiva's Mala Mantra and offer with it. How? Suppose you got five bel-patras. Take the five bel-patras one by one; take one bel-patra in your hand, recite the whole Shiva mala mantra, and offer it on the yantra.

In just the same way, if it is Bhagavati's yantra, the abhishek and the rest will be done in this same manner. At the time of abhishek recite the Devi Suktam; and after the abhishek of Bhagwan Shiva's yantra, if you recite the Devi Suktam and offer a bel-patra upon it, that is very good. The daily recitation of the Devi Suktam is for any yantra at all — whether it is Bhagavati's, Bhagwan Shiva's or Bhagwan Datt's — because shakti is seated in all of them.

And keep one thing in mind about that yantra, he says: whether it be a Kavach, any kavach at all that you have worn round your neck, or any yantra at all — after a Sutak or AshauchA state of ritual impurity, such as following a death or birth in the family, during which certain rites and recitations are restricted. has attached, have agni sparsh performed without fail. How the agni sparsh is to be done, he says, look at and hear this example as well.

Suppose, he says, that a child has been born in your house. The sutak of birth attached, the shauch attached. Now until his chhathi is done — and in any case at least a paksha will not pass; ten days, twelve days, however it may be, ten days at least is taken as the norm — you will begin the pujan only after twelve or fifteen days. So when the sutak has been effaced, the pujan and path of the Bhagwan has been done, the pujan of Chhathi Maiya has been done, and after everything is done your basic time has come to begin the pujan here, the house having been purified — then after that, how will the pujan of the yantra and kavach be, whatever you may have obtained from an anushthan? Look: a sutak will not attach to the yantra and kavach as such, but since we are going to touch them, this is somewhere our own purification that is special here. This too has to be kept in mind.

Especially the Mala used for japa, he says, or the mala that was given to you at the Kumbh and the like — the mala made in thread; maximum of the big malas are all in thread. How are they to be handled? The first task we will do is this: whatever cloths you have put on or spread beneath each deity of the pujan place will all have to be changed. If they cannot be changed, then at the least they will have to be washed, dried and put on again. Even if you have fixed a chandani above — a chandani is fixed, as you all will know, and many people put one up at home — that too will be washed or replaced. If you can have the puja place painted and mopped, that is very good; otherwise dust it and clean it.

You must do the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. of every deity with the raw milk of a Gau. On the photographs, sprinkle Gangajal, wipe the images well and set them safe and secure. All are to be purified. When the bath of everyone at the pujan place is done, you will put a new cloth, or else a washed cloth, on them all. After that, whatever mala there is for japa, and whatever mala there is for wearing — the threads of the mala that is worn should be changed. If they are not changed, he says, there is no difficulty either.

Now the agni sparsh is to be done, so gather them all: yes, gather and keep them — all these malas, and these yantras, and these kavachas — dust them all well, and at the least change the thread of the kavach. Since the mala has to be strung and got strung, he says, there is a problem, he understands; so that one, very well, will be given agni sparsh. But in the rest of the kavachas, take out whatever thread you have put in them and put in new thread. Now you must keep camphor in a vessel — Bhimseni camphor, pure camphor. First of all, at the pujan of that day, when the first pujan takes place, do a Havan without fail. By doing havan the whole atmosphere is purified, the deities are satisfied; because of the sutak that has been on for so many days, all the deities who have come, an auspicious work having happened in the house, all attain to auspiciousness.

From the yajna kund — not a yajna kund, he corrects himself, the havan kund itself — from the fire kindled in it, take the camphor. Touching the camphor to it, kindle the flame, and in that same flame first wash all the malas with the milk of a Gau. Wash the kavach and the yantra with cow's milk, then with a little water, purify them, and very fast pass that mala, that yantra, that kavach right across through the fire. Not that you take it and go on burning it entirely — never do that, he says. Agni sparsh means simply that it passes across in a flash; passed through the middle of the fire and came away, not burnt, only touched. Whatever the fire touches becomes pure. Agni is directly a deva and purifies everyone.

