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

The knowledge sat with those inside a guru-shishya parampara, and secrecy had its cost

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.

As we all know, the speaker says, before we had information through YouTube and Facebook, the people who performed sadhana within the guru-shishya parampara — going to the tantra peeths, to tantrokta places, to siddha peeths, to the peeths of the Mahavidyas — held the knowledge of these most hidden subjects. One thing, he says, is that a great deal of harm has also come to us from the tradition of keeping things secret. Because those who are truly fit for this sometimes do not get it, on account of secrecy being kept. Those to whom it ought to be given, we are not able to give it. So somewhere our loss also occurred — but a time came when, through YouTube and Facebook, the spreading of all these things began.

Householders learnt that there are more Navratras than the two they knew

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.

Then what all came to be known, the speaker asks. Earlier we knew one Sharadiya Navratra and perhaps one other — two Navratras only. Apart from those, no Navratra was very particularly known to householders. Those who went into the field of sadhana, the one-odd percent of people, were told about them by their gurus, and special sadhanas were performed for them. Then it came to be known that there are two Gupt Navratri. To a great many people, through YouTube and Facebook.

Is the Gupt Navratra only for sadhaks and not for householders?

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.

In the Gupt Navratra, the speaker says, the saying of many people then came: that when it is a Gupt Navratra it is only and only for sadhana and for sadhaks, and not for householders. This cannot be accepted as fully true, he answers — that it cannot be for any householder. It is from the grihastha ashram alone that the rest of the four, the remaining three ashrams, run.

How should a householder conduct himself in a Gupt Navratra?

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.

This much is certainly true, the speaker allows: when, remaining in household life, you wish to do sadhana or go towards it, then in the time of the Gupt Navratra sadhana should be done while following some special rules. Or else ordinary pujan-paath should simply be done.

Which other Navratras are there, and must a householder keep them fully?

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.

Besides all these, the speaker says, there are the Shakambhari Navratra, the Aghor Navratra, and if the matter is put truly there are roughly this many and many more such subjects along with them, which the sadhaks of a particular guru parampara follow, and follow very well. In the way that you and I give importance to the Sharadiya Navratra as the special annual Navratra, in that same way these Navratras are given importance. But if you are wholly a householder, then it is not at all necessary for you that in these Navratras too you kindle a nine-day Akhand Jyot and perform special pujan vidhi-vidhan. Do ordinary pujan only.

Why is the Bhadrapada Amavasya called Kushotpatini?

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.

Continuing in this same order, the speaker says, every Amavasya tithi has had its own special importance. On the subject of the Bhadrapada Amavasya, in the Brahmin community — for those Brahmins who do pujan-paath, the karmakandis — it has been special in earlier times in particular: that it is the Kushotpatini Amavasya. On that day kusha is uprooted and kept for the whole year. That same kusha is then used in your Pitr Paksha, and through the year the pavitri and so on is made from it, and in whatever karmakand there is, its use is made in particular for tarpan and the like — whether it be deva karma or pitru karma.

Is there a rule for a sadhak who goes to bring kusha on that day?

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.

This is Vaidik karmakand and the ordinary nitya niyam pujan-paath, the speaker says. Along with them, on the day of the Kushotpatini Amavasya in particular, there are those sadhaks who have kept it as the purpose of their life that after the attainment of siddhi they will apply it to jan kalyan. When those people go to take kusha, when they bring kusha mool, then there is a niyam in it.

Why is kusha held to be so important?

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.

All of you will have heard some katha of the Shrimad Bhagavat and the like, the speaker says, so it will be known how much importance kusha has. Without the water of kusha — by sprinkling the water of kusha — we purify a place. And whenever there is any such negative shakti that has not been sanctioned at all, it is through the medium of kusha that it is removed.

What is the moonj yajnopavit offered to Hanuman ji?

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.

Moonj, that is, is a plant related to kusha, the speaker says, and it is of this that the brahmacharis make 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 put it on Hanuman ji. What we read in the Hanuman Chalisa — kandhe moonj janeu saaje. So on the day of Kushotpatini Amavasya, if the moonj plant is brought with vidhi-vidhan, and the janeu that is made from moonj is made with full vidhi-vidhan, with the complete pujan of nine tantus performed and Gayatri and the rest japa'd, and it is then put upon Hanuman ji, then special grace is attained.

What do Kaul and Shakta sadhaks do with the moonj janeu on Bhadrapada 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.

In the same way as that moonj janeu, the speaker says, and as he had explained at Hal Shashthi that the gramin bhagatvaals give their disciple all the things that are upadeshatmak in nature — so in that same way, on the day of the Bhadrapada Amavasya. Those sadhaks in particular of some Kaul parampara or Shakta parampara, who now wish that whatever siddhis related to the ang vidyas they hold, or upadeshatmak siddhis, be dealt with — through these very janeus, or say through the moonj janeu, through these in particular they either make renunciation of them, or bestow them on some fit disciple of their own. He says he is giving a brief vidhan of it, for information alone. This is the same Bhadrapada Amavasya he goes on to name as Kushotpatini for the karmakandi and, in Bengal, as Tara Chaturdashi, Aghor Chaturdashi and Aghor Amavasya.

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.

Suppose that people, even in the tantra kshetra, have made siddh some kshudra shaktis, the speaker says — as in a Shamshaan a great many devis are worshipped. Among them, when a Chowki is made siddh — when a whole group of some shakti becomes siddh at once — then seven devis come in it. They are different devis according to the region. Somewhere Masan is chief among them, somewhere Kalika is chief, somewhere in it there are some shaktis related to Sheetla Maa. So this becomes different according to the region.

Are these shaktis called yoginis?

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.

So in that, when shaktis of this kind — although a name of this kind has been given to them, the speaker says, they are of yogini swaroop; or else the Yogini has become of a very high order indeed. They are shaktis of that kind belonging to the masan.

Why would a sadhak want to give up such shaktis?

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.

So when those shaktis have been taken into some vachan and the person has to renounce them, the speaker says — now that body of his is not supporting him. Because whoever will keep shaktis of this kind made siddh must give them bhog, must always keep them attached to something somewhere. For they are ugra shaktis; they will never sit quiet and saumya in your house. So while still living he wishes that we should do their visarjan well, lovingly, with vidhi-vidhan and with self-respect.

What are the two courses open to such a sadhak?

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.

Either someone should wish to take them, and truly have the capacity within him, and never misuse them — then they will be given to him, the speaker says. Or the second is their visarjan. For doing visarjan, what happens is that from the place in which they may be living, where he has done his sadhana, from there it is said: leaving three villages. Now how they will look at three villages in a city area, how the boundary region will change — that is a question. But leaving three villages, one goes into the fourth village.

A three-strand janeu of nine tantus is 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.

From there, the speaker says, a three-lad janeu — that is, a janeu of three tantus; the full nine-tantu janeu will be made entirely of three threads each. They will make it right there. It has to be brought into that same place, into that same boundary region, and made there, with the whole vidhi-vidhan performed and while staying there.

Seven pinds are made in the shamshaan area, and the prayaschitta follows

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.

And after making it, the speaker says, if they are to be renounced, then seven pinds will be made right there. Now whatever shamshaan area of that region there will be — since the things are shamshanic — in that very area, through that same janeu, they will renounce each single thing. So when the renunciation of the kusha janeu takes place, then after that, having done the prayaschitta vidhan and so on, they once again wear the ordinary janeu, the one of raw cotton thread.

Why does moonj and kusha carry so much importance in this?

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.

So why is there such importance in this moonj, in this kusha, the speaker asks. Because it has been held to be supremely pure. Its arising has been held to be from the Shrikanta ang of Narayana. For this reason, when they have it renounced from their own body, when they release it, then all the things there are depart peacefully. It does not happen that any distress comes to them — that is, to the shaktis that are being removed by those who hold them siddh — in the vidhi by which the removing is done.

For giving, five villages are left behind and the kriya done in the sixth

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.

So in that same manner they do the visarjan there and return, the speaker says. And when it has to be given, then it is said that leaving five villages, going into the sixth village, this is done. Having performed this kriya there, upon those to whom it is to be given they will renounce this entire thing through these same seven pinds; and the disciple who is there will then wear that thing which has been taken off.

It depends on the disciple's capacity — it may have to be cut down before he wears it

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.

For wearing it, there is his own capacity, the speaker says; it may be that it has to be trimmed and cut before he is made to wear it, or he will wear it wholly. But even then a great many things are involved. Very often, and this has been his own experience, those who wear it are not able to manage it so much. Because a person may have worked with such a siddhi for fifteen years, for twenty years, and his capacity has now become what it is; and some new person is taking it straight from that level, out of insistence. Or, put in colloquial speech, by flattery — guru ji, we only ask that you give it. And the guru ji too, pleased, says yes, son, take it, take it: my burden also goes, I too am let off, you people carry on, there is no difficulty.

What goes wrong when such a thing is given for the wrong reasons?

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.

So here the thing becomes a little what it becomes, the speaker says, and this happens very much indeed. Greed for money, or one's own protection — when, setting all these things aside, such a task is done, then the person opposite will carry it happily for six months, for a year, at the beginning. Afterwards there is much difficulty. Because being able to carry so many things — if the intellectuality of that level is not there, then there is very great difficulty. Then it turns out that such people have begun troubling someone or other in their own house and family, and go on with all these things.

Why is one told not to press a knowledgeable person too much?

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.

And it is for this reason that it is said one should not get too much sukhaiti-ujaiti done at the place of such people, the speaker says. The next man is knowledgeable, that is very fine, he tells everything in one go. You are going; now what thing will he send along with you, on account of all these very things — brother, you worship this. Will he tell you? He will say: yes, this is such a swaroop of Bhagavati, light an agarbatti in their name. First he will have an agarbatti lit, have bhog offered; afterwards it turns out that after three months, six months, that thing has now come into your house.

Who fares better — the one who renounces or the one who receives?

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.

