Bhadrapada Amavasya — Kushotpatini, Tara Chaturdashi, and the Argala Havan

The guru-shishya parampara, and the cost of secrecy

Those who did sadhana within a guru-shishya parampara and travelled to the tantra peeths, tantrokta places, siddha peeths and Mahavidya peeths held the knowledge of these most hidden subjects. The speaker adds that the tradition of keeping things secret has also done us much harm, because those who are genuinely fit for them sometimes never receive them, and those to whom they should be given are not given them.

That there are more Navratras than the two commonly known

Earlier householders knew only the Sharadiya Navratra and one other — beyond those, no Navratra was particularly known to them. Those who went into the field of sadhana, one-odd percent of people, were told by their gurus and had special sadhanas performed. Then, through YouTube and Facebook, a great many people came to know that there are two Gupt Navratras.

The claim, and his rejection of it

Many people began saying that since it is a Gupt Navratra it is only and only for sadhana and for sadhaks, not for householders. This, the speaker says, cannot be held to be wholly true — it cannot be that it is not for any householder. It is from the grihastha ashram itself that the remaining three ashrams run.

Some special rules, or simply ordinary pujan-paath

This much is certainly so, he says: when you wish to do sadhana while living in household life, or go into it, then in the time of the Gupt Navratra the sadhana should be done while keeping some special rules — or else ordinary pujan-paath should simply be done.

Shakambhari and Aghor Navratra — and no obligation of an akhand deep

Besides these there are the Shakambhari Navratra, the Aghor Navratra and, in truth, many more such subjects which the sadhaks of a given guru parampara follow very well. But if you are wholly a householder, he says, it is not at all necessary that in these Navratras too you light a nine-day akhand deep and perform special pujan vidhi-vidhan; do ordinary pujan only.

The day on which the year's kusha is pulled

Every Amavasya tithi has had its own special importance, he says, and the Bhadrapada Amavasya has been special above all for the karmakandi Brahmins who perform pujan-paath: it is the Kushotpatini Amavasya. On that day kusha is uprooted and kept for the whole year — the same kusha is then used in your Pitru Paksha, and through the year in making the pavitri and in whatever karmakand there is, especially for tarpan, whether it be deva karma or pitru karma.

The niyam attached to fetching kusha mool

Alongside the Vaidik karmakand and the ordinary nitya niyam pujan-paath, on the day of Kushotpatini Amavasya those sadhaks in particular who have made it the aim of their life that after gaining siddhi they will employ it in the welfare of people — when they go to take kusha, when they bring kusha mool, there is a rule in it.

The purifying of a place, and the removing of what is not sanctioned

Anyone who has heard the kathas of the Shrimad Bhagavat and the like will know how much importance kusha has. Without the water of kusha — by sprinkling the water of kusha — we purify a place. And whenever there is some negative shakti that has not at all been sanctioned, it is through kusha that it is removed.

Kandhe moonj janeu saaje, and the vidhan for making it

Moonj is a plant related to kusha, and brahmacharis make its janeu and put it on Hanuman ji — what we read in the Hanuman Chalisa as "kandhe moonj janeu saaje". If on the day of Kushotpatini Amavasya the moonj plant is brought with vidhi-vidhan and a janeu is made from it with full vidhan, with the complete pujan of nine tantus and the japa of Gayatri and the rest, and it is put on Hanuman ji, then special grace is attained.

Renouncing or handing on ang-vidya siddhis on this Amavasya

Just as at Hal Shashthi the gramin bhagatvaals give their disciples all the things that come by upadesh, so on the day of the Bhadrapada Amavasya those sadhaks in particular of a Kaul parampara or a Shakta parampara who now wish it — whatever siddhis related to the ang vidyas they hold, or upadeshatmak siddhis — either renounce them through this very moonj janeu, or bestow them on some fit disciple of theirs.

The chowki of a shamshaan, and the seven devis who come in it

Suppose that people in the tantra kshetra have made siddh some kshudra shaktis — as many devis are worshipped in a shamshaan. When a chowki is made siddh, that is when a whole group of some shakti is made siddh together, then seven devis come in it. According to the region they are different devis: somewhere Masani is chief in it, somewhere Kalika, somewhere shaktis related to Sheetla Maa.

The name given, and what they actually are

A name of that kind has been given to them, he says, but they are of yogini swaroop — although a yogini has become something of a very high order. These are shaktis of that kind belonging to the masan.

The body no longer supporting, and ugra shaktis that will not sit quietly

When someone is bound to such shaktis by vachan and has to renounce them — now the body is no longer supporting him. Whoever keeps shaktis of this kind made siddh has to give them bhog and always keep them engaged in something somewhere, because ugra shaktis will never sit quiet and saumya in your house. So while still alive he wishes to do their visarjan lovingly, with vidhi-vidhan and with self-respect.

Giving to a capable person, or visarjan three villages away

Either someone fit wishes to take them and truly has the capacity in him and will never misuse them — then they will be given to him. Or else there is visarjan. For visarjan, from the place where they have been living and where he did his sadhana, it is said to leave three villages and go into the fourth village — though in a city area, he notes, how the boundary region will change is a question.

The three-strand janeu of nine tantus, made on the spot

A three-strand janeu — a janeu of three tantus — is made there; the whole nine-tantu janeu will be made entirely of three threads each. It is made in that very place: it has to be brought there, made within that same boundary region with the full vidhi-vidhan, staying there to make it.

Seven pinds, the shamshaan, and the prayaschitta afterwards

After making it, if they are to be renounced, seven pinds will be made there. In that region's shamshaan area — the things being shamshanic — through that same janeu they will renounce each thing one by one. After the renunciation of the kusha janeu, a prayaschitta vidhan and the like is done, and the ordinary janeu of raw cotton thread is worn once again.

Its origin from Narayana, and a peaceful departure

Because it is held to be supremely pure — its origin is held to be from the Shrikanta ang of Narayana. For that reason, when they have it renounced from their body, when they release it, then whatever things there are depart peacefully. It is not that any distress comes to them, that is, to the shaktis that are being removed, in the vidhi by which they are removed.

Five villages left, the sixth entered, and the seven pinds

For giving it is said that one leaves five villages and goes into the sixth village, and it is done there. Having performed the kriya there, the whole of it is renounced upon the one to whom it is to be given, through these same seven pinds; and the disciple there will then wear what has been taken off.

Cutting it down to size, and his own experience of what follows

It depends on his own capacity — it may be that it has to be cut down and trimmed before he is made to wear it, or he will wear it wholly. But even in that there are a great many things. Very often, in the speaker's own experience, those who wear it are not able to manage it, because one person may have worked with such a siddhi for fifteen or twenty years and reached that capacity, while a new person takes it straight from that level, out of insistence.

Greed for money, or one's own safety — and the trouble that follows

This happens a very great deal, he says. When such a task is done out of greed for money, or for one's own safety, setting all these things aside, then the person on the other side will carry it happily for six months or a year at the start. Afterwards there is very great difficulty, because if the intellectual level required to carry so many things is not there, great difficulty comes.

What may be sent along with you, beginning with an agarbatti

It is for this reason that it is said one should not have too much sukhaiti-ujaiti done at such people. The man in front is knowledgeable and tells everything at one go — but what thing he will send along with you, on account of all these very matters. He will not tell you; he will say, this is such a form of Bhagavati, light an agarbatti in her name. First he will have an agarbatti lit, have bhog offered, and after three or six months it turns out that that thing has now come into your house.

The mada of shakti, and the balance that is forgotten

Among those who renounce, the maximum turn out very well. But among those who are given, the maximum do not flourish there, because a new person takes things of that level and begins to think himself God — that I have so much capacity, we will do whatever we wish. These things are truly very powerful, and in the mada of shakti people come into ahankar and forget their control and the balance that ought to be there.

Only on this one Amavasya, and Tarapith's claim on it

Things of this kind are the importance of this Amavasya, he says: in the whole year they happen only and only on this Amavasya. He mentions that a video of this Amavasya from the previous year was put in the Telegram group, and that at Tarapith the importance of this Amavasya has been held to be chief.

Tara Chaturdashi, Aghor Amavasya, Aghor Chaturdashi

The whole region of Bengal and Bangladesh knows it by the names Tara Chaturdashi, Aghor Amavasya, Aghor Chaturdashi and the like. And take it as settled, he says, that as the pujan of Bhagavati Kalika is done through the whole Bengal region on the night of Diwali, so on the Bhadrapada Amavasya and on the night of the Chaturdashi, whatever pujan-paath there is related to Bhagavati Tara takes place on this very night.

The Chaitra Navami night, and the Bhadrapada Chaturdashi and Amavasya

One is the night of Ram Navami: on the day the Navami of the month of Chaitra is in effect, at the middle of the night, is the birth of Bhagavan Shri Ram, and that night hour has been held to be Tara Jayanti, Tara Navami. And after that, the second night held to be Bhagavati Tara's chief night is the Chaturdashi and Amavasya of Bhadrapada. On these two days special sadhanas related to Bhagavati Tara are done in these regions.

