Bhadrapada Tithi by Tithi — Devi Jayanti, Hal Shashthi, Janmashtami, Aghor Chaturdashi

The speaker names the first two days. Hal Shashthi is coming — Balaram ji's birthday. And today is Yogmaya Jayanti, the Jayanti of Bhagavati Ma Vindhyavasini. He immediately makes the distinction: not of the Adi Shakti Vindhyavasini in the Vindhya, for she is from beginningless time. For the textual ground he sends the listener to the Durga Saptashati. In the eleventh chapter this comes: Nanda-gopa-grihe jata Yashoda-garbha-sambhava, tatas tau nashayishyami Vindhyachala-nivasini.

When you look at the meaning of this mantra in detail, the speaker says, what comes in it is this: that within the Vaivasvata Manvantara, I shall take birth in that Manvantara from the womb of Ma Yashoda and shall dwell upon the Vindhyachal mountain, and shall slay the demons. Which demons I shall slay — read it once and you will understand. That is to say, it was determined beforehand.

If Bhagavati Vindhyavasini has been seated on the Vindhya mountain from beginningless time, the speaker asks, what need did she have of it — how is there a Jayanti and a birth festival of hers? It is said she arose from a thousandth portion. One Kala out of her thousand Kalas, as one might put it — in that much of a portion she descended, and she divided even that into three parts. Though in fact she is divided into a full nine parts, he says. The prevalent public belief covers three; the remaining six parts of that thousandth part are not fully known to everyone. Those practitioners of the Vindhya kshetra who are of the Kaula Sampradaya, the Shakta Sampradaya or the Vindhya Sampradaya do have full information of that subject in their tradition — which are the nine forms of Bhagavati Vindhyavasini.

Of the nine, the speaker says, he repeatedly discusses three that are manifest. The first form is Bhagavati Ashtabhuja, whose birth took place from Ma Yashoda's womb — the form in which, when Kansa went to dash her down, she went by the sky-path to Vindhyachal into her Adi Shakti form, having made the prophecy of Krishna ji's birth. This is what people see shown on television and read about.

Her birth, the speaker says, took place on Bhadrapada Krishna Dwitiya, today — as the elder sister of Bhagavan Krishna, in this Ashtabhuja form. That form again, in a portion, is Bhagavati Subhadra, seated as Bhagavati at Jagannath Puri; and the Shakti Peeth established there, Vimala, where a limb of Bhagavati fell, stands directly behind Bhagavan Jagannath's temple at Jagannath Puri. That too is a portion-form of Bhagavati Vindhya, Ma Parvati's form. And the third is the one people hear of at Delhi, the temple of Bhagavati Yogmaya. So Yogmaya, Bhagavati Ashtabhuja and Bhagavati Subhadra — these are the three forms of Bhagavati Vindhyavasini for which information is publicly available, and whose Jayanti is observed in particular places today as Devi Jayanti, on Bhadrapada Krishna Dwitiya. From today, then, it begins.

After the Dwitiya comes Hal Shashthi, the day on which Balaram ji was born — two days before Krishna ji's birth festival, the Vasuki NagThe serpent king who adorns Lord Shiva, and ruler of the Nagas in Patala Loka. Shesha avatar, Bhagavan Shri Balaram in his wrathful form. That day, the speaker says, carries very great importance. On that day in particular, for those who have not obtained a Guru — separate sadhanas are given for them — you may yourself take and receive the Saur Deeksha, the Dev Deeksha, the Veni Deeksha and the Granth Deeksha. Where by Prarabdha you are not finding even a Guru or a guide, this is what should be done.

The speaker sets out a distinction he says he has made in earlier videos and repeats here. Of all the traditions that have run in Tantra, one part has been the Gramin Bhagatvaal — the village practitioner's stream. There is a large body of Tantra, but at a small level there are practitioners who have remained in rural areas, connected in particular with the Shabari Vidya, or with deities, and with certain Tantra practices current also in the Valmiki community. All of these are carried in a subtle or small form, at a small level, and taken up to one stage and one level; they are not carried into anything very large. Such practitioners, and the traditional Gurus of that kind, do their work on this Hal Shashthi day — and particularly in Upadesh, in which whatever Vidyas are to be accomplished are given. What Upadesh means here, he explains: I have some Siddhi, some Vidya; if I am to give it to someone, I will only tell them about it, and will repeat to them the vow that I myself took — and the power will be obtained by them. Of such powers, though the powers have their own importance and are traditional, these are in particular powers of the small Upadevata category, and Kshudra Vidya powers too. So they are given at once to fit disciples, or as each one's own tradition has run.

