Batuk Bhairav in the Householder's Home — the Ashtottara Shatanama Anushthana, the Khair-wood Havan, and When Not to Invoke Mahabhairav

He recalls that this subject has been discussed several times before: the seva puja of Bhairav ji at home is compulsory, and every grihastha should do the puja of Batuk Bhairav ji at home. Today he will take up how the ordinary puja itself is to be done, and with which mantras japa and the rest should be performed. Various questions arise around the mantras, he notes, about what effect tantrokta mantras will have if japa is done with them and in what manner. He then draws the distinction that shapes the whole session. There is the home of a grihastha where everything is running more or less well, with the small ups and downs there always are — enemies, he says, everyone has, and that much is fine. But in someone's home there is very strong Abhichara, a great deal of abhichaar going on, and the people of the house have been tormented by it. How Bhairav ji's puja should be done in such a home is also a subject for today.

Among the swarups of Bhairav, the speaker says, obtaining the kripa of Batuk Bhairava should somewhere or other be compulsory for every grihastha. The samarthya to carry out the bharan poshan of a family is obtained from Bhairav kripa alone. If Bhairav gives kripa, there is never a shortage of ann and dhan.

Bhairav kripa gives purusharth in the body, bala, the samarthya to protect the family, and the taking up and fulfilling of one's dayitva. Along with all these, the speaker says, if any kutil or kudrishti, any nikrisht shakti or negative shakti — whether it is a living person or a dead atma — attempts in any manner to cause suffering to your family, then it is that Bhairav tattva which acts for the rakshan of that family. They protect, they nourish, they increase. Their work is to protect the kula and to strengthen the kula, in every way — economic, material or spiritual.

Those who do the upasana of Bhairav ji, the speaker says, find these kinds of qualities becoming present in themselves of their own accord — that they carry out the rakshan and samvardhan of others, and their bharan poshan as well. The heads of families, upon whom the responsibility of the family rests, will certainly take up all the duties of their family nishkantak and with cheerfulness if Bhairav's kripa is upon them.

The purport of Bhairav's kripa, the speaker says, is only this much here: that the qualities connected with him develop. As an example he takes Hanuman ji. Hanuman ji is a sevak; he remains in Shri Ram ji's darbar in the bhava of service and accomplishes his every work. If Hanuman ji's seva puja is done, then somewhere within oneself a swami-bhakti arises. In the same way, if the seva puja of Bhairav ji is done, then somewhere a bhava of samarpan is awakened — toward one's own aradhya, and toward the duties of one's family as well. He adds that those in society who try to walk the path of protecting society and of the welfare of Sanatan — that we should protect Sanatan and do its kalyan — should certainly do the upasana of Bhairav ji.

For doing the upasana of Bhairav ji, the speaker says, if you take Diksha and the rest in some parampara and do it after taking diksha, the matter is very good. If not, then the way of giving Batuk Bhairav ji a place at home is this: give him a place upon a trishul in his symbolic swarup. The trishul may be kept even of iron if you wish. Keep one of 6 inches, keep one of 12 inches; and if it is your wish to keep a larger trishul, then take one up to a hand's length. Whatever trishul you wish, you may keep it and make a Bhairav sthan with it. Keep no doubt of any kind in this.

Someone may say a trishul that large should not be kept, the speaker notes. He names Pawan Sinha — a very great guide and a very great astrologer, he says — in whose videos you will find it said that a large weapon should not be kept at home, keep a small weapon. Do not pay attention at all to such dakiyanoos talk, he says. Both shastra and shastra should be in the home of Sanatanis, otherwise look at the situation and what is happening. In such circumstances, he asks, if you keep only a small weapon of a hand's or a span's length at home, what will you be able to do with it if an attack does happen. Learn to protect yourself. Nobody will come to protect you. So keep Bhairav ji's sthan for certain. If you also want to keep a large trishul and the people of the family agree to it after being convinced — otherwise, he jokes, a war will break out there itself over how large it may be — then keep it. You may keep a small one in symbolic form, and if your wish is to keep a large one there is no dosha in that either. Keep it, he says; it will be of use, it will come in useful some day or other.

Absolutely keep even a large trishul at home for Bhairav ji's seva puja, the speaker repeats; there is no such problem. The second way is to keep a chhaya chitra, a photograph, and worship with that. The third is the photograph of the shri vigraha of a Bhairav ji of some siddh peeth, if one wishes to keep it — as, he says, people of the Delhi region may want to keep the photograph of Kilkari Bhairav ji, and ask whether they may or not. There is no dosha in keeping a chhaya chitra, no difficulty, no trouble, provided it is directly of a siddh peeth. Keeping that much, you may do the puja; there is no need to be much confused in this.

Even so, the speaker says, if you do the pujan at home in the Batuk Bhairav swarup, it is most excellent. If your shraddha is in some other form — as some are drawn to Kaal Bhairava ji and wish to worship the Kotwal of Kashi — then his shri vigraha, no; but his photograph you may certainly keep if you wish. But before it, if you are not keeping a shri vigraha, keep some symbol of his in metal, his trishul or the like, without fail. In any case there is no manyata for keeping Kaal Bhairav ji's shri vigraha at home; his swarup is not established in a house. It is the ugratam swarup. Install Batuk Bhairav ji.

Once you have given Bhairav ji a sthan, where may that sthan be? You may give it in your pujan sthan, the speaker says. And where within the pujan sthan? Whichever shakti's Panchayatana you have established will certainly have within it a place for Bhagavan Shiva and Bhagavati Shakti. So to the left of Maa Jagadamba who is Shakti — Mai's left side. That is, if you keep the vigraha of Bhagavati Durga ji, or the shri vigraha of Bhagavati Kali ji, then give Batuk Bhairav ji a place on the left-hand side of these forms of Bhagavati. Or else, whichever panchayatana of Bhagavan Shiva ji you have kept, wherever you have kept the shivling and the rest, you may give him a place there too. Give him a place in the pujan kaksha at one of these two places.

Apart from the pujan kaksha, the speaker says, if you have space outside your house — where you raise Hanuman ji's flag — you may give him a place there too, at some good spot or in a pot and the like, in the swarup of the Bhagavan's trishul, as a symbol. If you give a separate sthan there, then one lamp of mustard oil in his name should certainly be lit morning and evening. And if you are giving him a place at the pujan sthan, videos have already been put out on how many lamps are to be lit there. Two lamps are the chief ones: let there be one lamp of ghee and one lamp of mustard oil.

With these two lamps alone, the speaker says, the pujan of all the devis and devatas of a grihastha will be accomplished. If you have both the time and the money, then light a separate lamp for each devata if you wish; there is no difficulty in that. But ordinarily two lamps should certainly be lit and kindled. For NaivedyaThe food offering (Bhog) presented to a deity during worship, accompanied by water offerings and dedicatory mantras. as well he has clarified the subject before: the naivedya of the principal shakti comes first. Establishing separate naivedya for all the shaktis in the whole panchayatana is not possible for everyone, nor will there be that much time, and people begin to grow disenchanted, feeling that so much cannot be done. So there is no problem — naivedya may be established and offered in two ways.

The first way, the speaker says, is that you have offered naivedya at a single place. In it you may keep cashew and raisins, or cardamom seeds, or whatever food substances you offer there, dry fruits and whatever else — offer them with your bhava. In it put neither tulsi patra nor BilvaThe sacred Bael tree associated with Lord Shiva — sadhana is undertaken beneath it, its wood is used as fuel for Havan offerings of ghee and sesame seeds during a release ritual, and its trifoliate leaf (Bilvapatra) is the offering proper to Him. patra; put nothing at first. First let the pujan and the rest be completed, and then do it with those mantras with which you do it — whether by the Annapurna Sadapurne mantra or by simply saying, Prabhu, please accept this naivedya. Suppose it is Bhagavati's panchayatana, and before her you have kept water in a lota and the naivedya. Then when the pujan is complete, take from the drinking water that has been given separately to Mai, and with the achamani circle it around the naivedya and offer it to them five times. You may also offer it saying Annapurnaya Namah, if the mantras are being left out.

After that, the speaker says, put one tulsi patra in it again and then offer it to Narayan too, saying, Prabhu, please accept this as well. If a very strong bhava arises within you that no, this has become Mai's jootha, then put a separate offering for Narayan. Let his naivedya be separate, with the tulsi patra in the naivedya from the very beginning; and on this side let the naivedya for Bhagavati and all her anga parivar — Bhairav ji, Shiva ji — be separate, and put bilva patra and the rest in it. If there is no bilva patra, it will do without bilva patra too; if you put some flowers it will do, and if you put nothing it is no matter. But in Narayan's naivedya a tulsi patra must certainly be put. Without tulsi patra Narayan will not accept the naivedya, and Hanuman ji will not accept the naivedya.