Purifying them all in this way, he says, seat each of them again in their own place. All the kavachas — whoever's kavach it is, let each of them wear his own. Whoever's mala it is, let each take his own, the mala for japa. Now you are a sadhak, your wife is a sadhika, your sister is a sadhika, your brother is a sadhak — so do not sit down taking everyone's japa mala. The kavach you may do; the mala worn you may also give agni sparsh. But do not let anyone else touch the japa mala; do not make this mistake. Whoever's mala it is will himself take it out of the GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public. and purify it, will wash the gomukhi, and he himself will go and have the gomukhi and the mala touch the fire — and in giving the gomukhi agni sparsh at leisure, if the gomukhi burns, a separate dosha will attach.

It must be done absolutely fast, he says; the hand should move quickly, as much as a touch. It is not to be roasted there. So everyone will have their own Mala touch the fire. If some elderly person who does mala japa cannot do it, then the fire should be taken to them and it should be got done by them there. If they cannot do it, that is a separate matter — then you may do it yourself and give it; if it is your father, your grandfather, that will do. But it is not that ten people are now touching that mala. And at the time your mala's agni sparsh takes place, a whole battalion should not stand there visualising and inspecting — ah, did mine get done or not. When you do your own, only you should be there; no one else should look at the mala.

When you have taken the mala out of the GomukhiA cloth rosary bag, shaped like a cow's face, used to conceal the hand and rosary while chanting mantras in public., washed the gomukhi and it has gone to dry — at that time keep the mala wrapped and covered in some vessel or in some newly washed cloth. He is speaking, he says, of the japa mala. Not that it is being put in an exhibition — look at my mala, look at my mala. Once a mala has gone into the gomukhi, even oneself is forbidden to look at it again. Do not look at it yourself either; only look at the sumeru, wash it. That it does get seen is a separate matter — but no one else should look at it. Keep this in mind.

When a patak has fallen, when someone has died, then too, after the purification, the entire rule will remain this same one — but at that time all the thread will certainly have to be changed. At that time take special care, he says: make the effort that if you also change the thread of the japa mala and the rest, it would be proper. After this, he goes on: we have done the nitya abhishek of the yantra, done the pujan, and come to know about Sutak and patak. In the daily pujan, do their shringar as well as you can and according to the time you have. He says he is deliberately not speaking in very great detail or at greater length, because if he speaks of it, a doubt will arise in the mind that one is not able to do so much. You will yourself come to sense how and what is to be done; the time will come, the time will itself be found by you, and you will do it.

Now in this, if there is time, he says: as was said for every yantra, you will recite the Tantrokta Devisuktam and make an offering. Whenever a Sutak or patak falls, then after that too, if it is possible, at least 27 paths of the Devi Suktam should certainly be recited and offered upon whichever new yantras you have had the agni sparsh of. It should be done on all the malas as well; it should be done on all the Kavachas as well.

Speak the 27 paths only on the yantra, he says; on all the rest — on the Kavachas, on the Malas — offer even one path each. How will you do it? Take that many flowers: take 27 flowers, or if you have taken even one flower then take that one alone. Keep some material for counting the 27 — count on a mala, count on LaungClove, used in offering and in small prayogas., count on ElaichiCardamom, offered with laung in small prayogas and in pujan., count on SupariAreca nut, used as a stand-in for the deity in sankalpa and offered in pujan.. Do the 27 paths and count them on the kar mala; and that flower you will place upon the yantra — and when upon the yantra? When you will have done their abhishek, had their agni sparsh done, performed the abhishek again, had them seated in their own place and done the shringar and the rest. After that, recite any Tantrokta Devisuktam. It should be of tantra, he cautions — keep that in mind. With the re-establishment, whatever dosha or difficulty there may be, all of it goes at once.

For the sadhak, he says, doing all these things keeps the energy intact and there is no decay of it — because in this there is an arrival of a great many deities, of upadevatas, of nikrishta devatas, and an arrival of malefic powers. So at that time it is this very energy of the Yantra that gives you protection. After becoming free of all these, when you perform the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. and make the offering, with this much japa done, the energy will come again into a fierce state, and whatever japa you will have done for a year, two years, three years — that energy will remain. Decay does not happen in any case, he says; what happens is that the matter of dosha in us is removed. And grace is obtained besides.

Whatever japa Mala there is, whatever Kavach there is, he says, all of those too will have their abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. and their agni sparsh. And upon every one of them, even if only once each, with one flower each or with rice, do the japa and make the offering of the Tantrokta Devisuktam without fail. By this alone their energy too will remain intact.

