Ambubachi at Kamakhya — The Four Days, and What a Householder Does at Home

What is Ambubachi, and why is the subject kept from ordinary people?

It would be no exaggeration, the speaker says, to call these four days the most formidable, directly Siddhi-giving Tantra Parva of the whole year — the Mahakumbh of the Tantra Parvas. And the subject has been pressed away from ordinary people with two sentences: leave it, this is a Tantra-Mantra matter, you will be ruined.

It would be no exaggeration, the speaker says, to call it this: if the most formidable and directly Siddhi-giving Tantra Parva of the whole year is to be named, the one to take as the Mahakumbh of Tantra Parvas — and the Tantriks' own Mahakumbh does exist — then it is these four days of Ambubachi. Because there has been a time, he says, in which this subject was pressed hard in one direction: leave it, leave it, this is a matter of Tantra and Mantra, an ordinary person has no need to read about it, you will be ruined. With just those two sentences, anyone at all is put at a distance from all of these things.

What should a householder actually do on these four days?

What is not said, he objects, is that the path of those who practise Tantra is a little different, difficult and distinctive — and that an ordinary person, while not doing it that way, should at the very least perform a distinctive service and worship of Bhagavati on these four days: her Kavach, her mantras, and for the initiated, their initiated mantras.

The thing that is not said, the speaker objects, is this: that those who are Tantriks, who perform Tantric operations or worship Bhagavati by the Tantric method, who serve and worship her and accomplish the powers, have a path that is a little different, difficult and distinctive. And that the ordinary person, while not doing it in that manner, should at the very least perform a distinctive service and worship of Bhagavati on these four days. Perform her Kavach; perform her mantras; and those who are initiated, perform their initiated mantras. This is not discussed, he says. Instead the attempt is made to keep ordinary people away, that they should stay away. There is a positive way of keeping away too, and a positive reason — that it not be misused, and that is right as well. But for the sake of welfare, at minimum the service and worship of one's own Ishta and Aradhya can be done on this day.

Do the Shakta texts say to worship only Bhagavati at Kamarupa?

No — the Shakta never says it, and the Shakta Tantra texts never say it. You will find it quoted that the worship of Bhagavati is to be done together with your own Aradhya; that alongside her particular worship, your Aradhya's worship is to be done.

Know this without fail about the Kamakhya kshetra, the speaker says: the Shakta never says, in the manner of other Sampradayas and other people, what those say. The Shakta's Tantra texts never say it. The authentic, traditional Guru-lineage sources and people of the Shakta will never be found saying to you that if you come to the Kamarupa PradeshThe historical region in Assam encompassing the Kamakhya site. — the most important centre and place of the Shakta — you should worship only and only Bhagavati. You will find it quoted that the worship of Bhagavati is to be done together with your own Aradhya. That alongside Jagadamba's distinctive worship, the worship of your own Aradhya is to be performed.

What happens if an initiate does not do japa of his mantra at Kamarupa?

If a person initiated by any Panth, in any manner, in any Sampradaya or any Guru tradition goes to the Kamarupa region and does not perform the japa and Purashcharan of that initiated mantra there, then his Deeksha is wasted.

Along with that, the speaker says, you will find this too: that if any person is initiated by any Panth, in any manner, from any Sampradaya, in any Guru tradition, and if he goes to the Kamarupa PradeshThe historical region in Assam encompassing the Kamakhya site. and does not perform the japa and PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of that initiated mantra there, then his Deeksha is wasted. And you will never find it quoted here, he says, in any Shakta text, that because you are a Vaishnava you cannot go and do japa there, or that you should not do japa of the Vaishnava mantras, or anything of that sort. It is a plain matter: whatever you are initiated in, doing its japa there is obligatory.

One who reaches Kamarupa and does not sit and do the japa of his Guru-given mantra is cursed by that mantra and the Guru Mandal

That if, after coming to the Kamarupa region, you do not perform the japa of your Guru's deity-mantra seated there — near the Nilachal mountain, near the Saubhagya Kund, near the Brahmaputra — then that mantra and the Guru tradition running down to you, that Guru Mandal, curse you. It is in the Devi Purana Mahabhagavata and in the Shakti Sangam Tantra.

These are Shastrokta matters now, the speaker notes; his own views and experience are a separate thing. Among the Shastrokta matters you will find this written too, in the Devi Purana Mahabhagavata and the like, and in the Shakti Sangam Tantra: that if, after going to the Kamarupa PradeshThe historical region in Assam encompassing the Kamakhya site., you do not perform the japa of your Guru's deity-mantra seated in that region before Bhagavati — before her principal place, around it, or, put plainly, near the Nilachal mountain of the Kamarupa region, near the Saubhagya Kund, or near the Brahmaputra — then that mantra, and the Guru tradition that has come down to you, that Guru Mandala, curse you.

Why does the Kamarupa kshetra itself make a difference to a sadhana?

Because it is held to be the region of origin of all things, the Kund of origin, the centre from which everything is illumined and everything flourishes — the centre of every power there is. Which power, then, would not want its own nourishing worship and Havan performed at that place?

It is a Matri-sthan, the speaker says. That place is held to be the region of origin of all things, the Kund of origin, the centre of origin. From that very place everything is being illumined; from there everything is flourishing. It is the centre of all the powers there are — and which power is not a refugee of Jagadamba? So which power, he asks, would there be that would not want its own Paushtik Karma nourishing Havan and worship performed at that place? All the powers want to be nourished, to be satisfied by TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan., to be purified. And going to that very place, a child before its mother — which child would not want its mother to love it?

What happens to a minor or distant deity carried to Kamarupa?

His example: a practitioner of some particular Bhairav mantra — not a high Bhairav but a local deity of a far region, Rajasthan rather than the Purvanchal. When he does that japa at Kamarupa and invokes him, the deity enters Bhagavati's subtle Kamarupa loka, is himself nourished and made capable by her nearness, and then shows the practitioner exceeding grace.

The speaker works it through an example. Suppose someone performs japa of some particular mantras of Bhairava ji — and take it, ordinarily, that these are not high-order Bhairavs but a Tantra Bhairav, or some Bhairav-tattva standing even in a pure Sattvik form as a folk deity. And suppose he belongs to some distant region, not the Purvanchal but toward Rajasthan. When that practitioner goes to the Kamarupa PradeshThe historical region in Assam encompassing the Kamakhya site. and performs the japa of his mantras at that place, then the deity's element present in his own body is there for him already. But when, by his invocation, his deity comes there — then, put in the simplest way: you will give him ArghaThe base and water-channel surrounding a Shivling, through which abhishekam offerings drain away. with your own hand, give him AchamanaThe ritual sipping of water for self-purification before worship, one of the opening Shatkarma/Pavitrikaran rites., and along with that there is Bhagavati's own divine Kamarupa kshetra in the subtle world, the Tantra loka, the subtle loka, which no one can see directly without her grace. Into that loka his entry takes place, and by Bhagavati's grace his own nourishment increases; he too becomes nourished. His capacity increases; by Bhagavati's nearness he becomes capable. And then he shows exceeding grace upon you.

What should be done for the Pitrs and Kula deities at Kamarupa?

Worship there for your own Aradhya, your deity, your Kula's powers and your Kula's Pitrs, all of them. Give Daan for the Pitrs; if you can have Pind done in the Brahmaputra, do the Tripindi. If not, sit there and scatter grain for the fish, or give a Daan, or perform a Tarpan as capacity allows.

For this reason, the speaker says, whenever anyone goes to the Kamarupa kshetra, worship there for your own Aradhya, your own deity, your Kula's powers and your Kula's Pitr — for all of them. Give Daan for the Pitrs. If you can have Pind performed in the Brahmaputra river, then do the Tripindi Shraddha and the rest. If you cannot do that, then sit there and scatter feed for the fish. Put out flour for the fish; or if you can, sit there and give a Daan to someone; or perform a TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. as capacity allows. And if you do not know how to perform a Tarpan, then simply take water in the Anjali and, for the Pitrs, taking the name and the mantra of your own Ishta and Aradhya, release it. If you know nothing at all, do just this — their satisfaction will come about by it too. But never come away from there empty-handed.

Who may take the Darshan of the Mahamudra?

The prohibition is on the Darshan of the Mahamudra. Where there is a Guru's grace and a Guru's order the matter is different; if you are married the matter is different; if you are Shakta-initiated with a Guru's order, or your Shakta Abhishek has been done, the matter is different. Otherwise a fault attaches, because it is the Mother's Mahamudra.

The speaker corrects what he says he has never claimed in earlier videos: he has never said that the unmarried cannot go. The prohibition, he says, is on the Darshan of the Mahamudra. If someone is saying flatly that one may or may not directly take Darshan and touch it, then he is greatly confused. Where there is a Guru's grace and a Guru's order, the matter is different. If you are married, the matter is different. If you are Shakta AbhishekaA formal consecration/initiation rite required when progressing systematically within a Shakta Tantric lineage (Kula Parampara). initiated and there is a Guru's order for you, the matter is different. If your Shakta Abhishek has been done, the matter is different. Otherwise, he says, in any case the Darshan of the Mahamudra in its direct form — the Darshan of that principal place — does not happen there. But even so a fault attaches, because it is the Mother's Mahamudra.

Why is the Mahamudra darshan forbidden to the young?

The speaker's analogy is the form of Uchchhishta Ganapati: what condition would a fifteen or twenty year old be in on seeing that form — the contemplation would never leave his mind and he would never be able to concentrate in worship. Those forms are meant, by the Tantric method, for those with the capacity to restrain the Muladhara and carry the energy upward.

It is a plain matter, the speaker says. Those who have seen the form of Uchchhishta Ganapati here directly can see what that form of Bhagavan is, and what the story behind it is, and what his capacity is in Tantra. If some ordinary person, some youth of fifteen or sixteen or twenty years, sees that form — what condition will he come to? That contemplation will never be able to leave his mind, and he will never be able to become one-pointed in worship. That form, he says, is entirely by the Tantric method and is meant for such people as ordinarily hold the capacity to restrain the Muladhara and to nourish it upward, and who stand in such a Guru tradition. If you carry forms of this kind with half-and-incomplete knowledge, then that power will hardly forbid you or stop you — but the capacity to hold that energy will not be within you.

Kamarupa is the centre-point of every kind of energy in the world, so attempting there what one is not entitled to brings difficulty

That the centre-point of every kind of energy in this whole world, so to speak, is the Kamarupa region, Bhagavati Kamakhya's kshetra. If you go there and attempt what you are not entitled to, there will be difficulty. The Darshan of the Mahamudra and its touch are forbidden — one should not go to that place.

In exactly the same way, the speaker says, the centre-point of every kind of energy in this whole world, if it is to be put so, is the Kamarupa PradeshThe historical region in Assam encompassing the Kamakhya site., the kshetra of Bhagavati Kamakhya. And if you go to that place and attempt in this manner what you are not entitled to, there will be difficulty. The Darshan of those Mahamudra, and their touch, are forbidden. One should not go to that place. For the rest, accepting it or not is your own wish. What we have heard, he says, is not some invention of ours — not that we were born today and have begun handing you knowledge today. It is what has come down in tradition, what elders have gone on saying, and the rules that traditional practitioners keep. Having heard that, we are telling you. There is nothing of my own mind in it. And this is his own experience too, he adds, which is why he is telling them.