Things happen in this manner, the speaker says. In this, the maximum of those who release, who renounce, turn out very well, in a manner of speaking. But among those who are given, the maximum of what happens is that it does not flourish there. Because when a new person takes things of that level, he begins to think himself God alone — that I have so much capacity, we will do whatever we wish. And truly these things are very powerful, and in the mada of shakti people, coming into ahankar, forget their control, the balance that ought to be there.

In the whole year these things happen only on this one Amavasya, which Tarapith claims

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.

So things of this kind are what this Amavasya has such importance for, the speaker says. In the whole year this happens only and only on this Amavasya. A video of this Amavasya, from the previous year, had been put in the Telegram group. In it, at Tarapith, the importance of this Amavasya has been held to be of the chief kind.

By what names is this Amavasya known in Bengal?

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

Which are the two chief nights of Bhagavati Tara in the year?

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.

One is the night of Ram Navami, the speaker says. On whichever day the Navami of the month of Chaitra falls, at the middle of the night is the birth of Bhagavan Shri Ram, and that night time has been held to be Tara Jayanti, has been held to be Tara Navami. And after that, the second night held to be the chief night of Bhagavati Tara is the Chaturdashi and Amavasya of Bhadrapada. On these two days, in these regions, the special sadhanas related to Bhagavati Tara are performed.

What gathering happens at Tarapith in these days?

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.

It is said, the speaker relates, that in the manner in which at the Ambubachi parva a whole maha-gathering of tantrics takes place at Kamakhya — people go, they stay four days. In that same manner, for at least three days, there is Tarapith in the Birbhum district of Bengal, where the famed Vamachari tantric Vamakhepa had his tapasthali, where the Panchamundi asana is present. And where it has been said that Maharshi Vashistha, who was the kula guru of Bhagavan Shri Ram, attained by the Vam marga — that is, by the tantra marga — the siddhi of Bhagavati Tara.

Whose name is used for shraap vimochan in Tara's siddhi?

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.

Whenever you will do the siddhi of Bhagavati Tara, the speaker says, then whenever the prayoga of Shraap vimochan happens in it — In that it is from Bhagavan Vashishtha alone, from Maharshi Vashishtha alone, that it happens, chiefly.

Should a householder keep away because the word Aghor is attached?

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.

So for Bhagavati Tara this is a very important night indeed, the speaker says. And we people who are householders — One should never understand this Amavasya in such a way that, because the word Aghora has become attached to this Amavasya, it is therefore not for householders. Its own importance is very great as well.

What is the greatest mark of Bhagavati Tara's swaroop?

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.

Look, the speaker says, the swaroop of Bhagavati Tara is one of the greatest things. Every swaroop Bhagavati has taken has its own greatness; we can never call any one more or less. The greatest greatness of this swaroop, as you will all know, is that when Bhagavan Mahadev drank the poison, he began to become unbalanced on account of the drinking. In the state of that imbalance Bhagavati took the swaroop of Tara, and taking Mahadev in the swaroop of a child, gave him milk-drink from her breast. So here she became the mother-swaroop of Mahadev, and on account of that the poison that was in his throat, that halahal poison, came to be situated in the throat. She it was who made it stambhita in the throat.

Her Bhairav is Akshobhya Shiva, who can never be made kshobhit — and blunted intellects cannot hold it

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.

So in this swaroop Bhagavati Tara is, in a manner, a matri-swaroop even of Mahadev here, the speaker says. Those whose intellect will be blunted will not be able to understand these subjects; it is for this very reason, for this alone, that it is kept secret. In the Vang bhoomi, in the Vang region, these things have very great importance. So Bhagavan here has become Bhairav in the swaroop of Akshobhya Bhairava — as Akshobhya Shiva, as Akshobhya Bhairav, who can never be made kshobhit, to whom kshobha can never be given, to whom sorrow and distress can never come.

How does shraap vimochan differ in Tara tantra from the usual formula?

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.

And Maharshi Vashishtha, who came to be here, the speaker says — whenever the shraap vimochan of any of the mantras there are takes place, then it happens from Maharshi Vashishtha first of all. As, when we do shraap vimochan, Brahma, Vashishtha, Vishwamitra do it. But when one goes into the Tara tantra, when a paath is ever done samputit with the mool beej mantras and so on of Bhagavati Tara, especially the complete tantrokta paath — in that too there is vidhi-vidhan. So in it, whenever it happens, then instead of saying Brahma, Vashishtha, Vishwamitra, the prayoga of shraap vimochan is done especially in relation to Vashishtha ji alone.

What is the widely circulated shraap vimochan that people carry?

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.

As one popular one, the speaker says — those people who are knowledgeable, who hear a little of these things, who search out these things. The shraap vimochan of your Bhagavati Tripurasundari is very famous. People have that thing with them. They show it: guru ji, look at this; maharaj ji, look at this, it is related to Bhagavati Tripurasundari. The prayoga of shraap vimochan Bhagavan Shiva has told in the Rudrayamala Tantra. So that has become popularly current.

Which shaktis stand under Bhagavati Tara's control?

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.

In exactly the same manner, the speaker says, there is a tantra related to Akshobhya Shiva, related to Maharshi Vashishtha, which is related to Bhagavati Tara. In which, especially, such shaktis as are under control nowhere at all are under the control of Bhagavati Tara.

What is said about Shri Krishna and Mahavidya Tara?

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.

It is said, the speaker relates, that Bhagavan Shri Krishna became able, became capable, of having the darshan of the Vishwa swaroop shown by the grace of Mahavidya Tara alone. Now you are a Vaishnava — then understand whatever you understand. But in the Shakta sampradaya all these things have very great importance. None can ever be held to be separate. So these things are of this kind, and all of you should know all this.

What should you do on that night if a mantra you have long been doing gives no effect?

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.

On that day, the speaker says, if you have for a very long time been doing the siddhi of any mantra whatever — the meaning of siddhi being that you wish its effect to be had, and its effect is not being had — Then on this day there is no need for you to make the sthapana of the swaroop of Bhagavati Tara before Bhagavati Durga herself. Within Bhagavati Durga the ten Mahavidyass are established. Within Bhagavati Parvati all the shaktis are established. All are her own swaroops.

Write the mantra out by hand, offer it, and then do 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.

So sitting before Jagadamba Parvati, or before Bhagavati Durga, on the Chaturdashi-vyapini night or the Amavasya-vyapini night, in that one night, the speaker says — Whichever mantra it is whose PurashcharanaA ritualistic repetition of a mantra to prescribed rules — required in Tantra Sadhana. anushthan you have been performing, and it is not awakening, is not giving effect — On that day, once, that mantra, or the stotra and so on that you are purifying, write it out completely with your own hands, offer it to Bhagavati, and then again and again you should do its japa or paath according to your strength.

A havan as far as means allow; no vrat or fast is needed

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.

As far as is possible, the speaker says, if you have the capacity, you should do a Havan. There is no need for a vrat, a fast, and the like. If there is very much wish, then stay on phalahar; or else eat food related to hill salt, what is called sendha namak, and you may stay so. By doing this much that mantra will awaken, and after that its good effect will also be had by you.

What is the minimum for someone in very great distress on these nights?

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.

Especially those people, the speaker says, in whose lives there are very special kinds of calamity, in which there is very great distress, where it feels altogether that what will become of what — where the situation is not at all bearable. Those people, in these two or three days — take it as Trayodashi, Chaturdashi and Amavasya tithi — if in these three days they can do nothing else at all, then after nine o'clock at night, remembering the names of both Bhagavati Tara and Akshobhya Shiva, kindling one or two lamps, a joint lamp, of mustard oil with a red-coloured wick, and remembering Bhagavati, they should do the paath of the Durga Sahasranama alone.

One paath of the Durga Sahasranama, the Shiv Sahasranama if possible, on the sankalp of 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.

Do one paath, the speaker says — but the paath of the Durga Sahasranama, and if it is possible the paath of the Shiv Sahasranama — do it in these three days and see. Take the sankalp of only any one problem: that yes, this is the problem, it is not getting solved. O Bhagavati, do grace. And do it in the night hours.

An hour, or an hour and a half for a beginner — and on this tithi the shaktis are 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.

It will take much, the speaker says, and it will take you an hour; if you are new, an hour and a half will be needed. But one does 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 them remain fully awakened and remain pervading. So if you will make their invocation, they will certainly, certainly do grace. It is a special tithi. So all should do this on this night.

Five paath of the Kalika kavach nightly, begun 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.

You should now begin from this Amavasya tithi, the speaker says. The kavach of Bhagavati Kalika has been given on the channel. Its PDF is there; download it, and begin from the Chaturdashi — from the day on which the Chaturdashi tithi is pervading in the night hours of this Bhadrapada Amavasya. From that day, begin, and daily do at least five paath. Taking the sankalp: O Bhagavati, may you be pleased and protect me in every way — in the sleeping state too, that is at the time of sleep, and in the waking state too, in every way.

The days a woman must miss cost nothing, and the Tantrokta Ratri Suktam is added at the night hour

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.

You are a woman, the speaker says; two, three or four days in between will be missed. For that there is no difficulty at all. Becoming pure and holy again, having done snan and dhyan and so on, you will again do its paath. Do the paath in the night hours only, after nine o'clock. And if it is possible, along with it do the paath of the Tantrokta Ratri Suktam as well. Continue this much. By the time one paksha is completed, a difference will begin to appear to you. Further on, when this thing begins to show a little difference and protection is attained, whatever the household people are doing in tantra and the rest, what is happening and what is not happening in it — that too will begin to be seen by you and to be understood.

How should one do the bandhan of one's own house?

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.

How should one do the bandhan of the house oneself, a listener asks. It has been told on the channel, the speaker answers. The best of all for householders is the Griha Bandhan of the house by the mantra related to the Argala Stotra. Its information has been told there in full.

Can one pray to the devatas that no one may look into one's house?

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.