If you are doing sadhana of Bhairav ji, the speaker says — suppose you are doing a 41-day anushthan at home of Bhairav ji's Ashtottara ShatanamaA recitation of a deity's 108 names — shorter than a Sahasranama (1000 names) and commonly used as the accompanying Havan or daily Japa count. and the like, or of some mantra, or of some stotra such as the Mahabhairav and so on. Then at such a time offer a separate lamp for Bhairav ji, and separate naivedya for him, for certain, for as long as your pujan runs, forty days. But when the pujan is complete and you are now doing the ordinary daily pujan by nitya niyam, the nitya karma pujan, then you do not need to give separate naivedya, separate dhoop or a separate lamp. Then worship him within the collective panchayatana itself.

On Sunday, on Tuesday, on Ashtami, on Amavasya, on Chaturdashi and days of that kind, the speaker says, if it is your wish and you want to do his special puja, then in the naivedya and the rest offer him a bhog of boondi ke laddu separately, do his shringar, and you may give a Bali of a lemon and so on.

Regarding mantra japa, the speaker says, those mantras which are the apadauddharan mantras should never be done without Diksha. They are shapit mantras. He has given the proof of this several times from the Sharada Tilak and the rest — that they are shapit mantras. Their shaap vimochan is obtained by you only after the mantra diksha of a guru ji, and so those mantras should not be used. This is entirely according to shastrokta mat. When you obtain that same thing from a guru ji after being initiated, and the guru ji tells you the matter of the shaap vimochan, then no dosha of any kind will remain in that mantra, and you may do it.

Ordinarily, the speaker says, 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. of Bhagavan Batuk Bhairav ji is in itself an extremely prachand and tantrokta vidhan. It has its srishti karma, its samhara karma and many other matters, by which those vidhans are carried out in tantra prayoga and the rest. So its most basic reading — the mool path alone of the Batuk Bhairav Ashtottara Shatanama — is the first grade for you for the puja of Bhairav ji. Do its PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana.. A mahapurashcharan is done in 40000. If you do 40000 japa of the Batuk Bhairav Ashtottara Shatanama, then it is said that Batuk Bhairav ji even becomes pratyaksha. This, he says, is what the siddhas, the jnanis, the tantriks and the tantra shastras say.

Now if you cannot do 40000, the speaker says, then if you do 21 paths of it daily, or 100 paths — as much as your samarthya, that much path you may do. You may also, if you wish, begin this Shatanama from the day of batuk-bhairav-jayanti itself. Its mahima is endless. Whatever tantrokta granth connected with Bhairav ji you find, whatever upasak or sadhak of Bhairav ji you meet, you will find it written in that granth as well, and that sadhak will certainly have had his own personal experience of it. The beginning is from here. The very first prayoga has to be done with this alone, so certainly make your beginning with the path of Batuk Bhairav ji's Ashtottara Shatanama.

Never apply this rule to it, the speaker says: that we will do only 100 paths, we will do only 1000 paths, we will do only 11000, we will do only three months — no. Do as much as you possibly can. If you master only this much, then there is in it a path to freedom from bhoot, Preta, Pishach, from nazar and drishti and shatru badha, from all of these. Whatever obstructions are coming in the attainment of dhan, your job not being secured, the ill effect of Rahu, Ketu, Shani and the rest or of cruel grahas, the durayoga of the Marakesh — all of it can be obtained through these alone, by doing their seva puja, by their kripa.

Rahu, the speaker says, is held to be the greatest mayavi graha. If Rahu Dev becomes angry, or if he begins to spread maya, then a person who has come into the grip of his maya becomes so confused somewhere within that nothing can be said. For destroying all these confusions, Bhairav ji is the best. If the seva of Bhairav ji, of Bhairav ji's vigraha, is done, then by Bhairav ji's kripa these mayavi shaktis are at once destroyed and come under control. Therefore, he says, certainly do the pujan of Batuk Bhairav ji at home.

Now, the speaker asks, when we do the pujan, what is the minimum manner and how many days should it be for. When you are going to do the anushthan, you may begin especially from any Krishna Paksha Ashtami. You may begin from batuk-bhairav-jayanti and the like. You may begin from a Chaturdashi or an Amavasya. Or if you are in a very great emergency, then you may begin his sadhana from a Sunday or a Tuesday, or from a Saturday as well. At the very least an 11-day sadhana should certainly be done; or if it is possible, then certainly do a sadhana of one Mandala, that is of 41 days.

In the 41-day sadhana, the speaker says, offer naivedya at both times, morning and evening. If possible, certainly offer him the naivedya of boondi ke laddu at home. And in a vessel, crush ginger, mix water and jaggery into it, and keep it as a drinkable substance. It is the sattvik madira for Bhairav ji. And when the pujan and the rest are done, pour it at the root of some divine tree. Do not yourself desire to drink it. If you wish, you may also put two cloves and cardamom into it.

Whatever naivedya has been offered there may be accepted by anyone in the form of prasad, the speaker says, but never accept the madira. The madira should be poured out for Bhairav ji alone. While Bhairav ji's seva of forty days is running, at that time swan seva in particular — that is, the service of dogs — must certainly be done by you. As far as possible, feed dogs before you eat your own food: feed them salty biscuits, feed them salty or sweet roti and jaggery, feed them milk and bread, whatever is possible for you.

Many anishtakarak grahas, many anishtakarak shaktis, dev shraap, pitru shraap, the shraap of bhoot and pret — whatever curse anyone may give, Bhairav ji's sadhana has the capacity to bring about the vimochan of every kind of Shraap. If some curse has fallen upon you that simply will not be destroyed, if someone has cursed you from the very heart because you did him great harm, then if you do the upasana of Batuk Bhairav ji while performing prayashchitta, they free you from every calamity and misfortune and from that curse. They free one even from curses of every kind and of the strangest kind.

For whatever mental vyadhis there are — there is depression, there is anxiety, one is in very heavy mental clesha, or there is no problem at all and yet one is greatly disturbed — at such a time, the speaker says, one should take the sharanagati of Bhairav ji. They have the samarthya to take these things away in a moment, and they are a jagrit devata; of the Kaliyug, of the Kalikaal, they are pleased at once.

In his own view, the speaker says, when people use the panchakshari mantra and the chitki mantra of Batuk Bhairav ji — not Shiva ji's — without Diksha, the very first matter that arises under the effect of the chitki is this: without the stotra and the Shatanama you have no medium of protection at all, you have not made a Kavach or the like siddh, and you are using the chitki mantras directly. Then, of those said in the Durga Saptashati to be anishtakarak bhairavs and the rest, even they run far away. As for which bhairavs are those that become siddh in a single day, he says the subject is already on the channel and one should listen to it to understand. So those bhairav grahas that there are become attracted toward you by the effect of the chitki.

In that, the speaker says, there is still time in Bhairav ji's coming; first his gan prets alone will come, and they too will be called bhairav. And if you have not done a kavach and the rest, and if they have also taken your examination and you could not pass it and became bound in maya, then those things become a separate matter for you. His purport is nowhere to turn you away from this sadhana, he says. His subject is to encourage you to do the right sadhana — that you should always avoid the direct use of chitki and such mantras.

It is not, the speaker says, that because someone is saying to do the chitki mantra at once you should. Protect yourself, protect your family, and never adopt a shortcut for obtaining the kripa of the mahashaktis. In the japa, tapa and punya — the punya bala — that is earned from the seva puja of the mahashaktis, there is very great samarthya. Whatever nikrisht shaktis there are, whatever fallen jeevatmas there are, all of them begin to come and attach themselves to your aura because of those energies, and they want their own gati. They are stuck somewhere, and being stuck they will look for a way out; and the way out is going to pass through the path of punya alone. And you are doing japa of mantras that hold the capacity to obtain the strange punyas of Bhagavan Bhairav — so, he asks, which shakti would not want to come to you. So that this stays in control, japa of the stotra and Shatanama should be done first, japa of the kavach and the like should be done, and the havan too should be done with these very stotras and satnamavali.

If there is a most excellent wood, a samidha, for performing the havan, the speaker says, it is the wood of ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home., or else the wood of khair. If you perform Bhagavan Bhairav ji's Havan upon khair wood, the effect is the most divine. Upon the khair samidha, establish Agni Devata according to vidhi in the kund, and arrange the khair-wood samidha thoroughly; then, endowed with the full vidhi that follows the establishing of Agni Devata, if you have done 100 paths of their stotra Shatanama, begin giving ten ahutis with each name — that is, you have to give a thousand ahutis. Since there are 108 names, it will come to about 1188 Ahuti. Give that many ahutis.