What may be done at Kamakhya apart from the Mahamudra darshan?

You may absolutely go to the Kamarupa region. Take the Shikhar Darshan, perform the parikrama of the temple; apart from the Mahamudra Darshan, the water that is for drinking may be given to you by a Guru-brother or an elder with you. Go with the information about how you are not to take Darshan.

You may absolutely go to the Kamarupa kshetra, the speaker says. You may take the Shikhar Darshan; you may perform the parikrama of the temple. Apart from the Darshan of the Mahamudra, the water that is there for drinking may be given to you by whoever your Guru-brother is, or your elders, whoever is with you. If you do go inside, then go having taken the information about how we are not to take Darshan. You should have the information about how it is to be done. With half-and-incomplete knowledge, if you touch some such thing — there is nobody there to forbid you, he says; set that subject aside. It is not like other such kshetras where women's entry is forbidden and someone will come and tell you. This is your own private matter; accepting or not accepting it is your own affair. Nobody stops anyone there, and that is a very good thing — which is why he had said, why should we forbid the crores. It is a very good thing that nobody at all is to be stopped, he says. Touching Bhagavati will not make a matter of it for her — but her Yogini powers, for whom the prohibition has been laid down, are such an intensely awakened form.

Are children affected by the same prohibition?

Innocent children who go with their parents and have no knowledge of any of these subjects incur no particular fault — for children under thirteen years of age there is forgiveness anyway. It is the fifteen or sixteen year old, who knows where he is going, whose case is different.

The territory is in itself extremely intense and fierce, the speaker says: within a year of going, nine lamps' worth of oil burns away. And afterwards it begins — we went, and this happened; look, it should have happened, our desire was to be fulfilled and it is going wrong here. The reason it goes wrong, he says, is formed when you make the mistake knowingly. Where there is no information and something of the sort happens, that is a different matter. For the rest: innocent children who go with their parents and have no knowledge at all of these subjects — what it is, how the Darshan happens, who is there — will not incur any particular fault. For children under thirteen years of age there is forgiveness in any case. But the matter after that, at fifteen or sixteen, where he knows where he is going and what is there — nowadays they research it, everything is available on the internet.

What is the reason behind the age restriction?

Recall your own fourteenth or fifteenth year — how fiercely the hormones change, how you were drawn to the opposite sex, a state almost of unconsciousness. Consider then how far the energy of such a person will rise after going to that region, and that if he cannot bear the surge of Kama, mistakes and offences follow and the boy is ruined.

This is somewhere the reason, the speaker says. However old you are who are listening — twenty, thirty, forty, fifty, sixty — all of you have passed through this age of fourteen or fifteen. Consider once how fiercely the hormonal changes occur in the body at that time. Consider how you were drawn toward the opposite sex; there must have been a condition close to unconsciousness at that time. Recall that. So consider a person going to that kshetra where these forms of Bhagavati are seated — and who already has the information that this is the condition there. Day and night that same contemplation will run in his mind. We have not, in the present time, pampered him so far that he will remain ignorant of these subjects and have nothing to do with them and go only for Bhagavati's form; that is the rarest thing. So consider how much his energy will increase after going there. And if he cannot bear the surge of Kama, then mistakes will follow, offences will follow, and the boy will be ruined. Accepting or not accepting it is your own wish, he says.

What happens if someone goes to Kamakhya only to sightsee?

If your Bhava is one of surrender toward Bhagavati and you have gone for sadhana and are doing mantra japa, then there is a forgiveness for you there, a protection, a victory. If you went to sightsee, then when a mistake occurs there will be no feeling within you even for asking forgiveness — and there the difficulty begins.

Nowadays people go simply to wander about, not to take Darshan, the speaker notes — this too is a subject: come, let us go and look round. For wandering about you can go to other places, he says. Among places, that is Bhagavati's Dham, the most distinctive tirtha and the most distinctive Dham. It is both a tirtha and a Dham. It is a Mahakshetra. And above that, it is a Tantra kshetra. So you went there for the purpose of sightseeing, and something happened. If your Bhava is one of surrender toward Bhagavati and you have gone for the purpose of sadhana and are doing mantra japa and the rest, then there is a forgiveness for you there; then there is your protection, then your victory. And if you went to sightsee, if your purpose was something else — it is not that you are doing something wrong, but when a mistake occurs, no feeling for forgiveness will remain within you either. You will not give it importance: yes, it happened, so it happened; a foot touched, so what. Then if you do not ask forgiveness for that so-what, there will be difficulty — in that kshetra in particular.

Many fall into a ruined condition after a mistake at Kamarupa and will never speak of it to anyone

No. His image: the South Indian films where a ghost tears a man open from behind — the man stands in front fully suited and booted, and is torn open behind. Many people come to that condition, he says, and will not say so, because their self-regard is wounded.

Go to Tarapith, the speaker says — and look at the condition of those who do not accept these things. Nobody will come and tell you. In the South Indian films it is shown, he says: the ghost tears a man open from behind; in front the man is entirely suited and booted, and behind he is torn open. Many people come to that condition. But they will not speak of it. How would they speak of it? Their self-regard would be wounded somewhere — that how could such a thing happen.

Which powers are present at Kamakhya?

Countless powers are there, but principally the ten Mahavidyas along with eight principal Bhairavs seated near Bhagavati's main Mahamudra. And the twelve Vinayaks — in the Kamarupa region the Vinayaks come to be present in Bhairav form as well, with their own Shaktis, the Vainayaki.

Whenever you go to the Kamarupa region or the Kamakhya kshetra, the speaker says, it is excellent if you have information about all the powers present in that territory. There are countless powers there, but principally the ten Mahavidyas together with eight principal Ashta Bhairav are seated near Bhagavati's principal Mahamudra. And secondly the twelve Ganpatis — you will hear of the twelve Vinayaks and the sixteen Vinayaks. When you go into the Kamarupa region, the Vinayaks too become present in a Bhairav form; and it is also held that their Shaktis are the Vainayaki. If you are in some Guru tradition and your Guru performs the distinctive service of the Kamarupa region and has information about Bhagavati Kamakhya's Mahamudra Yantra, then that Yantra works as, for a common example, the Saptashati Yantra does: those who perform the Aavaran Puja of the Saptashati Yantra worship the eight Bhairavs in the eight-petalled lotus, and with them the eight Shaktis — the eight Durgas, the eight Ashtamatrika. Two sets of powers are being worshipped.

What is the Mahavaran of the sixty-four Yoginis?

In the Mahayantras, where the sixty-four Yoginis are worshipped, sixty-four Bhairavs are worshipped with them — not the fifty-two people know of — and along with them sixty-four Ganpatis in the Siddhi form. Siddhi meaning Ganpati; so Siddhi Maha Ganapati, Siddhi Kshipra Maha Ganapati, the word Siddha prefixed to every name.

When we go into the Mahayantras, the speaker says, the Mahayantra is the one in which the sixty-four Yogini are ordinarily worshipped. If a person is initiated in the Navarna Mantra, then in the Navarna the sixty-four worship takes place, and the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. within it. So where the sixty-four Yoginis are being worshipped: ordinarily a man knows of the fifty-two Bhairavs — but there, in the Mahayantra or the Maha Navarna Yantra and the like, sixty-four Bhairavs are worshipped along with the sixty-four Yoginis. And among them, in the Siddhi form, are the Siddhi Ganpatis. Understand the form of Maha Ganapati as one thing, he says, and their Siddhi Ganpati form as another. But there, establishing a correspondence, sixty-four Vinayaks are also worshipped in the Siddhi form within the mandal of the sixty-four Yoginis. Siddhi meaning Ganpati equals Siddhi. So in all their names — Maha Ganapati becomes Siddhi Maha Ganapati; Kshipra Ganapati becomes Siddhi Kshipra Maha Ganapati; the word Siddha is prefixed to every name — when the sixty-four Avarans and sixty-four mandalas are worshipped together with the Yoginis. So in the sixty-four-petalled lotus, the Chatushashti-dala Kamala, three worships of sixty-four each take place. That is why it is called a Mahavaran: sixty-four Yoginis are being worshipped in it, sixty-four Bhairavs are being worshipped in it, and in the same, sixty-four Siddhi Ganpatis. Though he corrects himself — they will not be called Vinayaks there; the sixty-four will be called Siddha Ganpatis, Maha Ganapatis; they are his own forms.

What makes the Kamakhya mandal a Mahachakra?

Ordinarily the six Mahadurgas are worshipped in the Shatkona. But Kamakhya's own principal form has six faces — so in that Mahadurga mandal a doubled Avaran worship takes place, with six separate Bhairavs alongside; and at the principal place Bhagavati Kamakhya is worshipped with Umananda Bhairav. That is why it becomes a Mahachakra.

Ordinarily we all know that in the Shatkona the worship takes place in the form of the six Mahadurgas, the speaker says — but when you go to Kamakhya, Bhagavati's own six principal forms come into it. How many faces does Ma Kamakhya's form have? Six. So in this Mahadurga mandal, then, a doubled Avaran worship takes place. That is why this is being called a Mahayantra and a Mahavaran. With Bhagavati's one principal form there is one Mahadurga; and where the Mahadurgas stand, six separate Bhairavs will stand with them. So in the place where we ordinarily worship Batuk Bhairava and Mahabhairav, six separate Bhairav worships take place. And at the principal place, Bhagavati Kamakhya is worshipped together with Umananda BhairavaShiva’s presence at the Kamakhya site, paired with the Devi as her Bhairav. and the rest. That is why this becomes a Mahachakra.

Which forms should a sadhak without avaran knowledge worship at Ambubachi?

Two forms, since we know two anyway: Bhagavati's form and Bhairav's form — and it is from this one that the many arose; the root is this same Shakti. So carry two: Bhagavati Kameshwari Kamakhya, and whoever it is you worship, Shiva, Durga, Krishna, Narayana, Gayatri, Baglamukhi, any form of Tripurasundari.

Even if we do not have that much information, the speaker says, we do know two forms: one Bhagavati's form, the other Bhairava ji's form. And it is from this one that the many arose; the root is this same Shakti. So when we go to that place, two powers are to be carried principally. First, that form of Bhagavati which is Kamarupa Kamakhya, Ma Bhagavati Kameshwari Kamakhya. And the second form is whoever it is you worship — whoever's servant you are, whether Shiva ji's, Durga ji's, Krishna ji's, Narayana's; whether you are a practitioner of the Gayatri Mantra, a practitioner of Bhagavati Baglamukhi, or of any form of Tripurasundari. But there, when you perform their worship alongside Bhagavati's, the manner and procedure of that worship depends on you — whether you will do a mental worship, a brief PanchopacharaThe basic five-item worship sequence — incense, lamp, fragrance, flower, and food — performed for a deity after the opening rites of a sadhana. or Shadopachara worship, a ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. worship, or whatever your capacity and wish is.

