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

What is panchang sevan and where does the hriday paath fit into an anushthan?

The speaker says that whenever an anushthan is done for one's adhishthatri devata by correct vidhi vidhan, for their pleasure, panchang sevan comes into that anushthan, and the paath of the hriday comes under panchang sevan. Every deity, every Mahashakti and Mahavidya, Bhairav and Mahadev, has a hriday stotra of its own.

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

What does ang pujan or ang vidya mean in an anushthan of Bhagavati?

The speaker says that in an anushthan of any swarup of Bhagavati there is mandala pujan and ang pujan. Ang pujan means ang vidya — that the other shaktis belonging to Bhagavati's family are also given anushthan.

Whichever swarup of Bhagavati we perform an anushthan of, the speaker says, that anushthan contains mandala pujan and their ang pujan. The meaning of ang pujan, he explains, is ang vidya: the other shaktis who belong to Bhagavati's family are all given anushthan as well.

Why is Bhairav pujan compulsory in any Bhagavati anushthan?

The speaker says that under this vidhan, whichever shakti and whichever swarup of Bhagavati a person takes up, Bhairav ji's pujan happens compulsorily. Without doing Bhairav ji's pujan and anushthan, a Bhagavati-related mantra either does not give full fruit, or its energy becomes so intense and so great that the body has no power within it to hold that energy.

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

Why must Bhairav's permission be taken before mantra japa?

The speaker gives this as a third point: before the japa of mantras, Bhairav ji's agya and adesh are taken compulsorily. He says this will be received in the guru parampara, but even so a person should ordinarily know this much.

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

Which shaktis count as the ang vidyas of a deity?

The speaker says that one should therefore never do the anushthan of only one deity or one Mahashakti without also doing the anushthan of their ang vidyas from time to time, as one is able. For Bhagavati Mahakali these are Mahakal, Bhagavan Sadashiv, Bhairav ji, and Hanuman ji and Mahavir who are among her veers; further on come one of Bhagavati's yoginis, one of her sahacharikas, and for a Shakti Peeth sadhana a shakti of that place or a siddha of it.

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

The astra mantras, vidakshar mantras and krama vidyas follow the ang vidyas, each taken up in order.

The speaker says that after that come the astra mantras, in which one of Bhagavati's weapons is made siddh; then various kinds of mantra, different mantras connected with the vidaksharas, and krama vidyas — so one advances in order. The importance of the ang vidyas is greater, he says, because one never calls a single person alone.

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

In what order should a beginner take up the different deities?

The speaker says that at the beginning one has to do the upasana of various kinds of mantra and various deities. One begins first with Ganpati, then Bhairav ji, then Hanuman ji, then Mahadev; then one comes to the main sadhana, and alongside it makes the kavach siddh, the astra mantras siddh, the khadgamala siddh and the hriday siddh.

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

Why should every householder worship Batuk Bhairav?

The speaker says Batuk Bhairav is compulsory for every householder and every householder should do his seva puja. Those who have no knowledge of their kula Bhairav should also do the upasana and puja of the Batuk Bhairav swarup. Batuk Bhairav should be worshipped house by house, because it is by his kripa that protection is rightly obtained in the home.

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

What exactly does Bhairav protect in a household?

The speaker says that if a charge of protection has been rightly entrusted regarding the kula shaktis and kula devis of your home, it is the kula Bhairav, Batuk Bhairav, who holds it. Batuk Bhairav is for the children and progeny in the home and the growth of the kula; for protection of every kind; against enemies working vichar karma and the like; and for the protection and accumulation of the energy of the fruit of the mantra japa one is doing.

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

What is the Mahabhairav mool mantra and how many times should it be done?

The speaker says a Mahabhairav mantra, the mool mantra, was given earlier and every householder should do it with eyes closed. It is available on the channel. Everyone should do that sadhana at least three times — whether an 11-day or a 21-day form — and should do a very large amount of japa of that mantra. All the Bhairavs are contained in it, but at its root chiefly is Batuk Bhairav.