If we pray to the devi-devatas that no one may be able to see into our house, will it happen so, a listener asks. Look, the speaker answers, it will depend. You will be a sadhak of that level — only then will this thing you are saying be possible.

How should pran pratishtha of a murti be done at home?

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.

How should pran pratishtha of a murti be done at home; please make a video on this too, a listener asks. Bhanu Pratap ji, look, the speaker answers: the adhikar of Prana Pratishtha is not for everyone. A video related to the ordinary vidhi-vidhan we will indeed put up, but if it is possible, have it done by some Brahmin, even if it be only chal pratishtha. If you have it done by them — because in pran pratishtha the utterance of Vaidik mantras takes place, and the adhikar of reciting Vaidik mantras, the vidhan of reciting them, is not in the manner of Pauranik mantras. That is 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. Therefore have it done by some fit Brahmin.

Though the ordinary vidhi will be given, a good Brahmin should be asked to do it — it is a day's matter

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.

Although the ordinary vidhi can be put out, the speaker says, and will be put out — But again his request to all of you will remain: if you wish to have all these things done with vidhi-vidhan, then it is a matter of just one day; have it done by a good Brahmin.

Can Rudrabhishek be done at home every day, and what is its benefit?

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.

Can Rudrabhishek be done at home every day, and what benefit is there from it, a listener asks. Ayush Pandey ji, the speaker answers, whom are you calling Rudrabhishek? Reciting the whole of the eight adhyayas from the Rudrashtadhyayi, or reciting the namak-chamak, or an ordinary abhishek? If you wish to do an ordinary abhishek and the like, then you may do that too. And if you are so capable, Ayush ji, that you daily do the paath of the Rudrashtadhyayi and do abhishek by it — Bhagavan has made you so wholly capable — then you may do that too; there is no difficulty.

When is it necessary to look at Shivvas?

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.

But if you do it sometimes — reciting the Ashtadhyayi and the rest, doing it now and then — then there is need to look at Shivvas, the speaker says. And for the abhishek that we do in nitya pujan, there is never any need to look at Shivvas. Keep this thing in your attention.

Which one-day anushthan can be done on Aghor Amavasya?

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.

Which one-day anushthan can be done on Aghor Amavasya, a listener asks. Of whichever mantra you have done the most japa, and whose effect you want, the anushthan of that very one should be done on that night before Bhagavati, the speaker answers. Let it be the mantra of any devata whatever. Along with it let there be the pujan of Bhagavati, and let there be a request to her: O Jagadamba, make this mantra the most intense. This we are telling in relation to materiality. For the rest, if you wish to do spiritual benefit, then you may do as you wish, as per the vidhi.

Can a one-day anushthan be done on Aghor Amavasya for the siddhi of a chalisa?

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.

Can a one-day anushthan be done for the siddhi of some chalisa on the Amavasya, on Aghor Amavasya, a listener asks. Yes, certainly it can be done, the speaker answers. On Aghor Amavasya, in the vidhan that has been told by the chakra vidhi, forty-one paath have to be done. The chakra vidhi that has been given — how the siddhi of any chalisa is to be done by the chakra vidhi — that you may do on that night.

The Kali Chalisa is not to be dismissed for having been written recently

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.

This was a very good question, Makhan ji, the speaker says, and through you we wish to give this message to all: Those people who are doing nothing at all — those people should take up something related to their own ishta, or related to Bhagavati. You have love for Kali ji. The Kali Chalisa — do not look at it in this way, that the Kali Chalisa has only now been written by someone, so what effect will it have. Leave that aside.

It is meant for 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.

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

Sattvik food by day, then a lamp each 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.

So on that day, the speaker says, in the night hours — through the day whatever eating and drinking there is, eat and drink ordinary sattvik food only. At the time of night, having bathed and washed, in the name of Bhagavati Tara and in the name of their Bhairav who is Akshobhya Shiva, light one lamp each. And sitting before them, again do the chalisa paath by the chakra vidhi.

No havan is needed, and the chakra vidhi was given in full 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.

There is no need of havan and the like, the speaker says; if you can do it, very good; otherwise there is no need at all. The meaning of chakra vidhi — its whole vidhan has been told on the channel; please look at it once. And if it is not obtained, message in the group and we will put its link up again. How to make a chalisa siddh, how to make the chalisa of any devi or devata siddh — that was the topic. To his thinking, it is a video put up the previous month.

One night here carries the effect of 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.

Everyone make one chalisa siddh, the speaker says. If you do nothing at all, even then keep one chalisa made siddh. Yes — in one night its effect will be had in excess. What you do on ordinary nights: do it on at least ten nights, and that will be attained by you in this one night alone.

A brahmarakshas has one great peculiarity: it never comes into the open

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.

Again and again some negative energy attacks me or my father and lets no work be done; someone calls it aghor vidya, someone a maili shamshani vidya, and someone a brahmarakshas, a listener writes. Ravi Nema ji, look, the speaker answers: whenever a Brahmarakshas is there, and if it will have gone into a vichar, its greatest peculiarity is that it never comes into the grasp so easily. If there is someone well-informed he will catch it in one go; otherwise it will not be in the way you are describing. Sometimes it may be in one swaroop, sometimes in another; it may 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 great deception in a vichar through this. So look at this thing rightly.

What may such a person do for himself?

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.

Along with that, the speaker says, if you can do it, if you wish to do it yourself, if the trouble is very great for you, then there is a video related to Bhagavan Narasimha on this channel. How the Narsingh kavach is to be used, how one is to protect oneself and one's house by it — of things of this kind, do the forty-one day anushthan and see. If you wish to do it yourself. Do not leave it in the middle. The vidhi-vidhan has all been told; apply yourself and do it well.

A khatiya woven from moonj rope is used in several tantra vidhis, work differing by region

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.

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

What follows after a person obtains pratyaksha siddhi?

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.

A person attains pratyaksha siddhi — after that, what are its benefits, a listener asks. Look, the speaker answers, if you will take pratyaksha siddhi, you will get bound into niyam. And pratyaksha siddhi is not attained so easily either; for that a fit guide and a guru are needed. You will be bound into niyam after taking pratyaksha siddhi for this reason: that you will think we shall make something siddh and run it according to ourselves. But the reality is that those whom you make siddh perform the work of keeping you in discipline.

The one meant is the mantratmak Maruti stotra of Vasudevanand Saraswati

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.

You had advised the Maruti stotra; in the Gita Press Hanuman Ank I have found the Mantratmakam Shri Maruti Stotra of Shri Vasudevanand Saraswati — was it for this that you had spoken, Akash ji asks. Yes, Akash ji, the speaker answers, do it with that. Send it to him once on Telegram and he will look at it too.

How is the Neelkanth stotra to be made siddh?

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.

Asha Patel ji, pranam, the speaker says. Surya Patel ji has said: tell me how to make the Neelkanth stotra sadhana siddh. Look, if you are speaking of the ordinary Neelkanth stotra, you may do it for paath and the like. If you are speaking of the Neelkanth Aghorastra and the like, then for that he would say that you should first complete the ordinary sadhanas, and do it after that.

In the Maya beej and Lakshmi beej, is the anusvara makar or the one with nada?

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.

Is the utterance of the anusvara in the Maya beej and the Lakshmi beej correct as makar, or is the one with nada correct, a listener asks. Look, the speaker answers, if you will go along taking makar, and you are a householder, then it is exceedingly good.

A woman says her husband drinks heavily and suspects a badha — what does he answer?

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.

My husband drinks a great deal; I feel there is some great badha; the problem has now grown very great; if it is from outside, what can be done, a listener writes. Look, the speaker answers, to his thinking she has perhaps messaged on Telegram. Without seeing — in such a situation, to say anything at all without seeing would not be right.

No tantra vichar need lie behind it — an ordinary cause is equally 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.

Because one thing is the ordinary kind, the speaker says, in which there is no vichar of any sort of tantra. Without a vichar — 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 in this way that in his condition there is truly some vichar, that someone has done Khilaya-Pilaya and only then he is drinking. This may also be an ordinary thing. So it will have to be seen once.

How should one seek diksha in the Kaul marga, in the Kali kula?

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.

Please guide me for diksha in the Kaul marga, in the Kali kula, a listener writes. Vishal Bharti ji, you wish to go into the Kaul marga, the speaker answers. Then, staying in the contact of some good sadhak related to the Shakta sampradaya, or of however many Shakti Peeths there are, knowing the vidhi-vidhan, testing and seeing how far they can go along with you, or whether you are suited to them and they are suited to you — having seen all this, then do it.

Can a metal murti be kept at home without pran pratishtha?

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.

Can a metal murti be kept in the house without pran pratishtha, a listener asks. Harish Kumar ji, two kinds of opinion are found, the speaker answers. 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; therefore pran pratishtha should be done. In the lokachar rules that now are, in what is running according to desh, kaal and circumstance, we will say only this much: look, keep the murti of metal, keep it solid. Do not keep a hollow murti.

If pran pratishtha is done, which kind should it be?

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 second thing is, if you wish to have pran pratishtha done, then it is very good — have chal pratishtha done, have chal pratishtha done, do not have achal done, the speaker says. That is to say, that which you may be able to take somewhere else as well — in the house it is that alone which should be got done. The second thing is that even if you do not have pratishtha done, whenever a murti is brought home, then their abhishek with panchamrit and the rest, and after that, if you wish, an abhishek with milk by their 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. or by the thousand and eight names — if you do it, then it is exceedingly good.

By which mantras should Bhagavati be invoked into a murti at home?

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.

If it is any murti of Bhagavati, then you — look, the speaker says, the mantras by which the devatas have made the invocation of Bhagavati in the Durga Saptashati, whenever they have made it — When the devatas made the invocation, by those mantras you too are to make the invocation. By which mantras the devatas made the invocation of Bhagavati there: as they recited the Tantrokta Devisuktam, as her stuti was made in the eleventh adhyaya; in the fourth adhyaya her stuti was made; by the Tantrokta Ratri Suktam, Brahma ji himself made her invocation.