What does the Ambubachi period do to a power being worshipped?

Understand that the time of the Ambubachi Parva is the centre-time for making distinctively effective, for awakening, and for making fierce, every power that people are awakening and serving. If you are reciting a Kavach — set the Tantric side aside; each has his own tradition and we need not go into it.

Taking the same subject further, the speaker says: understand that the time of the Ambubachi Parva is the centre-time for making distinctively effective, for awakening, and for making fierce all the powers that people are awakening and whose service and worship they are performing. You are reciting some Kavach. Leave the Tantric side aside for now, he adds — what the Tantriks will do is each one's own tradition, and there is no need for you or us to go into it. Whether some Siddhi is being obtained by them, or whether they are doing a wrong act or a good act — people send messages asking what such-and-such is; what have we to do with it. See how quickly the time is passing, he says. From eight in the morning to five in the evening you are at your job or in your business; how little time you get. And in that you are thinking about so-and-so, that he is doing this — let him do it. What are you and I going to obtain from it? We will only obtain mental pressure, envy and malice from it. There is no time left over for study in it.

What does the Parvati Gita say about the shortness of time?

In the Parvati Gita Bhagavati says that life is momentary — like a drop of water, a dew-drop, upon a leaf. When it will slip and go down will not even be known. The leaf is time and the drop upon it is us; we may slip at any moment.

There is very little time, the speaker says. In the Parvati Gita Bhagavati is saying that life is momentary. As a drop of water upon a leaf, a dew-drop, so is our life. When it will slip and go down from the leaf will not even be known. This leaf is time, and the drop upon it is us. We can slip at any moment. So stop paying attention to this, he says — who is being robbed, who is doing the robbing, whose ruin is taking place. Everyone's ruin is taking place, ours too; they are our own deeds. Yours is taking place; they are your deeds. Neither should our ruin affect you, nor should yours affect us. One thing can certainly be done, he adds: we can encourage one another to destroy that ruin — that we should worship Bhagavati Durga, the destroyer of ruin. And if we take Durga's refuge, she will certainly destroy the Durgati, because her very name is Durga.

How many days does Ambubachi actually run?

Taken in full, hold the time from the night of the 21st, from twelve o'clock, to the dawn of the 26th — six days. But the principal ones are four: the 22nd, 23rd, 24th and 25th. From the night of the 25th all the Shringar and worship begins, and again from three in the morning of the 26th.

The four days of the Ambubachi Parva are the principal ones, the speaker says. Taken in full, hold the time from the 21st — from twelve o'clock on the night of the 21st — and take it to the dawn of the 26th. In that way you obtain six days. But principally what it is, is four days: the 22nd, 23rd, 24th and 25th. On the 26th — though from the night of the 25th itself all the Shringar and worship begins — from three in the morning of the 26th the Mother's Shringar and the rest takes place again.

Which form at home should be worshipped as Kamakhya?

Whatever form of Bhagavati you have installed and serve at home — even if it is only a photograph or a symbol, so long as your Bhava in it is of Bhagavati — perform the worship of Bhagavati Kamakhya in that very one. Because the root tattva is seated in all of them.

Very little is discussed about this, the speaker notes: the Kathavachaks will never take up such subjects, saying only a little — yes, such a thing happens there — and an ordinary person has no curiosity about what he should do at that time, and accepts whatever anyone tells him. So understand it in the ordinary way, he says: whatever form of Bhagavati's Shri Vigraha you have installed at home and whose service and worship you perform — even if you have installed only her photograph, even if you have installed only her symbol, so long as your Bhava in it is of Bhagavati — then perform the worship of Bhagavati Kamakhya in that very one. Because the root tattva is seated in all of them; that form of Bhagavati Kamakhya, Ma Parvati, is present in all.

Why do the ten Mahavidyas come into her one form?

Because Bhagavati Kamarupa Kamakhya is such a form that within her the ten Mahavidyas may be worshipped — in her one form all the infinite powers of the whole creation are contained. And for that reason the Kamakhya tattva is present within every female principle.

The ten Mahavidyas, the speaker says, are such a form of Bhagavati Kamarupa Kamakhya that in it you may worship all ten Mahavidyas. In her one form, all the infinite powers of the entire creation are gathered. And for this very reason, within every Stri-tattva, within all of them, the Kamakhya tattva is present — it simply is. If Kamakhya did not show grace, he says, no new creation would come about at all. It is by her grace alone that life is running. And its directly awakened symbol is present even in the present time.

Does anyone see the Mahamudra at all?

There is nobody in the Kamarupa region who can take Darshan of the Mahamudra form — know this as truth. The Darshan of that form is forbidden to all. But the speaker's own experience is that on those to whom the Mother shows grace, she reveals her full form in dreams, so vividly that the person cannot forget it.

Some will be thinking, the speaker says, as we say in the Vindhya kshetra: how wonderful are the Panda jis of the Shringariya family, what good fortune of theirs that they take the daily Darshan of Bhagavati's root Vigraha, that they perform her daily Shringar and bathing. Certainly they are fortunate, greatly fortunate. We only get a little Darshan of Bhagavati's feet and a little of her forehead, of her eyes; the principal marks are covered and one does not take Darshan of the root form. But one thing he says entirely plainly, from his own experience: on those upon whom the Mother shows grace, on whomever Ma Vindhyavasini's grace falls — he sees it through those connected with him and learns of it through them — the Mother reveals her full form through a dream. It happens exactly so, and the form is such that the person says that so many days have passed and he cannot forget it: the Mother's principal, entirely distinct form, the form in stone, being seen directly in a dream. To one whose surrender is that deep, she gives her secret by that Darshan. But in the Kamarupa region, he says, there is nobody who can take Darshan of her Mahamudra form — know this too as truth. The Darshan of that form is forbidden to all.

What is the Gutika worship?

A tradition still exists in which Gutika worship is performed. Practitioners in whose lineage this worship stands obtain the silver Gutika; the golden Gutika is the rarest. And even those who obtain it, so far as the speaker knows, perform only the outer Shringar of the cave and not the touch or full Darshan of the Mahamudra.

The Darshan of that form was placed in an earlier video on the channel, the speaker says, in which the prescription of the worship of Bhagavati Kamakhya's Gutika is given. So know this plainly: even today there exist traditions in which Gutika worship takes place — and those divine, accomplished practitioners who perform the Gutika worship obtain the golden Gutika. The silver Gutika, he says, must be obtained by a great many practitioners, in whose lineages this worship stands prescribed; whichever practitioners perform it must obtain it, so far as he knows. But the golden Gutika is the very rarest; very few obtain it. And so far as he knows, even those people perform only the outer Shringar — of the cave from outside — and not the full Darshan of the Mahamudra or its touch. What lies within has only been inferred: that here such and such a thing is, or that according to the Shastrokta proofs in the Shakti Sangam Tantra, the Yogini Tantra and the like, such a form has been described — and by those Dhyana mantras they perform their sadhana and worship. But plainly, nobody can take Darshan of the form; and that is right in its own place.

What does merely going to Kamarupa accomplish?

By merely going near the Nilachal mountain, merely going to the Kamarupa region — it is a Siddha kshetra, and the paths to obtaining Siddhi are opened. Kamakhya means the fulfilment of desires: in Dharma, Artha, Kama and Moksha, she is the Kama that precedes Moksha, and only after it does she open the path of Moksha.

The secrecy is itself the good of it, the speaker says: this is a matter of confidentiality, and its welfare lies in its remaining secret. Nobody discusses why it is so or how; it is all left at the Mother's will, or at the thought that not doing it is one's own good. But those who attain that kind of detachment and capacity — Bhagavati must be making a path for them. In that form, he says, by merely going near the Nilachal mountain, by merely going to the Kamarupa region: it is a Siddha kshetra, and the paths to obtaining siddhi are opened. The very meaning of Bhagavati Kamakhya is the fulfilment of desires. In Dharma, Artha, Kama and Moksha, the Kama that stands before Moksha is Bhagavati Kamakhya herself — and only after it does she open the path of Moksha.

What preparation is made before Ambubachi begins?

Make the whole preparation on the 21st, before Ambubachi begins. Through these four days offer the Mother as much as you can of fruit, of dry fruits, and honey as the Naivedya.

First of all, the speaker says, a householder should take whatever form he has installed and kept at home — whatever form it is, in which his feeling is pure and unmixed — and, every year when the Ambubachi Parva comes, make the whole preparation before Ambubachi begins. As Ambubachi is now to begin from the 22nd, make the entire preparation on the 21st. What preparation: through these four days, offer the Mother as much as possible of fruit — whatever fruit there can be — of dry fruits, and of honey. All of these should be offered as NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras..

What is done on the first morning of Ambubachi?

On the morning of the 22nd, at dawn, before sunrise if possible: from whatever service-Vigraha you have — Mahakali's, Durga's, whichever — take off the garments already put on, all the gold chains, whatever is in the ears, the nose, the hands, the anklets, the crown, all of it.

After making the preparation, the speaker says, on the morning of the 22nd, at dawn, before sunrise if it can be managed — whatever your service-Vigraha is, whichever form of Bhagavati you worship: if it is Bhagavati Mahakali's or Bhagavati Durga ji's whose Shri Vigraha is installed, then from that Vigreh the garments already put on should be taken off first, and whatever gold garlands there are, and whatever you have put on in the ears, in the nose, in the hands — whatever gold ornaments, the anklets, of whatever kind, and the crown and all of it — all should be taken off first thing in the morning, before sunrise.

How is the Vigraha covered?

After removing them, cover the Mother's whole body well with a new red cloth — of whatever form her Vigraha is, even Baglamukhi's — right up to the neck. Then seat her in her place, keep the ornaments together somewhere good, and light a lamp a little distance in front of her.

After they are removed, the speaker says, cover the Mother's whole body well with a new red cloth — whichever form's Vigraha you keep, even if it is Bhagavati Baglamukhi's. Her whole body, right up to the neck, should be well covered with the red cloth. After covering, seat her in her place; and keep all her ornaments together somewhere good — you may keep them upon rice if you wish, or in some plate of flowers, a copper plate, a bronze plate — install them well there. And a little distance before Bhagavati, kindle a lamp, and then perform the worship there.

Should the shrine be closed for the four days?

Those in whose house the tradition of closing the worship place already runs — where an awakened Peeth is kept, or Kamakhya or Kali is the Kuldevi and the doors close for four days as in the temples — should follow their own rule. New people should not adopt this rule; they should only cover in red cloth from the 22nd.

Those in whose house the tradition of closing the place of worship already runs should follow it, the speaker says — those who keep an awakened Peeth, or whose Kuldevi is Bhagavati Kamakhya herself or Bhagavati Kali, and who hold it an awakened form so that the doors close entirely for four days, as happens in the temples. Where such a rule stands in the house, follow it by rule. But new people should not adopt this rule. New people are to do only this much: that Bhagavati's photograph, Shri Vigraha, or whatever form you worship whether manifest or not, is to be covered in red cloth from the 22nd. And if there is more than one Vigraha — Durga ji's kept, Kali ji's kept, Lakshmi ji's kept — then cover all the Vigrahas in red cloth. The face should be visible. It is not that she is to be covered entirely; the cloth is to be put on well up to the neck. A cotton red cloth, so that it is no weight on her, and no ornament at all will remain upon her.