If you perform the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of Bhagwan Datt's yantra — how is the tarpan to be done in this? Tarpan too can be done of a yantra, he says. But now this is going a little into the brihad. Everything told up to now should be done by all as a daily rule: as much abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. as there is, and after that do the japa of their stotra and satnaam and make the offering. Whatever kavach or mantra you do japa of will be offered on that same yantra, as a daily rule. And when the yantra's colour becomes very faded — from sandal going on it, from roli going on it, and because the colour of sindoor sometimes does not come off, so if you offer sindoor a slight redness remains — for that you will have to put the sugar grit on and rub it well four or five times. This much, he says, is common for everyone. Now we are going a little into the brihad, for tarpan.

When is the need for TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. warded off? Especially, he says, if there is any problem at all connected with the pitrus — then of any yantra. Which yantras will you have? It may be the Panchanana yantra, if you are among those who do the anushthan we all do together; for the rest, whatever you have done on your own. It may be Bhagwan Datt's; you may have Bhagavati Durga ji's, the Bhagavati Chandika Saptashati yantra and the like, and Bhagavati Bagla's — it will be these two or three. The matter of the Dhanada yantra is separate, he says. Its full vidhi vidhan too has been told before. It will go in this same way, but for the purpose of tarpan and the like there is no need of it in that one.

That one is with the predominance of dhan, he says. In it there will be abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. and there will be archan of it. Do the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. in these others. If you do tarpan in that one, then the fruit will not be obtained in it according to our desire, according to the wish we have. What is the reason? That the chief thing there — the Dhanada swaroop of Bhagavati ParvatiThe daughter of the mountain and consort of Shiva; the questioner to whom much of tantra is expounded. — is especially for the obtaining of wealth; for freedom from debt and loans and for the sake of the path of dhan. As the pitrus' descendant she is there too, he says, but her swaroop is dedicated to some other thing. That is why you may perform the tarpan of Bhagwan Datt.

If it is Bhagavati's, how will you do the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of her yantra? What things will you need for the tarpan: if you do tarpan with the raw milk of a Gau, dipping a BelpatraThe trifoliate bilva leaf, the offering proper to Shiva. in it, or if you do the tarpan with a silver spoon — for the sake of the pitrus, where there is any kind of Grahan Dosha, any Pitru Dosha, any dosha of bhoot and Preta and the like. Pitru and pret are together, he says; in as much of this whole subject as there is, the tarpan of a yantra works a great deal. Those negative elements within them — the ones that attack someone, that ruin the health — those very elements are burnt up by the tarpan, or say rather pacified. As the paksha bala builds, their peace begins to form; that fierceness will not come in them in that manner again, and the pacification of that very fierceness begins — by the grace of Bhagwan Datt, by the grace of Bhagavati.

You will perform the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. using the Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count. namavali, he says. "श्री महासिद्धाय तर्पयामि नमः श्री दत्तात्रेयाय तर्पयामि नमः श्री अनघाय तर्पयामि नमः" — in this manner you will do their tarpan. If it is Bhagavati's: "श्री दुर्गायै तर्पयामि नमः श्री सत्यै तर्पयामि नमः श्री भगवत्यै तर्पयामि नमः", and however many names there are in it. Attaching the chaturthi vibhakti, take the satnamavali in that form.

How the chaturthi vibhakti is attached — if you are not understanding it, he says, then look at it once on YouTube. It is very easy. See how it is attached, and attaching it in that manner, do it. If someone reminds him, he says, he will separately attach all three or four of the cases and share a PDF. He will also make a separate video, so that all of you may be able to do the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of your own yantras on time.

Do the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. once in a paksha, he says, or on the day of Amavasya. Even if there is no problem at all, still do it — the tarpan will be very good. People do not do pitru tarpan daily. Pitru tarpan is not known. In the Pitru Paksha the tarpan does not get done of itself. So do just this, he says, and do the tarpan at that time; great joy will come of it and your pitrus will be extremely pleased — that my child is doing tarpan, they will be very happy. You will be doing the tarpan of the deity, but by that tarpan the satisfaction reaches them as well: for you householders the first devata is the kula's own pitru, so the deity, the shakti of your kula, your aradhya, will satisfy them. This matter, he says, will become wonderful.