As to what samagri to keep in the ahuti, and what the matter of woman and man is here, and what the matter of the anupavit is — this, the speaker says, is entirely a tantrokta subject. Be at ease: be you a woman or a man, and be you anupavit, that is, you do not wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. — all of you may perform these ahutis. As for what samagri to use in the ahuti: take black til, guggul and ghee and mix them together. Do not keep the quantity of ghee large. If you wash the black til and dry it, cleaning it well, or if you obtain such good til, it is most excellent.

After mixing black til, guggul and a little ghee together, the speaker says, if you have a great deal of fear-related trouble — you become very frightened — and you are doing Bhairav ji's sadhana, then mix a little black pepper into this same samagri. For example: if you have taken 1 kg of black til, then mix into it at least 250 grams of guggul, and mix into it at least 100 grams of black til, and mix in 100 grams of ghee. After the whole mixture is made, for the initial ahutis use the other paushtik samagri that has been described on the channel, in which all the other materials are mixed.

So with the paushtik samagri, the speaker says — and with ghee if you are a man — give the opening ahutis of the guru, Ganapati and the rest. And for the principal ahutis of the mantras that have to be given, use these samagris. With this, he says, the tattva of Bhairav ji will be attracted toward you so intensely, and Bhairav ji's kripa will be obtained by you, that you will not be able to believe it.

There is a live video from three or four days earlier, the speaker says, on how the nitya havan is to be done. If, according to that, there are such extremely difficult problems in life that no way at all is opening, you are tormented by thoughts, the kundali has failed, however many remedies of graha and nakshatra are not working for you, and there is some intractable work in your life that simply will not be accomplished — then fix one hour of time by nitya niyam and make the whole rule for 40 days. If your work is very intractable, it is not going to be done in five or ten days. Quite strictly, begin on some divine day such as Ganga Dussehra, or on an Ashtami and the like, or from a Sunday or Tuesday; and every day in the morning, as early at dawn as possible, at 2:30 or 3:00 at night, get up. Bathe, become fresh, make all the preparations, do the opening pujan of Bhagavan Batuk Bhairav ji, offer him naivedya and the rest, and there offer the bhog of boondi ke laddu.

Wear any one of the three cloths — red, yellow or white, the speaker says. If you wear white or yellow cloth it is most excellent. Keep your asana of wool, keep it of a blanket, or keep it of Kusha Asana. And the direction may be any one of the three — east, west or north; select it according to your convenience. And take the sankalp for the sake of that intractable work. Only that sankalp is to be taken, for the sake of that work alone.

The sankalp the speaker gives runs: Prabhu, this work is intractable; let this work be completed; this work is dharma-yukta; no harm of any kind is going to come to anyone from it; this work of mine is not getting done. Please give such kripa upon us that this work be completed soon, very swiftly. Let whatever obstacle and hindrance is present in the path of this work — let all those obstacles be destroyed. Taking such a sankalp — as someone has to top the UPSC exam, or someone has some such matter. Prarabdha is in its own place, the kundali is in its own place, the matter of the dasham bhava and the navam bhava is in its own place, and the matter of the panchamesh, by which a government job is examined, is in its own place. Take this whole sankalp there and do this.

You have to do your own preparation as well, the speaker says. It is not that only the havan has to be done and we will do havan all day long. This is a matter of one to two hours. Out of 24 hours you are spending only two hours earning your punya and destroying whatever obstructions are coming. The whole of the rest of the work depends on your preparation. Do not do this, he says: that we did a 40-day havan and made no preparation at all for the exam, and my exam should clear. That will not happen. Purusharth you will have to do.

On the path of purusharth there should be divine cooperation, the speaker says; and Bhairav ji's use here is to destroy all those anishtakarak shaktis that are attached behind you, which want that no welfare should come to you. And daily do at least 27 paths of Batuk Bhairav ji's stotra Shatanama; and if you have the time, can sit, and it has been committed to memory, then comfortably do 100 paths at the least. It will take an hour and a half at maximum, if it takes much.

Only the mool path is to be done, the speaker says. The procedure of Viniyoga, Nyasa and the rest that is in it — let those who wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. do it; otherwise do the mool path directly. Do dhyana of Batuk Bhairav ji and begin the mool path. The mool path is that which runs up to the 108 names — that much only. The phalashruti too is not to be read every time.

After that, when the 100 paths are complete, the speaker says, then after making the samarpan, in the havan kund — a small havan kund — give the opening ahutis one at a time. Only one ahuti in the guru ji's name — Guruve Namah, or by whichever mantras you give, Aing Ring Shrim Guruve Namah and such mantras as you give ahutis with. An ahuti of Ganapati ji; one ahuti of Bhairav ji there as well; an ahuti of Ambika; one ahuti each of the navagraha and the rest; of Hanuman ji, of the swarups of Bhagavati ji, of Lakshmi Narayan ji — give one each of all of them.

And after that, the speaker says, for the 100 paths of Batuk Bhairav ji you have done, give ten ahutis with each name; and if you do not wish to, then give only one ahuti. The principal ahuti with the 108 names. And let the samagri in the ahuti be all of this same material. And for the Purnahuti — since it now has to be done for 40 days, there is no need to give it with coconut gari; do the purnahuti with supari itself.

As to how TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. and Marjana will be done for these 108 names, the speaker says, use only and only their first name. Bhairavaya Namah was the first mantra; the first name of Bhairav is Bhairav itself. So begin doing tarpan and marjan with that very mantra. If you wear the yajnopavita then with the pranava; if you do not wear the yajnopavita, and if you are a woman, then you may do it with the Devi pranava or with the Shri beej as well, if you wish — there is no dosha, no difficulty; you may do it at ease. Shri Bhairavaya Tarpayami Namah, Shri Bhairavaya Marjayami Namah — in this way tarpan and marjan will be done.

The full vidhi of tarpan, marjan and havan is in separate live videos on the channel, the speaker says, for those hearing it for the first time — how havan is done — and all the PDFs have been given in them, with the count of the opening mantras. In the house the count has been written as five each, but whoever has to do the nitya havan should give only one ahuti each. If you have begun doing it in this manner and have done it for 40 days, then along with it goes panchabali, or Jeev Seva. What does panchabali mean? Giving food to five kinds of creatures. We do not have to offer five bali, he says — if it were said that way there would be trouble: five fours are twenty, you would have to give the bali of at least 200 beings, and how would that work, the population would come under control.

The second matter, the speaker says, is that the creature is to be fed before you eat your own food. If food enters the creature's mouth before grain enters ours, it is most excellent. In this the most correct thing is that it be a stray dog — not by feeding a pet dog. Feed the stray dog whatever naivedya and the rest you wish to feed it. And if there is an abhicharik problem connected with Preta and Pishach which is not being destroyed, then along with this prayoga keep doing Kshetrapal Nikari as well, on Sunday and Tuesday — on however many Sundays and however many Tuesdays fall within these 40 days. Then, he says, you will get to see a wonderful effect; in 40 days it cannot be that a leaf stirs without Bhairav kripa.

But niyam, nishtha and samarpan — these three things must be there, the speaker says. If you have not kept samarpan, and it is merely a matter of getting it done somehow, then there is no bhava, and here it will not happen; here bhava too must be predominant, because bhava-pradhanata becomes a weightier matter than kriya-pradhanata. The second matter is that one's thought and behaviour toward other beings, and toward those of the opposite sex and of one's own sex too, must not carry dvesha, kama and such subjects. Neither is one to feel dvesha toward anyone in it, nor is one to be detached or attached toward anyone — neither of the two should be there. One has to try to remain entirely ordinary and simple.

Only then do these things bear fruit, the speaker says; and once Bhairav ji's kripa has been obtained, once Bhairav ji has given kripa and you have done this work, then from these 40 days of sadhana you will obtain benefit for the whole of your life. Even though you have done this kamya prayoga directly, still many kripas of Bhairav ji are obtained by you in it. In this manner any person at all may do the seva puja and the rest.

You will all have heard the names, the speaker says; the subject comes up many times. Bhagavati Vindhyavasini has a swarup whom we call Van Durga. Van Durga is the most prachand swarup of Bhagavati. It is no exaggeration, he says, but where Van Durga is called Mahavidya Van Durga, she is such a shakti that before her all other shaktis become negligible — not that any shakti is small or great, but all shaktis are somewhere included within that swarup. In the same way there is Bhagavati Shulini Durga. And exactly so with the Batuk Bhairav prayoga being described: understand that Batuk Bhairav is such a shakti as a small child, whom no one can stop from coming or going anywhere. He will go wherever he wishes; the parents will never stop him and say, no, you cannot go there.