What is offered during the four days of Ambubachi?

If you wish you may offer a fragrant garland daily through the four days — not an ordinary garland but the small fragrant kind, so that it is no weight on her. And offer as much Paushtik material as you can as Naivedya. But never change your Aradhya or Ishta.

You may, if you wish, offer a fragrant garland daily through these four days, the speaker says — not an ordinary garland but the small fragrant sort, such as would not be a weight upon her. And as much Paushtik Karma material as possible should be offered to her as NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. in these four days. That, he says, is the root worship of the Mother — the matter we will perform in any photograph or Shri Vigraha. The next matter is this: whatever Kavach, Stotra, Stuti or mantra you have been reciting, of whichever power — never change your Aradhya and Ishta. Keep this in mind; that is simply not the subject at all. If you do Bhagavati Durga ji's, then do the japa of Durga ji there. If you do Shiva ji's, do the japa of Shiva ji. If you do Bhagavan Narasimha's, then you will do the japa of Bhagavan Narasimha at that time. Only join Bhagavati's form alongside. Remember Bhagavati Kamarupa Kamakhya, remember the Mother's form — and after that your worship and your japa continues, in greater quantity these four days. That is all.

Is a fast kept during Ambubachi?

These four days a fast is not to be kept — but japa certainly is. Whichever Kavach you have been reciting — the Mahabhairav Mala Mantra, the Batuk Bhairav Brahm Kavach, Bhagavati Kalika's Kavach — perform the Purashcharan of that same Kavach these four days, completing a hundred recitations each day.

As in Navratri we do four days or nine days with a fast and so much japa, the speaker says, so here — these four days a fast is not to be kept, but you must certainly do japa. If someone is reciting the Mahabhairav Mala Mantra, the Mahabhairav mantra, or his Stuti and Stotra; or is reciting the Brahm Kavach, the Batuk Bhairav Brahm Kavach; or has been reciting Bhagavati Kalika's Kavach and the like — then these four days perform the PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. of that same Kavach, completing a hundred recitations each day.

Which Kavach is best for these four days?

The Kamakhya Kavach — the most wondrous and most intense, holding the ten Mahavidya forms within itself, and excellent for everyone and for women in particular. These four days recite it in the largest quantity you can: increase your stamina past a hundred toward two hundred, morning and evening, and complete eleven hundred across the four days.

The most wondrous and most intense of all, the speaker says — the Kavach that holds within itself the forms of the ten Mahavidyas — is Bhagavati's Kamarupa Kamakhya Kavach, which he has already put out on the channel. The Kamakhya Kavach is most excellent for everyone, and for women and mothers in particular. So these four days, do the japa of the Kamakhya Kavach in the largest quantity you can. If you can do a hundred, you can certainly do that; increase your stamina further. Do not stay limited at a hundred; make the attempt toward two hundred. Do it at both times, morning and evening. Complete eleven hundred recitations in these four days. If it can be managed, complete eleven hundred in the four days. These eleven hundred recitations will give you boundless possibilities ahead. And in this Kavach Bhagavati gives an effect like a thunderbolt, if the Kavach has been recited. If you recite some other Kavach of a form of Bhagavati, then recite that same Kavach, he adds. His point is only that if you did no Kavach, or did the Kamakhya Kavach, then do it — there is no need to change to a new Kavach.

What do these four days do to a mantra that never bore fruit?

For those doing japa of the Ekakshari, these four days are for making it firm and accomplished. Where a mantra never awakens, never becomes accomplished and gives no experience however much Purashcharan is done — many kinds of dosha are held to attach to a mantra, as when people add the Pranav themselves — these four days, with Bhagavati's worship, release them.

For those who have been doing japa of the Ekakshari, the speaker says, these four days are for making the Ekakshari firm and accomplished. It is said of a mantra that never awakens at all, that never becomes accomplished and grants no experience however much PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. you go on performing — many kinds of Dosha are held to attach to a mantra. Those who add the Pranav to it themselves, who add something of their own, produce a dosha in it. So where there is a dosha of that kind, or a curse of the mantra, or a curse of the deity — in all such circumstances, if you perform the japa of that mantra along with Bhagavati's service and worship these four days, release even from those doshas is obtained.

What should be worn during the japa?

At this time a practitioner, male or female, should certainly do the japa wearing a Rudraksha mala or a red sandal mala on the body. Because the energy at this time is many times greater than on ordinary days — not a hundredfold, but many times over — and Bhagavati is in her fiercest form.

At this time, the speaker says, a practitioner — male or female — should without fail perform the japa wearing a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. mala or a red sandal mala upon the body. Because the energy at this time is many times greater than the energy of ordinary days. It cannot be called a hundredfold; it is many times over. It is exceedingly distinctive. Bhagavati remains at this time in her fiercest form. The reason, he says, all of you know; there is no need to discuss it separately.

What must be avoided toward women in these four days?

It should never be done at any time in life, but in these four days in particular, avoid insulting women and mothers. And if any woman becomes Rajaswala in that time, know her at that time as Bhagavati Kamakhya's very form. Serve her those four days, whatever your relation to her, and let no feeling of untouchability be in you.

Remember one more thing, the speaker says, and let everyone keep it in mind about these four days. Ordinarily it should never be done in life at all — but in these four days in particular, avoid insulting women and mothers; do not do it. And if any woman becomes Rajaswala, if any mother or sister becomes Rajaswala, then know her at that time as Bhagavati Kamakhya's very form. Let no insult of her occur for any reason. If it can be managed, serve her those four days, whatever your relation with her may be. But she must not be insulted — and along with that, the feeling of untouchability should not be within you. This should never be in a Shakta practitioner at all, he says; but even so, whatever deity-power's worship you perform, if such a matter stands in it, then at this time at all events do not disregard her. At other times it is your wish and your own tradition and how you do things — but not at this time either.

What should a Rajaswala woman herself do in these days?

She should remain steady at one place, not walk about or move around much. Because those who use the Kshudra shaktis awaken them at this time, and if they somehow learn of a Rajaswala woman they become capable, very rapidly, of their most distinctive Tantra prayogas through her.

And the mothers and sisters who become Rajaswala at this time, the speaker says, should remain steady at one place, should not walk about much, should not move around much. Understand this subject too, he says: those who, so to speak, are users of the Kshudra Vidya powers are the ones who awaken these things at this time. And if they somehow come to have knowledge of a Rajaswala woman, then through her they become capable — very rapidly — of their most distinctive Tantra prayogas. For this very reason, if you are Rajaswala these four days, try to go outside as little as possible, only as much as is needed. Otherwise stay at one place. However great a city you live in, he adds, remove from your mind the idea that no knowledgeable person will be there. Nowadays the great cities in particular are full of specimens who will do who knows what.

Should a woman insist on worshipping during her period in these days?

No — and the speaker names the insistence he is answering: I am Rajaswala, so what, I am a feminist, I am modern, I will go and worship, I will go to the temple, nobody can stop me. The worship performed at this time, he says, will become the cause of a ruin, a great ruin. Do not make that mistake at all.

Along with this, the speaker says, there should be no obstinacy about the matter — that I am Rajaswala, so what; I am a feminist, I am modern; I will go and worship, I will go to the temple, nobody can stop me. The worship you perform at this time will become the cause of a Durgati, of a Maha Durgati. Do not make such a mistake at all. When the Mother herself has the doors closed at this time — and about that principal place within, he adds, where the possibility of ordinary people going is very small: it is said that the energy there becomes such that a person cannot remain there in an ordinary state. There is so much Uchchatan, so much fierceness, that one has to move away. And ordinary people protest against these things — there should be no protest and demonstration in this matter. Keep this in mind. This is the time of Bhagavati's distinctive worship.

What should be done with a Tantrokta Rudraksha or Vigraha in these days?

Those with a Tantrokta Rudraksha — received from the Guru lineage or otherwise — should certainly perform the Sahasrarchan upon it these four days. Sahasrarchan means offering flowers and the like with the Sahasranamavali. Do it at least the four days.

Those who have a Tantrokta RudrakshaA sacred seed strung into rosaries and worn during shiva worship. and the like, the speaker says — whether obtained from the Guru tradition, given by their Gurujans, or obtained by some other medium — and who perform its Abhishek and worship, should certainly perform the Sahasrarchan upon it these four days. Whichever form you have installed: Bhagavati Chhinnamastika's form, or Kabandha Bhairava's form; or those of a Tantric disposition whose Kula deity is Bhagavati Renuka installed in a Tantrokta form; or a Tantrokta Rudraksha upon which you worship Bhagavan Shiva and perform his Abhishek; or other Vigrahas and other forms you have installed — at this time perform their Archana without fail. Sahasrarchan means, he explains, that with their SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. Namavali you offer flowers and the like. Do it at least the four days.

Should a desire be attached to this worship?

Yes — at this time worship with a desire; it is not that you should not. But take one principal desire rather than fifty kinds, make the Sankalpa for that single one, and worship and offer Archana through the four days with it.

If you have some particular wish, the speaker says, then worship at this time together with the desire. It is not so, he says, that at this time you should not worship with a desire — worship with the desire itself. If you have some particular desire, then in these four days make it that one desire, some one principal desire, and not fifty kinds of desires. Make the Sankalpa of that one and worship and offer Archana through these four days. If you have installed a Yantra and know its procedure, then perform its Archana by that procedure; otherwise certainly perform the Sahasrarchan upon that Yantra. And if you have not the capacity for the Sahasrarchan — you will not be able to sit that long, or there is a shortage of time — then perform the Shatarchan, that is Archana with flowers and the like using the hundred and eight Namavali; certainly do that for the four days. And perform the Abhishek of the Yantra daily through these four days.

Why does the household Yantra matter at this time?

Because at that time the maximum number of powers certainly become seated, in a fractional form, in their own Yantra and place. Whatever is happening at the principal Siddha Peeth, we are holding at that place in our own daily worship room, in our own house — so the same thing happens there in a subtle form.

The reason to perform the Abhishek of the Yantra daily, the speaker says, is that at that time the maximum number of powers certainly become seated in a fractional form in their own Yantra, in their own place. Because the principal place of the Mother — see, whatever thing is happening at the principal Siddha Peeth, we and you are holding that same subject at that place in our own daily worship room, in our own house, in our own home. So there too, all such powers as remain merely in service move away at that time and become established at different places in the Mother's mandal. At that time all kinds of powers are present there, ready in the Mother's protection and in her service. So if you too keep even a small mandal, even a small Yantra, or any Tantrokta Vigraha form of the Lord, a Yantra, a mandal, a RudrakshaA sacred seed strung into rosaries and worn during shiva worship. and so on, and perform worship — then know that the same thing will happen in it in a subtle form. Whatever subtlety is present there in the mind will hold in these too. So your work, he says, is that at this time all the powers have become established in one place; and you now have the most divine time, and a very good opportunity, so to speak. This opportunity should never be allowed to go to waste; its benefit should be taken.