Three days at Tarapith, as tantrics gather at Kamakhya for Ambubachi

It is said that just as in the Ambubachi parva a whole great gathering of tantrics takes place at Kamakhya, where people go and stay for four days, so for at least three days there is a gathering at Tarapith, in the Birbhum district of Bengal — where the famed Vamachari tantric Vamakhepa had his tapasthali, where the Panchmundi asana is present, and where it is said that Maharshi Vashishtha, the kula guru of Bhagavan Shri Ram, attained the siddhi of Bhagavati Tara by the Vam marga, that is the tantra marga.

Maharshi Vashishtha, chiefly

Whenever you perform the siddhi of Bhagavati Tara, he says, then whenever the prayoga of shraap vimochan is made in it, it is from Bhagavan Vashishtha alone — from Maharshi Vashishtha alone — that it is chiefly done.

The word Aghor, and the householder's own claim on this night

This is a very important night for Bhagavati Tara, he says — and we who are householders should never think that because the word Aghor has become attached to this Amavasya it is therefore not for householders. It has very great importance of its own for us too.

The child Mahadev at her breast, and the halahal stambhita in his throat

Every swaroop Bhagavati has taken has its own greatness, he says, and none can ever be called greater or lesser. The greatest greatness of this swaroop is that when Bhagavan Mahadev drank the poison and began to become unbalanced, Bhagavati took the swaroop of Tara and, taking Mahadev in the form of a child, gave him milk from her breast. Here she became the mother-swaroop of Mahadev, and on that account the halahal poison came to be situated in his throat — she it was who made it stambhita in the throat.

Akshobhya Shiva, who can never be made kshobhit

In this swaroop Bhagavati Tara is in a manner even the maternal swaroop of Mahadev; those whose intellect is blunted will not be able to understand these subjects, and it is for this very reason that it is kept secret. In the Vang bhoomi these things have great importance. Here Bhagavan has become Bhairav in the form of Akshobhya Shiva, Akshobhya Bhairav — he who can never be made kshobhit, to whom kshobha can never be given, to whom sorrow and distress can never come.

Vashishtha alone, rather than Brahma-Vashishtha-Vishwamitra

Ordinarily, when we do shraap vimochan, Brahma, Vashishtha and Vishwamitra do it. But when one goes into the Tara tantra — when a paath is samputit with the mool beej mantras and the rest of Bhagavati Tara, especially the complete tantrokta paath — then in it, instead of saying Brahma, Vashishtha, Vishwamitra, the prayoga of shraap vimochan is done in relation to Vashishtha ji alone in particular.

Bhagavati Tripurasundari's, from the Rudrayamala Tantra

A very famous one, he says, is the shraap vimochan of Bhagavati Tripurasundari, which people who know a little and search out these things carry with them and show — they say, guru ji, look at this, maharaj ji, this is related to Bhagavati Tripurasundari. Bhagavan Shiva has told the prayoga of shraap vimochan in the Rudrayamala Tantra, and so it has become popularly current.

Those that are under no control anywhere else

Exactly in the same way, related to Akshobhya Shiva and related to Maharshi Vashishtha, there is a tantra related to Bhagavati Tara — in which, especially, those shaktis which are under control nowhere else are under the control of Bhagavati Tara.

The Vishwaroop shown by Tara's grace

It is said, he reports, that Bhagavan Shri Krishna became capable of showing the darshan of the Vishwa swaroop by the grace of Mahavidya Tara alone. Now if you are a Vaishnava, understand it as you will — but in the Shakta sampradaya all these things have very great importance, and none can ever be held separate from another.

No need to install a Tara form — Durga holds the ten Mahavidyas

If for a very long time you have been performing the siddhi of any mantra — siddhi meaning that you want its effect and the effect is not coming — then on this day there is no need for you to install a swaroop of Bhagavati Tara before Bhagavati Durga. Within Bhagavati Durga the ten Mahavidyas are established; within Bhagavati Parvati all the shaktis are established; all are her own swaroops.

Writing the mantra out by hand and offering it, then japa or paath again

Sitting before Jagadamba Parvati or before Bhagavati Durga, on the one night of the Chaturdashi-vyapini or Amavasya-vyapini night, take whichever mantra you have been performing the purashcharan anushthan of that is not awakening and giving no effect — or the stotra you are purifying — write it out completely with your own hands, offer it to Bhagavati, and then do its japa or paath again and again, according to your strength.

Havan as far as possible, and no need of a fast

As far as possible, if you have the means, you should do a havan. There is no need of a vrat or a fast. If there is very much desire, stay on phalahar, or take food related to hill salt — sendha namak, as it is called — and remain so. By doing this much, that mantra will awaken and its good effect will then also be had.

Three nights, joint lamps of mustard oil, and the Durga Sahasranama

Especially for those in whose lives there are very special kinds of calamity, very great distress, where the situation feels altogether unbearable — in these two or three days, taking it as Trayodashi, Chaturdashi and Amavasya, if they can do nothing else, then after nine at night, remembering the names of both Bhagavati Tara and Akshobhya Shiva, lighting one or two lamps, a joint lamp, of mustard oil with a red-coloured wick, and remembering Bhagavati, they should simply do the paath of the Durga Sahasranama.

One paath, the Shiv Sahasranama if possible, and a single problem

Do one paath only — but the paath of the Durga Sahasranama, and if possible the paath of the Shiv Sahasranama, in these three days. Take the sankalp of only some one problem: that yes, this is the problem and it is not being solved; O Bhagavati, do grace. And do it at night.

An hour, or an hour and a half for a beginner — and shaktis fully awake

At most it will take you an hour; if you are new it will take you an hour and a half. But do it for three days and Bhagavati has done a little grace — if she has cast her glance. Because at this time whatever shaktis are related to these remain fully awakened and remain pervading; so if you make their invocation they will certainly, certainly do grace. It is a special tithi, and this everyone should do on this night.

The Kalika kavach, five paath nightly from the Chaturdashi

Beginning from this Amavasya tithi, download the PDF of the Kalika kavach that has been given on the channel and start from the Chaturdashi — from the day on which the Chaturdashi tithi is in effect in the night hours of this Bhadrapada Amavasya — and daily do at least five paath, taking the sankalp that O Bhagavati, be pleased and protect me in every way, even in the sleeping state and in the waking state.

The missed days, the night hour, and the Tantrokta Ratri Suktam

You are a woman, he says, and two, three or four days in between will be missed — for that there is no difficulty at all; becoming pure and clean again, after bath and dhyan, you will do its paath again. Do the paath in the night hours only, after nine o'clock. And if possible, along with it do the paath of the Tantrokta Ratri Suktam as well. Continue this much and by the completing of one paksha a difference will begin to appear to you.

The Argala-related mantra, which he calls best for householders

Asked how to do the bandhan of the house oneself, he says it has been explained on the channel. The best thing for householders is the bandhan of the house by the mantra related to the Argala; its information has been given there in full.

It depends on being a sadhak of that level

Asked whether, if one prays to the devi-devatas that no one be able to see into our house, it will happen so, he says it will depend — you will have to be a sadhak of that level, and only then will the thing you are speaking of be possible.

Not everyone has the adhikar — have a Brahmin do it

Answering Bhanu Pratap ji, he says the adhikar of pran pratishtha is not for everyone. A video about the ordinary vidhi-vidhan will be put up, but if it is possible have it done by a Brahmin, even if it be only chal pratishtha. Because in pran pratishtha the utterance of Vaidik mantras takes place, and the adhikar or the vidhan of reciting Vaidik mantras is not of the same kind as that of Pauranik mantras — they are done from the Samaveda by the singing method; they are sung in the Veda. So you will not be able to do that thing if you have not learnt it.

A day's matter — have a good Brahmin do it

Although the ordinary vidhi can be put out and will be put out, he says, his request to everyone will again be that if you wish to have all these things done with vidhi-vidhan, it is only a matter of a day — have it done by a good Brahmin.

Which Rudrabhishek is meant — Rudrashtadhyayi, namak-chamak, or ordinary abhishek

Answering Ayush Pandey ji, he asks first what he is calling Rudrabhishek — reciting the full eight adhyayas of the Rudrashtadhyayi, or reciting the namak-chamak, or an ordinary abhishek. If you wish to do an ordinary abhishek and the like, you may do so. And if you are so capable, Ayush ji, that you daily recite the Rudrashtadhyayi and do abhishek by it, and Bhagavan has made you so entirely capable, then you may do that too; there is no difficulty.

Occasional Ashtadhyayi paath yes, nitya abhishek no

If you do it now and then, reciting the Ashtadhyayi and so on occasionally, then there is need to look at Shivvas. And for the abhishek we do in nitya pujan, there is never any need to look at Shivvas. Keep this in mind, he says.