In that same sequence, the speaker says, a Mahabhairav mantra was given earlier which is the mool mantra, and every householder should do it with their eyes closed. The mool mantra of Mahabhairav, he says, is available on the channel. Everyone should do that sadhana at least three times — three times the sadhana should be done, whether you do an 11-day one or a 21-day one. One should do japa of that mantra in a very great quantity; it is the mool mantra. In it, he says, all the Bhairavs are included, but chiefly at its root is Batuk Bhairava.

Once the Mahabhairav mool mantra is complete, the Batuk Bhairav Hriday is the next thing to be made siddh.

The speaker says that after completing the mool mantra — whose prayoga vidhi is separate — the next step is that we should make the hriday of Batuk Bhairav siddh. He adds that the matter is not only Bhairav ji's pujan but the other things compulsory for a householder connected with it, including how sadhikas will propitiate him.

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

What does the speaker say about the claim that women cannot worship Bhairav?

The speaker reports that it comes up in many places that a woman cannot do Bhairav ji's puja, and that people say it cannot be done at home like this because madira is offered and it is tamasik. He says four or five videos on the channel deal with these subjects, whose links will be put in this video, and listeners should hear them one by one so their doubt is removed and they do not remain misled.

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

Every Bhairav is not for everyone — what is taught publicly should be what suits all, not a form right for one and harmful for another.

The speaker says that some person does research and development and tells you some new kind of thing — worship such-and-such Bhairav at home, worship this other Bhairav at home. Every Bhairav is not for everyone. On a YouTube channel or any social media platform, if something is to be told publicly for all, it should be a common thing that applies generally to everyone, that everyone can generally take up and obtain auspicious fruit from — not something of a form that is right for one and harmful for another.

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

What can go wrong if an ugra Bhairav is worshipped in a house with a lok devi?

By way of example the speaker says that if you do the puja of Kaal Bhairav at home, or of some swarup of Bhairav that is ugra, extremely ugra, while the devi of your house, the kula devi of the house, is a different kind of shakti, a lok devi, then because of such a swarup of Bhairav, if some veers move with her, if some shaktis of a different disposition move with her, then somewhere or other they will be bound by the effect of Kaal Bhairav's mantra.

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

Can knowledge of choosing the right Bhairav swarup for one's home be got from books?

The speaker says this is a matter of experience; it cannot happen by reading it in books. It will not come from those who talk in the air — such people will remain in the air and will impose their own research and development upon you, and in that condition you will be left nowhere. Understand things, he says: common things should be done, and this subject is for everyone.

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

What is the order between the Mahabhairav mantra and the Batuk Bhairav Hriday?

The speaker says the hriday, the hriday stotra of Batuk Bhairav, should certainly be made siddh. First do the mool mantra, which is the Mahabhairav mantra and contains all the Bhairavs; after that come forward and do the hriday of Batuk Bhairav. He says he is giving the vidhi for making the hriday siddh from the time of Makar Sankranti.

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

On which tithi should the Batuk Bhairav Hriday anushthan be begun?

The speaker says one should begin from the Krishna Paksha Ashtami tithi of any month, or from any auspicious tithi that falls on which we begin a sadhana — whether it be the time of Navratri, the time of Shivratri, the Ashtami of Krishna Paksha, or any other parva kaal. With the mala kept earlier for the mantra japa, one should do at least one mala of the Bhairav mantra done before.

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

A yellow, red or white asana, facing east or north, before the established Batuk Bhairav swarup or else before Mahadev.

The speaker says the asana should be yellow or red, and white may also be kept. The direction should be east or north. The swarup will be Batuk Bhairav — the photo or Shri Vigraha already established, or the trishul, all of which he has explained before; and if not, one may also do it before Mahadev.

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

The japa is surrendered onto a mauli-wrapped supari or an established tantrokta Rudraksha, which is then never changed or removed.

The speaker says the full vidhan of wrapping mauli thread on a supari placed over rice has been told before; or if you have established a tantrokta Rudraksha, offer upon that. All those who establish a tantrokta Rudraksha should surrender their japa onto it, and when the time comes that Rudraksha should be made to wear the yantra of the main deity, or kept near them, and surrendered there — this becomes permanent and is never to be changed or removed again.

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

Why is it necessary to do the hriday paath at all?