What may be used for the Archana?

You may offer Archana with kumkum, with flowers. Where the matter is of grain, offer with raisins, with cashews, with makhana — whatever you can manage. And if you are a Dhan-Kuber, offer with silver coins, with gold coins, with five hundred and two thousand rupee notes — though not with a demonetised one.

You may perform Archana with kumkum, the speaker says, and with flowers. Where there are other kinds of things — where it is a matter of grain — then offer Archana with raisins, with cashews, with makhana. Offer with whatever you can manage. And if you are a Dhan-Kuber, if you have a great abundance of wealth, then offer Archana with silver coins, with gold coins. Do it with five-hundred and two-thousand rupee notes — though the two thousand note has been discontinued, so do not do it with a discontinued note; that will not be accepted there either. Use the currency that is current, as far as your means go. And then let it remain at the Mother's place.

What is done with the Ambubachi offerings after the observance?

Keep the flowers, cloves and cardamom used in these four days' Archana safe; do not throw them away and do not immerse them. Household members should eat a little daily on an empty stomach after the worship, or fill them into a Kavach and wear them. And any gold, silver or coins should be tied in red cloth and kept — never immersed, never removed.

The flowers, cloves and cardamom used in these four days' Archana, the speaker says, should all be kept safe in one place. Do not throw them away; do not perform their Visarjan. The people of the house should eat a little of them daily on an empty stomach after the worship; or they may be filled into a Kavach and worn. If someone has a difficulty, a clove Utara may be done with them, or they may be burnt with camphor. Do it in this way. And if you use gold, silver or coins in the Archana, then tie all of them in red cloth and keep them at the place of worship, or at the place of worship, or at the place where money is kept. Never perform their Visarjan; do not remove them. Because these four days' worship is in itself wondrous and divine.

Should an outside Tantrik be allowed into the house in these days?

No Tantrokta Anushthan should be performed inside your house by an outside person in these four days. Your own Guru coming and doing it is excellent, or one in whom you have blind trust — but a new person, or someone who bears you malice and knows the procedures, will absorb his own energy there and interfere.

In these four days, the speaker says, no person who performs Tantra and Mantra should come into your house. If you are one who performs worship and someone is coming for a hardship or for a Kaat, that is a separate matter and may be your own private affair. But his root point is this: if worship and recitation goes on in your house and you are doing everything by rule, and at that same time some person who bears malice toward you and knows Tantra and Mantra, who has information of the procedures, or some wicked person of that sort comes — then the things of your house will be disturbed, because he will certainly absorb his own energy there. He will certainly interfere with something, and then you will all be disturbed. So in these four days no Tantrokta Anushthan of any kind should be performed inside your house by an outside person. He says this from his own experience, from what he has seen. Your Guru ji coming and doing it is excellent; one in whom you trust blindly, who is your guide and path-shower, who has done a great deal for you, and by whose Tantra-path Siddhis and mantra Upasana your family has been benefited — if he wishes to come and do it, then there is to be no restraint at all. But a new person, someone who bears you malice, someone who works your harm — your own uncle, maternal uncle, aunt, father, whoever, your brother, anyone who bears you malice — coming at this time and then performing worship or some particular process of theirs which you know they perform: attention please, he says, be on your guard. Anything can happen.

How dangerous is the Ambubachi Parva Kala?

It is a very sensitive time. At this time the powers become so fierce and awakened that if they wish to show grace they can make you in these four days — and these same four days can also bring your destruction and your ruin. There is that much capacity in these four days.

This Parva Kala, the speaker says, is a very sensitive time. At this time the powers become so fierce and awakened that if they wish to show grace, they can make you in these four days. And these same four days can also bring about your destruction, your ruin. There is that much capacity in these four days.

What should someone with no practice at all do?

Those doing nothing, going along in the ordinary way, should do at least one of these two: Bhagavati Parvati's Saptakshari mantra, or the Jayanti Mangala Kali. Or else the Durga Saptashloki, the Durga Ashtottar Satnam, the Durga Chalisa, the Vindhyavasini Chalisa, Baglamukhi's or Bhairav's Ashtottar Satnam, the Sankat Nashan, the Hanuman Chalisa or the Bajrang Baan.

Those doing japa of the Ekakshari and the like, whether of Bhagavan Datta or as initiated in any tradition, need only do this in these four days, the speaker says: along with Bhagavati, do the japa of their own Guru mantra. And those who are doing nothing at all, going along in the ordinary way — in these four days, if nothing else, then either Bhagavati Parvati's Saptakshari mantra, or the Jayanti Mangala Kali. One of these two mantras. Or the Saptashloki, the Durga Ashtottar Satnam, the Durga Chalisa, the Vindhyavasini Chalisa, Bhagavati Baglamukhi'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., Bhairav ji's Ashtottar Satnam, Ganpati ji's Sankat Nashan Stotra, the Hanuman Chalisa, the Bajrang Baan, or the other Sabar mantras that have been given — the awakening of all of these may also be done at this time.

What must be done with the Tapo-bal earned at a Parva Kala?

Learn to conserve it. Whatever japa and austerity you perform at a Parva Kala — Navratri, Shivratri, the Ambubachi Parva, the Bhadon Amavasya, Chaturdashi, Tara Amavasya — never take a Sankalpa with it and do something for anybody, unless life itself is in danger. Store it well, and use its interest.

The four Shakti-virs — Hanuman ji, Bhairav ji, Ganpati ji, Narasimha ji — move in Bhagavati's service protecting from the four directions, the speaker says; and if the Upasana of one of them, whom you have been worshipping already, is done properly and wholeheartedly along with Bhagavati in these four days, then a mantra that was giving two or four percent effect will go straight to giving its full hundred percent. But afterwards, he says, you must keep your Punya strength built up. It is not that we worshipped very well for four days and its effect will then remain — the Punya is yours, and it is not to be let decay like that. Whenever it is a Parva Kala — Navratri, Shivratri, the Ambubachi Parva, the Bhadon Amavasya, the Chaturdashi, the Tara Amavasya, all these times — learn to conserve whatever japa and austerity you perform in them. Never take a Sankalpa with it and do something for anyone. Not until life itself is in danger. Store it up well, and use its interest.

Tapo-bal deposited and never spent on anyone makes a later prayoga act instantly

Suppose you did four or five hundred mala of Parvati's Saptakshari during Ambubachi. Deposit that; never use it for anyone, only for Bhagavati's pleasure and the growth of your own Tapo-bal. Then when a prayoga is needed, awaken some Sabar mantra separately and use that — and it will act instantly, because the Tapo-bal is safe.

For an example, the speaker says: someone does japa of Bhagavati Parvati's Saptakshari mantra. In the Ambubachi Parva Kala he did a hundred mala a day and it came to four or five hundred mala. Now this is to be deposited and kept. It is never to be used for anyone; its japa will be only for Bhagavati's pleasure and for the growth of your own TapobalSpiritual power accumulated through austerity and sustained practice — the counterweight that must exceed accumulated black-magic or negative energy for an affliction to fully lift.. From the fifth day, after the four days, you do five or seven mala of it — keep that safe, for Bhagavati's pleasure. Now when a prayoga is needed — some difficulty in the household, some trouble from a Bhut or Pret, or someone's time running badly — then use some Sabar Mantra for it, of which many prescriptions are given on the channel, Batuk Bhairav ji's and Kali ji's; he has even given the Vamati Kali for the Kaat. Vamati, he explains, means the one who grinds things away. However great a Tantra prayoga has been done, even Maran, Muth or Karni, even Hani set running — if you have kept her awakened, then even set upon a single lemon it will certainly cut. It will not be able to give its effect at once; she keeps it from applying at that time, and whatever has come running has to move away. Because your four days' Tapo-bal is in Bhagavati Parvati's Saptakshari, and because of that Tapo-bal your subtle body has itself become full of splendour. Now, having awakened the Vamati Kali mantra by its awakening procedure, when you use it as the need arises, it will give its effect that very moment; it will cut at once. The Bajrang Baan the same: if you have accomplished it and use it with a Sankalpa against an enemy harming you, it will make that enemy weak — when the Tapo-bal is safe.

What undoes the conserved Tapo-bal?

If at that point you begin other things — take to meat and liquor, begin wrong acts — and then perform a prayoga, you will be left neither on this side nor on that. The speaker's own phrase for it: it has been cut.

But now here, the speaker says, you started other subjects — took to the eating of meat and liquor. You began wrong acts, and after that you perform a prayoga: then you are left neither on this side nor on that. Then it becomes the same thing again — I love you, but as a friend. It has been cut, he says, for you here too. So keep attention to this.

What is done on the morning Ambubachi ends?

When the four days' worship is complete, then on the morning of the 26th, at dawn, before sunrise itself, the red cloth you had put upon Bhagavati's form is to be removed — and that cloth is to be kept safe.

Besides this, the speaker says, when the whole four-day worship is complete up to the 25th — after that, on the 26th, in the morning at dawn, before sunrise itself, from the form of Bhagavati upon whom you had put the red cloth, that red cloth is to be removed at that time. And the cloth is to be kept safe; what to do with it he will say shortly.

What if putting clothes on and off an image feels wrong?

Then do not do it — there is nothing to be offended about here. The reason it can arise is the Shringariya Vigraha now in fashion, which has no garment carved at all, so that removing the cloth makes it seem the deity has none. Take a Vigraha in which the garment is made, so that your feeling is never wrong in any condition.

A question arises here about putting a garment on and taking it off a mother-form, the speaker says. If it feels to you that we should not do it, then do not do it. There is nothing to be offended about here. The reason it arises, he says, is the Ashringariya Vigreh — the Shringariya Vigraha now in fashion, in which no garment stands at all; and on removing the cloth it will seem that the Lord is wearing no garment at all. So take a Vigraha, at least, in which the matter of clothing exists — one made such that the deity wears a garment, so that your feeling at no time and in no condition goes wrong. Because it is for the sake of the Bhava that the Vigraha service is taking place at all. The Vigraha service is happening so that, being in duality, by serving and serving, such a capacity and such a feeling arises within us that we go into non-duality and no longer need a Vigraha directly, no physical idol at all. So install and worship such a Vigraha as your Bhava can join with.

How is the Devi bathed and adorned on the fifth day?

Bathe her well with scented water — raw milk, rose water, agaru and kewra water mixed and made fragrant — with kumkum and haldi; then grind sandalwood on stone and apply the Gandhanulepan; then bathe her with water and do her Shringar beautifully, with garments and all.

On the 26th, having first removed the red cloth and kept it safe, the speaker says, you will then perform Bhagavati's Abhishek well. With scented water; with raw milk; with rose water, agaru and kewra water mixed together and made fragrant; with kumkum, with haldi. And then grind sandalwood — rub the sandalwood stick on stone — and with that perform the Gandhanulepan. Then, having bathed the Mother with water, do her Shringar beautifully; put on her garments; do the Shringar.

What closes the Ambubachi observance?