Take sankalp with akshat, do one, 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.

So when you will recite those same mantras with this sankalp — that O Bhagavati, in this swaroop, in this metal murti, become established — saying this and taking akshat and so on in the hand, make the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit., the speaker says. And doing its complete paath — recite it once if you wish, or if there is the desire, do eleven paath, do twenty-seven paath — and release it onto the murti. Even this much, if you do, is sufficient for you. By this vidhi you may do it. This vidhi we will one day make better and show, so that you people may do it yourselves at home by this vidhan: no dosha of any kind will attach in it, nor will any cause arise about the utterance of mantras, and you may do it comfortably.

The Atharvashirsha belongs to the Veda, so its pronunciation must be learnt first

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.

For the murti of the devatas, the paath of the Atharvashirsha, a listener asks. So the AtharvashirshaA Vedic Upanishadic hymn drawn from the Atharvaveda (here, to Ganapati) — self-proven (Siddha), but its Vedic mantras demand correct pronunciation., since it is related to the Veda, will require you people to learn the pronunciation a little — if you wish to do it yourself.

Kali told a listener in a dream to offer bilvapatra with chandan tilak and rice — is a tantric misleading him?

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.

Gurudev, in a dream Kali told me that if I do a tilak of chandan on three leaves of bilvapatra and offer rice, I will get freedom from the chowki of Kali; now I do not understand what to do — is some tantric confusing me, a listener writes. Arjun ji, the speaker answers, if you are speaking in terms of Abhichara and the rest — that a chowki of Kali has been set running — then what that is, please look once at a separate video on the channel and you will understand.

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

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.

The second matter, the thing that has been said about offering bilvapatra — in this the speaker says no negative subject of any kind appears to him. The reason is that Bhagavati is satisfied and pleased by bilvapatra; and if it were even a negative thing, or if some ugra thing had truly occurred in that manner, then that too would be pacified. So you may do this thing in the name of Bhagavati.

If one must travel during an anushthan, can the japa be done there?

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.

Jai Maa Vindhyavasini — if one has to go on a journey for work after the sankalp of some anushthan, can the japa be done there, or should it be done after returning; please guide, a listener asks. Look, the reality is just this, the speaker answers: an anushthan can always be done in two ways, as things now are. This is not shastrokta. One is that the first thing, the shastrokta thing, is that you will do the anushthan staying in one place; the correct vidhi-vidhan of an anushthan is that alone. But in the present time, because the job is such that people have to go from one place to another, or there is some such situation — then take the sankalp itself in that manner. At the very time when you are taking the sankalp, say clearly to whichever devi or devata you are doing it for: wherever we may remain, this many malas of the mantra we shall go on doing, and in this many days we have to complete it, in whatever place we may be. Then that will pass.

When does an anushthan become khandit, and what saves it during travel?

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.

Now if you leave it off when it is to be done, then the anushthan will be held to be Khandita, the speaker says. But for that one more thing has been told: suppose that you were doing eleven malas of japa daily and have gone on travel and the like. Then there, having bathed and washed, sitting in some holy place, if it is possible one mala; if not possible, then at least five times, eleven times, keep doing the japa of that same mantra well. Through the whole period of the journey, until you are not returning, daily — if this is possible, then the anushthan is also not held to be khandit.

The concession is for sadhaks of a very high order; a householder must keep the sattvikta

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.

Although according to him, the speaker says, 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 in one stroke you come from eleven malas to eleven times and such a state can be formed. When you go outside, the purity of eating and drinking will be affected. An anushthan, if you perform it, householders should perform only with sattvikta. You will not do it having eaten meat and fish. Now, on going outside, keep it up if it is so far possible — if such food and drink is to be had in such a place.

Does the energy of one's japa decrease when guests who eat outside come home?

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.

We eat pure sattvik food, but when other people come to our house, does the energy of our puja and japa become less or not — that is, if people who eat and drink come to your house, a listener asks. Look, the speaker answers, if some person comes from outside having eaten and drunk, or some relative of yours comes having eaten and drunk, then keep in your attention that the person should not enter your pujan sthan.

What should not be done to please a guest, and what should a guest do?

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.

When he stays in that house after bathing and washing, in a pure form, the speaker says — but to please him, that brother, the son-in-law has come, and so fed him fifty-six kinds of meat and fish: none of this should be done for anyone. However near and dear they may be to you. And whoever goes as a guest to someone's house — his rule too should be this, which is as per the shastra: that whichever house we are going to, whatever the tradition there is, in the manner of sattvikta, we should live according to that. We are to eat as we are given to eat; and whenever pujan-paath and the like happens there, at that time we too are to fold our hands and make pranam to the devatas.

What is sparsh dosha, and how does it affect japa energy?

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.

And from that, your japa energy and so on becoming less — if there is a dosha of sparsh and the like, then a little of this condition will be there, the speaker says. Only keep this in mind, that the dosha of sparsh and so on does not attach. The meaning of sparsh is this: that now your anushthan is running; at that time some relative of yours came, he has come after drinking, now he has come after eating some 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 it well — say instead that it is you who make pranam to them

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.

You are not even to speak, the speaker says; refuse them, and refuse them well. That no, no, babu, do not make pranam. You too make pranam, saying that it is I who make pranam to you.

A death has occurred in the extended family — should the household puja stop?

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.

My grandmother's devar has died, so puja-paath in the house is stopped; I had made a rule of giving water to Surya Dev, and the household people are forbidding it, a listener writes. Motivation With Bhakti ji, the speaker answers, follow the rule that is the rule of Sutak-patak. The rule of sutak-patak should run in your house.

Should the arghya to Surya Dev be stopped in sutak?

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.

The rule of sutak-patak is what should run in your house, the speaker says. If you are being forbidden to give water to Surya Dev, then they are saying rightly. You will be giving water with Gayatri Mantra, will you not — then from where will you give water, or by which mantra will you give water now? For the pitrs, now — if this too, according to you: if the people of your house and family say that the pitrs too cannot be given water now, then you should not give it. Make pranam mentally, daily, to Surya Dev.

In the Mahavidya krama paath, are utkilan and shaap uddhar necessary?

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.

In the Mahavidya krama paath, are utkilan and shaap uddhar necessary, a listener asks. Naveen Kumar ji, the speaker answers, in a live video that was done this thing has been clearly told, and told in detail. Again today we tell it: 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, so it is not to be done daily. And as for whether it is necessary or not — in the Mahavidya krama it is not necessary. Because we are not completing the japa of the Durga Saptashati; we are doing its paath, of different adhyayas on different days.

When is shraap uddhar particularly required?

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.

When we do the japa of the thirteen adhyayas of the Saptashati on one day, in one sitting, at one time, then the need for shraap uddhar and the like is there in particular, the speaker says. If you are doing it in the Mahavidya krama, or are reciting only the madhyam adhyaya, the madhyam charitra, then at that time no special cause remains for shraap uddhar and the rest. But the views of scholars may be different in this, because the Saptashati becomes in itself a very extensive and a different kind of subject. According to him no justification for it remains when you do it in the Mahavidya krama; but no emptiness comes into the effect on that account.

The keelan applies when the whole is completed together

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.

Now you will go into this, into the depth, the speaker says — brother, but the Saptashati is keelit, or all these things. That is so when you are doing it complete all together. When you do it in this krama — the greatest peculiarity of the Mahavidya krama is this very thing: that you should do it daily in this manner, so that its full fruit may be attained by you.

A twenty-two year old whose ishta is Shiva wants to merge in him — what sadhana is given?

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.

I am twenty-two now; Shiva ji is my ishta; I wish to merge in him alone; tell me some sadhana, a listener writes. Very good, Surya Patel ji, the speaker answers — it is a very good thing that at this age you wish to make surrender of yourself to Bhagavan Sadashiva. If you wish to do sadhana related to Bhagavan Shiva by a special vidhi-vidhan, then first of all do this one task. The Shiv Puran, the complete one, not the abridged one. Bring the complete Shiv Mahapuran home. Recite only one adhyaya daily. That is the very first task.

Reading it through teaches 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.

From the first adhyaya onwards — how many times in your life will you be able to recite the Shiv Mahapuran again and again, the speaker asks. In that same order it will be known to you how many samhitas have been given in the Shiv Mahapuran. Among them, by reciting which samhita what fulfilment of which kamanas takes place. And accordingly you should then go on doing the paath of those adhyayas daily. That is the very best for you.

Once initiated, 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.

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

Can an unmarried person take Tara diksha, and can the unmarried go to Tarapith?

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.

Jai Maa Vindhyavasini — we are unmarried; can we take the diksha of Tara; is Kali herself Mata Tara; can the unmarried go to Tarapith, a listener asks. Why can you not go, the speaker answers. Do go, certainly. And as for the matter of your being unmarried — tomorrow you will marry, will you not. And one thing we tell clearly: the pujan of Bhagavati Tara is done wholly by tantrokta vidhi-vidhan. Her puja happens by the Vamachara paddhati. It has been said of her that she is above the Veda.

What happened when Vashishtha attempted her by the Vaidik marga?

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.

Right — when by the Vaidik marga Maharshi Vashishtha had made the attempt to make her siddh, then that siddhi simply did not occur to him, the speaker says. Then he too went into the region of Kamarupa Kamakhya, and after that to the Tara Peeth that is in Cheen; as things now are, that region has gone into China, into Tibet. So this is wholly tantra vidya. Be initiated in it after thinking and understanding.

Does the fact that Bengalis do it make it applicable to you?

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.

Further on you have to marry and so on, so now do not forget this, that the people of Bengal do it, the speaker says. He says again and again: according to the region, upon those people who are of that region the rule applies accordingly. If you are not of there, then the matter becomes different.

In what order should sadhana be begun?

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.