The mantra you have japa'd most, done before Bhagavati

The anushthan of that very mantra of which you have done the most japa and whose effect you want should be done on that night before Bhagavati — let it be the mantra of any devata whatever. Along with it let there be the pujan of Bhagavati, and a request to her: O Jagadamba, make this mantra the most intense. This, he says, is what he is telling in relation to material matters; for spiritual benefit you may do as you wish, as per the vidhi.

The chakra vidhi, in which forty-one paath are done

Yes, certainly it can be done, he says. On Aghor Amavasya, in the vidhan told by the chakra vidhi, forty-one paath have to be done. The chakra vidhi that has been given — how any chalisa is to be made siddh by the chakra vidhi — that you may do on that night.

Do not dismiss the Kali Chalisa for being recently written

He calls it a very good question and says that through Makhan ji he wants to give this message to all: those who are doing nothing at all should take up something related to their ishta or to Bhagavati. If you have love for Kali ji, take the Kali Chalisa — do not look at it in the way of saying that the Kali Chalisa has been written only recently, so what effect will it have. Leave that aside.

The ordinary householder who cannot recite Sanskrit

If you are an ordinary householder, do not know how to recite Sanskrit, and do not know any very special vidhi-vidhan — or if you wish to do it for some other devi or devata — then it is on the Aghor Amavasya, that is the Amavasya of Bhadrapada, on the day on which it is present at night, that you have to do this thing. It will fall on the twenty-sixth or twenty-seventh, he thinks; he has not looked, and will put the date in the group later.

Sattvik food by day, then lamps for Tara and Akshobhya Shiva at night

On that day, in the daytime, eat and drink whatever is to be eaten — but ordinary sattvik food only. At night, after bathing, light one lamp each for Bhagavati Tara and for their Bhairav who is Akshobhya Shiva, sit before them, and do the chalisa paath by the chakra vidhi.

No havan needed, and the video from the previous month

There is no need of havan and the like; if you can do it, it is very good, otherwise there is no necessity at all. The full vidhan of what the chakra vidhi means has been told on the channel — look at it once, and if it is not found, message in the group and the link will be put up again. The topic was how to make the chalisa of any devi or devata siddh, and to his thinking the video was put up the previous month.

One night here for ten ordinary nights

Everyone should make one chalisa siddh, he says — even if you do nothing at all, keep one chalisa made siddh. In one night its effect will be had in excess: what you would get by doing at least ten nights of it on ordinary nights will be attained by you in this one night alone.

How a brahmarakshas actually behaves

Answering Ravi Nema ji, he says a brahmarakshas, whenever it is there and if it has come into a vichar, has one great peculiarity: it never comes into the grasp so easily. If someone knowledgeable is there he will catch it in one go; otherwise it will not be as you are describing. Sometimes it may be in one form, sometimes in another; it may even be that a whole month begins to go very well for you and it says that we ourselves are the Devi, or that we are such-and-such devata, worship me alone. There is very much deception in a vichar through it.

The Narsingh kavach, and a forty-one day anushthan

If you can do it, and wish to do it yourself, and the trouble is very great, then there is a video on this channel related to Bhagavan Narsingh — how the Narsingh kavach is to be used, how one is to protect oneself and the house by it. Do the forty-one day anushthan of that and see. Do not leave it in the middle; the whole vidhi-vidhan has been told, so apply yourself and do it well.

Different work in different places and regions

A listener says that in their guru parampara a rope is made from moonj and a khatiya is woven from it, which is later used in several tantra vidhis. Yes, he answers, according to the place and region different kinds of work take place. Moonj has very great importance.

You are bound into niyam, and they keep you in discipline

If you take pratyaksha siddhi, he says, you will be bound into niyam. And pratyaksha siddhi is not attained so easily either; for it a fit guide and guru is needed. You will be bound into niyam after taking pratyaksha siddhi because you will think that having made something siddh we will run it according to ourselves — but the reality is that those whom you make siddh perform the work of keeping you in discipline.

The Vasudevanand Saraswati mantratmak Maruti stotra

Akash ji says he has found the Mantratmakam Shri Maruti Stotra by Shri Vasudevanand Saraswati in the Gita Press Hanuman Ank, and asks whether that is the one he had meant. Yes, Akash ji, he answers, do it with that; and send it to him on Telegram once and he will look at it too.

Ordinary paath yes — the Neelkanth Aghorastra only later

Surya Patel ji asks how to accomplish the sadhana siddhi of the Neelkanth stotra. If you are speaking of the ordinary Neelkanth stotra, he says, you may do it for paath and the like. If you are speaking of the Neelkanth Aghorastra and so on, then for that he would say: first complete the ordinary sadhanas, and do it after that.

Makar, for a householder

Asked whether the utterance of the anusvara in the Maya beej and the Lakshmi beej is correct as makar or as the one with nada, he says: look, if you go along taking makar, and you are a householder, then it is exceedingly good.

Nothing can be said without seeing it

She writes that her husband drinks a great deal, that she feels there is some great obstruction, that the problem has now grown very large, and asks what can be done if it is from outside. He says she has probably messaged on Telegram; in such a situation it would not be right to say anything at all without seeing it.

It is not necessary — an ordinary thing is also possible

Because one kind is the ordinary kind in which there is no tantra vichar of any sort. It is not necessary that if a person has gone onto a wrong path, or things of this kind are happening, then there is a tantra vichar in it. So it would not be right and proper to say that in his condition there is truly some vichar, that someone has fed or given something and that is why he drinks. This can also be an ordinary matter, and it will have to be seen once.

Stay in contact with a good sadhak, and test the fit both ways

Vishal Bharti ji wishes to go into the Kaul marga. Then, he says, stay in the contact of some good sadhak related to the Shakta sampradaya, or at whichever Shakti Peeths there are, learn the vidhi-vidhan, examine and see how far they can go with you, or whether you are suited to them and they to you — having seen all this, then do it.

Two views, and the practical rule — solid, not hollow

Harish Kumar ji, he says, two kinds of opinion are found: in some places it is said that if you do not do pran pratishtha and keep it in the house, the full fruit will not be attained, and therefore pran pratishtha should be done. Given the present lokachar rules, running according to desh, kaal and circumstance, he will say only this much: keep the murti of metal, and keep it solid. Do not keep a hollow murti.

Chal pratishtha, not achal — and the abhishek on bringing a murti home

If you wish to have pran pratishtha done, that is very good — have chal pratishtha done, not achal; that is, at home one should have done only that by which you can take it elsewhere as well. And even if you do not have pratishtha done, whenever a murti is brought home, if you do its abhishek with panchamrit and the rest and after that, if you wish, an abhishek with milk by the hundred and eight names or by the thousand and eight names, then it is exceedingly good.

The very mantras with which the devatas invoked her in the Saptashati

For any murti of Bhagavati, he says: see, whenever the devatas have made the invocation of Bhagavati in the Saptashati, by those mantras — you too are to make the invocation by those same mantras. As they recited the Tantrokta Devi Suktam, as her stuti was done in the eleventh adhyaya, as her stuti was done in the fourth adhyaya; by the Tantrokta Ratri Suktam Brahma ji himself made her invocation.

Sankalp with akshat, one or eleven or twenty-seven paath, then release it onto the murti

When you recite those same mantras with the sankalp that O Bhagavati, be established in this swaroop, in this metal murti — saying this and taking akshat and the rest in the hand, make the sankalp. Then, doing its complete paath, recite it once if you wish, or do eleven paath, or do twenty-seven paath, and release it onto the murti. Even this much, if you do it, is sufficient for you. He says he will one day make this vidhi better and show it, so that people can do it themselves at home with no dosha attaching and no question arising about the utterance of mantras.

It belongs to the Veda, so the pronunciation must be learnt

The Atharvashirsha, since it is related to the Veda, will require you to learn the pronunciation a little, if you wish to do it yourself.

The chowki of Kali, and why the bilvapatra advice is not negative

Arjun ji writes that in a dream Kali told him that if he does a chandan tilak on three bilvapatra leaves and offers rice, he will get freedom from the chowki of Kali, and asks whether some tantric is confusing him. He answers that if he is speaking of abhichar — that a chowki of Kali has been set going — then there is a separate video on the channel about what that is; watch it and it will be understood.

Bhagavati is satisfied by bilvapatra, and even an ugra thing will be pacified

The second matter, the thing said about offering bilvapatra — in this he sees no negative subject of any kind. The reason is that Bhagavati is satisfied and pleased by bilvapatra, and if the thing were negative, or if some ugra thing truly had occurred in that way, then that too would be pacified. So you may do this thing in the name of Bhagavati.