After the Naivedya and Aarti, if possible perform the Havan of the four days' japa — even one mala, if you did a hundred a day and ten is no longer possible. Do the Tarpan and Marjan; if a Kanya Pujan can be arranged, do it; if not, give one place's food entirely to a cow, and make a Daan in a Devi temple in the girls' name.

After the Shringar, the speaker says, seat the Mother and place before her the Naivedya of excellent substances — kheer and puri if it can be managed. And if your circumstances allow it, have it made with devotion at home. If not — if the Prarabdha was not favourable, or your circumstances don't allow it — then make it yourself, or offer whatever Naivedya you can manage. And after that, if the same amount of japa you did through the four days can be done that day, it is excellent; then it is gold upon gold. Complete the japa and surrender it, and your soul will be satisfied by these five days of service. Bhagavati may or may not appear directly before you, but your experience will become so firm, and such direct grace of hers will come upon you, that you will feel it in your own life on the day you perform the Mother's Shringar with your own hands after the four days' service. Then, after offering the Naivedya and showing the Aarti: if it can be managed, perform the Havan of the japa you did through the four days. Even if you do only one mala — you were doing a hundred mala a day and ten mala is no longer possible for you now, but if you have the capacity for one, then perform at least one mala of Havan. Do the TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and Marjana. If some arrangement for a Kanya Pujan can be made, do the Kanya Pujan; if there is no arrangement, then give one place's entire food to Gau Mata. And in some temple, make a Sankalpa in the name of the girls and give a Daan — give it to the Pandit ji at some Devi temple. Worship in this manner and see, he says: whatever mantra or Kavach you had been reciting will become most formidable, the Devi's grace will be obtained, and your spiritual progress will come about. There will be a difference of earth and sky between the state you were in up to the 20th or 21st and the state you will be in after the 26th or 27th, if you have done these four days.

What kind of Sankalpa should never be written?

The speaker reads out, without names, what he has been sent: a person's name and his father's name, with the request that a Sankalpa be made for this man's speedy Maran. Such remarks are being written in the Sankalpa, he says — this is the state of malice that has been reached.

Do not write these subjects in the desire this time, the speaker says of the coming Ambubachi Anushthan — that let this one die, let his wealth be destroyed, let him get such an illness. Are such subjects written in a Sankalpa, he asks. He recounts what has been sent to him. It is fine, he says, when someone in distress writes that we should be freed of this distress; that is proper. But how can we know that the person in front is benefiting us and therefore ought to die — that such a Sankalpa should be made? People are writing that so-and-so, his father's name this, that this person should have a speedy Maran; make such a Sankalpa. Such remarks are being found written in the Sankalpa. This is the state of malice that has been reached. He names one case without the name: of five names given in a Sankalpa, one was of a man who had troubled the writer — ten years ago he had done this, three years ago he had done that. That much malice is filled up in it.

What should a sankalpa against a person causing harm ask for?

That this person is causing harm in this manner, is acting against Dharma — Lord, grant him a fitting punishment. That is what the Sankalpa should be. The prayogas of Mahabhairav and the rest do carry the enemy's name and Gotra, but never take the Sankalpa of his Maran.

Will you and I decide that he should die, the speaker asks. Write instead that he should receive a fitting punishment, and we make the Sankalpa. This subject absolutely exists, he says: in the prayogas of Mahabhairav and the rest — as in the Bhairav ji Anushthan that has just been done — whatever prayogas take place, the Sankalpa carries the enemy's name and Gotra, all of it known. But never take the Sankalpa of his Maran. The Sankalpa taken is this: Lord, harm is being caused in this manner by this person; he is acting against Dharma; grant him a fitting punishment. That is what the Sankalpa should be. When you say straight out that the person should die and that such a Sankalpa should be taken — do you understand what a Sankalpa of killing means, he asks. That we should take the Sankalpa of killing and become the object of the deities' wrath, and in that manner. Never make this mistake when you write a Sankalpa. The capacity to give the fruit is not in you or in me, and that right is not ours either — so let it stay at least with the one who holds that right. Whether he will kill him, or break his hands and feet, or drive him mad, or what he will do — leave it to them. Do not take it into your own hands. Whatever they have to do, they do it very thoroughly.

A Vrindavan sadhak did no prayoga himself, and after a year and a half his mantra's deity turned the same harm back on his enemies

His example: a man from the Vrindavan region, wholly distressed at first, who has been doing sadhana about a year and a half. Today, whatever used to happen to him is happening in his enemies' house, the same to the same. He performed no Tantra Vidya — only Mahabhairav, reciting at the Bhuteshwar Mahadev temple.

This is his own experience, the speaker says, and he puts screenshots in the group of how people are weeping and being ruined. Of the man he is speaking of: on the first day they spoke, he was wholly distressed. And you will be surprised to learn, he adds, that he is of the Vrindavan region. Wholly distressed — what is this, how is it, what shall we do. Today, as many enemies as he has — it must be about a year and a half of his doing sadhana — their condition is bad. And as things used to happen to him, so exactly the same things are happening in their house. The things turned. He performed no Tantra Vidya at all; he was only doing Mahabhairav. There is the Bhuteshwar Mahadev temple, in the Vrindavan region, and he used to go there and recite. This is the state that came about. He did not say kill him or do this. It is in the mantra; they will do whatever they have to do. They are not doing it because of what we say. They are seeing what is right and what is wrong. This is the capacity of a mantra, the speaker says: when you awaken the energy of that mantra, then seeing the matter of Dharma and Adharma, its deity himself begins to give an effect of that kind. You will not have to do it.

When may one perform a maran prayoga oneself?

Do it yourself only when the capacity is within you, and above all when you hold the Upasanhar Vidya. If you do not have the knowledge of withdrawing it and you perform a Maran, remember the condition of Ashwatthama — you will rot away. He fired the Brahmastra and had no Vidya to bring it back.

Do it yourself, the speaker says, when the capacity is within you — and the greatest point of all, when you hold the Upasanhar Vidya. If you do not have the capacity, the Vidya, the knowledge of withdrawing it, and you are performing a Maran, then keep in mind that the condition will become like Ashwatthama's. You will rot away and die. Leave aside his own case, he adds — he is an avatar of Shiva, set that aside. But even he did not have the Upasanhar Vidya, and it is for this very reason that Bhagavan Krishna cursed him. This too is one of the reasons; remember that as well. He fired the BrahmastraThe supreme, ultimate weapon of Tantric and mythological lore — used as a byword for a practice or knowledge of unmatched, decisive power. but had no Vidya to bring it back. If you are performing the Maran of someone by Mahabhairav but are doing an act devoid of Dharma, then there is the difficulty. The prescription of the prayoga we will give even now — but where Dharma stands and there is no hope at all left, where you do not wish to withdraw it, that is a separate matter.

When is a prayoga against a person Adharma?

Where a person has not directly harmed you — has not abused you, has not said anything to your sister or daughter, and is going along his own path — then if you make a prayer for the destruction of the Vidharmis you will make it collectively, not naming a person. Use it on one where such a matter actually exists.

The speaker gives the case in which he thinks a prayoga is justified: your daughter, your sister, and some man says he will carry her off and do this and that; you know the administration will not support you and that no politician behind will be of use, and you have no other path. The Mahabhairav procedure is all recorded and he will begin uploading it after Ambubachi. But if you bear someone a little malice — that fellow is getting too clever — of whatever faith he is: know this too, he says, of whatever faith he is. If you perform that prayoga straight off, where he has not directly harmed you, has not abused you, has said nothing to your sister or daughter, and is walking his own path — then if you make a prayer for the destruction of the Vidharmis, you will make it collectively; you will not name a person and do it personally, when he is not directly harming you. But if you use the prescribed procedure directly upon him, then it has become devoid of Dharma. At that time, do not do it. Upon one person is a separate matter; upon a group is a separate matter — a group, because this whole Vidharma can entangle us anywhere at all. Where such a matter stands, make such a prayoga.

What of a Sankalpa asking for the death of an enemy's child?

The speaker recounts one such: that so-and-so, who harmed me in this way, may his child soon attain death. What malice is in the man who writes such a Sankalpa, he asks — and if that Sankalpa were taken and the child did die, who bears the fault of it?

When it comes to writing a Sankalpa, the speaker says, people write anything. Many such Sankalpas are found; if you looked at each one from Navratri until now, several would force you to stop and wonder what this man is writing. Some person writes in the Sankalpa: that so-and-so, who has harmed me in this manner — may his child soon attain death. Tell me, he asks, how much malice is in the man who is writing such a Sankalpa. What is true and what is false, neither you nor I are knowing. He has simply written it there — that he should attain death. But where the question of Dharma and Adharma arises, of what is right and what is wrong: if that Sankalpa is taken, and that child does die — who bears the fault? Are Sankalpas of this kind taken, he asks. Here there will be one Sankalpa only: Lord, whoever is having this worship performed and whose Sankalpa this is — grant this person good sense.

What should be asked for instead of an enemy's ruin?

Why do you not say, make us capable. Why do you not write in the Sankalpa that we may obtain the Siddhi of the mantra, that Bhagavati's grace may come, that we may become capable — that your capacity increases so far that he dares not stand before you, that your inner splendour grows so that he cannot meet your eyes.

The external enemy, the speaker says, is bound to be destroyed today or tomorrow. If you are performing Bhagavati's service, the Shakti sadhana, then the Shakti certainly destroys the enemy; she will certainly subdue him, whichever power it is. Narayana too will subdue, Narayani too will subdue. It cannot be that the enemies are not subdued. But what of your internal enemies, he asks. So much malice is filled within you that you are having a Sankalpa made for a small child, that the child should die so that he may know how it feels when a child goes. Who are you and I to take such a Sankalpa? Who are you and I to bring such wicked deeds and such wicked thoughts into the mind? What difference then remains between him and you? Even if he did use such a Vidya and cause your child's death, then — that he should receive a fitting punishment; not that you write it out specifically, that his child too should die. And his child will be seven or eight years old; tell me what fault of that child's is in this. And even granting he will suffer his own doing — why are you taking a new fault upon yourself by doing it? Are the nine days' worship of Navratri, the worship of Mahabhairav at a divine Chamunda tirtha and Shakti Peeth, the Anushthans that happen at such divine places, meant for so petty a Sankalpa as this? Why do you not say: make us capable. Why do you not write in the Sankalpa that we may obtain the Mantra Siddhi, that Bhagavati's grace may be obtained, that we may become capable. That your capacity increases so much that he does not dare to stand before you. That your inner splendour grows so much, that the powers of your eyes grow so much, that he cannot meet your eyes. That Jagadamba fills that much capacity into you.

Is punishing an enemy ever a duty?

A time does come when someone causes harm from the other side, and then it becomes one's own work and duty to give him punishment. That is proper. But there too you will give the punishment within Dharma, not devoid of Dharma — Bhagavan Krishna did not have anyone's child killed in order to kill a child.

A time comes, the speaker says, when someone causes harm from the other side; and there it becomes one's own work, one's own duty, that this person must be given punishment. That is proper. But there too you will give the punishment within Dharma. You will not give it devoid of Dharma, in this manner. Bhagavan Krishna did not have anyone's child killed in order to kill a child, he says. The subject of Dharma and Adharma should be thought through and understood, and only then should a Sankalpa be given.