The beginning of sadhana should be made from Guru sadhana, the speaker says. Then Ganesha, then Bhairava ji, then the main sadhana. And in the middle of that itself are the devi-devatas of one's own kula, who are the most distinctive. Then the sadhana of the fifth and ninth bhavas of the kundali and of the lagnesh, of all these as well. You may make the beginning from guru sadhana.

A new house is built but the havan and griha pravesh have not happened — how to do keelan and protection?

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.

Our new house has been built; the havan and griha pravesh have not yet happened; please tell about keelan and protection, a listener writes. Sumant Sharma ji, the speaker answers, if you have the Utkilana of your house done by some capable sadhak, then it is exceedingly good. If you wish to do it yourself, then right where you now live, doing the anushthan of the vidhan of the Argala Stotra that has been told to you — 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 may do the keelan of your house.

Can Bhagavati's grace be had by ordinary bhakti alone?

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.

Can the grace of Devi Maa Bhagavati be attained by ordinary bhakti alone, a listener asks. Certainly it can be attained, the speaker answers — but for ordinary bhakti too, there should be that much capacity within you to become ordinary. Nowadays the capacity to become ordinary is in no one. Just here we are speaking, a hundred and one people are listening to me. Among them, out of a hundred and one, there may perhaps be ten such people who, hearing some of my words, will be saying: he is giving a lot of gyan. This is the thing. So when you go to Bhagavati, when, surrendering yourself, becoming ordinary, becoming simple, you do her seva-puja and never take pride in yourself, then Bhagavati is pleased in that manner.

The mother drops everything the moment 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.

For example, the speaker says, I do not know what your age is, S K Singh ji, or what. But look at some such person, look at some such woman who has now become a mother. If she has a child of a year or two, then if her child is in another place and she is working somewhere, in the kitchen and the like, when the child cries she leaves all her work and runs at a run. Where her flour spilt, where her rolling pin fell, where the chowki fell — she does not look at that. Breaking and knocking things about, leaving everything, they will run to their child. So there was that kind of bhav within the child, and it is then that she went at a run. Bhakti of that level comes only when you study the granthas related to your aradhya, when you know their mahima.

Read the puranas of your own aradhya, and ask rather than dismiss what you find there

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.

It is for this reason that I say again and again, the speaker says: those who are your aradhya and ishta, recite the puranas related to them. Leave the negative things — that in the bhasha tika such a thing has been said, the thing that seems to you: yes, why is a thing of this kind there. If it seems to you that yes, I can get its resolution, then ask him once and he will tell. If he does not know, he says, there are many people greater than himself who are renowned and learned; he will ask them, brother, tell this thing, and he will tell it from there. But do it.

Which precautions should be kept on the day of Aghor Amavasya?

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 —

Sanjana ji, pranam. On the day of Aghor Amavasya, which precautions should one observe; which tantra kriyas should one keep safe from on that day, a listener asks. Yes, this too is a very proper thing that you have said, the speaker answers. Because Amavasya is in itself a different kind of day for tantrics. As for the matter of keeping safe on that day — ordinarily, on the day of an Amavasya tithi in any case, for householders.

What should be done on the morning of an Amavasya, and what havan should follow?

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.

If you are a Vaishnava, or if you have shraddha in Bhagavan Narayana — although here the tradition is of the Panchdev — the speaker says: On that day, the eleventh adhyaya, the paath of the eleventh adhyaya of the Shrimad Bhagavad Gita, should be done in the morning. For one thing, your day is made just by that. After that, if it is 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 Stotra. So do this much on the day of Amavasya. That should be done on every Amavasya.

Why is the first mantra of the Argala attached in particular?

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.

I attach the first mantra of the Argala for this reason, the speaker says: that for it you do not need any kind of diksha at all. And in it the devi-devatas of your house, and however many shaktis there are — the eleven devis who are chief — the satisfaction of all of them takes place. And along with it there is one more plus point: that in it Bhagavati is seated in the form of Swadha, who becomes the cause of the tripti of the Pitrs. So the pitrs too will be satisfied. When that Ahuti falls, Bhagavati Swadha, the Swadha shakti, will satisfy them as well.

Where suicidal thoughts have come, the situation is dangerous — take help at once, do 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.

Tell some mantra for protection from a Dakini; a Dakini is troubling someone, and again and again the thought comes into his mind that he should take his own life, a listener writes. It is a very dangerous situation, the speaker answers. Motivation With Bhakti ji, what you are describing — do not do very much research and development in this yourself; take help immediately from some knowledgeable person. The mental state you have described — psychologically, if your friend has such a wish and is afflicted in that way, then brother, we will say straight and altogether clearly: go into the contact of some right person.

Have the utara or nikari done first, and Kshetrapal pujan with it

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.

First have his Utara or nikari done; have Kshetrapal pujan done, the speaker says — and Kshetrapal, who is the Kshetrapal swaroop of Bhagavan Bhairav. The Yaksha swaroop, the Kshetrapal swaroop — those who are knowledgeable persons will do it; in that form they will do his Bandhan. This situation will immediately come under control. Tomorrow there will be very great difficulty.

Once such things dominate the body, the mind stops working and control passes to the shakti

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.

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

Where no one can be found, 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.

And if you wish to gain control over it yourself, if truly no one is to be found, the speaker says — Then the Tandav stotra of Kshetrapal Bhairav: यम यम यम यक्ष रूपम — this whole stotra; download it in PDF from the internet. Learn to sing it, and before that person — and the Ashtottar stotra which is the hundred and eight names of Batuk Bhairava — have the paath of both of these done.

It will not be enough — get the resolution done first, then keep 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.

From doing it oneself it will also not happen — know now, in the situation you are describing, the speaker says. If you wish, you may do it yourself. But we will give you this very suggestion: that you first meet some person and get the resolution done. After that, have these done as nitya paath and so on, so that protection may be had.

Can Dattatreya's sadhana be done from a stotra rather than the mala mantra?

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.

For the sadhana of Dattatreya ji, apart from the mala mantra, can sadhana be done from any stotra, a listener asks. Yes, it can be done, the speaker answers; it will be told. When we begin a little work on the Siddh Sabar Mantra vidya, then it will be told what can be done.

Can Rudrabhishek be done every Monday without seeing the panchang, and havan with 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?

Can Rudrabhishek be done every Monday without seeing the panchang, and can a havan be done with coconut oil with the Shiv Sahasranama, a listener asks. You wish to do a havan with coconut oil with the Shiv Sahasranama, the speaker says. Why, brother? Why with coconut oil — do you wish to attain Lakshmi? Do you wish to do Akarshana, or what is the reason that you wish to do it with coconut oil?

When should coconut oil be used at all?

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.

Coconut oil should be used when there is no availability of ghee, in that way, the speaker 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. And as for the matter of whether Rudrabhishek can be done or not — then, he says, he will ask again: in what manner are you going to do Rudrabhishek? It will depend upon that.

The bhav that used to come in Devi puja now comes in Krishna's form — what is the reason?

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.

Earlier bhav used to come from the puja of the Devi, now it does not come; it comes more in the form of Krishna — what is right and what is the reason, a listener asks. Parth Vyom ji, there is no special reason, the speaker answers; if Bhagavati wishes that you be attracted towards her Krishna swaroop, then — He says: listen to the live sessions from before this. Perhaps in the last live itself it was told that Krishna alone is Kali and Kali alone is Krishna, according to the Srimad Devi Bhagavatam, on its own authority. So if you go into that swaroop as well, there is no difficulty. Comfortably let the attraction towards their swaroop happen, and surrender yourself to them.

The Vindhyavasini kavach is refused — 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.

Make a video on the mahima of the Vindhyavasini kavach and on protection and the attainment of their grace, a listener asks. Let the secret mystery remain secret, the speaker answers, Motivational Bhakti ji; for the rest, however many swaroops are worshipful, do their bhakti. There is no need at all for you to be attracted towards the chief swaroop of Vindhyavasini Mai herself. Leaving them, move towards the attraction of the remaining swaroops.

Why is every secret not opened?

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.

Every hidden thing is not for everyone, the speaker says. There is some secrecy for us too; there is some secrecy for you too; and it is for some reason alone that things have been kept secret. So do not make an insistence for each and every such thing.

For Simha lagna, how would the sadhana of the Aditya Hridaya Stotra be?

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.

Akash ji has written: my lagna is Simha; how would the sadhana of the Aditya Hridaya Stotram be for self-confidence and strength; suggest some other stotra as well. It will be very good indeed, the Aditya Hridaya Stotra, the speaker answers. Those who do the Aditya Hridaya Stotra should observe full BrahmacharyaStrict celibacy required through an extended ritual observance.; should look upon women with full respect. Mentally too, remain in full brahmacharya.

Twelve months, with a Shiva yantra or rudraksha worn alongside

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.

If you do this thing for twelve months, the speaker says, and along with it, if it is possible, whatever yantra related to Bhagavan Shiva, whatever RudrakshaA sacred seed strung into rosaries and worn during shiva worship. and the like — whatever is right, whatever seems proper to you — If you go about wearing that, then by the grace of Surya the attainment of a great deal takes place.

How can brahmacharya be protected as far as possible?

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.

How can brahmacharya be protected as much as possible; we try very much to control the mind but it happens only for a few days, a listener asks. To control is truly difficult, the speaker answers. But the attempt to do it as much as possible should be made, if you are in the field of sadhana and wish to do sadhana.

Water to Surya, Surya Namaskar and pranayam, with the diet corrected

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.

The second thing is that things related to Bhagavan Surya — giving water to Surya Bhagavan, doing Surya Namaskar and doing pranayam, the speaker says. If you bring these things down into your life, then this protection goes on for as many days as possible. If you sleep at night after drinking milk and vata is formed for you in the stomach — look, when there is gas in the stomach, the capacity for the keeping of brahmacharya is somewhere destroyed. So you will have to go about changing your food and drink accordingly. If you wish to do anushthan and sadhana, if you wish to go into the field of sadhana, then it will happen only when you observe all these things. Because as is the food we eat, so will our mind be formed.