Two ways it can be done, and what the shastra actually prescribes

The reality, he says, is that an anushthan can be done in two ways as things now stand — though this is not shastrokta. The first, the shastrokta thing, is that you will do the anushthan staying in one place; that alone is the correct vidhi-vidhan of an anushthan. But in the present time, because jobs are as they are and people have to go from one place to another, take the sankalp in that manner: at the very time of taking the sankalp, say clearly to whichever devi or devata you are doing it for that wherever we may be, we shall go on doing this many malas of the mantra and have to complete it in this many days — and that will pass.

One mala if possible, else at least five or eleven repetitions daily

If you leave it off when it is to be done, then the anushthan will be held to be khandit. But one more thing has been told for this: suppose you were doing eleven malas of japa daily and have gone on travel — then there, after bathing, sitting in some holy place, if possible one mala, and if not possible then at least five times, or eleven times, keep doing the japa of that same mantra properly. If this is possible daily through the whole period of travel until you return, then the anushthan is also not held to be khandit.

High-order sadhaks — and the sattvikta a householder must keep

According to him this is for those sadhaks who are of a very high order. For the rest, the mental level of ordinary people does not become such that you can come from eleven malas down to eleven repetitions at one stroke and such a state can be reached. When you go out, purity of eating and drinking will be affected. If you do an anushthan, householders should do it only with sattvikta — you will not do it after eating meat and fish. When going outside, keep it up as far as it is possible, if such food and drink is obtainable in such a place.

Keep such a person out of the pujan sthan

A listener asks: we eat pure sattvik food, but when other people come to our house, does the energy of our puja and japa decrease or not — that is, if people who eat and drink come to your house. Look, he says, if some person from outside comes having eaten and drunk, or some relative of yours comes having eaten and drunk, then keep in mind that the person should not enter your pujan sthan.

No meat and fish for a son-in-law, and the guest's own rule

When he stays in that house after bathing and in a pure form — but to please him, saying that the son-in-law has come and so serving him fifty-six kinds of meat and fish, none of this should be done for anyone, however near and dear they may be. And whoever goes as a guest to someone's house should also have this rule, which is as per the shastra: that whatever tradition of sattvikta belongs to the house we are going to, we should live according to it; we are to eat as we are given, and whenever pujan-paath takes place there, we too are to fold our hands and make pranam to the devatas.

A little effect if there is sparsh dosha — so avoid the touch

From that, if there is a dosha of sparsh and the like, then your japa energy and so on will be somewhat in that condition, he says. Only keep it in mind that the dosha of sparsh and the rest does not attach. The meaning of sparsh is: now your anushthan is running, and at that time some relative of yours has come, he has come after drinking, he has come after eating meat and fish and so on, and if he is going to make pranam to you — it is for this that it has been said that in an anushthan you should never have anyone make pranam to you, nor give a blessing.

Refuse well — say that I make pranam to you instead

You are not even to speak; refuse them, and refuse them nicely — no, no, babu, do not make pranam; you too make pranam, saying that it is I who make pranam to you.

Follow the rule of sutak-patak

Motivation With Bhakti ji writes that her grandmother's brother-in-law has died, so puja-paath at home is stopped, and that she had made it a rule to give water to Surya Dev but the household people are forbidding it. Follow the rule that belongs to sutak-patak, he answers; the rule of sutak-patak should run in your house.

They are right — and the mental pranam that remains

If you are being forbidden to give water to Surya Dev, then they are saying rightly, he answers. You will be giving water with Gayatri — then from where will you give water now, or by which mantra will you give water at all? And for the pitrs too: if the people of your house and family say that even water cannot be given to the pitrs now, then you should indeed not give it. Make pranam mentally to Surya Dev daily.

Only on the first day, and not necessary in this krama

Answering Naveen Kumar ji, he says he has explained this in detail in a live video, and tells it again: whenever we do paath in the Mahavidya krama, then utkilan and shaap uddhar are to be done on the first day only. Because we are not doing the whole paath in one day, it is not to be done daily. And as to whether it is necessary — in the Mahavidya krama it is not necessary, because we are not completing the japa of the Saptashati; we are doing paath, of different adhyayas on different days.

Thirteen adhyayas in one sitting — and the differing views of scholars

When we do the japa of the thirteen adhyayas of the Saptashati on one day, in one sitting, at one time, then shraap uddhar and the like is needed in particular. If you are doing it in the Mahavidya krama, or are reciting only the madhyam adhyaya, the madhyam charitra, then no special cause remains for shraap uddhar and the rest. But the views of scholars may differ in this, because the Saptashati is in itself a very extensive and a different kind of subject.

That applies when the whole is done at once

Now do not go into the depth of it, he says — brother, but the Saptashati is keelit, and all these things. That is so when you are completing it all together. When you do it in this krama — the greatest peculiarity of the Mahavidya krama is precisely this: do it daily in this manner so that its full fruit may be attained by you.

Bring home the full Shiv Mahapuran and read one adhyaya daily

A listener says he is twenty-two, that Shiva ji is his ishta, that he wishes to merge in him alone, and asks for a sadhana. He calls it a very good thing that at this age he wishes to surrender himself to Bhagavan Sadashiva, and gives the first task: bring the Shiv Mahapuran home — the complete one, not the abridged one — and recite only one adhyaya daily. That is the very first task.

Learning which samhita fulfils which kamana

From the first adhyaya onwards — how many times in your life will you be able to recite the Shiv Mahapuran again and again? In that same order you will come to know how many samhitas have been given in the Shiv Mahapuran, and by reciting which samhita what fulfilment of which desires takes place. Accordingly you should then go on reciting those adhyayas daily; that is best for you.

Ask the guru for a Shiva mantra and do panchang sevan

Further on, if you are initiated, or when you obtain some fit guru and receive diksha from him, then request him to bestow on you a mantra related to Shiva ji, and go forward in life doing its repeated pravachan and anushthan and doing panchang sevan. For the present, he says, do the anushthan of the Shiv Mahapuran well.

Yes to Tarapith — and what Tara's worship actually is

A listener asks whether, being unmarried, he can take Tara diksha, whether Kali herself is Mata Tara, and whether the unmarried may go to Tarapith. Why can you not go, he answers — do go, certainly. And as for being unmarried, tomorrow you will marry. He then states clearly that the pujan of Bhagavati Tara is done wholly by tantrokta vidhi-vidhan, that her puja happens by the Vamachar paddhati, and that she has been said to be above the Veda.

The siddhi did not occur at all — then Kamarupa Kamakhya and Cheen

When Maharshi Vashishtha made the attempt to accomplish her by the Vaidik marga, that siddhi simply did not take place, he says. Then he too went into the region of Kamarupa Kamakhya, and after that to the Tara Peeth that is in Cheen — which, as things now are, has gone into China, into Tibet. So this is wholly tantra vidya; be initiated into it after thinking and understanding.

Rules apply according to the region a person belongs to

You have to marry later, he says, so do not now forget that the people of Bengal do it. He says again and again that according to the region, the rules apply to those people of that region accordingly. If you do not belong there, then the matter becomes different.

Guru, Ganpati, Bhairav, then the main sadhana — with the kula devatas

The beginning of sadhana should be made from guru sadhana. Then Ganpati, then Bhairav ji, then the main sadhana. And in between these are the devi-devatas of one's own kula, who are the most distinctive. Then also the sadhana of the fifth and ninth bhavas of the kundali and of the lagnesh. You may begin from guru sadhana.

Get it done by a capable sadhak, or do the Argala anushthan yourself

Sumant Sharma ji, he says, it is exceedingly good if you have the keelan of your house done by some capable sadhak. If you wish to do it yourself, then in the place where you now live do the anushthan of the vidhan of the Argala that has been told to you, and — by the vidhan that has been told, of how the trishul and the rest is to be made abhimantrit — having done the abhimantran by that vidhan, you can do the keelan of your house.

Yes — but the capacity to be ordinary is itself needed

Certainly it can be attained, he says — but even for ordinary bhakti there should be that much capacity within you to become ordinary. Nowadays no one has the capacity to become ordinary. Here, he says, a hundred and one people are listening to me; among those hundred and one there may well be ten who, hearing some of my words, say: he is giving a lot of gyan. When you go to Bhagavati and, surrendering yourself, becoming ordinary, becoming simple, do her seva-puja and never take pride in yourself, then Bhagavati is pleased in that manner.

The mother who drops everything when her child cries

Look at some woman who has just become a mother, he says — she has a child of a year or two. If her child is in another place and she is working in the kitchen and the like, then when the child cries she leaves all her work and runs. Where her flour spilt, where her rolling pin fell, where the chowki fell — she does not look. Breaking and knocking things over, leaving everything, she will run to her child. Bhakti of that level comes only when you study the granthas related to your aradhya and know their mahima.