The speaker says the very meaning of hriday is the heart of the deity. By doing the hriday paath of Batuk Bhairav one obtains protection of every kind. Should there be an error in mantras, should some fault have arisen in a sadhana or during an anushthan kaal, one obtains release from it; and should an enemy have done some vichar prayoga through which one's sadhana becomes broken, protection is obtained from all of that.

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

The paath runs from Krishna Paksha Ashtami to Amavasya, with at least 108 havan ahutis of the Mahabhairav mantra on the last day.

The speaker says the paath should be done from the Ashtami tithi — from the Ashtami tithi of Krishna Paksha — up to the Amavasya tithi. Do it up to Chaturdashi; on the Amavasya tithi, after doing the paath, either do only the havan that day, or if you wish do the paath and then the havan as well. For the havan the mool mantra remains the same Mahabhairav mantra, and at least 108 ahutis are to be given with it.

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

27 to 108 paths daily; viniyoga and nyasa are done once, then the 14 shlokas, closing with the single phalashruti shloka.

The speaker says one should do at least 27 up to 108 paths of the hriday every day. Viniyoga, nyasa and the rest happen once — after doing the nyasa and so on, one does the viniyoga once. There are 14 shlokas in it, 14 mantras, and one recites those mantras. After the paath there is a phalashruti, which is a single shloka only, and after doing that one makes the samarpan.

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

Each day's paath is surrendered onto the established Rudraksha, yantra, vigraha or shivling, and the havan falls on Amavasya.

The speaker says you will go and surrender it upon the tantrokta Rudraksha, or upon whichever yantra of Bhairav ji or his Shri Vigraha, or the shivling of Bhagavan Sadashiv, that you have established. This you do from the first day up to the Chaturdashi tithi or up to the Amavasya tithi, as you decide for yourself; and after that, on the last day — on the Amavasya tithi itself — you have to do the havan.

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

Morning, evening or night — night is best — and the paath takes about one to two hours.

The speaker says the time for the paath should be kept either early in the morning, or else in the evening or at night — any of the three; and it is best of all if you do it at night. It will take about one to one and a half hours; at most, for someone quite new, it may take two hours, or it may be done in less.

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

Panchopchar pujan, with the 108 paths counted on supari, karmala or a mala while a single flower is held in hand.

The speaker says the pujan of Batuk Bhairav will be done by the ordinary panchopchar vidhi, and the 108 paths will be done upon a single flower. Keep something to count with — you can count with supari, with the karmala, or with a mala in the other hand. In one hand you will hold a red or yellow flower, or a rose, and holding that flower do the 108 paths; or if you are doing less, 27 paths, then do 27, and that flower is to be offered first of all.

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

The flower is offered onto the shivling, tantrokta Rudraksha, yantra or trishul, and water samarpan follows it.

The speaker says that if you are doing it upon a shivling, offer it upon the shivling; if Bhairav ji's tantrokta Rudraksha is established, or a yantra, offer it upon that; or if there is a trishul, offer it upon that. After making the offering, take water in the hand once again and make the samarpan again.

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

The arti is done with two cloves on a piece of camphor, shown at least five turns.

The speaker says that after this you will do the arti and so on by lighting camphor, doing the arti together with cloves. At least five turns of arti are to be shown, with two cloves placed upon one piece of camphor.

And after that, the speaker says, you will do the arti and the rest by lighting camphor, doing the arti along with cloves. At least five times the arti is to be shown, with two cloves placed upon one piece of camphor.

For 108 ahutis: roughly half a kilo of black til, 250 grams of gur and 125 grams of desi ghee.

The speaker says that in this way your sadhana will be complete, and for doing the havan on the last day the havan samagri to be kept is chiefly black til, into which gur is to be mixed, with a little desi ghee mixed in as well. Taking it that you have to give 108 ahutis, keep roughly half a kilo of black til, 250 grams of gur and 125 grams of ghee.

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

How is the samagri mixed, and may women give ahutis with ghee?

The speaker says these three materials should be mixed together well with a little Gangajal added. After mixing well, the opening ahutis may be given with ghee — but women, the sadhikas, will not give them with ghee; for them the havan samagri already described separately is to be used, which listeners can see in the havan videos.