You are a divine devotee, you have the time, you have the capacity to sit — then you may do the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. with the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition.vali as well, he says. But if you wish to do tarpan daily, at any time, then the smallest tarpan is with twelve namavali. Whether it is Ganapati ji's, whether Bhagwan Datt's, whether Bhagavati's — Bhagavati has sixteen names, eighteen names; with those too you may do tarpan. Do the tarpan with Bhagavati's shodash naam. Bhagavati Durga ji has a namavali of thirty-two; with those too you may do the tarpan, there is no problem. And the archan is to be done with those same thirty-two names. It will have to be done separately, one by one, he says. In a Mala Mantra we read them all together — "Durga Durgati Shamani" — but when you do tarpan or archan it becomes one name at a time: "Durgayai tarpayami namah", "archayami namah", and so on.

Now we move a little towards the brihad, he says. If you recite a Kavach and offer it upon the yantra, the effect of the kavach will also increase. Suppose, for example, someone has worn some Neelkanth Aghor Yogini kavach; someone has worn Bhagwan Panchanana's kavach. Whosever kavach it may be — the japa of Panchakshari Mantra is for every single person. Whether or not one has the Panchanan kavach, do the japa of Panchakshari. Then the mool energy of every kind of kavach you are wearing will always remain, because Panchakshari is never to be used for a prayoga. It will keep your atma always nourished, and the kavach you have worn near your heart, near the anahata, will always stay nourished. Everything else may be used for prayoga, he says, but as for Panchakshari — this one is not to be used; so even so it will keep your kavach always nourished.

Secondly, he says, recite the text connected with whichever kavach it is. If it is the kavach of the sixty-four Yoginis, then the complete namavali of Bhagavati's sixty-four Yogini forms has already been given on the channel and shared on Telegram as well — recite it daily and see what its effect is. The effect of Bhagavati's nine names, the effect of the nine names of Van Durga: the mantra of the nine forms of Bhagavati according to the mat of South India, "prathama Van Durgeti" and so on. If you recite these daily, then by all of these too their nourishment is maintained. And if you recite the Kavach, keep two kavachas always near your heart.

If you have chiefly worn the Kavach of your own aradhya, he says, and it is connected with their swaroop, then do that very kavach of theirs. If you keep Bhagwan Datt's kavach, sanctified with the Datta Vajra Panjara Kavach, then if you recite that, it is most excellent. If you are wearing Bhagwan Vinayak's Haridra kavach, then recite Bhagwan Ganpati's 108 namavali, or the kavach of Bhagwan Haridra Ganpati, or the kavach of any form of Bhagwan Vinayak — do that especially and it is most excellent. Or recite the kavach of Bhagavati Baglamukhi, and that too is most excellent, because by it every one of them will be satisfied.

Now going forward in that same way, he says: if you have worn Bhagwan Batuk Bhairava ji's, then recite Batuk Bhairav ji's Brahma kavach. And make the effort to siddh the Brahma kavach as much as can be done, and all the other Kavachas as well. Go on doing as many paths and the rest as you can. The more paths you go on doing, the more nourished they will go on becoming.

Now in this there is also this matter, he says: when we recite a Kavach and make it siddha, the state of using it on oneself will sometimes come too — but the need to use it will never arise. So long as no offence is committed by you deliberately, if you have carried the kavach up to 1100, up to 11000, then it very rarely happens that any special calamity connected with all these comes upon you. But people are human, he says, and sometimes an offence is committed deliberately.

In such a state, he says, first of all there will be Shiva ji's pujan. The Kavach and the rest will be given the abhishek again. Do at least five malas, eleven malas of the kshama mantra, and go on doing that japa for eleven days, twenty-one days, until the mind is at peace. Because of Havan and the like there is a great quelling of sins. So the more you practise as much as has been told by the 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.-ukta vidhan — and if there is havan, that is very good — because of it you will very soon be freed of that sin and dosha.

If such a state settles in the mind that our Kavach has become impure — there are many causes, he says, and there is no need for him to state them; you all understand — then in such a state the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. of the kavach is absolutely compulsory. Because it is a thing joined to your heart, to the anahata. The anahata became defiled; your mind became defiled; then the kavach too will remain defiled. That is, the energy is present there, but you are not able to assimilate it at all. You will begin to become uchchatit, unsettled. So keeping these matters in view, he says, it is to be done in this way.