A listener dreams of a temple he has stopped visiting, seeing the place broken — what does it mean?

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.

Earlier I used to go to a temple, now I do not; in the dream I see that same temple, the time of rains, the murti of the Devi, some function also appears, but the place appears broken, whereas in reality it is not so — what is the meaning of this, a listener asks. Start going at once, Parth ji, the speaker answers. If it is possible — if you used to go daily, then instead of going daily go once a week, or go once a month; but go there.

At a temple over twelve years old, regular weekly visiting joins the deva shaktis 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.

Look there — whenever, he says, he is telling you the best thing of all, an experience of his own life. Ordinarily, take it as settled that at least any temple has become more than twelve years old — let it be a temple of Shiva ji, let it be a temple of Hanuman ji; twelve years have been completed since the pran pratishtha — and you are going to that temple daily. Even though daily does not mean every single day; but you have made it weekly, that brother, we will go to Shiva ji's temple every Monday. To Bhagavati's temple every Saturday, on Tuesday the temple of Hanuman ji. You are following any one day regularly. When you begin coming and going there, then somewhere the deva shaktis that are there do grace very particularly, and become joined to you.

The ang devatas, the Kshetrapal and the Digpal wait for the visitor too

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.

And they too have this hope: that my son will come today, the speaker says. However many ang devatas there are of that place, Kshetrapal and Digpala — even if you only go and light a lamp there — they remain in the hope of that: that the son will come today. So you should go; this is his own experience. Those people who have obtained Divyadrishti and the rest, who are in the tantra kshetra, will also know all these things particularly, because when they go somewhere, the sensing and experience of things is had by them as well.

After a break of a week or a month, make the attempt to reach that place again

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.

So wherever you go, whichever temple you go to, the speaker says. Even if for some reason you are sometimes not able to go, for a week or two weeks, or for a month or so. But you should again make the attempt to reach that place.

What is the difference between a sadhak and a god-gifted bhagat?

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.

What is the difference between a sadhak and a god-gifted bhagat or sevda, a listener asks. A sadhak, by his own labour, learns a thing out of the sadhanas, does it, and then slowly advances, after falling however many times, the speaker answers. He falls for many reasons — sometimes because of his own mentality, sometimes because of his own ahankar, sometimes when things were going to be attained but, coming right up close, because of his own bhagya; from numberless causes.

A god-gifted bhagat is born into a kula where bhagati already ran — 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.

And the meaning of a god-gifted bhagat, of what you are saying, is straightforwardly just this, the speaker says: that you took birth in such a kula where the bhagati has been coming down, and it was obtained. About this subject we have told before as well. The gaddi that was there was obtained. Whether there is capability within you or not has nothing to do with it — which is called nepotism. So here too nepotism happens. It is there in every line; it is here as well. Whether the son is fit or not fit — he takes as an illustration a political family in which the heir offers his resignation, the head of the family says we will not accept your resignation, you alone will remain the yuvraj, and so it goes on. In the same way here.

What goes wrong when shakti is obtained without labour?

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.

In that there is this one thing, the speaker says: the misuse of shaktis, and afterwards the difficulties increase. The misuse is very great indeed. Look — when, without doing labour, you get ten lakh rupees, then you will not feel much distress in spending it. You will spend comfortably; whatever the mind wishes, you will take. But when you gather ten lakh rupees by labouring and joining one rupee to another, then over the one year, two years, four years, five years that it will take you, you are knowing its value: that before spending, you have to think a thousand times — whether to do it or not. That is just what happens.

There is strife at home and money does not stay — what should be done?

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.

There is kalah at home, money too does not stay, what should we do, a listener asks. First of all the abhishek of Shiva ji, the speaker answers, 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. You may also see it in the playlist, or look at the videos on the channel: there are videos related to the kalah that happens in a house; there will be three videos. First listen to all three. It seems to him that in that itself it will become known to you, that you will reach the root cause. When you reach the root, you will solve the problem yourself too.

A yogini of Vindhyavasini was established midway when the king could not reach his kingdom

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.

Yes, the speaker says: those who were being taken from the Vindhya mountain onwards to Gaya — the king could not reach his own kingdom; their sthapana happened right in the middle. They had not reached Chhattisgarh, and she was a Yogini of Vindhyavasini Maa. The full Vindhyavasini can never go at all.

If there is no birth kundali and the family does not know, can one be made?

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.

I do not have a birth kundali, the household people do not know; by what means can it be made, a listener asks. It is not possible, brother, the speaker answers; in this we will not be able to tell you any falsehood, that a birth kundali will be made. The birth kundali will not be possible. Then, from some such person who has the knowledge of hastarekha, who can give an answer through a prashna kundali, who can give an 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 your subject through these means.

How should Baba and Maiya Parvati be worshipped at home, and their panchayatan made?

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

How should Baba and Maiya Parvati be worshipped in the house; how should their panchayatan be made, a listener asks. Make the Shiv Panchayatana, the speaker answers. Establish according to the Shiv Panchayatan.

Can the first mantra of the Argala be japa'd instead of the Durga Sahasranama?

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.

Can the japa of the first mantra of the Argala be done in place of the Durga Sahasranama, a listener asks. Yes, certainly it can be done, the speaker answers. If it is possible, do it a thousand and eight times. On this night of the Aghor Amavasya.

What is the reason for red ants appearing in the puja place?

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.

What is the reason for red ants appearing in the puja place, a listener asks. You must be offering sweet bhog and leaving it there, the speaker answers. Red ants come. The second thing is that in the days of heat red ants trouble a little; in the time of the rains black ants trouble. Right — so do not think anything of this kind, that there is some negative energy there.

A wick forming in a flower is content made to go viral, not an omen

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.

All these things happen for making a video viral, the speaker says, which people make and show. That if the wick formed in the flower then your puja reached the devata; 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 as well; after that people go about 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.

What should actually be done about the ants and the bhog?

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.

Yes, in that place do a sprinkling of something fragrant a little, the speaker says — such as agaru, or itra and the like. By that itself they will move away. And offer sweet bhog — but having offered the bhog, do not leave it there. After the pujan, lift up the bhog and so on; let the water remain, if you will.

Is there a prayoga for a problem related to money?

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

Is there some prayoga of the Mata for a problem related to money, a listener asks. Certainly it can be done, the speaker answers. Before Bhagavati, take the sankalp of that very thing which is your difficulty, and do the paath.

Years of mantra japa and stotra reading create energy, anger and heat in the head — how is that controlled?

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.

Guru ji, because of years of mantra japa and reading stotras, energy forms; from that comes anger, heat in the head; how should one control it, a listener asks. Again and again we take the name of one thing, we always tell it, Tarakasura ji, the speaker answers. Whichever devi or devata you are doing the seva, puja and paath of — only doing mantra japa, only doing japa of a stotra or a Kavach again and again and making it awakened by an anushthan, is not sufficient.

Archan and tarpan on the tantrokta yantras must be added to the japa

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.

Whichever devi or devata you have been japa'ing for years, then obtaining their tantrokta Yantras, you should do both archan and TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. of them, the speaker says. Tarpan is not of the pitrs alone. When you do tarpan on the yantras of the devi-devatas with their sahasranama, then they will be satisfied — what is to be said? They do endless grace when tarpan and archan take place. So if you are a good sadhak, you should not do only this; you should do archan and tarpan as well.

What does a havan actually do?

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.

When you are doing a Havan, then what do you do, the speaker asks. When a havan is done, then through the mouth of the Agni devata you provide their food to all the remaining devi-devatas. To the devata of the mantra whose japa you were doing, you conveyed the bhog. After that, tarpan and Marjana is done. Water was given to them; they were satisfied.

What happens if tarpan and marjan are not done?

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.

If you are not doing tarpan and marjan daily, or if you are doing only very much japa, then the energy in your body will increase, and there it will then not remain controlled; it will remain unbalanced, the speaker says. It is so that a condition of imbalance may not come about that it has been said: in between, upon the yantra and so on, of whichever devata or devi you are doing the puja, one should do tarpan with their sahasranama and the like. And with that same tarpan water one should do marjan upon one's own body.

Can all the swaroops of Kali, and the Kali kula devis, be worshipped on the Kali yantra?

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.

Can the sadhana and puja of all the swaroops of Maa Kali be done on the yantra of Bhagavati Kali, and can the pujan of all the devis of the Kali kula besides her also be done on Maa Kali's yantra, a listener asks. 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, the speaker answers.

Grace comes in whichever swaroop it will, as with the darshan reported from the Shiv Raksha stotra

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.

We received very great grace of Mahadev from the sadhana of the Shiv Raksha stotra; we had darshan of a different swaroop of his; we had also made a donation after that, Abhishek Sharma ji writes. Abhishek Sharma ji, you have said a very good thing, the speaker answers. A hundred and nine people are listening — please do read this comment of Abhishek Sharma ji. Whenever you do any one sadhana for a long time, then in which swaroop Bhagavan will do grace and when — to say this, to think this, is not within the power of us people.

One sadhak doing archan-tarpan of the Kali yantra had 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.

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

Small experiences give 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.

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

What is maili vidya?

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.

My work stops just as it is about to be done, a listener writes. Then write the full matter, and only then can we tell what it is, the speaker answers. What is maili vidya, another asks. Kshudra Vidya, maili vidya — the prayoga of things related to bhoot, Preta and Pishach, he answers.

The guru mantra alone may be completed in those three days

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.

Should I do only the guru mantra in these three days, Ajay ji asks. Yes, certainly, you should complete the guru mantra itself; it will be very fine, the speaker answers. And 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. We will see, and we shall have something special done for you. Do a small three-day anushthan related to them. You are also in so good a place; and the greatest thing is that every arrangement is already with you. So this time we will do it for you.

At what time on Amavasya should the puja of Maa Kali be done for a son?

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.