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

Opening ahutis go to guru, Ganpati and the Navgrah; the main 108 are given with the Mahabhairav mantra.

The speaker says the opening ahutis are for guru, Ganpati, the Navgrah and so on — the havan that is done for these — and after giving the ahutis with all those mantras, the main ahuti you will give with the Mahabhairav mantra. With the Mahabhairav mantra 108 ahutis are to be given.

The opening ahuti, the speaker says, is the havan that is done for guru, Ganpati, the Navgrah and so on; after giving the ahutis with all those mantras, the main ahuti you will give with the Mahabhairav mantra. With the Mahabhairav mantra, he says, 108 Ahutis are to be given.

The 108 ahutis are til laddus dipped in honey, offered into a fire of cow-dung cakes, mango wood and the Navgrah woods.

The speaker says that for this, if you wish, make 108 til laddus yourself from the mixture. After that the laddu is to be dipped in honey and given as ahuti — you will keep the 108 laddus made ready and, dipping each one in honey, give the ahuti into the fire. The havan can be comfortably begun with cow-dung cakes, mango tree wood, Navgrah woods and the like.

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

Can khair wood be used for the Batuk Bhairav Hriday havan?

Asked by people whether havan can be done with khair wood or not, the speaker says: not now, the time has not yet come. For new sadhaks, havan is not done with khair wood in this way. It has a separate vidhi vidhan of its own — first the dandas have to be purified, and there is some further vidhi of samarpan, and only then is it done. So it should not be done just directly.

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

How often is the hriday recited once it has been made siddh?

The speaker says that in this way the hriday, the hriday of Batuk Bhairav, will become siddh. After making it siddh, you will now recite it daily — at least one paath, and at most as many as you can do: five, seven, eleven or twenty-one paths you may do.

In this way, the speaker says, your hriday — the hriday of Batuk Bhairava — will become siddh. After making it siddh, you will now do its paath daily. In the paath, at least one paath; at most as much as you can do — five, seven, eleven, twenty-one paths you may do.

Where does the hriday paath sit in the daily worship?

The speaker says the hriday should be taken into the nitya pujan: first the guru, then the paath of Ganpati, and after that you should take the Bhairav hriday paath into your nitya pujan. In this way, he says, complete this sadhana.

In the nitya pujan, the speaker says, the hriday should be taken up. First the Guru, then the paath of Ganpati, and after that the Bhairav hriday paath should be taken up by you in the nitya pujan. In this way, he says, complete this sadhana.

An anushthan is not done once and set aside — the Mahabhairav anushthan should be repeated at least three to five times.

The speaker says that after completing this sadhana one should again do an anushthan of the Mahabhairav mantra that has been given. The more one does this anushthan, the more one's closeness to these shaktis increases. People do it once and then sit back comfortably thinking it is done and asking what is next; but it is to be repeated, done again and again — any anushthan should certainly be done at least three to five times.

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

Who is permitted to do the Batuk Bhairav Hriday anushthan?

The speaker says this anushthan can be done by every householder, and can be done by woman and man alike — there is no difficulty in it.

And this anushthan, the speaker says, can be done by every householder. It can be done by woman and by man alike; there is no difficulty in it.

Can the Batuk Bhairav Hriday anushthan be done for a family member suffering from tantra or abhichar?

The speaker says that if any member of your household or family is suffering from any kind of affliction, is seized by a tantra, mantra or abhichar problem, then for them too you can have the Batuk Bhairav Hriday anushthan performed by the vidhi described, along with the Mahabhairav anushthan. He adds that one may message properly on Telegram stating the problem, and if some alteration is needed in it, that will also be told.

If any member of your household or family is afflicted by any kind of suffering, the speaker says, is seized by a problem of tantra, mantra or Abhichara, then for them too — along with the Mahabhairav anushthan — the anushthan of the hriday of Batuk Bhairava can be had performed by you, in the manner and vidhi he has described. If you wish, he says, you may message properly on Telegram, stating what the problem is; and if some alteration has to be made in it, that too will be told, and you can do it comfortably. Complete this anushthan in this way, he closes: by the kripa of Mahabhairav and Batuk Bhairav we will advance in anushthan and in sadhana.