There is such samarthya in Batuk Bhairav ji, such energy, such kripa, the speaker says, that the works of yours which were going to be intractable he accomplishes through his very Batuk swarup, because he is in the bal swarup. Therefore you should do his seva puja at ease. As for whatever Masanik shaktis there are — what does masanik shakti mean? A masan is the atma of a small child, and for this very reason it enters a house.

Why does a man use a masan to gather information about someone, the speaker asks. So that even the pitr of that house should not be able to stop it, and the dev shaktis of that house should not be able to stop it. Which shaktis are the ones that can stop it? If there is some worshipped dev putra in that house — that is, some masan of that house — then it will stop it. If a child has died an akaal mrityu and has been worshipped, has come under a shakti, and has shakti with it, then it can stop it; otherwise not.

The second matter, the speaker says, is that either Bal Hanuman ji is there or the puja of Batuk Bhairav ji takes place there — so that the tattva connected with them is present. Now you may be a crorepati in life, but if you have not once given an ahuti in the name of Batuk Bhairav ji, have not even taken his name, and as for their shri vigraha or temple, leave the matter aside — then from where will all these things be stopped? They will not be stopped. Everything has its own science; they will not stop it. Behind this there is their own theory, call it science, call it what you like. And if you are frustrated, then insult them — that, he says, is your matter, not ours. But what is real is just this: no.

In stopping these swarups, and in bringing about the gati and mukti of these swarups, the speaker says, their contribution is very great. Many times we discuss this: Narayana Bali has been done, Tripindi Shraddha has been done, and yet these pitr are not taking gati. These kaad pitr are causing great upheaval. For the sake of their gati and mukti — whether they are bound by a thought, or their own attachment has arisen. Beings are a kind of yoni too, a vayavya yoni, a vayu-pradhan body. Their attachment has fallen upon something, upon food, upon some body, and they simply are not taking gati. As it has come in the Shiv Puran, he says, the pishach named Bindug — Pushpadanta Gandharva bound him and then recited the whole Shiv Mahapuran to him for the sake of his gati.

The same sort of matter will be present here, the speaker says. If you are doing Bhairav ji's seva and someone is not taking gati, then let the sankalp of this matter be made first; and even without an elaborate Bhairav procedure, let their puja alone be given and prayer be made. And if you have already done their PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. anushthan, then they bind it and take it away. Then its gati happens in that very manner. They bind it up in the language of the stick, take it away, and then forcibly — now listen to all of it, and then take your gati.

Here it is Bhairav ji alone who will cooperate, the speaker says. The other shaktis are merely in bhava; the other shaktis are in daya bhava. But this is such a shakti that he takes up the matter of dharma and adharma fully and readily — because those who are rakshapala, who are ready to protect something, look very closely into the matter of dharma and adharma. Therefore his seva puja should certainly be done at home; everyone should do it. And it now covers this too: whether there is some matter connected with wealth and property, some dispute, some court case, a false lawsuit — in all these things this prayoga of yours will work.

Now, where there is the most intense abhicharik strike, how will we make the prayoga, the speaker asks. For Abhichara and the rest you may use these too, but the effect should begin to reach you from the very first day. If the problem has become such that the effect is coming upon someone's body itself, then there make the prayoga of Mahabhairav. And whenever you wish to do the seva puja of Batuk Bhairav ji, or of any swarup of Bhairav ji, then the single most correct rule is this: do not do their seva puja without RudrakshaA sacred seed strung into rosaries and worn during shiva worship..

Because their energy is so immeasurable, so unlimited, the speaker says, that when the Bhairav tattva begins to be present in the body, when its presence begins to form in the aura, then within you, along with the protective bhava, an ugra bhava will also grow. You will become one who protects and nourishes your family. Your patience will greatly increase. You will go and fight to the death anywhere for your family — but the ugrata will come in that same measure. So that the ugrata does not become unbalanced, and so that no vikshobha arises in the body from the effect of the mantras, for this reason a mala of RudrakshaA sacred seed strung into rosaries and worn during shiva worship. must certainly be at the neck.

Whether you wear the panchmukhi Kalagni rudraksha, or the Bhairav rudraksha, or the Bhairavi rudraksha — as you wish, however you wish to wear it, or according to your own gati and sthiti — but the mala is compulsory, the speaker says: in Bhairav ji's seva puja rudraksha is compulsory. And if, wearing the rudraksha mala, their japa and their seva puja are done with the rudraksha Mala itself, then the effect of the mantra japa increases many times over. Doing japa on kala hakik, or any other such tantrokta matter, becomes a separate subject.

The question about doing japa on a Mundmala gets asked, the speaker says, and that is not done at home. And an original mundmala — made of bone, by the vidhi by which it is made — is not available in today's date; you cannot buy one from any shop. It is a traditional matter that can be given to you: if you have such a guru who is of the Vamachara marga, then he can give all these vidhans in the traditional manner. If someone is saying that this is a mundmala, then it is of stone — that is plain; for the rest, it is your wish. In our Grihastha Tantra family, he says, this subject does not exist at all.

The purport of saying it, the speaker explains, is that the matter of grihasthi is yours, so walk on that very path by which your own welfare happens, and no such tattva becomes present, no such dev shakti becomes present, as would harm the other people in the family. So let an ugra devata be worshipped outside the house, in a temple outside only; let it not come inside the house. Their seva puja is to be given entirely; it is not to be stopped. Whoever has a right, that puja and that right should reach them — for that the human body has been received — but according to where their swarup belongs. Now, seating Shamshan Kali at home, her puja is not done. Those who have it done may do themselves good or harm, he says, but the ruin of the one for whom it is being done is certain, certain. In that there are no two opinions.

In this you may also do one most intense prayoga, that of Mahabhairav, the speaker says. When you make the Mahabhairav prayoga, there are then two matters in it. The videos have been on the channel from before, for two years; people have been taking endless benefit from it, many people's problems have been removed and people are still using it, and he says he speaks of it again and again. But one thing is this: if you do not have the need, then do not use it. If you are not afflicted by Abhichara, then do not use it at all.

If no one is doing tantra-mantra upon you, and no enemy is in a position to harm your life, then there is no need at all for you to use it, the speaker says. See the kind of energy you are calling. If that energy has the capacity of nigraha, it will devour enemies, it will devour negative shaktis, it will devour pret and pishaach. And you have nothing at all: you have no matter of abhichaar, you have no matter of tantra-mantra that could harm you, there is no such enemy who is causing suffering and who needs to be destroyed. Then at such a time, when you do Mahabhairav and the rest, harm begins to reach you somewhere. Because whom will they eat, he asks — and what is there in those mantras when you have called them, the whole thing is sabar and says exactly this, do it this way, do it that way.

Only when you are in such a most difficult circumstance should you make this prayoga, the speaker says; do their puja, the puja of this swarup. If, merely on hearing that there is such an experience, that such a thing happened, you want to keep it made siddh, then make it siddh outside the house. Never make it siddh inside the house.

Do it in Shiva ji's temple, the speaker says, and say clearly: Prabhu, if ever in life, in a time of calamity, such a need arises, then we will use these mantras; for that purpose we are making this vidhan siddh. And make it siddh in the temple. If you do it, the most intense form is doing the puja in three Mandalas.

In the first mandal, the speaker says, is the Mahabhairav mantra — the mantra in which the names of Kaal Bhairav, Batuk Bhairav, Bhoot Bhairav and Mahabhairav, of all the Bhairavs, come; four Bhairavs are principally present in it. Japa of this mantra should be done. If possible, at least 41 malas each day, and if someone does it for 41 days, it is wonderful. If it does not happen at one time, let it be done at two. If that much is not possible, then 11 and 11 malas morning and evening; and less than that, at least five and five. But if someone is doing 41 malas in a day — 21 malas in the morning and 21 malas in the evening — and does the whole 41 days, then one mandal is complete.

At the time of doing this japa, the speaker says, having observed niyam, suchita and shuddhata in all of this, you are giving their seva puja daily in Bhairav ji's temple. This mantra is so dangerous a mantra that the greatest Shamshaani thing there could be, you will become capable of stopping at once by the effect of this mantra.

The subject of Mahabhairav — who Mahabhairav is — the speaker says has never even been discussed on the channel until now. We have only spoken of Batuk Bhairav, Kaal Bhairav and Mahabhairav; and as for Mahakaal Bhairav, there has never been any contemplation — which tattva Mahakaal Bhairav is, what his samarthya is, in what manner he rules, on that there has as yet been no discussion. What there is here is already a great deal; this much is more than sufficient. Those are, in a way, for the param sadhaks — for the sadhaks who rule, who carry such subjects — the tattvas such as Krodh Bhairav or Mahabhairav. But if you take up the Mahabhairav subject and do it, you will receive rakshan immediately.