In Chaitra Navratri and Sharadiya Navratri the akhada is held openly, the speaker says. But the akhada that is held on the Shashthi is always held in secret. In it only knowledgeable practitioners, new practitioners, and those who are to take Deeksha gather at a Tantra kshetra or Tantra Peeth, and Deeksha is duly given to them; and those who have matured, having learnt the Vidyas, are made to test their strength against one another by the Gurus. As there is a wrestler's akhada, he says, so there is an akhada of these Vidyas too. Go into the territory of Prayagraj, or into such places along the Ganga, into the tirtha sites, and you will find many small thans built under a tree or by the river bank on which is written Pahalwan Baba. Those in particular are practitioners who, in their living state, having accomplished some power in the akhada, used to fight, and were always victorious. After death they obtained that kind of state, and are worshipped in that form as well — their family may worship them, or worship happens in the tradition in which they were initiated; and they then remain there as the Ganas of whatever accomplished power it was.

The speaker describes a Deeksha he calls very special, one that has always run in the Gramin Bhagatvaal — the one given through the plough, by which a Guru gives to a new disciple, or to whoever is to receive his seat. At a particular place, before the place of their Kula deities or of the principal deity of their tradition, a Hal Peeth is made just as a Bali Peeth is made. Upon the Hal Peeth is placed the Chhan of a one-coloured cow — the Chhan being the tie with which a cow's legs are bound at milking. Beside the plough, that Chhan and that plough are worshipped. And through that medium alone the Guru transmits all the powers he holds, whatever he has obtained in the tradition — whether he accomplished them himself or his own earlier Gurus accomplished them — having a Sankalpa made through these two and taking a vow: that they will never misuse it; will not keep it confined to themselves; will give it to a fit person; will carry the tradition forward; will do the work of Dharma. Taking all of these as a vow and a Sankalpa, it is given through the plough and the Chhan alone, to a new disciple or to whichever disciple holds the fitness. Afterwards the Doodh-Lava offering is made, what is called the Sattvik Khappar, beside that same plough. In this way the Bhagatvaal worship takes place, on the day of Shashthi, on Hal Shashthi, on what is called Lalahi Chhath.

For all those who hold the desire of a child, the speaker says, from the day of Hal Shashthi and on each following Shashthi, the Kuldevi form to invoke is Bhagavati Vindhyavasini as Katyayani or as the Shashthi Devi — in the whole world hers alone is such a form. Her form is depicted differently in different places: in the Vedic form it is one thing, in the Tantrokta form another. Bhagavati Vindhyavasini, dwelling on the Vindhya mountain, in the Shashthi form is the giver of a son. She is the protector of the son, the giver of children, the one who makes children long-lived; and after providing the seed in the womb, for a fixed period — at minimum to the age of twelve years — the capacity or authority of protecting the child is given to Bhagavati Shashthi Devi. She is present in the Vindhya kshetra, where there is also a separate temple of hers; and in later times all the Brahmins and Pandas and everyone there perform the Shashthi worship in a special way with the desire of obtaining a son.

If you go and worship there on the Shashthi, the speaker says, that is excellent. Otherwise — and he says he will make a separate video on this and upload it, but tells them in the live in any case — from the Shashthi tithi, have the Samput made with Bhagavan Krishna's Santan Gopal mantra and have the Durga Saptashati recited in Samput, with the Sankalpa carrying the desire of obtaining a child and of the increase of the line. Done so, it is excellent. But in it, he specifies, the Devi principally worshipped, or the one to whom the mental Sankalpa will go before Bhagavati Durga, is Bhagavati Katyayani, the Shashthi Devi present on the Vindhya mountain — in her name.