Which desires are proper for the Ambubachi Anushthan?

In the Kamakhya Ambubachi Parva, worship with a desire — but keep the Anushthan wholly gentle, with some one desire of your own: someone's job, someone's business, the destruction of an illness. These are proper desires, as is asking that capability be obtained. Do not make some outlandish desire at this time.

In the Ambubachi Parva of Kamakhya, the speaker says, worship with a desire — but do not write these subjects in the desire: that this one should die, that his wealth should be destroyed, that he should get such an illness. Are such subjects written in a Sankalpa? That such a thing occurs in a Sankalpa he only understood after reading them. So in these four days, first perform your own most distinctive prayoga. Carry your own subjects along, and along with that also perform the japa of your own Aradhya. And in whatever Anushthan takes place, let it be wholly gentle, with some one desire of your own — as someone's is of a job, someone's of business, of the destruction of an illness. All these desires are proper: that this desire be fulfilled, that capability be obtained by us. But some outlandish desire should not be made at this time.

What if eleven hundred recitations are not possible?

Then do a hundred and eight recitations daily — you absolutely may. And whatever recitations and worship you were already doing, do all of their japa during Ambubachi.

Asked by a listener who cannot manage eleven hundred whether a hundred and eight daily would do, the speaker says you absolutely may — do a hundred and eight recitations daily. And whatever recitations and worship you were already performing, do the japa of all of them during Ambubachi. In the same stretch he confirms that offering a lemon Bali after doing the Batuk Brahm Kavach is very good — absolutely offer it.

May a Vigraha be moved daily during a sadhana?

If in the sadhana period you are performing a daily Avahan and a daily Visarjan, then you may move it. But if you have taken a single Sankalpa for twenty-one days or forty-one days, then during that time the Vigraha should not be moved.

A listener who lifts Bhagavati Lakshmi's Shri Vigraha from the Chowki to a higher place after his sadhana each day, because he performs the sadhana in his room, asks whether moving the Vigraha daily during a sadhana period carries a fault. In the sadhana period, the speaker says, if you are performing a daily Avahan and a daily Visarjan, then you may move it. And if you have taken a single Sankalpa at one time, of twenty-one days or forty-one days, then at that time the Vigraha should not be moved.

Mahabhairav or Batuk Bhairav?

If there is trouble from an enemy, then do Mahabhairav; otherwise do Batuk Bhairav ji's. And more than Batuk Bhairav's mantra the speaker stresses the Ashtottar Satnam, because it is wondrous in itself — its use runs in the order of creation, sustenance and Shringar.

You may do either of the two mantras as the need requires, the speaker says. If there is trouble from an enemy and the like, then do Mahabhairav; otherwise do Batuk Bhairava ji's. And more than Batuk Bhairav ji's mantra, he says, we stress 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. — because it is wondrous in itself. Its use runs in all three in order: creation, sustenance and Shringar. So do that.

May a pregnant woman recite the Kamakhya Kavach?

She absolutely may — the Kamakhya Kavach can be recited in any condition, and it is not obligatory to go to the worship place to do it. But after the fourth or fifth month a pregnant woman should not go to the place of worship, and above all not where there is a Shivling.

A pregnant woman may absolutely recite the Kamakhya Kavach, the speaker says. It may be recited in any condition at all; and yes, it is not obligatory that it be done by going to the place of worship. After the fourth or fifth month, he says, a pregnant woman should not go to the worshipful place to perform the service and worship. Where there is a ShivlingThe aniconic form of Lord Shiva worshipped at home and in temples. and the like in particular, she should not go at all. So from a distance, saluting from outside the temple, from outside the place of worship, she should sit comfortably wherever she is — even on a chair, wherever she may sit — and there do five or eleven recitations, as many as she wishes; and go on doing the Nama-japa of Bhagavati, the Jayanti Mangala Kali, or whatever mantra she wishes to recite or whatever name of the Lord she wishes to take.

How should the Nikari lamp be kept from going out?

Keep the Nikari lamp such that it does not go out at all — keep the wick thick, light it with camphor applied, and if there is wind while you are carrying it out, carry it inside the big kind of biscuit carton so the wind cannot get in.

Asked about the lamp going out in the wind while performing the Kshetrapala NikariA dispersal ritual offered to the territorial guardian Kshetrapala — requesting protection and the pacification of malevolent entities (Dakinis, Shakinis, Bhutas, Pretas, Pishachas, Vetals) residing in the territory, clearing domestic malevolent energies across the threshold for at least 24 hours., the speaker says there is no likelihood of anything inauspicious in it — but keep the Nikari lamp such that it does not go out at all. Keep the wick thick. Light it with camphor applied. And while carrying it out, if wind and the like is blowing, then carry it inside the big kind of biscuit carton, so that the wind cannot get in.

Is the Vigraha bathed during the four days?

No. After covering Bhagavati there will be no daily bath for four days, and no touching of her either. All you may do in the four days is put on a fragrant flower and take it off the next day — nothing beyond that by way of touching the Vigraha.

After covering Bhagavati, the speaker says, a daily bath is not to be given: there will be no bath for four days. For four days there will be no touching of her either. In the four days you may do only this much: put fragrant flowers on her and take them off the next day. That is all — beyond that the Vigraha is not to be touched. If you used to give the Mother a daily bath, then these four days there will be no daily bath.

Does a copper Kavach stop working after a year?

If you have not gone into a Sutak or Patak, there is nothing to be tense about. If you have gone into a Sutak or Patak, then in copper its work does stop.

Asked whether a Lakshmi Sabar Kavach that was in copper will stop working after a year, the speaker answers on the condition rather than the time. If you have not gone into a Sutak or Patak, then there is no matter for tension. And if you have gone into a Sutak or Patak, then in copper its work does halt after that. In the same stretch he answers that a thread coming undone on a Kavach is no difficulty at all.

What is the difference between a Tantrokta form and an ordinary Vigraha?

Two things. In the Tantrokta procedure the deity's awakening comes about in a different manner. And where in the Vedokta procedure a fault forms very quickly if a rule slips even slightly — the Naivedya must be offered by four, the Aarti within half an hour of sunrise — the Tantrokta procedure carries no such binding of rule.

Asked about a Kaleshwari Mata installed outside the house with an Achal Pran Pratishtha by Pandits, the speaker says that once the Achala PratishthaThe permanent, immovable consecration status of a shrine or idol — a family deity's temple with Achala Pratishtha cannot simply be relocated after a household moves without specific scriptural procedures. has been done, you have no need of the ordinary Tantrokta thing. Always remember one subject, he adds: at the present time almost all Pratishtha is done 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.-declared method. But even so, what the Tantrokta method means is this. First, in the Tantrokta procedure and prescription the deity's awakening comes about in a different manner. Second: in the Vedokta prescription, if a rule slips even a little, if you commit any mistake or offence, a Dosha forms very quickly. If the rule there is that the Naivedya must be offered by four in the morning, and that the Aarti must be done within half an hour of sunrise, then it must be done. In the Tantrokta prescription you do not carry that kind of binding of rule. Though this does not mean, he says, that you drop everything and decide not to offer Naivedya for four days — not that.

What does the Tantrokta installation actually build in?

A Peeth Yantra is constructed and the deity installed upon it with his whole family; the Nyasa process is completed in all of them, subtly, in a movable installation. Then even a single mantra japa surrendered there nourishes all the connected powers — the eight Bhairavs, the Matrikas, the Yoginis, the Kshetrapal.

The awakening forms in this manner, the speaker says: as with Batuk Bhairav ji, when his Tantrokta Vigraha is installed at a Peeth in a temple, the installation happens by a prescription — as with Kaal Bhairava, where the installation takes place upon the ashes of the cremation ground. But when a Tantrokta installation is done in the house in its most subtle form, then there too a Peeth Yantra is constructed, and upon it Bhagavan Batuk Bhairav ji is installed. He remains installed there with his whole family; and in all of them the process of Nyasa and the rest is completed, in the most subtle form — in a movable installation, not an immovable one. Then their satisfaction stays maintained. They become angered and enraged very seldom, he says, by your committing some wrong act without cause. And because the Avaran, the invocation, the worship and the Nyasa have been performed in this way: if you offer even an ordinary worship, it will give a very firm effect. Suppose Bhairav ji's Vigraha is being installed where there is an Ashta Bhairav Yantra, in which the eight Bhairavs have been installed subtly, and the Ashtamatrika, and the Yogini, with Kshetrapal and the rest, all with the most subtle Nyasa performed. Then if you do the mantra japa even once and surrender it, all the connected powers become nourished. Whereas where you have installed it in an ordinary Vigraha, there you must do as much japa as you can — at least a lakh and a quarter of japa, with an ordinary rule and steadiness maintained — and then their awakening will come about. You will have to do it there.

What are the grades of mala Pratishtha?

Three. The simplest: bathe the mala in raw milk, hold the whole of it covered in the hand and read the Pran Pratishtha mantra — or, failing that, Shiva's Panchanan mantras once, or the Panchakshari. The second uses the Bhut Lipi Varna Nyasa in brief. The third consecrates each bead separately with the Vamadeva mantra.

The prescription of mala Pratishtha is given on the channel, the speaker says; look at it there. The simplest is entirely ordinary: we bathe the Mala with raw milk only; and after the Abhishek, holding the whole mala together in the hand, covered, we read the Prana Pratishtha mantra. If the Pran Pratishtha mantra is not known, then we read Bhagavan Shiva's Panchanana mantras once. And if that too is not known, then we read the Panchakshari Mantra. The second method is that in which we perform, briefly or ordinarily, the one full recitation of the Bhut Lipi Varna Nyasa and the rest. The third, which is the one given on this channel — though both methods are described there — is that in which we consecrate each bead individually. Each bead is consecrated with the Vamadeva mantra, and after that we perform the Nyasa of the Varnas in each of the mantras. So this mala becomes Tantrokta and divine. And if this same is done by the Bhut Lipi method, then it becomes wondrous in itself. If you go to consecrate one mala by the Bhut Lipi method, even with good practice in the Bhut Lipi Varna Nyasa, it will take you at least five or six hours for a single mala.

Does an elaborately-consecrated mala give more power than a simply-consecrated one?

Yes. It is not that so tremendous a Pratishtha means no fault attaches — but do a single mala of japa on it and its energy will be wondrous. Between the energy of the one you consecrated somehow with a single pass of the hand and this one, there will be a difference of earth and sky.

It becomes divine in itself, the speaker says. And it is not, he adds, that so tremendous a Pratishtha has been done and therefore no Dosha attaches to you. But do a single mala of japa on it now, and its energy will be wondrous. And between the energy of the ordinary one — the one you took in your hand and consecrated somehow in a single pass — and this one, there will be a difference of earth and sky. When you know it, then you will be able to understand this subject. This is for practitioners, he says. Those who are not practitioners — what need have they of it? For the fulfilment of a desire you may go along with the ordinary one; your matter is different. But if you have some attachment and attraction toward sadhana beyond desire, and you are using a Tantrokta Vigraha, mala or Yantra at that time, then you will obtain the most distinctive fruit — and that because of this procedure.