He reads out a listener's question, he says: the nails grow long and disturb — what is the remedy for this? Brother, he answers, nails do grow long; hair and beard grow long. For men there is an even greater problem for us. So there is no remedy for this with him either. He too roams about like a madman. It is cut only when the anushthan is completed. What is he to say in this? There is no remedy in it, he says: for those on long anushthans there is nothing. We will simply look like mad babas.

Suppose, he says, taking a listener as the example, that this person does the path and puja of Bhagwan Batuk Bhairava ji. His Kavach is with him, for the sake of the example, and he has made the kavach siddha. Or along with the Bhagwan he does japa of the Panchakshari yantra, and as a daily rule is doing their seva-puja, abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances., TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., archan and the rest. Now upon someone some kind of Abhichara has been done, or someone has fallen into some disease that is giving trouble, and it is understood that some other person of the family is in very great distress. Then now, taking a SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., all this will be done as extra. It is not that the daily rule which was mine — that we recite the kavach, do japa, do abhishek, do tarpan, do marjan — that very one is simply given the sankalpa, that yes, remove the suffering they have.

In the daily rule of seva-puja, he says, keep a paushtik SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.: of obtaining the deity's grace, of ananya bhakti, and for the quelling of the obstacles and hindrances that come in the path of bhakti and japa siddhi, for the obtaining of capacity — that Bhagwan, give us the capacity, that today we are doing only ten paths and may take this to a hundred paths daily. Give us capacity; let sleep not come to us; let laziness not come to us. When we sit, let our asana stay siddha. Let us be able to sit as long as we wish; make us that capable. Endowed with capacity, take your seva from us. Keep this as your daily sankalpa in it. He is saying this for sadhaks, he adds; for the rest of you ordinary folk, brother, he is not saying it. Do not take tension: take whatever rules you have to take, and do what is yours — wealth and property, vaibhav, the obtaining of some object, the obtaining of some person; that you may do. He spoke this matter for sadhaks, because the talk of prayoga is coming here.

When a prayoga is to be done, he says, at that time the daily rule of seva-puja is first completed. After that, again, comes the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances.. So now you will perform the abhishek: as they have some disease, some suffering, then for its sake, if you are doing the abhishek with milk itself, in it you will now take the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. — that yes, whether it is your brother or some other person, for their sake we are now doing this complete pujan; kindly quell these diseases of theirs.

If you have already done it by rule for forty-one days continuously, he says — the nitya abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. of the yantra, their daily seva, their daily pujan — then know this: when you perform the prayoga, if there is any daivi badha, its uprooting will happen at once. And if there is some special badha, then the number has to be increased. It is not that having done it once and it not happening, you sit down pulling a face. Increase it further. Many times the calamity is such — as that person's PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it. will be, so the suffering will be; and to cut it you will have to use a capacity of that same order. Quite good people have to do a great deal. If it is done in one go, that is very fine.

So you did the abhishekaA ceremonial bathing of a deity’s image or symbol, usually with water and other prescribed substances. and took the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit. in it; you did the abhishek, did the archan and pujan and the rest separately for them. Now after that, bali will certainly be offered. How will the Bali be offered? Here you gave a bali of nimbu, or separately gave a bali of LaungClove, used in offering and in small prayogas. and KapoorCamphor, burnt at the close of worship.. If it is Bhagavati's, you gave a bali of JaiphalNutmeg, offered whole and dipped in ghee before Purnahuti — one for each of the Navadurgas.. Having given all the bali, when release from that suffering is obtained, after that the coconut bali is the complete pujan. Suppose you had to do five extra days of anushthan, and their suffering ended little by little in five days. On the fifth day, when everything is done, then after the sixth day's pujan you no longer have to do anything extra — but on that day give one coconut bali without fail. After that bali is offered, everyone will eat it, as prasad, in the house.

In just this same way, he says, if some Abhichara prayoga has been done, you will come to know it when you do the puja by this vidhi vidhan to this extent. Those who are listening new will find this a great deal. People even comment: brother, how is so much to be done. But those who are old, who have been listening along, know to what level you have already gone. If someone goes to school on the first day; or take the seventh or eighth class, or take your own case in college — when you are new in college, there is difficulty. Friend, how will we study all this? What is this alpha, theta, beta, gamma that has turned up? But later you have become a pro at it, an outright premium version, and everything has come to you. Here too it is that same thing: in the beginning there will be difficulty.