If someone is not able to have it done, the speaker says, or is himself fit and wishes to recite it but cannot manage the whole Saptashati in Samput — then the eleventh chapter should be recited in Samput, having learnt the method of Samput, on the Shashthi tithi. Either begin from the Shashthi and do it daily over a long period, or else certainly do it on every Shashthi tithi. This is how it should be done.

Before moving to Janmashtami the speaker returns to the Dwitiya, noting that everyone knows about Bhagavan Krishna's two principal Shakti-descents but that about the Dwitiya tithi — today — perhaps one in a thousand knows, because the Yogmaya form was kept secret and so remained secret. He is telling only about the three forms, he says, and telling everyone at all, because many people live in these very territories: those living in the Purushottam kshetra can worship Bhagavati Subhadra; those in the Delhi region, Bhagavati Yogmaya; those of Uttar Pradesh and Bihar, Bhagavati Ashtabhuja. So at the least this much should be known, so that you can tell your own children this thing. Everything is not to be kept secret, he says; it is to be kept secret up to a limit. I am not publishing everything — but I am telling you what benefit can come of it.

Balaram having been born, the speaker says, Bhagavan Shri Krishna's birth then takes place at Janmashtami, in which the Rohini Nakshatra holds the principal importance — with much back and forth about the Moon being with Rohini on a given day, and about Krishna being complete in the sixteen Kalas of the moon, and various astrological considerations that come with it. His own statement is single. Ashtami-vyapini nisha: the night in which the Ashtami is obtained at twelve o'clock — observe the Janmashtami fast and the rest on that day. This is what should be accepted, in his view; for the rest you are free to accept whom you follow. But by his view, because Bhagavan Krishna's birth took place in the Ashtami-vyapini night period, when the Ashtami tithi held at midnight. So on whichever day you obtain that muhurta, on that day you will keep the Janmashtami vrat, and take the Paran the next day by the rule. What worship you have been doing on that day by the prescribed procedure, you are free to do.

The speaker gives the desire-specific prescriptions for Janmashtami, starting with the desire for a son. From the Ashtami tithi you may have the Santan Gopal mantra's Samput Saptashati recitation performed from that day too. This is what he gives preference to first — because when the Saptashati is done in Samput with the Santan Gopal mantra, so many powers are worshipped at once, and with the petition placed before all of them, a way opens for all your Prarabdha to be cut. That would be best. The second thing: if that cannot be done, then at the least, having worshipped Bhagavan Krishna as far as capacity allows and with feeling, at midnight — at least from a quarter to twelve and for as long onward as possible — the Krishna Gopal SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. should be recited, with the Sankalpa taken that a son be obtained, that a child be obtained, that the line increase.

Where a particular problem is arising in conceiving, the speaker says, the worship of Bhagavan Shri Krishna seated in Bhagavati Yashoda's lap should be performed at home that night in particular. Bhagavati Yashoda Maiya too should have her ShodashopacharaThe full sixteen-item worship sequence for a deity, more elaborate than the basic five-item [[panchopachara]] offering. worship; Shringar and everything should be offered to her, and to Bhagavan Krishna as well. And that photograph, of Bhagavati Yashoda, which you will be worshipping — put it up where you sleep, wherever your dwelling place is, at a spot where the woman, your wedded wife, can see it at every moment. Each year, on the Ashtami tithi, her worship and Shringar should be done in a special way before that same photograph. Large or small, whatever photograph you can keep. The feeling is this, he says: that on that day Bhagavati Yashoda's worship take place, and that a petition be made to her for the protection of the womb.