Why does a beginner become restless during a Pratishtha?

Because you have not performed a lakh and a quarter Purashcharan of any mantra, and the deity simply does not give that kind of patience. Sit to consecrate a mala bead by bead and by the fourth or fifth bead — by the tenth — you will be asking when it will end.

The reason, the speaker explains, is this. Suppose you have never performed a lakh and a quarter Purashcharan of any mantra, and you sit straight down to perform the Pratishtha of some Yantra or some mala by the Bhut Lipi Nyasa method. When you sit to do the Pratishtha, you will become restless midway. That is bound to happen. On the beads of the mala — leave the Bhut Lipi aside, do even the ordinary Varna Nyasa — after four or five beads, by the time the tenth bead comes, you will feel: when will it end, when will it end. Your condition will become bad. Because somewhere in your mind, since you have not performed any particular mantra's PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana., the deity simply does not give that kind of patience. Until a power dwells properly in the heart, until your heart is not impatient toward some power and that trust is not there, until they are present there subtly in your heart — until then the whole procedure of Pratishtha will not be able to happen properly at all.

What actually animates the Pratishtha?

The heart. When we read the Pran mantras it is from the heart that it throbs — the heartbeat that is beating is generating the electromagnetic waves, and it is those waves that go and make the object conscious. If it is not within you, the object stays merely physical.

Because your heart is awakened and alive, the speaker says, it is from this that the energy, vibrating, comes out and reaches that place. When we read the Prana mantras, it throbs from the heart itself — the heartbeat that is beating is what generates the electromagnetic waves. It is these waves that go and make the object conscious. So if it is not within you, then from where? Then it is merely physical. In that place the subtle energy, the energy of your own Ishta and Aradhya, must also be present — and only then does it become fully awakened. Then you will have no restlessness in it at all; at that time you will feel like doing two in place of one. That much capacity that power gives. And it does not come of your own mind either; your attachment is what makes them give it. Then you will be able to connect — how this Setu, this Mahasetu, this Bandh, this Mahabandh is applying, how it is all happening; it will become clear of itself. A Sanatani person, he adds, is a Tantrik from birth — know this. He has simply forgotten his own powers. And when does he remember the power? When there is trouble at his own place. When enemies trouble him, when Bhut and Pret trouble him, then he slowly begins to become a Tantrik.

When twenty recitations bring no response, the reason is to be looked for within oneself

The speaker says he does not know how to answer such a comment at all. Look within yourself; that is why the response is not coming.

On the path of becoming a Tantrik, the speaker says, a man becomes such a Tantrik that the whole world then looks small to him — because he will not himself work properly. He learnt shirking from the start, learnt the cheat code from the start, how to get the work done by shirking, the Jugaad-tantra. And Jugaad-tantra does not work here. Works are not accomplished, things keep going wrong, and the blame is laid on others. A comment comes on the channel, he says: you are lying, we recited the Hanuman Chalisa twenty times and nothing happened. Hearing and reading that comment, he says, he does not understand what reply to make — that this man recited it twenty times and nothing came of it; what response is to be made to this. Hanuman ji too, he says, must have held his head, that he ought to have responded, that he ought to have stood before him directly. You want a response from Hanuman ji — look within yourself. That is why the response is not coming.

Where should a Guru's photograph be kept?

You may absolutely keep the Guru's place in your own worship room. If you are initiated by a Guru, keep his Vigraha or photograph for worship. But if you are removing all your deities and keeping only the Guru ji — then you are making a very great mistake, and you have been thoroughly deluded.

Asked whether a father keeping his Guru Baba's photograph for worship beside his own worship is proper, the speaker says the Guru's place may absolutely be kept in your own place of worship. If you are initiated by some Guru, then after that keep his Vigreh for worship, or keep his photograph. But if you are removing all your deities and keeping only the Guru ji — then, he says, you are making a very great mistake. Then you are deluded; by his reckoning you are tremendously deluded. Then you have been thoroughly taken in. Yes, he adds: if you have given the Guru's place within your Panchayatana, the place of your initiating Guru, that is excellent — absolutely give it.

What if others speak against your Guru?

Whoever he is, and whether we abuse him or someone else does, let that subject stay between us. For you he is the Guru; he initiated you, and your surrender at his feet should remain. But where a Guru speaks against the Shastras, that is a different matter.

Who he is and how he is and what he is, the speaker says — whether we abuse him or someone else abuses him — let that subject stay confined to us. For you he is the Guru. He initiated you. Your surrender at his feet should remain. In the Guru Mandala the worship should be done according to his Mandal; that Guru will always remain the Guru for you. For us he may be our friend or our enemy. He may be our critic, or we may bear him malice. That is our and his subject. Your subject with him should never become spoilt. Whoever the Guru is, keep your surrender toward the Guru. We will never give a wrong teaching from this channel, he says — that so-and-so is such and such; what the media shows and what people show, let them see to it. Keep your surrender. But where your mind is breaking, he says, where your Guru ji is saying things against the Shastras — as when it is said that there is no service of God here, that the Guru's service is everything, so that only the Guru's photograph is kept and worshipped, the Naivedya is offered to the Guru, and a slipper is put in place of the Guru's Paduka; where Krishna ji is being called small, that Krishna ji said this, that Krishna ji will die — then such a Guru is himself to be beaten with a shoe, and his disciple thrashed.

Can the Kamakhya Deepdaan procedure be given?

The speaker declines. The Tantrokta methods for Kamakhya Devi he will not be able to speak of, and would have to ask about them, since these things come into the most fierce category. An ordinary Deepdaan will do — do a Swarth Deepdaan as you see fit — but the proper one is a different matter.

Asked for the procedure of the Kamakhya Devi's Deepdaan, the speaker says that the Tantrokta methods for Kamakhya Devi are ones he will not be able to speak of; he would have to ask about it too, because all these things come into the most fierce category. If ordinary people are to do it, then an ordinary Deepdaan will do — you may do a Swarth Deepdaan as you see fit; there is no issue in that. But what you are asking for properly, that his own be told — that becomes a different matter.

What about a death the day after a Narayan Bali?

The speaker calls it a very difficult matter and declines to answer it unseen. Consider it, he says: the Narayan Bali was done and the next day he was gone — not even a fortnight passed. There must certainly have been some cause; and where so many untimely deaths have occurred, a strong Abhichar is also a possibility.

A listener writes that a Narayana Bali was performed and her father-in-law died the next day; that there is some Tantra matter in the house and a Pitru Dosha as well; that no benefit is coming from anywhere; and that his three sons had already gone before. This is a very difficult matter, the speaker says. Consider it: the Narayan Bali was done and the next day he went — meaning not even a fortnight passed. This too has become a matter; there must certainly have been some cause or other. This is a thing to be looked at, he says, and the subject of a strong Abhichara can also be considered here, if so many Akala Mrityu untimely deaths have occurred. Without seeing and hearing, this cannot be done and cannot be spoken to.

Why does sadhana stop when the enemy quietens?

The speaker agrees with the listener who put it: when an enemy makes enmity we perform much sadhana, and when the enemy quietens our worship quietens too. It is rightly said that we remember God when hardship comes — and if we kept up the sadhana we do then, the matter would become wondrous.

You have written rightly, the speaker tells a listener: that when an enemy makes enmity we do a great deal of sadhana, and when the enemy becomes quiet our worship also becomes quiet and lessens. That is a true thing. Now the enemy is saying from that side that he will do this and that — so you will sit in sadhana, saying how will he do it. And then Bhagavati quietens him from this side. And now you too let it go a little, since nothing at all is happening. So this is true, he says. It has not been wrongly said that we remember God when hardship comes. And if, when we are remembering God and performing sadhana, we could keep that up and make it permanent, then it could become a most wondrous matter.

Why do most people come into this field at all?

Ninety-five percent of people take all this information for exactly this reason. How many have learnt to read a chart, somehow, analysing themselves. In Tantra the same way — mad for Siddhi, to the point of going to the cremation ground and taking a Masan by transfer, paying money, anything at all, because the enemy must be finished.

Ninety-five percent of people in this field take these many pieces of information for exactly this reason, the speaker says. How many people there are who have learnt to read a birth chart — however they manage it, analysing themselves over and over: ah, in the chart it is like this, like that. Since they are not learning it in a systematic way, the subject is nowhere complete anywhere; but even so they keep trying. In Tantra they are mad for siddhi in exactly the same way. The state has come to this, he says: going to the Shamshaan and taking a Masan by transfer, paying money for it — anything at all, so long as it is done. And what is the reason? That the enemy must be finished, must be destroyed. So as long as this remains the subject, this same kind of thing will run. And it will not remain permanent either; it will last only so long as the work gets done somehow.

What is being done at the Vrindavan Shakti Peeths?

Anushthans at two Shakti Peeths in the Vrindavan-Mathura region, put on the channel. The "enemy" here, the speaker specifies, is not any person: it is every mental opposition that calls the Braj region a Vaishnava kshetra and tries to separate it from the Shakti kshetra, saying Shakti sadhana does not happen there at all.

The reply to an enemy, the speaker says, is never given by speaking; it is given by doing. And by enemy here, he specifies, do not understand any particular person — he is not naming anyone. The meaning of enemy here is every mental opposition that calls the Braj region a Vaishnava kshetra and attempts to separate it from the Shakti kshetra, saying that Shakti sadhana does not happen there at all. There it must be done and shown, he says: see, first of all it does happen; yes, it absolutely happens; here there is an awakened Shakti Peeth, here these powers are present; this was a Tantra Peeth. So that when any practitioner goes — whoever among those in his acquaintance, whoever listens, whether they meet him or not, whether they accept him or not — they will at least have the information that when we go to Vrindavan, there is Bhagavati's Tainee Peeth there; that in that place there is the divine Shakti Peeth of Bhagavati Yogmaya, a Shakta Tantra centre of one time where Bali was offered, and that even today the evidence and proof stands there, directly present. Bhagavati Chandika is directly present at that place; it is a Shakti Peeth; Bhagavati's hair fell there. And this, he says, will be proved with the evidence of the Shakti Sangam Tantra, the Yogini Tantra, the Radha Tantra and the rest. Preparation for it is going on.

Those who had a Kula's Bali, Bhog and Naivedya stopped bear nothing when havoc then breaks over that family

That people are slowly giving up Bhagavati's service altogether — a state has come about in which the Bali, Bhog and Naivedya of one's own Kula's powers have been stopped. And when havoc then breaks out in a house and a family is wrecked, what difference does that family's ruin make to those who had the Bali stopped?

If the situation remains like this, the speaker says, then it is a true thing that people are slowly giving up Bhagavati's service altogether — a state has come about in which the Bali, Bhog and NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. of one's own Kula's powers have been stopped. Now when havoc breaks out in the house, when one family is wrecked and ruined, what difference is that family's ruin going to make to those people who had the Bali stopped? But to the family that was destroyed, that was ruined — to them it did make a difference.