The puranas of your aradhya, and asking rather than dismissing

It is for this that he says again and again: recite the puranas related to your aradhya and ishta. Leave the negative things — that in the bhasha tika such a thing was said, and it seems to you that yes, why is a thing of this kind there. If you feel that you can get it resolved, ask him once and he will tell; if he does not know, he says, there are many people greater than himself who are renowned scholars, and he will ask them and tell it from there. But do it, he says.

Amavasya as a different kind of day for tantrics

Asked which precautions to observe on the day of Aghor Amavasya and which tantra kriyas to keep safe from, he calls it a very proper thing to have asked, because Amavasya is in itself a different kind of day for tantrics. As to keeping safe on that day, he says, ordinarily on the day of an Amavasya tithi in any case, for householders —

The Gita's eleventh adhyaya, and a havan with the first mantra of the Argala

If you are a Vaishnava, or have shraddha in Bhagavan Narayana — though here, he says, the tradition is of the Panchdev — then on that day the paath of the eleventh adhyaya of the Shrimad Bhagavad Gita should be done in the morning; by that alone your day is made. After that, if possible, on that same day, in the morning or at night, whenever you get time, whenever it is proper, a havan should be done with the first mantra of the Argala. And this, he says, should be done on every Amavasya.

No diksha needed, the eleven devis satisfied, and Bhagavati as Swadha

He adds the first mantra of the Argala, he says, because for it no diksha of any kind is needed. In it the devi-devatas of your house, and however many shaktis there are — the eleven devis who are chief — all of them are satisfied. And there is a further plus point: in it Bhagavati is seated in the form of Swadha, who becomes the cause of the satisfaction of the pitrs. So the pitrs too will be satisfied; when the ahuti falls, Bhagavati Swadha, the Swadha shakti, will satisfy them also.

A very dangerous situation — take help immediately, not research

Asked for a mantra for protection from a Dakini, where the person is being troubled and the thought comes again and again that he should take his own life, he calls the situation very dangerous. Do not do very much research and development in this yourself, he tells Motivation With Bhakti ji — take help immediately from some knowledgeable person. Given the mental state described, he says plainly and psychologically: if your friend has such a wish and is afflicted in this way, then go straight into the contact of some right person.

Utara or nikari, and Kshetrapal pujan

First have his utara or nikari done, and have Kshetrapal pujan done — Kshetrapal being the Kshetrapal swaroop of Bhagavan Bhairav, the Yaksha swaroop, the Kshetrapal swaroop. Those who are knowledgeable will do it, and will do his bandhan in that form. The situation will then come under control immediately; otherwise tomorrow there will be great trouble.

When these things overpower the body, the mind stops working

Look, he says, when all these things that happen become dominant over the body, the mind does not work. When control is gained over the thoughts by shaktis of this kind, then they will only do wrong.

The Tandav stotra of Kshetrapal Bhairav, and Vatuk Bhairav's hundred and eight names

If you wish to gain control over it yourself and truly no one is to be found, then the Tandav stotra of Kshetrapal Bhairav — "यम यम यम यक्ष रूपम", this whole stotra — download it as a PDF from the internet, learn to sing it, and have it recited before that person, along with the Ashtottar stotra which is the hundred and eight names of Vatuk Bhairav; have the paath of both of these done.

It will not — get the resolution done first, then the daily paath

Know now that from doing it oneself it will not happen either, given the situation being described, he says. If you wish, you may do it yourself — but his suggestion will be that you first meet some person and get the resolution done. After that, have these recited daily so that protection may be had.

Yes — to be told when work on the Siddh Sabari vidya begins

Asked whether, besides the mala mantra, the sadhana of Dattatreya ji can be done from some stotra, he says yes, it can, and that it will be told — when they begin a little work on the Siddh Sabari vidya it will be told then what can be done.

His question back — why coconut oil?

A listener asks whether Rudrabhishek can be done every Monday without seeing the panchang, and whether a havan can be done with the Shiv Sahasranama using coconut oil. Why, brother, he asks — why do you wish to do it with coconut oil? Do you want the attainment of Lakshmi? Do you want to do akarshan, or what is the reason that you wish to do it with coconut oil?

Only when ghee is unavailable

Coconut oil should be used when there is no availability of ghee, he says. So make the attempt to do it with ghee; and if there is some special reason, then he cannot give a suggestion just like that. As for whether Rudrabhishek can be done, he asks again in which manner the Rudrabhishek is going to be done — it will depend on that.

Krishna is Kali and Kali is Krishna, per the Devi Bhagavat

Parth Vyom ji, he answers, there is no special reason; if Bhagavati wishes that you be drawn towards her Krishna swaroop, then so be it. He refers to the earlier live sessions — perhaps in the last live itself it was told that Krishna alone is Kali and Kali alone is Krishna, according to the Devi Bhagavat, on its own authority. So if you go into that swaroop as well there is no difficulty; comfortably let the attraction towards that swaroop happen, and surrender yourself to them.

Let the secret remain secret

Asked to make a video on the mahima of the Vindhyavasini kavach and on protection and the attainment of her grace, he refuses: let the secret mystery remain secret. Do the bhakti of the remaining swaroops that are worshipful. There is no need at all for you to be attracted towards the chief swaroop of Vindhyavasini Mai herself; leaving them, go towards the attraction of the remaining swaroops.

Every hidden thing is not for everyone

Every hidden thing is not for everyone, he says. There is some secrecy for us too, and some secrecy for you as well, and things have been kept secret for some reason. So do not insist upon every such thing.

Very good — with full brahmacharya and full respect for women

Akash ji writes that his lagna is Simha and asks how the sadhana of the Aditya Hridaya Stotra would be for self-confidence and strength, and for another stotra suggestion. It will be very good indeed, he answers — the Aditya Hridaya Stotra. Those who do the Aditya Hridaya Stotra should observe full brahmacharya, should look upon women with full respect, and should remain in full brahmacharya mentally as well.

Twelve months, with a Shiva yantra or rudraksha worn

If you do this thing for twelve months, and along with it, if possible, go about wearing a yantra related to Bhagavan Shiva, or a rudraksha — whatever is right and seems proper to you — then by the grace of Surya a great deal is attained.

Control is truly difficult — but the attempt should be made

A listener says he tries very much to control the mind but it lasts only a few days. To control is truly difficult, he answers, but the attempt should be made to do it as much as possible, if you are in the field of sadhana and wish to do sadhana.

Water to Surya, Surya Namaskar, pranayam — and the diet

The second thing is that giving water to Bhagavan Surya, doing Surya Namaskar and doing pranayam — if you bring these things down into your life, then this protection goes for as many days as possible. If you sleep at night after drinking milk and vata forms in your stomach — when there is gas in the stomach, the capacity for keeping brahmacharya is somewhere destroyed. So you will have to change your food and drink accordingly.

Start going at once

The listener says he used to go to a temple and no longer does; in his dream he sees that same temple, the time of rains, the murti of the Devi, and some function too, but the place appears broken though in reality it is not so. Start going at once, Parth ji, he answers. If possible — if you used to go daily — then instead of going daily, go once a week, or go once a month, but go there.

Regular weekly visiting, and the deva shaktis joining themselves to you

He gives this as his own life's experience. Ordinarily, take it that any temple has become more than twelve years old — a Shiva ji temple, a Hanuman ji temple, twelve years complete since the pran pratishtha — and you go to that temple regularly. Daily does not mean every single day; you may have made it weekly, that we will go to Shiva ji's temple every Monday, to Bhagavati's temple every Saturday, Tuesday to Hanuman ji's temple. When you begin coming and going there, the deva shaktis do grace very particularly and join themselves to you.

The ang devatas, the Kshetrapal and the Digpal

And they too have this hope, that my son will come today. However many ang devatas there are of that place, the Kshetrapal, the Digpal — even if you only light a lamp there — they remain in the hope that the son will come today. So you should go, he says; this is his own experience. Those who have obtained divya drishti and are in the tantra kshetra will also know all these things particularly, because when they go somewhere, they too have the sensing and the experience of things there.

Try again to reach that place

So wherever you go, whichever temple you go to — even if for some reason you cannot go for a week or two, or for a month or so — you should again make the attempt to reach that place.

One climbs by his own labour and repeated falling

A sadhak learns and does a thing by his own labour, out of the sadhanas, and then advances slowly, after falling however many times. He falls for many reasons — sometimes because of his own mentality, sometimes because of his ahankar, sometimes when things were about to be attained and, coming very close, because of his own bhagya, for numberless reasons.

Birth into a family where bhagati has come down — which he calls nepotism

The meaning of a god-gifted bhagat is straightforwardly this, he says: that you took birth in such a kula where the bhagati has been coming down, and it was obtained. He has spoken of this before. The gaddi that was there was obtained; whether or not there is capability within you has nothing to do with it — which is called nepotism. So here too nepotism happens. It happens in every line, he says, and it happens here as well, whether the son is fit or unfit; he gives the example of a political family in which a resignation is offered and not accepted, so that the heir simply continues.