According to the Kalika Purana, the speaker says — as he has said in earlier lives too — the special shastrokta mat written in the Kalika Purana is that if you perform the pujan of Mahabhairav on the Chaturdashi of the Shukla Paksha of Chaitra, then the matter you go before them with, the purpose for which you pray to them, is met. And as its shastrokta mat has it, where there is fruit, flowers and sweets in the naivedya, on the other side there are also the karan patra and the mans patra and the rest. Just as, when we do Kshetrapal Nikari, we use rice and urad, and ghee and honey and so on are used, of which there are three or four kinds — in that same way, the bali anna of that day is entirely of pure meat.

And if someone performs the pujan in that manner, then they give the fruit in that same manner as well — this, the speaker says, is the shastrokta mat, the matter that has been written and spoken. So if you are going to make the Mahabhairav prayoga, then at the very least understand this much, know it, see it — that you have need of them. So in the first mandal there was that mantra japa of theirs for 40, 41 days, and its samarpan has been done. In the second mandal you will do the path of the Mahabhairav Stotra, for 40 to 41 days.

How much path will you do? At least 21 paths are to be done each day, the speaker says. And if you have the samarthya and can sit, then if you do 21 and 21 morning and evening it will be wonderful. Now this second mandal of 41 days is complete, and during this time too you are offering naivedya to the Bhagavan in the temple itself. There itself you are lighting dhoop and deep; there itself you are doing everything. And in the third mandal, taking both of these together.

The Mahabhairav mantra is in any case present within the Mahabhairav Stotra, the speaker says, but here it is done with a full Samputan. How will you do the samput? First we did five malas of japa of the Mahabhairav mantra, which we had already awakened; and after that we did 21 paths of the Mahabhairav Stotra; and then again five malas of japa of the Mahabhairav mantra; and then we made the full samarpan. In this manner, 41 days again. This stotra and mantra will become so awakened that whatever abhicharik prayoga has been made upon anyone, whatever shakti has been set going, you will then become capable of cutting it by the mantra alone. You will not then need any special object at all. By Mahabhairav's kripa things will happen at once.

Those who do the path will be understanding why he is speaking of this matter, the speaker says; you know what all is said in it, and in what manner, and to what level the things spoken there go. It is an extremely powerful thing if you have done it in three mandals. And he has not even mentioned the havan yet; so far only japa has been spoken of. If along the way you have also done a havan daily through all three mandals — when you were doing 41 malas of japa, then give an ahuti of one mala as well; when you were doing 21 paths, then give an ahuti of one path too, only with guggul and ghee.

Only this much has to be kept in mind, the speaker says: those who are women will keep the quantity of guggul greater, and those who are men will keep the quantity of ghee greater; and keep giving the ahutis. Then, brother, there is no greater tantrik than you — that tantrik, Bhairav himself, will open the path before you; through this mantra a great many things will happen. Mahabhairav holds many things gathered within himself. That whole secret opens by the effect of the mantra. Ordinarily, when we look at a granth, there are so many mantras in it, and our attention catches on some one mantra because its mahatmya is written, that this will happen and that will happen.

But when you raise that mantra's energy, when you do japa, and when that mantra begins to bear fruit for you, the speaker says, then it becomes like a kalpavriksha. A single mantra opens for you the door of many possibilities. Let it be divya drishti, let it be divya shravan shakti, let it be the knowing of the secret of the shaktis, or the showing of a way, through them, to accomplish some intractable works. It will happen by their kripa. When that capacity of the mantra is present within you, in your set, then they will bring it about. It can only be experienced. However much we speak, you will not understand it until your own experience happens.

This life is in vain, the speaker says, if you cannot make even one sadhana siddh. Out of 365 days you cannot give 41 days. Consider how many years, how many stretches of 365 days will have passed; and yet, to put the stamp of a sadhak upon one's life and to be able to say that yes, we did the sadhana of this shakti for so many days — for saying that much a life goes by and a person cannot do it. One should keep trying that it happen. So the sadhana and seva puja of Mahabhairav should be done especially by such people as have the strongest abhichaar upon them, the strongest enemy, and who feel that at any moment their life may be taken. At such a time their cooperation should certainly be taken.

Whatever other people there are who have no such matter in their life, the speaker says, let them not make this kind of prayoga. They simply should not do it. Because there are such mantras in it, and you will use them when you have no need of them at all, and then harm will reach you. When there is no need, do not do it; when there is need, only then do it. The avahan of this kind of swarup and the prakshepan of their shaktis should be done only in that case. And so far, he says, only an entirely ordinary matter is being discussed. Which siddha shaktis go with Mahabhairav, and the matter of their Yantra, has never been discussed.

These are extremely divine matters, the speaker says, and it is also true that one sadhak will not be able to do the puja of many kinds of shaktis to this level — he will burst; this too is true. How Mahabhairav goes with Mahakali, how Mahabhairav goes with Mahakaal, what other matters there are, what kind of ashtamandal they have, how it works, what other vidhans there are in their sabar — none of that has ever been discussed; this is the first time he is even saying that these subjects exist. If we are doing Bhairav ji now, then we can do as excellent a sadhana of Bhairav ji as may be possible. But if we now think, let us do Batuk Bhairav ji as well and Mahabhairav ji as well, and now let us also do Mahakaal Bhairav along with them — then, brother, you will be able to maintain and carry only some one of them, and one alone gives so much kripa.

Do not spoil your head by listening to podcasts, the speaker says — that in the podcast it was told how someone made Kapal Bhairav siddh, and from Kapal Bhairav then made some other Bhairav siddh; that story is fine. Stay within your and our capacity as it actually is at ground level, at the level we are at. Make the effort at ground level, that kripa be obtained. Those podcast babas, he says, receive very special kripa; Rajarajeshwari of Shri Vidya stands before them in person. And even after that these people do black magic, God knows why. Avoid this fantasy world. Listen only that much and also apply your own intelligence. If something is being learnt, then certainly learn it; but if amid that learning nonsense is going on, then learn also to run from it. Otherwise, look at the state to which the divine devatas are being brought — the harm in it is your own.

Now you will do sadhana, the speaker says, and you will skip the process that ought to be followed, and you will want straight away that this be done and that be done — the harm is yours; your shraddha will break. When that thing is not obtained, shraddha will break; and when shraddha breaks, what does a person do? He himself does not worship, he does not let his family worship either, and if he finds anyone else, he tries to turn that person negative too by speaking negatively. Now the one aim of his life becomes that everyone must be made a nastik, because nothing happens, do not worship them. Nobody is going to look at his own mistake, his own lack — what did we do, what offence was committed by us. If the work goes well then jai-jai to God, and if it does not, the fault is ours, isn't it. Take it in both, he says: if the work is not happening, jai-jai to God; if the work is happening, jai-jai to God — why do people not do this? If it is not happening, it is by their will; if it is happening, that too is by their will.

One should try to understand this subject a little, the speaker says; many times people fall with a crash when they are quite close to the goal. He mentions something he had put in a group the previous day, seen somewhere on Facebook and very well written: when other people are in difficulty — when we ourselves are in difficulty, we say that God is taking our examination. And when others fall into difficulty, then we say that he is receiving the punishment of his karmas.

He asks listeners not to be offended, saying that he is a lowly creature and no sant or mahatma; if someone abuses him he abuses back double. His point is only this: suppose Pradeep Mishra ji's finger were to break — which, he says, would also be wrong; leave aside whether he is right or wrong, that is a separate matter. But suppose his finger broke. Then at once the yellow-clad baba, the pitambare baba, would say that this person has received the punishment of his karmas, that Radha Rani Shri ji has given the punishment, that he is now going down the lower step, and how enjoyable it is. And what has happened to their own — someone running on dialysis — that is not the punishment of karmas. Is that a test? You too are the same and we too are the same, he says; why must we belittle one another. He asks that this subject be avoided, saying he does not want to speak much on it because people's eyes are now opening a little.

At least people are now waking up, the speaker says, and trying to know — is it really so, is it truly written that Bhagavati Bhadrakali cannot even wield a broom or a sweeping cloth. Is that so? Who is Bhadrakali, after all? Let it be looked at — what proof is there in the shastra? Proof is being searched for; people are posting it. Earlier, on saying it, it used to seem like something strange. As for all those people who are behaving foolishly and encouraging this, he says, do not worry: it will act upon them, not upon us. Our work is only this much, that the new people who are about to be led astray should be stopped.