For a son, at what time should the puja of Maa Bhagavati Kali be done on the day of Amavasya — morning or evening, a listener asks. Do it in the morning time only, the speaker answers. Do it around eight or nine o'clock. Anil Upadhyay ji. Right — the morning time itself will be proper. Because afterwards there is no need for them to look at Choghadiya and the like in this.

What does Sanatan prescribe after death?

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.

Sanatan culture says, brother, that if you drink liquor even in the living state, so many sins will attach to you. Fifty things are told to you, and you are told to remain good. In our place, bhoga is nowhere given after death, the speaker says. There is the vidhan of the attainment of Sayujya and Salokya. Six kinds of mukti have been spoken of. According to one's own punya those things are attained; and according to the kamanas, such yonis are also attained, where you obtain bhoga. There is a lack of information; that is why people are not able to understand.

For how long should the sadhana of any deva be done for grace to be had?

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.

If we are doing the sadhana of any deva, for how long should that sadhana be done for deva grace to be had — as, doing the paath of the Ganesh Sahasranama, a listener asks. Look, according to me it is to be done again and again, the speaker answers; and if you have time, then do it from Chaturthi to Chaturthi, one month. At least this much. If you wish to go into a Mandala, then forty-one days; if you wish to do three months, then it is better still; or if you do a hundred and eight days continuously, it will be very good indeed.

Otherwise ten days every month, from Chaturthi to Chaturdashi

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.

And if not, then every month do ten days, from Chaturthi to Chaturdashi, the speaker says. Begin from the Chaturthi tithi, taking a sankalp, and complete it on the Chaturdashi tithi. Then again from Chaturthi to Chaturdashi; in between, a gap of two or three days will be obtained.

If someone who speaks ill of a sadhak is punished, does a dosha attach to the sadhak?

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?

If someone says something bad to a sadhak of Maa Aprajita, and evil happens with him or he gets punishment, then does any dosha attach in this, a listener asks. Look, there is no such matter of a dosha attaching in this, the speaker answers. You are doing the seva-puja of Bhagavati, or the seva-puja of any devi or devata. Someone is speaking ill of you, and he is also getting his punishment for it. You are not going to give the punishment — so why should a dosha attach to you?

It is the father who slapped the one abusing his child, not the 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.

Bhagavati is there, the speaker says. Your mother and father are with you. If someone is abusing you and your father drew back and gave him two slaps — It is the father who gave them, is it not; you did not give them, and it is because the father felt bad that he gave them. Why, why should anyone speak ill of you? You have no need at all to worry.

What is to be done with the lemon after a nimbu bali?

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.

After giving a nimbu bali, what is to be done with the lemon, a listener asks. Look, its Visarjan is done like this, the speaker answers: in a river, or under some dev vriksha. Or by digging the ground, at some such place in your own house, or putting it into a pot and putting earth over it in that manner.

Eleven days again from the 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.

I have done the eleven-day sadhana of Maa Bhavani by your method; I am doing one mala daily, a listener writes. Further on, do this work, the speaker 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 whichever day it falls — from that day again do its japa of a sava lakh. In Diwali, when your month of Kartik comes, in that again do a sava lakh. Do this much and you will get great joy.

How can kama vasana be controlled by one on the path of sadhana?

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.

There is one consideration: we are indeed advancing on the path of sadhana, but how should we gain control over kama vasana, a listener asks. I say this thing again, the speaker answers. You are on the path of sadhana; you only do mantra japa, you only do havan, you are only doing the purashcharan of mantras — you will never gain control. Remember, Andhakasura ji, control will simply not be possible. Because our very origin has been from kama. To obtain control over that is not so easy. Over that by which our body has been made — is it possible? Victory over it is attained by the grace of Mahadev.

What does the Guru Gita say about the effect of a mantra anushthan on the body?

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.

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

The motion runs upward for moksha, and the Kaul-Shakta view takes 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.

Two kinds of motion have been held, the speaker says: towards the upward, towards the downward. When it goes towards the upward, then the path of our moksha is formed. In Kaul, Shakta and the like it has been held that from the downward too moksha will come; bhoga has been shown above moksha. But when one is a householder, and when you are walking upon a path of sadhana of this kind, then for that it has been said: whatever chemicals are being made inside the body, in our brain, whatever chemical changes are happening, whatever hormones are being made — it is on account of them alone that all things happen. So control over the hormones is a very good subject.

Ramakrishna Paramhansa in his cancer, 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.

Ramakrishna Paramhansa — when cancer had happened to him, in the state of cancer, since he was exceedingly surrendered to Bhagavati, the speaker says. As we now see some bhakta on YouTube, the bhaktas of Krishna ji especially, Vaishnav people, who show things of this kind more — that becoming utterly overcome with bhav, doing bhajan-kirtan, they are falling unconscious, they are singing, and the whole video of it is going viral. They do bhakti of this kind, that they are Krishna conscious, that they are very great servants of Bhagavati Radha, and so they are displaying their bhav so much.

Such bhav produces chemical changes in the brain 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.

If it is seen in the form of reality, then when bhav of this kind come into the body, the speaker says — Then in our brain, things of that kind, chemical changes of that kind come, on account of which the kama bhav is wholly destroyed.

Learn to do stuti, and learn to sing it

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.

Now you are a sadhak, so how will you bring bhav of this kind — for this I say again and again, the speaker says: learn to do stuti. Learn to sing stuti. Listen to the stutis of Pandit Hiramath ji, if you do the sadhana of Shiva ji, Andhika Sura ji. Learn to sing the stuti. If you do Bhagavati's, then learn to sing Bhagavati's stuti — in whatever bhav you like, in whatever lay you like, in whatever sur and taal you like; learn to do it accordingly. If veer bhav is to your liking, then 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 goes with the stuti

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.

When you will do that, and along with it, I am saying again and again, the speaker says: one adhyaya of the purana of your own ishta. Whoever your ishta is — if it is Bhagavati, then bring the Srimad Devi Bhagavatam, 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 comes even in sleep, and the mind is left no time 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.

Even at the time of sleeping such a state will come about that even while sleeping you are to have darshan of Bhagavati, the speaker says. The experience of the divyata of their places will begin to be had by you. You will simply not get the time; a state will come at one time such that on seeing women you will yourself say: ah, there was a time when it used to be like that, and now it is like this. But if you only do mantra japa, then 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. If you cannot do it daily, then do it at least once or twice in a week — but do it.

What is the simple puja vidhi for Maa Bhuvaneshwari Jayanti?

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.

Tell the simple puja vidhi of Maa Bhuvaneshwari Jayanti, a listener asks. At present, in the live, in a simple pujan vidhi of this kind he can speak only of the Sahasranama, the speaker answers. For the rest, panchang sevan will have to be told separately, taking everything related to their Bhairava and related to Ganpati. In a chalisa, along with the chaupai there are also some dohas, so the number goes beyond forty, another asks. All right, you may do it, there is no difficulty, he answers; apply the chakra vidhi in the chaupais, and you may apply it in the dohas as well.

If the Navarna mantra is done daily, must the sankalp be taken daily?

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.

If the Navarna mantra is done daily, will the sankalp have to be taken daily, a listener asks. Vipul Gaur ji, if you are initiated, then do the Navarna Mantra from your guru with vidhi-vidhan, having known its condition, the speaker answers. 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.

Can Bhagavan Dattatreya's Vajra Kavach be recited for self-protection?

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.

Tarakasura ji: guru ji, can the paath of Bhagavan Dattatreya's Vajra Kavach be done for self-protection; what would the vidhan be, a listener asks. Certainly — the Vajra Panjara Kavach, the Vajra Kavacham, Dattatreya Vajra: the paath of all these can be done, the speaker answers. The vidhan of the purashcharan and the rest he will have to tell separately. Or you may look in the phalashruti and do it accordingly as well.

Can the sahasra japa purashcharan of Maa Tara's Ashtottar Shatnam be done at home?

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.

Can the sahasra japa purashcharan of Maa Tara's Ashtottar Shatnam be done at home, a listener asks. Yes, it can be done, there is no difficulty, the speaker answers. Do it before Bhagavati; there is no need to make the sthapana of her swaroop. Before that very swaroop of Bhagavati which you have kept, you may do the anushthan.

Where should Rudragan sadhana be done if the home temple is closed during a partial eclipse?

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.

Akash ji has written: for Rudragan sadhana, at the time of a partial Grahan, if the pujan place or temple of the house is closed, how should it be done. It has to be done outside the temple; it is not necessary that we shall do it in the temple itself, the speaker answers. The temple will have some area — a verandah and the like; do it there. Away from the mandap.

Where should cloves and paan leaves be disposed of?

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.

Clove, paan leaf and all this — should visarjan be done in a river or under a dev vriksha, a listener asks. In a river, or under a dev vriksha, the speaker answers.

A bhagat has bound someone's oot pitrs and will not release them — what should be done?

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.

A bhagat has done a bandhan of the oot pitrs; they are not able to get them freed from the bandhan; the bhagat sets a chowki, and the upasana of some shakti has to be done — please guide, a listener writes. Two things have to be done, Mahi Blog ji, the speaker answers. 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 Bhairava — from the puja of Ganpati chiefly, the oots obtain capacity and shakti. Because with Bhagavan Ganpati things become a little tantrokta — as, when the head of Bhagavan Shri Ganpati was cut: understand from just this much. The whole of the rest of the secret has not been written out and told for everything in the puranas.

What does Ganpati's pujan do for the oots of a house?

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.

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

Where is Bhagavati's Manidweep held to be on earth?

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.

When the swaroop of Bhagavati that is established, or the devi of the kula — come, let us see it in the large view — Bhagavati's loka is Manidweep, the speaker says. It has been held to be on the earth. He does not know about other people, 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; 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.

What should be known about the Shakti Peeths as they now are?

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.

And whether it be the Vindhya region, or any region of a Shakti Peeth as things now are, everyone should have this information, the speaker says: 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.

How are Ganpati and Batuk Bhairav placed around Bhagavati there?

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.