Misuse — as with ten lakh rupees that cost you nothing

In that there is this one thing: the misuse of shaktis, and afterwards the difficulties increase; the misuse is excessive. Look, he says, if you get ten lakh rupees without doing labour, you will feel no great distress in spending it; you will spend comfortably and take whatever the mind wishes. But when you gather ten lakh rupees by labouring and joining one rupee to another, then over the one, two, four or five years it takes you, you know its value — that before spending you have to think a thousand times.

Shiva's abhishek, and the videos on kalah already on the channel

First of all, the abhishek of Shiva ji, he says; and there are two or three videos related to kalah on the channel. Is that the situation in your house? Search once on this very channel, or look in the playlist, or look at the videos on the channel — there are videos related to household kalah; there will be three videos. First listen to all three. He thinks that in them itself you will come to know and will reach the root cause; and when you reach the root, you will solve the problem yourself.

A yogini of Vindhyavasini Maa, established midway

Yes, he says, those who were being taken from the Vindhya mountain towards Gaya — the king could not reach his own kingdom; their sthapana took place midway. They had not reached Chhattisgarh, and she was a yogini of Vindhyavasini Maa; the full Vindhyavasini can never go anywhere at all.

It is not possible — but other means of reading exist

It is not possible, brother, he says; in this we will not be able to tell you any lie, that a birth kundali will be made. The birth kundali will not be possible. Then, from some such person who has knowledge of palmistry, who can answer through a prashna kundali, who can answer through siddhis, who knows how to read the forehead, who knows how to read the lines of the feet — such knowledgeable persons will give you accurate information about yourself through these means.

Make the Shiv Panchayatan

Make the Shiv Panchayatan, he answers, and establish according to the Shiv Panchayatan.

Yes — a thousand and eight times on this Aghor Amavasya night

Yes, certainly it can be done, he answers. If it is possible, do it a thousand and eight times, on this night of the Aghor Amavasya.

Sweet bhog left standing, and the season

You must be offering sweet bhog and leaving it there, he says; red ants come. The second thing is that in the days of heat red ants trouble a little, and in the time of the rains black ants trouble. So do not think anything like there being some negative energy there.

The wick forming in a flower, and the making of viral content

All these things happen for the sake of making a video viral, he says, which people make and show — that if a wick formed in the flower then your puja reached the devata, and if the wick is not forming then it is not reaching the devata. People put out one and the same video ten times over; going viral is dangerous too, and after that people go around asking everyone. Whatever the situation may be, they will make their guess from that alone: this is the reason. So these things are for saying only; be free of anxiety.

A fragrant sprinkling, and lifting the bhog after pujan

Yes, in that place do a sprinkling of something fragrant, he says — such as agaru, or itra and the like; by that alone they will move away. And if you offer sweet bhog, then do not offer it and leave it there. After the pujan, lift up the bhog and so on; you may let the water remain.

Take the sankalp of the very difficulty you have

Certainly it can be done, he answers. Before Bhagavati, take the sankalp of that very thing which is your difficulty, and do the paath.

Japa alone is not sufficient

We take the name of one thing again and again, he says — we always tell it. Whichever devi or devata you are doing seva-puja-paath of, only doing mantra japa, only doing japa of a stotra or a kavach again and again and awakening it by an anushthan, is not sufficient.

Archan and tarpan on the tantrokta yantras

Whichever devi or devata you have been japa'ing for years, you should obtain their tantrokta yantras and do both archan and tarpan of them. Tarpan is not only of the pitrs, he says. When you do tarpan on the yantras of the devi-devatas with their sahasranama, then they will be satisfied — and anant grace is done when tarpan and archan take place.

Feeding the devatas through the mouth of Agni, then tarpan and marjan

When you are doing a havan, what do you do — through the mouth of Agni Devata you provide their food to all the remaining devi-devatas. To the devata of the mantra you were japa'ing, you conveyed the bhog. After that tarpan and marjan is done: water was given to them, they were satisfied.

The energy in the body increases and stays unbalanced

If you are not doing tarpan and marjan daily, or are doing only very much japa, then the energy in your body will increase and will then not remain controlled there; it will remain unbalanced. It is so that a state of imbalance may not arise that it has been said that from time to time one should do tarpan with the sahasranama of whichever devi or devata you are worshipping, upon the yantra and the like, and should do marjan on one's own body with that same tarpan water.

The sixteen Nityas worshipped there in the ang vidya

Asked whether the sadhana and puja of all the swaroops of Maa Kali can be done on the yantra of Bhagavati Kali, and whether the pujan of all the devis of the Kali kula besides her can also happen there, he says: when we go along taking any one shakti, then certainly, related to Bhagavati Kali, you may do the pujan of her sixteen Nityas there, in the ang vidya.

Grace comes in whichever swaroop it will

Abhishek Sharma ji writes that from the sadhana of the Shiv Raksha stotra very great grace of Mahadev was received and darshan of a different swaroop of his was had, and that he made a donation afterwards. He calls it a very good thing said, asks the hundred and nine people listening to read that comment, and says: when you do any one sadhana for a long time, it is not in our hands to say or to think in which swaroop Bhagavan will do grace and when.

Darshan of the saumya form at the Ajna chakra

There is one more sadhak, Vikas ji, he says, who reported that he was doing archan and tarpan of the yantra of Bhagavati Kali — he has been a good sadhak for a fairly long time and does sadhana over long periods — and said that all at once, as soon as he completed the tarpan, he had darshan of the saumya form of Bhagavati at the Ajna chakra for some moments. It was very saumya indeed, and from it he obtained peace.

Motivation, then better practice, then fulfilment, then virakti

These things happen, he says. In a yantra you are not seeing the swaroop of Bhagavati, but when you do their abhishek and archan they are pleased and certainly do grace. From these small experiences you will get motivation; when motivation comes you will then do it better; when you do it better, the fulfilment of your desires will take place; when the desires are fulfilled, only then will you become virakt; and when you become virakt, only then will your further progress happen.

Kshudra vidya — the prayoga of things related to bhoot, pret and pishaach

Asked what maili vidya is, he answers: kshudra vidya, maili vidya, the prayoga of things related to bhoot, pret and pishaach. To a listener who asks whether his work stops just as it is about to be done, he says the full matter must be written for anything to be told.

Yes — and a short three-day anushthan promised to one listener

Ajay ji, yes, certainly, he answers — you should complete the guru mantra itself; it will be very fine. And, he says, you have already told me: the mantra of the one whose swaroop this is is already obtained by you; they have done such grace upon you from time to time. So message once on Telegram, and we will see and have something special done for you. Do a small three-day anushthan related to them; you are also in so good a place, and every arrangement is already with you.

In the morning, around eight or nine

Asked whether the puja of Maa Bhagavati Kali for the sake of a son should be done on the day of Amavasya in the morning or the evening, he says: do it in the morning time only, around eight or nine o'clock, Anil Upadhyay ji. The morning time will be the proper one, because afterwards there is no need for them to look at muhurta and the like in this.

Sayujya and Salokya, and six kinds of mukti

Sanatan culture, the speaker says, tells you that even drinking liquor in the living state brings so many sins, and that fifty things are told to you and you are told to remain good. In our place, he says, bhoga is nowhere given after death: there is the vidhan of the attainment of Sayujya and Salokya, and six kinds of mukti have been spoken of. Those things are attained according to one's own punya, and according to the desires one obtains such yonis as well, where you obtain bhoga. It is a lack of information, he says, that people are not able to understand.

Chaturthi to Chaturthi, forty-one days, or a hundred and eight days

Asked how long a sadhana such as the paath of the Ganesh Sahasranama should be done for deva grace to be had, he says: according to him it is to be done again and again; and if you have time, do it from Chaturthi to Chaturthi, one month — at least this much. If you wish to go into a mandal then forty-one days, and if you wish to do three months it is better still, or if you do a hundred and eight days continuously it will be very good indeed.

Ten days from Chaturthi to Chaturdashi every month

Otherwise do ten days every month, from Chaturthi to Chaturdashi. Begin from the Chaturthi tithi with a sankalp and complete on the Chaturdashi tithi; then again from Chaturthi to Chaturdashi, and a gap of two or three days will be got in between.

You are not the one giving the punishment

A sadhak of Maa Aprajita asks whether, if someone speaks ill of him and evil then befalls that person or he is punished, any dosha attaches. Look, there is no question of a dosha attaching in this, he answers. You are doing the seva-puja of Bhagavati, or of any devi or devata; someone is speaking ill of you, and he is also getting his punishment for it. You are not the one going to give the punishment — so why should a dosha attach to you?

The father who slaps someone abusing his child

Bhagavati is there, he says. Your mother and father are with you; if someone abuses you and your father gives him two slaps — it is the father who gave them, not you, and he gave them because he felt bad. Why should anyone speak ill of you? You have no need at all to worry.