If you are an influencer and 50, 100 or 200 people listen to you, the speaker says, then it becomes your responsibility; and it is being done, and being done very well. He clarifies that he is not speaking of himself but of others — there are some other people doing very good work, and it gives him joy that at least one man is standing there; seeing him, he too is motivated, and knows he is not alone. And the rest are like a crowd — no, no, babaji, babaji, whatever babaji says is right. Not so, brother. How can it be that, according to them, our Durga ji and Kali ji are the ones who wield the broom and the mop. Such insult is done to Jagadamba and we go on listening quietly, and if someone else says anything then you take it as an insult. A sant should not show anger, he says, and yet a curse is being given in anger — this is the definition of a sant. To those who ask why he does not come in front, he says: look at the fate of those who come in front. You have walked the bhajan marg, so always try to keep yourself hidden. And he adds that whole videos can be made on this with proof: they themselves have said that one should study the shastras before giving upadesh, and then give upadesh, and not speak wrongly.

It seems to him, the speaker says, that the person himself has not properly studied even his own Vaishnava shastras; if he had studied them he would never have said this. Whatever examples they give from the Brahmavaivarta Purana, all those examples have now come into his hands too. He himself has not read the Brahmavaivarta Purana; he does not read it — he reads the Devi Bhagavat, the Devi Purana, because his aradhya is there, so he will look there. In it there is discussion of how Bhagavati Radha appeared. And for him Radha and Shiva are one, because that is what is written in the Devi Purana; so as one who worships all, he has no trouble. But when their subject was raised, that the proof is from there, then the proof was examined from there to see what it actually is. Videos will be made, he says, and your confusion will be removed — video by video, whether it is the matter of the nails of Durga ji and Kali ji, or the claim about Bhadrakali that her power was such that a man would burst, while the servants of Radharani could not be burst. All these fantasy subjects will be answered with proof, from their own Vaishnava puranas, according to what they themselves hold correct.

This is so that the subject of deviation does not enter your minds, the speaker says — that Kali ji is small and Radha ji is great, and that because of this your mind then turns. Many people have now become quite extraordinary. The state has become so nikrisht, the mentality has become such, that people have given up the pujan of the devis and devatas of their own kula at home. He says he had put out videos on this too, one or two experience videos, in which people gave up the worship of their kula devis and devatas after listening and listening to pravachans. Now consider, he says: these people are saying that the worship of the kula devi-devatas is somewhere or other a superstitious act on your part.

Where a worship at a pind has been running in someone's house for a hundred years, in someone else's for fifty, the speaker says — someone having established a pind, even if he is worshipping a Brahma Pishach. Brother, he has worshipped it. He has shraddha in it. Now today you are saying no, no, no, the worship of bhoot and pret is not to be done. Now it has already been given; and within him there is not so high a tattva that he can simply let it go — he will begin to be ruined. He says he knows many such people in Uttar Pradesh, people of villages and rural areas whose ruin is going on and whose parents can do nothing. And where are the disciples of Rampal ji, he asks — village by village Rampal ji's followers have entered.

If you do not wake today, the speaker says, then people like him who speak openly on all these subjects have to hear abuse — you people abuse them. Your children will not give you pind. As long as you are alive you cause every kind of uproar, saying that nothing happens after death because it is being said so. But what is the reality — open your eyes and see. See how pret and pishaach cause upheaval in a house. When the whole upheaval breaks out and the water goes over the head, then you start doing something: come, let us do Bhairav ji's puja; come, let us do something for the pitrs. And even when doing it for the pitrs, you show the pitrs so much favour that the whole anushthan then goes in vain. Ten times you will say, we left work and came; we left work for these two days. How many times will Narayana Bali be done for the pitrs — will Narayan Bali have to be done all one's life? They are having Tripindi Shraddha done — what happens from Tripindi, have Tripindi done, the mind has been ruined; if they live there is upheaval, if they die there is upheaval, all of this is a sham for looting, have it done somehow so that at least a man's life is saved.

Do you think, the speaker asks, that after speaking such foul words your pitrs will take the pind, that they will accept it? There, of all places, the bhava should be greatest. The body they gave, the wealth they gave, the vaibhav they gave; by their kripa your body is running, by their kripa your breath is moving. The Pitr are your first devatas, and you sit and abuse them and say that your welfare is happening. While making the pind, if there is anger within you and you make the pind in anger — would you eat food that someone made and gave you in anger? A person earning 50 lakh, 15 lakh, 12 lakh rupees a month finds it agonising to spend 50000. People say such wrong things that one wonders why the anushthan at all — how futile a matter it is. And there are also people who say they are hearing for the first time that Narayan Bali and Tripindi exist, that such things are done for the pitrs; this, he says, is the irony.

And once Narayana Bali has been done, once Tripindi Shraddha has been done, the speaker says, if after that anyone in life says to have it done again, then there is an uproar — our father had it done ten years ago; our father had Navchandi Anusthan done ten years ago, and there they remain stuck. Brother, you ate food ten years ago too, and are you still going on that? You are not. So understand everything and act. Whose share is whose, give it; according to shastrokta mat, that is their share. You are a human being and we are human beings; whatever we are earning, our responsibility is over the whole of this nature. We have to do it for them too, for the trees and plants, for the living creatures, for the devatas and rishi-munis, for the sake of our family, for our parents, for husband and wife, for the children — for everyone the responsibility is yours. It is for the gurujans too, and even for friends.

If it were not so, the speaker asks, why would Bhagavati be saying in the Kavach that such-and-such a shakti should protect a friend, protect our gotra? She would not say it. In the Saptashati that the Gita Press Gorakhpur people read, in the kavach path that is done, it has not been said for the protection of a kanya. The shloka as he gives it: धनम धन सुरक्षित कौमारी कन्या काम तथा रक्षण में सर्व गात्रणी दुर्गा दुर्गा पहारिणी — that shloka is not there, it is missing from it. Where did a controversial subject come in, he says; the shloka exists, those people have not given it in it. They have kept only for the protection of the son — that the mother should protect the son.

Kindly rise above these subjects, the speaker says. Even if you earn ten crore, still it is this that will go afterwards — this pind that is being offered, this daan, this Mala that is being told, this Japa, and the listening to those subjects endowed with shastra and nishtha, by which your mind becomes healthy and becomes devoted toward your aradhya, and you perform seva puja.

Try to earn punyas, the speaker says. He said it yesterday and says it today: on the day of Ganga Dussehra certainly go to Ganga ji. If Ganga ji is around you, then leaving a hundred tasks, leaving a thousand tasks, go to Ganga ji that day. Do not go to the office that day; the boss will scold you, that will pass. Your custom will be spoiled that day and you will earn ten thousand rupees less; but the Punya that will be obtained that day is not equal to your ten thousand rupees — remember this. The purusharth done that day, the puja done that day, is going to give you endless benefit.

The day after tomorrow is the day of Ganga Dashahara, the speaker says — in whichever year you are listening to this video. Whenever you are listening, this is for every time. The date is only of 2024; it will come every year. So even after ten years, if YouTube survives and you are listening to this video, this video is going to give you as much benefit today as it would have given ten years earlier. It may be that our next generation is listening to this video and we are not in this world, that we are in the Devi loka enjoying ourselves — those who do the path of the Saptashati, who do the path of the kavach, having become yakshas and gandharvas, all enjoying. Even at that time this video is going to work.

Bhairav ji's pujan according to capacity, the speaker says, and now the most special matter: the vidhi of deep daan. Deep daan should absolutely not be left out, he says, whether one is a person who does the deep daan of Bhagavan Dattatreya or otherwise; he does not always say it and lets the matter drop as they move to other subjects. Now on the day of batuk-bhairav-jayanti the Deepdaan of Bhairav ji must certainly be done. The vidhi will remain the same — the sarva sankat haran deep daan vidhi of the day of Kaal Bhairav Ashtami is the very vidhi that will apply. Even if there are a thousand problems in your home, do the deep daan at home itself. The deep daan video is available on the channel; write Batuk Bhairav deep daan, or the vidhi of Bhairav deep daan, and the whole video will come — watch it.

According to that vidhi, the speaker says, at home together with the whole family, on this day of Batuk Bhairav Jayanti, again do Deepdaan — every one of you, in the evening, or in the morning, whenever it is possible for you. It is not that it has to be done in the evening only; if you have time in the morning, do it then.