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

The Devi Bhagavat Mahapuran makes plain how many Ganpatis there can be

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.

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

What then is the remedy when the oot pitrs are bound?

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.

So whenever the oot pitrs are in a bandhan, then first of all do the pujan of Ganpati; do his sahasrarchan with dhoop and grass, the speaker says. Second, do a Havan with the first mantra of the Argala Stotra. 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, kept up 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.

However great the bandhan may be that is being applied, if you all begin doing it continuously, the speaker says — 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 — after three Amavasyas things will begin to be understood by you.

Can wealth be had from the sadhana of an ishta who is an ugra devata?

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.

How can the problem of money be solved from the sadhana of the ishta itself, if the ishta is some ugra devi or devata, a listener asks. There is no such swaroop at all in which they are not capable of giving wealth, the speaker answers. 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 top to bottom. She too does the sixteen shringars.

Change only the sankalp, never the swaroop you serve

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.

So this is not a proper thing, that for the attainment of wealth you should have your attraction towards some other form, the speaker says. Do the seva of that very swaroop of theirs. Change only the SankalpaA formal ritual resolution spoken aloud before an offering or observance, declaring its intent and dedicating its merit.. Keep the sankalp yours.

What does he say about swapna dosha and the guilt around it?

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.

It is true that one feels guilt about swapna dosha; put up a separate video for this thing, a listener writes. Listen once, Tarakasura ji, the speaker says. The second matter is what we have said: that merely by thinking, this thing will not happen. And it is not necessary — when the body remains tired, then trouble of this kind occurs, especially with sadhaks: when you do mantra japa in excess, the legs are kept in one and the same posture for a long time, three hours, four hours. Fatigue simply comes about in 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 difficulty.

It is stopped 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.

So to stop this, first physically — because this thing is happening physically, is it not, the speaker says. Somewhere, on account of the shreni, things of that kind are happening in the body. On account of this, activity of that kind. He is saying it is necessary — you must certainly be thinking nothing at all, but it happens of itself. You are understanding this. So for this thing you should do pranayam and the like in your life. Bring it down. It will take fifteen minutes to do.

Can a person go into any yuga by his ishta's grace and see the whole katha with his own eyes?

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.

In today\'s time, can any person, by the bhakti of his ishta and by their grace, go into any yuga and see the whole katha with his own eyes, a listener asks. Look, for siddhas this is possible, the speaker answers. You and I cannot become so capable; and if we became so capable, then he would not have so much time that we should come onto YouTube and speak with you. Right — 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 has gathered many such secrets within itself. In these regions there are such people, but they do not wish to come before others, nor does anyone do anything like that.

Do special aushadhis taken with a special mantra vidhan give special siddhis?

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.

Do special siddhis come from consuming special aushadhis by a special mantra vidhan, a listener asks. Yes, they do. Certainly they do, the speaker answers. It happens in one single night. But this is only for such people as are wishing to obtain control over all these things, or who consume them for a special reason. As such things are given to the Indian Army, which, if eaten in a special circumstance, will keep them from feeling hunger for three or four days and let no deficiency of anything come in the body. But if you and I obtain it in any way whatever and make the attempt to eat it, then a case will be filed.

How can a brahmarakshas be driven out of a house?

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.

How can a brahmarakshas be driven out of the house, a listener asks. Brother, it will drive you out — from where will you be able to drive it out, the speaker answers. If you go to drive it out, then it is done. It is not so, that a monkey has come out and you are asking how to drive it away with a stick. Even so, Manu Pujari ji: do the paath of the eleventh adhyaya of the Bhagavad Gita eleven times daily in the morning, and again eleven times in the evening; beginning from Ekadashi, keep doing it continuously for as long a time as possible. Then look a little at the experience of what happens.

Was Baba Kinaram born on Aghor Chaturdashi?

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.

The prakatya of Baba Kinaram happened on the very day of Aghor Chaturdashi, brother, a listener writes. It is a right thing, the speaker answers. Baba Kinaram, the Aghora one.

What is to be done to cut the greatest tantra kriyas?

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.

What should be done to cut the greatest of tantra kriyas, a listener asks. There are a great many vidhans, and they have also been told, the speaker answers. But remember one thing always: whether a tantra vichar is being done upon you, whether a dosha of Pishach or Preta is attaching, whether a deva dosha is attaching — All these are joined to our PrarabdhaThe portion of destiny already set in motion by past actions — spiritual practice and good deeds can lessen its severity, but not eliminate it.. And our ordinary anushthan is in that proportion; it is then alone that its cutting takes place.

The Gayatri mahapurashcharan of twenty-four lakh japa is the measure of the strength required

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.

As, suppose — we are speaking of Gayatri Mantra for example — suppose that we have done the mahapurashcharan of Gayatri, that is, twenty-four lakh japa, the speaker says. Then by Bhagavati's grace such capacity is attained by such a sadhak that if some person afflicted by an avichar should sit before him, and he, making a sankalp, should give him water and the like made abhimantrit with Gayatri to drink — Then however great a prarabdha there may be, of whatever kind, relief will be had by them in it.

With a smaller anushthan behind it the effect is less, or does 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.

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

How is the Tara stotra to be made siddh?

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.

Tell the vidhi for making the Mata Tara stotra siddh, a listener asks. Of the Tara stotra, brother, we cannot tell, the speaker answers. Do not do all these things very much at home. Do it up to a limit — as much as has been told.

In "kanchan thal virajit", what is kanchan?

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.

Kanchan thal virajit agar kapur baati — in this, what is kanchan; whom is kanchan called, Vipin Kumar Singh ji has asked. Kanak, kanchan, the speaker answers. Kanak kanak te sau guni madakta adhikaay, ya khaye bauraye jag ya paye bauraye — you will have heard it, you have read it somewhere. So the meaning of kanchan thal has become a plate of gold. The meaning of kanchan has become gold, swarna. In a plate of gold, if the arti of Bhagavati is being done with camphor and wick.

What is the simple seva of 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.

Tell a simple seva of Neel Saraswati, one that can be done easily, a listener asks. Bhagavati Tara herself is Maa Nila Saraswati; the whole time is hers alone, the speaker answers. Aghor Amavasya, Aghor Chaturdashi — and, straightly speaking, we will say 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 wish for her seva in a special vidhi-vidhan, then in an ordinary way, however much you do it, it will simply not be possible. Because then things will have to be kept according to her.

For how many days can such a seva be kept?

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.

Take it as settled that you can do a seven-day, an eleven-day one, the speaker says. If you wish to do it daily, then it is not possible. We have said this thing already before.

Why does a shop run when the husband sits but not when the wife does?

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.

Why do bad and dirty, frightening dreams come to me; what is the cause, a listener asks. There can be very many causes, some or other, the speaker answers. When my husband sits in the shop the shop runs, but whenever I sit, not even one rupee is made; has a kriya been done upon me, another asks. Look, about this thing we will say only this much: do not sit, the speaker answers. Your husband sits; let him sit. Or do this other work and see. If your husband has gone to buy goods, has gone to fetch the stock, and you have to run the shop at that time, then do not sit on his gaddi. Never use his gaddi. Let the gaddi upon which your husband sits in the shop remain as it is. You will not sit on his gaddi; lay your gaddi beside his and sit.

Should the havan of a mantra be done aloud or mentally?

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.

The mantra of which one does japa — should its havan be done by speaking, or should svaha be said aloud while saying it in the mind, a listener asks. It is a very good question, the speaker says. 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.

Such a vidhi exists, but 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.

Is there some vidhi in the varga related to our kula and kulachar, so that the pitrs may be satisfied and full blessings may be had, a listener asks. Yes, there is, is there not, the speaker answers. But why do you wish to read into all these things just 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 only by asking? Begin the sadhana of Bhagavati; begin the sadhana of Bhagavan Ganesh. The whole vidhi-vidhan has been told to you.

How should one protect oneself from a haadi that has been set going?

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.

How should one protect oneself from a haadi set going in a char, a listener writes. Oh, the effect of a haadi does not always remain, he answers. 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 — all these things that run have an immediate effect. If it is to kill, then it will kill at once; then its effect will remain, if it has killed. If it has not been able to kill, then the effect will end. This is a cannon. In it you may do at once whatever is to be done.

Where the effect has remained, do 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?

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

Is there a mantra of Krishna by which tantra can be cut?

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.

Some mantra of Krishna by which tantra can be cut, a listener asks. The mantra of the astras related to Bhagavan Krishna, the speaker answers; or if nothing else, then if you do the paath of the Sahasranama and the like, even so it will happen.

If both Shiva and Durga are one's ishta, how is the panchayatan made?

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.

If you are doing the puja of both and both are ishta, then how will the panchayat be, a listener asks. Look, if you will establish the panchayat of Shiva ji too, then there the sthapana of Durga ji will happen, the speaker answers. Keep Shiv-Shakti in the middle; there is no difficulty. Right — comfortably keep Shiv-Shakti in the middle, and make the Panchayatana 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, you will have kept their Shri Vigreh — then there is no difficulty; you may do it according to that as well.

The apsara is already in the house, and the siddhi costs more than it is worth

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.

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

Vishwamitra had that much capacity, and after pratyaksha nothing stays the same

The attainment of grace and blessing is a different matter, he says. Vishwamitra himself had that much capacity within him, and it was then that an apsara was obtained by him. Within you and me — to speak, to become famous on YouTube, we too can say this thing, that they become pratyaksha; they simply do not become pratyaksha. And after becoming pratyaksha, your condition and mine would not remain such that we could go on speaking in this way after their grace had come.

The attainment of grace, blessing, is a separate matter, the speaker says. Vishwamitra himself had that much capacity within him, and it was then that an apsara was obtained by him. Within you and me — for speaking, for becoming famous on YouTube, we too can say this thing, that they become pratyaksha. They simply do not become pratyaksha. And after becoming pratyaksha, your condition and mine would not remain such that, after their grace was had, we people could speak in this manner.