Visarjan in a river, under a dev vriksha, or buried

Its visarjan is done in a river, he says, or under some dev vriksha, or by digging the ground at some such place in your own house, or by putting it in a pot and covering it over with earth in that manner.

Eleven days again from this Tara Chaturdashi, then sava lakh in Navratri

A listener says he has done the eleven-day sadhana of Maa Bhavani by his method and is doing one mala daily. Do this, he answers: beginning from the Chaturdashi, from this Tara Chaturdashi, do at least an eleven-day sadhana again. In Navratri do a sava lakh japa in nine days. Then from Sharadiya Purnima, on the day it falls, again do its japa of a sava lakh. In Diwali, when your month of Kartik comes, again do a sava lakh. Do this much and you will get great joy.

Japa, havan and purashcharan alone will never control it

He repeats this point: you are on the path of sadhana, you only do mantra japa, only do havan, only do the purashcharan of mantras — you will never gain control. Remember, Andhakasura ji, control will simply not be possible, because our very origin is from kama. To obtain control over that is not so easy. Is it possible over that by which our body has been made? Victory over it is attained by the grace of Mahadev.

The direction of energy, upward or downward

Bhagavan in the Dakshinamurti swaroop, who has been called the Vishwa Guru swaroop, the param guru of the entire brahmanda — he has said, and you will come to know it whenever you recite the Guru Gita, that whenever we are doing the mantra anushthan of any devi or devata, then whatever effect is falling on our body at that time, whatever is happening, a change will come in all of it. You have turned the direction of the energy and made it one-pointed; that energy was scattered, and when you do mantra japa it gathered in one place and began to move upon you.

Upward for moksha, and the Kaul-Shakta view of the downward

Two kinds of motion have been held: upward and downward. When it goes upward, the path of our moksha is formed. In the Kaul, Shakta and the like, the downward too has been held to give moksha; bhoga has been shown above moksha. But when one is a householder and is walking on a path of sadhana of this kind, then for him it has been said that all these things happen only because of the chemicals being made inside the body, in our brain, the chemical changes taking place, the hormones being made.

Ramakrishna Paramhansa, and the Vaishnav displays of bhav

He speaks of Ramakrishna Paramhansa, who when he had cancer, in that state of cancer, was exceedingly surrendered to Bhagavati — as, he says, we now see some bhakta on YouTube, Krishna ji's bhaktas especially, Vaishnav people, who show such things a great deal: becoming utterly overcome with bhav, doing bhajan-kirtan and falling unconscious, singing, and the whole video going viral. They do bhakti of this kind, that they are Krishna conscious, that they are great servants of Bhagavati Radha, and so display their bhav so much.

Chemical changes that destroy the kama bhav

If it is seen as it really is, he says, then when bhav of this kind come into the body, then in our brain such chemical changes come about that the kama bhav is wholly destroyed.

Learn to do stuti, learn to sing stuti

Now you are a sadhak, so how will you bring bhav of this kind — for this, he says again and again, learn to do stuti, learn to sing stuti. Listen to the stutis of Pandit Hiramath ji if you do the sadhana of Shiva ji; learn to sing the stuti. If you do Bhagavati's, then learn to sing Bhagavati's stuti, in whichever bhav you like, in whichever lay, in whichever sur and taal you like. If veer bhav is to your liking, do the Mahishasura Mardini in veer bhav; if you wish to do it in saumya bhav, then do it accordingly.

One adhyaya of the purana of one's own ishta

When you do that, and along with it, he says again and again — one adhyaya of the purana of your own ishta. Whoever your ishta is: if it is Bhagavati, bring the Shrimad Devi Bhagavat, bring the Skanda Purana, read one adhyaya each. Such things will come to you to read in it that your mind will simply not go in this direction.

Darshan in sleep, and no time left for the mind to wander

Even at the time of sleeping such a condition will arise that even while sleeping you are to have darshan of Bhagavati; the experience of the divyata of their places will begin to be had by you. You will simply not get the time; a time will come when, on seeing women, you will yourself say that there was a time when it used to be so, and now it is like this. But if you only do mantra japa, you will not be able to control it. So bring these two things down into your life — stuti, and the paath of the puranas related to your aradhya; and if you cannot do it daily, then do it at least once or twice a week, but do it.

In a live, only the Sahasranama can be spoken of

In the live, he says, in a simple pujan vidhi of this kind he can speak only of the Sahasranama. For the rest, panchang sevan would have to be told separately, taking everything related to her Bhairav and related to Ganpati. Asked about a chalisa in which, along with the chaupais, there are also dohas so that the number exceeds forty, he says it is all right, there is no difficulty; apply the chakra vidhi to the chaupais, and you may apply it to the dohas as well.

It is not proper to do the Navarna without diksha

Vipul Gaur ji, he answers, if you are initiated, then do the Navarna mantra from your guru with vidhi-vidhan, having known its condition. If you are not initiated and ordinarily wish to do a mala or so, then a sankalp is not needed as such — a mental sankalp; even so, if there is something special, you may take one. But to do the Navarna without diksha is simply not proper.

Yes — the Vajra Panjar Kavach and the rest

Certainly, he says — the Vajra Panjar Kavach, the Vajra Kavach, Dattatreya Vajra: the paath of all these can be done. The vidhan of the purashcharan and so on he will have to tell separately; or you may look in the phalashruti and do it accordingly.

Yes, before the Bhagavati form you already keep

Yes, it can be done, there is no difficulty, he says. Do it before Bhagavati; there is no need to install her swaroop — you may do the anushthan before that very swaroop of Bhagavati which you have kept.

Outside the mandap but within the temple area

Akash ji asks how to do it for Rudragan sadhana when, at the time of a partial eclipse, the puja place or temple of the house is closed. It has to be done outside the temple, he answers; it is not necessary that we shall do it in the temple itself. The temple will have some area — a verandah or the like; do it there. Away from the mandap.

Visarjan in a river, or under a dev vriksha

Asked whether the cloves and paan leaf and so on should be given visarjan in a river or under a dev vriksha, he says: in a river, or under a dev vriksha.

Ganpati rules the oot, and so his pujan comes first

Two things have to be done, Mahi Blog ji, he says. If they are oot, then over an oot the rule of Bhagavan Shri Ganesh holds — all of you should have this information. Because Bhagavan Ganpati in the form of Bal Ganesh, and Batuk Bhairav, both of them — chiefly, from the puja of Ganpati, the oots obtain capacity and shakti. Because with Bhagavan Ganpati there are somewhat tantrokta matters: understand it from just this much, that the head of Bhagavan Shri Ganpati was cut. The rest of the secret has not been written out and told for everything in the puranas.

They become pleased and are given capacity

And the commentators comment in such a way that the mind gets spoilt, he says. So there are many such things which are obtained in a guru parampara, and it is according to that that he is telling you: when you do the pujan of Bhagavan Shri Ganpati, then by that the oots of the house — those that may be of your house — become very pleased, and Ganpati, doing grace, provides them with capacity; their condition becomes right for the house.

The region between Kashi and Prayag — the Vindhyachal kshetra

Taking it in the large view, Bhagavati's loka is Manidweep. On earth, he says — he does not know about others, but according to the Devi Bhagavat Mahapuran, the region that is formed is the region between Kashi and Prayag. Prayagraj has been called the king of all tirthas, and the seven puris have been called his queens; and the region of Kashi Vishwanath — in the middle of those two regions is formed the region of Manidweep, which is the Vindhyachal kshetra.

They are only chhaya tirthas; the chief one is hidden

Whether it be the Vindhya region or any Shakti Peeth region as things now stand, everyone should have this information: that it is only a shadow, a shadow alone. The meaning of shadow will be that it is a chhaya tirtha only; chiefly it is not that — chiefly it is hidden.

In bala swaroop, at the different doors

There, in the swaroop of Bhagavati that is there, the Batuk Bhairav who is there and the Ganpati who is there are both in their bala swaroop, and in bala swaroop they are established as the protection of Bhagavati's east, at different doors. So on one side of a door Ganpati, on the other side Bhairav; then on another side a second Ganpati, a second Bhairav — many gana Ganpatis and many Bhairavs are established there, or that place has been given to them.

Read the Devi Bhagavat and it will be understood

It is for this that he says: when you read the Devi Bhagavat Mahapuran it will be understood how many Ganpatis there can be. We people know only one Gajanan, we know one Ganpati — there are many, many Ganpatis; there are many and many Bhairavs.

Ganpati's sahasrarchan with dhoop and grass, then the Argala havan

Whenever the oot pitrs are in a bandhan, then first of all do the pujan of Ganpati; do his sahasrarchan with dhoop and grass. Second, do a havan with the first mantra of the Argala — done by whoever is the first man of the house, that is, the eldest son, if it is possible for him; or have it done by some fit Brahmin if you do not know how to do it yourself.