Certainly do deep daan, the speaker says. Those who are going to Ganga ji's ghat should not turn up cleverly to do deep daan in the evening. He tells them beforehand, because he has already done that cleverness himself; and whenever such cleverness is done, many bali fall — insects and moths. There are so many insects; it is the hot season. Then in the evening, in the lamp you light, ten insects will come and die in each. Better than that, do the deep daan at home. If it must be done at Ganga ji's bank, do it before dusk, before darkness; at that time there will be no insects. And if you go at night, then in the middle of the river, if there is any such place where there is less mud — that is, at the edge — do it at that spot. Or if there is a Shiva ji temple near Ganga ji at a little distance from the ghat, do it there.

If people of the Kashi region are listening, the speaker says, and have the wish and the capacity in their mind, then they may do Deepdaan at the place of Bhagavan Dattatreya — at the Dattatreya Paduka Mandir where the diksha vidhan had taken place — or at the temple of Batuk Bhairav ji or Kaal Bhairav ji, or anywhere at Ganga ji's ghat, and if possible at home, if that is your wish. But certainly do deep daan on that day. As for the prasad from the deep daan: all the people of the house will eat it, all will eat the prasad of Batuk Bhairav ji. But where you are doing deep daan by going to Kaal Bhairava ji's temple and offering naivedya and the rest there, then it is that men will eat it and women will not eat it. This must be kept in mind.

One more matter, the speaker says. He often sees that when there is a one-day sadhana — in the morning we did japa and havan and the rest, in the evening we did deep daan, did japa, took darshan at the temple. Then many times such a situation arises that after doing so much seva puja, because those things are running in the mind, a state of confusion arises within people; they think that when you do so much, at least some dream will come. Those things become established in the subconscious mind. There is no need to seize the first day's experience very tightly and make an uproar about it — that Bhairav ji had come. If he had come, keep it within yourself. Let the intoxication come down; when this intoxication of puja comes down in three or four days, then see whether they come or not.

Let the shaktis come from reality, the speaker says; for the rest, if they are giving kripa on your bhava, then they absolutely will, they can come. When you do this much, will those shaktis not come? They can absolutely come. But do not go beating a drum about it. Do not go distributing these experiences from place to place. Learn to digest them within yourself; learn to stay contained. And if experience is not happening, then stop fretting over it — what, nothing is happening, nothing is happening; no. That is not your adhikara. Anubhava does not come within your and our adhikara; remember this.

When anubhava will happen, how much will happen, how it will happen, in what manner, from what level, and what change it will bring within us — this, the speaker says, we should leave in the hands of our aradhya. If it is their will they will appear directly; if it is their will they will do nothing. Leave it to their will; our will should not run over them. Otherwise, if we force them, then they will give a little in limited measure just to keep us happy. But if we, according to their will, are surrendered — Prabhu, whatever your will; Mai, whatever your will — then they will give the divine. They will first make us fit, so that whatever they are going to give, the patrata to accept it should be within us; and then, when they give it, the capacity to hold it will already be with us beforehand.

Now if a crore rupees arrives and there is no capacity at all to hold it, the speaker says, then it goes here and there — he recalls the film about the 2003 scam, in which the poor fellow blew so much money in one night that the whole world came to know. So there must be capacity to hold it. And whoever obtains swift siddhi, immediate siddhi, becomes exactly that 2003-scam case. Then he will not know the things of shastra, and will still speak in shastric terms.

One more matter goes with this, the speaker says: for whoever is beginning the special puja of Batuk Bhairav ji from the day of his Jayanti, for however many days. The subject of seema ullanghan arises — that when you do a Mandala pujan, the seema should not be crossed. But, he says, keep this in mind and do not be troubled. Many people, when they hear or read these subjects somewhere else, say, brother, you do not discuss this subject. So when we are doing some anushthan, a long one of 30 days, 40 days, 21 days, and at such a time we have to go out of the city, to some other place, then the seema gets crossed. Does a dosha attach to us from this or not?

The first point, the speaker says, is that you are not doing this matter according to a guru's adesh. You are doing it only and only for the sake of the pleasure of your aradhya. The third point is that you are still in the beginning stage; you have not obtained the full vidhi vidhan of the mantra, and you do not even know it. You are doing it only with niyam and nishtha for their pleasure — so do it, and do not look at dosha and adosha in it. Do not search for excuses either — though, he says, it is not an excuse; but do not seat it in your mind, wondering how it will be. Stay at ease.

Asked about the Bhairav kanthi — the Batuk Bhairav kanthi — and to discuss it according to the mat of the shastras, the speaker says you will find the subject at most among the Nathpanthis. And then the matter of observing brahmacharya and the rest comes into it. And if the kanthi is taken from a guru, it is more proper. Wearing it of one's own accord, as against remaining within Guru maryada and walking according to whatever adesh and upadesh he gives — that is more proper.

Someone he knows had sent word, the speaker says, that the soil of Vrindavan is selling online at 3500 rupees a kilo, and being taken from there and sold at perhaps 5000 or 7000 rupees a kilo. So the matter arises: if you wish to break maryada and proceed with the outlook of trade, then you can sell things for crores upon crores; that is your wish. And if someone comes and tells us that you are trading in gande and taveez, then that is his state of mind — he is not seeing the labour behind it and what our purpose is. And if it were to be done that way, then just as people stand a whole team up and carry on as they do, you could do it too; there are many devoted sadhaks, and one could say, come, let us do it together. That subject is not to be adopted. We must always keep in remembrance within what maryada we are and what we are doing.

For the rest, the speaker says, the world is not pleased with anyone. When the world is not pleased even with Shiva ji, then how can it be pleased with us? Mahadev is being made nikrisht here — that he is like this, that he is like that. Durga and Kali ji are not being spared. Who are we and who are you.

Asked whether the Shankha in the home temple should never be kept empty and what should be filled in it, the speaker answers that for the shankha which is blown there is no such necessity that something be kept filled in it. The dakshinavarti and such shankhas should be kept filled with rice, filled with kamal gatta, filled with the Shri-endowed substances, whatever are the symbols of Shri; you may keep coins filled in them. If one is prosperous in wealth and grain, then keep silver coins filled in it. Or on the day of Dhanteras, or on some auspicious tithi, whatever coins and the like you buy — buy them and fill it with them.

Asked about a dream seen a long time ago in which a lion is running to eat him and he is fleeing to save his life, the speaker says it is a very ordinary matter. When a person is even a little in depression, in worry, then a lion comes to eat him, a serpent bites him, he sees himself drowning in water. And for a sadhak the matter becomes entirely different — always keep this in mind. For sadhaks who are doing japa of mantras and doing sadhana, whatever is happening in their dreams very often does not tally with what the dream shastra holds on the subject.

Asked what the difference is between the Devi Bhagavat Purana and the Shrimad Devi Mahabhagavat Mahapurana, the speaker answers that both are two different granths. As to which publisher's purana should be taken, take any publisher's; both are all right in his own estimation, and there is no very great difference. Whether you read the Maha Devi Bhagavat Mahapurana it is proper, and whether you read the Devi Purana it is too.

To a listener who has to travel from the 17th to the 20th and asks how to do puja, the speaker answers that you may do the pujan anywhere. Asked about a three-storey house, he says the puja room should be on the topmost floor. The place that is on the earth, attached to the ground — if a puja sthan is made there, it is good. But nowadays a garage is built on the ground. In buildings or in a house, people make a garage below; so from where is the ishan kona, from where the agni kona, where is what — it all stays in the air.

To a listener doing the 108 names, the speaker says: do the Nyasa along with it only when you wear the YajnopavitaThe sacred thread ceremony marking initiation into Vedic rites (Janeu) — if lapsed across generations, expiation (Prayashchitta) for each known generation is required before it can be resumed. and the rest. Otherwise do it just as it is; you will get the full benefit — do not be troubled. On Mahabhairav he tells Punya Singh ji that it may absolutely be done, and that it will also be proper after 2:00 — do it at any time in the whole day, there is no difficulty.

To Manjusha ji, the speaker answers that when Martand Bhairav is already the Bhairav of your kula, then there is no separate compulsion and no need at all for the pujan of Batuk Bhairav ji. It is especially for those people, he says, of whom there will be 98 percent or 95 percent, who do the puja of no swarup of Bhairav ji at home.

In the Kashi region, when the dev diksha anushthan was going to take place, the speaker says, those who were there said that malas should be arranged because people do not have them; they said, you take the mala — and at that time he did not have a tantrokta mala. So they went to buy there: premium quality RudrakshaA sacred seed strung into rosaries and worn during shiva worship. beads at 3500 or 4000 rupees. And on seeing them it becomes clear that it is no premium at all; it is our premium that is going to be cut. For those who do not know, in the name of premium something is stuck onto it. Someone recently messaged him with a photograph, saying that there is an extra hole here — that is not an extra hole, it is worm-eaten. In very good places a man gets deceived in all these matters.