Five malas of ahuti, a hundred and eight for Ganpati, for three months

However great the bandhan being applied may be, if you all begin doing it continuously — it is to be done on the day of Amavasya itself; do it properly. If possible, give at least five malas of ahuti, and have a hundred and eight ahutis given for Bhagavan Shri Ganpati. Begin doing this much; at least three months, and after three Amavasyas things will begin to be understood by you.

There is no swaroop incapable of giving wealth

There is no such swaroop at all that is not capable of giving wealth, he says. Name one devi or devata in whose hand there is no astra, or who has not worn jewels and ornaments and the like. Every devi and devata has three swaroops, however ugra they may be. Bhagavati Mahakali herself remains laden with gold and silver from head to foot; she too does the sixteen shringars.

Change only the sankalp

So it is not a proper thing that for the attainment of wealth your attraction should be towards some other form. Do the seva of that very swaroop of theirs; change only the sankalp. Keep the sankalp yours.

The tired body, and long sitting in one posture

A listener says it is true that one feels guilt about swapna dosha and asks for a separate video. Listen once, Tarakasura ji, he says. The second thing is what he has said: it will not happen merely by thinking. And it is not necessary — when the body remains tired, trouble of this kind occurs, especially with sadhaks, when you do a great deal of mantra japa and the legs are kept in one posture for a long time, three hours, four hours. Fatigue simply comes into the body. The energy of the mantra is a separate thing. If you are not doing pranayam, if you are not doing Surya Namaskar and the like, then there will be trouble.

Physically first — bring pranayam into your life

To stop this, first physically — because this thing is happening physically. Somewhere, on account of the shreni, things of that kind are happening in the body, and on that account there is activity of that kind. He is saying, he adds, that you must certainly be thinking nothing at all, but it happens of itself. So for this thing you should do pranayam and the like in your life; bring it down. It will take fifteen minutes to do.

Possible for siddhas — and the hidden regions where they are

Look, for siddhas this is possible, he answers. You and I cannot become so capable; and if we became so capable, then he would not have this much time to come onto YouTube and speak with you. So it is possible; it can certainly not be said that it is not possible. Even today there are such siddhas in the region of the Himalaya. The Himalaya region is in itself a maha-gupt region; the Vindhya region too holds many such secrets gathered within it. In these regions there are such people, but they do not wish to come before others, nor does anyone do such a thing.

Yes — but only for those seeking control over these things

Yes, it happens; certainly it happens, he answers — it happens in a single night. But this is only for such people as are wishing to obtain control over all these things, or who take them for a special reason. As, he says, such things are given to the Indian Army as, if eaten in a special circumstance, will keep them from feeling hunger for three or four days and leave no deficiency of anything in the body. But if you and I obtain it somehow and try to eat it, then a case will be filed.

It will drive you out — and the Gita's eleventh adhyaya eleven times

Brother, it will drive you out — from where will you be able to drive it out, he answers. If you go to drive it out, then it is done. It is not as though a monkey has come out and you are asking how to drive it away with a stick. Even so, Manu Pujari ji, he says: do the paath of the eleventh adhyaya of the Gita eleven times daily in the morning, and again eleven times in the evening, beginning from Ekadashi and continuing without a break for as long as possible; then see a little what happens.

Yes — that is right

A listener says that the prakatya of Baba Kinaram took place on the very day of Aghor Chaturdashi. That is right, he answers — Baba Kinaram, the Aghori.

Many vidhans exist — but everything is joined to prarabdha

There are a great many vidhans and they have been told, he says. But remember one thing always: whether a tantra vichar is being done upon you, whether a dosha of pishaach or pret is attaching, whether a deva dosha is attaching, all these are joined to our prarabdha. And our ordinary anushthan is in that proportion — only then does its cutting take place.

The Gayatri mahapurashcharan of twenty-four lakh

Suppose, for example, that we have done the mahapurashcharan of Gayatri, that is twenty-four lakh japa. Then by Bhagavati's grace such capacity is attained by such a sadhak that if some person afflicted by an avichar sits before him and he, making a sankalp, gives him water and the like made abhimantrit with Gayatri to drink, then however great a prarabdha there may be, relief will be had by him.

The effect will be less, or will not fall at all

But if someone has done a smaller anushthan and does this thing — as someone who has done only a sava lakh japa, and he does the japa — then its effect will fall less, or will not fall at all. So it depends on how much strength of japa and tapa you have, and, for the person before you who has this affliction, how much distress remains to be received according to his prarabdha. It depends on both these things.

He refuses — and sets a limit on doing this at home

Asked to tell the vidhi for making the Mata Tara stotra siddh, he says: of the Tara stotra, brother, we cannot tell. Do not do all these things very much at home. Do it up to a limit, as much as has been told.

Kanchan is gold — a plate of gold

Vipin Kumar Singh ji asks what kanchan is in "kanchan thal virajit agar kapur baati". Kanak, kanchan, he says — recalling the line about kanak having a hundred times more intoxication, that one who eats it is maddened and one who obtains it is maddened, which you will have heard or read somewhere. So kanchan thal means a plate of gold; kanchan means gold, swarna. In a plate of gold, the arti of Bhagavati is being done with camphor and wick.

Bhagavati Tara herself is Maa Neel Saraswati

Bhagavati Tara herself is Maa Neel Saraswati, he says; the whole time is hers alone — Aghor Amavasya, Aghor Chaturdashi. Speaking straight, he says only this much, Anand Bhaskar ji: in a simple vidhi-vidhan you may do the ordinary paath of her stotra and the like. If you want her seva in a special vidhi-vidhan, then in an ordinary way it will simply not be possible, however much you do it, because things will then have to be kept according to her.

Seven or eleven days — nitya is not possible

Take it as settled that you can do a seven-day or an eleven-day one, he says. If you wish to do it daily, then it is not possible; he has said this thing before as well.

Do not use his gaddi — sit on your own beside it

A listener asks why bad and frightening dreams come, to which he says there can be very many causes. Another says that when her husband sits in the shop it runs, but when she sits not even one rupee comes, and asks whether a kriya has been done on her. He says only this much: do not sit. Let your husband sit, who does sit. Or do this other thing: if your husband has gone to buy goods and you have to run the shop at that time, then do not sit on his gaddi. Never use his gaddi. Let the gaddi on which your husband sits in the shop remain as it is. Do not sit on his gaddi; lay your own gaddi beside his and sit.

Do the havan exactly as you do the japa

He calls it a very good question. Vipin ji, the mantra of which you do japa — as you do the japa, so should you do the havan. If you do japa by speaking, then do the havan by speaking. If you do it mentally, then mentally. Only the svaha is to be said aloud.

Deflected — do first what has already been given

Yes, there is such a vidhi, he says — but why do you wish to read into all these things now? You were told the fifth and the ninth; we have already told you what is to be done and how; do that much. Start it, and only then ask; how will it happen by asking only? Begin the sadhana of Bhagavati, begin the sadhana of Bhagavan Ganesh. The whole vidhi-vidhan has been told to you.

A haadi's effect is immediate — it does not last

The effect of a haadi does not always remain. If a haadi has been set going, then it does whatever it has to do and is finished. Yes, if its effect has fallen upon you, then all these things that run have an immediate effect — if it is to kill, it will kill at once; then its effect will remain if it has killed, and if it has not been able to kill, the effect will end. This is a cannon, he says; in it you may do at once whatever is to be done.

The anushthan of the tantrokta Bajrang Baan

Yes, if it went in the char and its effect has remained, then do the anushthan of the tantrokta Bajrang Baan, the complete one that has been given on this channel. It is certainly possible. By the grace of Hanuman ji, he says, do not even by mistake ask this again, Satpal ji — whether it is possible by the Bajrang Baan. It is altogether possible. If you do the anushthan of the Bajrang Baan in the right way, what is not possible?

The mantras of his astras, or the Sahasranama

The mantra of the astras related to Bhagavan Krishna, he answers; or if nothing else, then if you do the paath of the Sahasranama and the like, that too will do it.

Keep Shiv-Shakti in the middle, and establish per Shiva

Look, he says, if you will establish the panchayat of Shiva ji too, then there Durga ji's sthapana will happen. Keep Shiv-Shakti in the middle; there is no difficulty. Comfortably keep Shiv-Shakti in the middle and make the panchayat sthapana according to Shiva ji. Or, if you wish — because you will be keeping them in the yugal swaroop, that is, you will not have kept a Shivling but will have kept their Shri Vigraha — there is no difficulty; you may do it according to that as well.

The apsara is already in the house; and what siddhi actually costs

Akash Vishwakarma ji, he says, we were just about to close and saw your message last of all. When you have already married, why do you wish to call another? Answer this first. When you have already married, then as for calling an apsara — the apsara is in the house, is she not; make her pleased and siddh. If you wish to attain special grace, then he will say clearly: to make something siddh is in itself a very great thing, not a small thing.