Asked whether, after the Brahma Kavach anushthan is complete, one should do the anushthan of the Mahabhairav mantra or do the Brahma Kavach itself — the form for wearing the Brahma having also been filled — the speaker answers Ghanshyam ji that you may do the Mahabhairav as well, and if you wish you may do the Brahma Kavach as well. There is no problem. Take either of the two and proceed according to your own wish. If the Brahma Kavach is complete, you may do the Mahabhairav. And you have need of it too, he adds.

Asked which vidhan there is that would give the special sanidhya to please all kinds of devis — whether pauranik devi or lok devi, all of them, so that all become pleased — the speaker calls it a very excellent and meaningful question, and says everyone will benefit from it. Which vidhan is it? That vidhan is available on the channel. It is the first mantra of the Argala Stotra — as he recites it: जयन्ती मङ्गला काली भद्रकाली कपालिनी. Whoever keeps doing the purashcharan of this mantra, whoever keeps doing japa of it, becomes such that all kinds of devi shaktis are pleased — whatever shakti she may be. If she is endowed with devi tattva, then she will certainly be pleased. Whether she is a lok devi, or even however many negative shaktis there are — because Bhagavati Bhadrakali too is in this, and because of her rule those things become favourable, however unfavourable they may be.

And their chhatra shakti, the speaker says, is Mahakali — it is the Argala Stotra, so Mahakali is the chhatra shakti of this mantra. Mahalakshmi. So by Mahalakshmi's kripa you also obtain vaibhav. All the shaktis, however many lok shaktis there are, however many lok devis there are — the kripa of all of them will be obtained by you through this one single mantra.

To Pratibha ji, the speaker says the path of the Rudra Ashtakam may absolutely be done according to one's own capacity. On coming online, he notes he can come directly only on Monday and will not be able to come tomorrow or the day after. To a listener who has begun japa of the Lakshmi Mala Mantra, doing 27 paths daily and intending to try 108 paths daily during the Ambubachi parva, he says: very beautiful, absolutely do it.

Whoever is doing the path of Dhanda Mai, or doing the Lakshmi Mala Mantra and the like, should keep their anushthan continuing, the speaker says. And if along with it there is trouble and difficulty, then do that at one time. As in the morning you were doing Dhanda Lakshmi, doing the Lakshmi mala mantra — keep that continuing. In the evening you may do the Mahabhairav. And on the day of a Parva Kala, only the pujan should be done. It is not necessary for you that you will do only an 11-day anushthan, that you will do only a 41-day anushthan of Bhairav ji — do one day. If you are principally not doing an anushthan of Bhagavati Dhanda but only her nitya pujan at present, then in such a state, whatever parva kaal falls in between, the seva puja of the related shakti should certainly be done.

Vaishnavi ji has written that she has taken in two stray dogs who remain sitting outside the house, and that there is boundless joy in their company; the speaker adds a remark about the dog being truly without shakti. This maryada, he says, should always remain as it has been made. Let them stay outside the house, and let their seva also keep happening. One is to love living creatures, to help them according to one's capacity, to arrange food and drink for them. But the maryada that they will not be brought to the Chaukhat is very proper — you have done very rightly.

If some rare tantric object comes to hand, the speaker says, then for every householder — nothing happens from the object alone; always keep this in remembrance. Until divinity is transmitted into that object, it will not be divine. It will be awakened according to the nakshatra, according to the tithi, and then according to the mantra; only then will it be divine, only then will it be priceless. Cut a small page of a bhojpatra and keep it, and its price is not even fifty paise; you might even get it for five or ten rupees, someone giving it away saying take it, it is so small, what will you do with it. But if on that same page you have written a small Yantra of Bhagavan Datta and one beejakshar, and you have done crores of japa on it, then it has become property worth crores — because with it you can earn arabs and kharabs, if seen materially. That same small thing becomes so priceless. So a tantric object is not merely such: until you carry out its particular niyam and vidhi vidhan, it is ordinary, any object at all. So even keeping it, what will you do until awakening comes into it.

To Brijesh ji, the speaker says he has stated it quite clearly many times. Online Diksha is only and only a matter of chhal. From online diksha no dakshata ever comes. Wherever you are taking online diksha — he says, call it his own personal view, his own matter, from all the jnani people he has heard and seen who perform the vidhans: nothing comes of this online diksha and the like. Even for diksha, take it from someone with thought and understanding. What the Guru is like, whoever you are going to take diksha from, what his knowledge is like. Now when we are not coming before you, how will we give you diksha? Have we ever said, come to me, we will give you diksha, we give online diksha? What kind of guru is it who is not even coming in front, not even showing his face, and says take diksha from us on the phone — how will that be diksha? And in just the same way, those who are indeed in front and are saying take online diksha: this is not the matter of diksha, this is only the matter of making a fool of you.

You should have your own intelligence to look at all these things, the speaker says: what Diksha is as a vidhan, how it happens. Now people say that at the time of diksha an exchange of mental waves takes place, and that the guru has the samarthya to distribute his shaktis and his japa, to give them away. So those gurus who are saying such a thing — how many crores of japa have they done and are sitting on? Even if he has done a crore of japa, how much energy would he transfer to someone? Does he transfer the energy of each single mantra — that the punya of the mantra we once uttered, we are dedicating to this person? Is that it. And the boasting about the guru that goes on nowadays, that the guru's mahima is endless, guru this, guru that — which guru, after all? If the guru had samarthya, then why would we say anything about that kind of guru. Now a stuti was made of Vedavyas ji, and they have applied that stuti and made it their own stuti. So this is nothing but extreme self-infatuation.

Whoever a lakh or two lakh people begin to accept on YouTube — as he too has become a YouTube siddh, he says — at least keeps limitations, whatever anyone may have or not have; and people have trouble even with that. Now, if a thousand or two thousand people are asking you, you may do anything at all; you have licence to do anything at all. Therefore the public should use its own intelligence, he says. It is a plain matter. God has given you intelligence too; if you are becoming a fool, then it is your fault. If the one in front is making a fool of you, then at least look, brother. You have been given your own intelligence to take the distinction of the true and the untrue.

All the people of the Kashi region, the speaker says, and whatever other people live around Ganga ji, or those of you living around any divine rivers, should certainly bathe in those divine rivers on that day. And in the river itself, at least up to the navel in the water, or sitting at the edge — the meaning of edge being that one has to sit in the water itself. The water should come up so high that our navel is submerged in it. The navel should be within the water. Our life is from there itself. That itself has to be made strong; in that, from there itself, the shaktis are nourished. So to increase the capacity of that manipurak chakra, and for the attainment of devi shakti, certainly sit in the river that day and do japa and tapa and the rest.

Someone had asked whether, if there is some small sarovar, it may be done there, the speaker says. If the sarovar is clean, then go — but with the heat as it is falling, mosquitoes and the like will bite there; let there be no dengue or malaria. Do not go and do all this where water has collected. Even at Ganga ji's bank, if water is standing and you cannot get a ghat at all, then do not harm your health. Just bathe somehow and come away. Do not then get caught up in doing japa and the rest.

Wherever the river is flowing, where the water is running, where it is healthy, where everything is clean all around and the environment is healthy — sit there and do your anushthan and poshan, the speaker says. It is the hot season and the sunshine is so strong, the temperature going to 45 or 50 degrees. Do not go at midday to give up your life in this. Go at the time of dawn. Complete whatever sadhana you can by 7 or 8 and come home. If you go at 10 your health will fail, and the next day a message will come: brother, you had said to do the Batuk Bhairav anushthan, we did the anushthan, and now saline is being given to us, water is being given. Why, brother, what happened? Some mistake must have occurred, some bhoot or pret must have caught us. What they will not say is that we had gone at 12 noon and were telling the mala there. Do not make this mistake, he says; apply your mind, apply your intelligence — God has given it to you.

To Durga Prasad Jaiswal ji the speaker answers: absolutely not. Only the first time — in that sadhana, as he had said, when you do Mala japa the first time, and then when you do the sadhana a second time, the mala of the first time we have worn, and that has become for life. And the second time that mala is not to be changed. It is for the sake of rakshan, to be used in that vidhan; and as he had said before and has said in today's video, do the japa and the rest while wearing the mala, so that balance is maintained. The mala will never change. Just once — as in the Dev Deeksha vidhan, those who do the nav diksha at home wear the kavach at the neck for 40 days. After that, when they wear the second kavach at the neck, upon which the japa is being offered for 40 days, then it becomes for life. That is why it has been said to be in silver. That one is then never — now a sava lakh of japa has been done upon it; is there any need to immerse it anywhere? Absolutely not.