In the Garbha Chandi, in the Gupt Garbha Chandi, the speaker says, there is a description of Bhagavati's Yashoda form. On the Radha Tantra he notes the dispute directly: there are many who say it is a text written exactly in the eighteenth and nineteenth centuries, about which there is considerable confusion — that it was not there before, that some new person simply wrote it. His answer is that what is publicly current has been placed before everyone in a very small form, and that nobody can write so large a poem or so large a body of Tantra literature by himself; he has taken it from somewhere. In the Radha Tantra too, then, a description of Bhagavati Yashoda's particular form comes, in which there is the Samput of the Garbha Chandika, and through it a prescription is given for the protection of the womb — in which, particularly, butter made from cow's milk is consecrated with her mantra and fed to a pregnant woman, so that the womb be protected. Though in all these things, he adds, he holds that Prarabdha is above everything and Bhagavati's will is above everything. Only if she wills it will anything work at all. Here the talk of miracles is less and of the other subjects more, so that Prarabdha may be cut. When your motivation stays high and you have the technical knowledge, then your confidence will grow; and when confidence grows, then reverence will certainly work there and Bhagavati's grace will work. That is why he explains these things so openly.

The speaker gives the second Janmashtami prescription: if there is a money-related problem, if you formerly had a great deal and are now poor — that is, if Lakshmi has left you and gone — then on that night, the night of Janmashtami, the Gopal SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. should be recited. In its PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it. this thing is written: that even a Lakshmi who has gone abroad comes back. That is, a Lakshmi who has already departed returns. So on that day, at the night hour, the Gopal Sahasranama should be recited duly and as far as capacity allows.

When you celebrate Bhagavan Shri Krishna's festival, the speaker says, on the sixth day his Shashthi worship should be performed. As when a child is born in a house its Shashthi Samskar is on the sixth day, and its mother is on that day fed food specially prepared — so at the least you too should prepare five kinds, six kinds or twelve kinds of dishes, as your means allow, and offer them as Bhog to Bhagavan Krishna together with Bhagavati Yashoda. On that day Bhagavan Krishna should again be bathed and given new garments to wear; on that day in particular a crown is given to him, and earrings in his ears. And after that, his worship goes on through the year. So do this without fail if you are performing the Janmashtami worship — the Shashthi worship also, six days later. It will not take very much time; food is being cooked that day anyway, so cook something special. Which Bhagavan will come and eat it, he adds — we are not devotees that great; but offer him the Bhog, express your reverence. Krishna will certainly show grace.

The speaker takes up Aghor Chaturdashi and the Aghor Navratri, and settles the first point: hearing the word Aghora we are not to perform any Tamasic worship, and this Navratri is not observed at home. He names the questioner's framing — one person kept asking, saying that he is unmarried and therefore wishes to keep the Aghor Navratri too. See, he answers: the right to observe this Navratri belongs particularly to the traditions in which it is observed, because there are many things in it that cannot be done at home. What we should do is only this: on the night in which Aghor Chaturdashi holds, perform a special kind of worship and recitation that night. And of such special worship, what he most recommends is that you keep the prescription of Archana with the SahasranamaA recitation of a deity's thousand names — a devotional text genre used across many deities, not one single fixed composition. — whether of your own Kuldevi, or of Bhagavati Mahakali, or of Bhagavati Tara — that night.

After Aghor Chaturdashi comes the Ganpati Navratri, the speaker says — that is, from Ganesh Chaturthi to Ganesh Chaturdashi. Different prescriptions have been given, by which you may do it in one way or another; and whether the image should be immersed or should not be immersed, and what difficulty arises if it is done, are subjects treated separately.

Asked whether two cloves may be offered daily as Bhog to Ma Kali, the speaker says the question is probably being asked because a very famous YouTuber put out a video saying that if you offer clove and camphor to Kali ji every day, it falls into the category of Tamasic worship. What, he asks, is he to say to such people. You may absolutely offer it. There is no difficulty in it.

The speaker answers the question about a Havan of one Charitra by first setting the precondition: you should have obtained the Saptashati Deeksha, or else the Shakta AbhishekaA formal consecration/initiation rite required when progressing systematically within a Shakta Tantric lineage (Kula Parampara). Deeksha; then perform the Saptashati recitation as you wish. And what you are describing, he says, comes under the Chandi Yaag. That is, if you wish to perform a Havan from all the Charitras of the Saptashati, then you should first know the Aavaran Puja and the Mandala worship — the Sarvatobhadra Mandala, the Navagraha Mandala, the sixty-four Yogini, the Sapta Ghrita Matrika, the sixteen Ashtamatrika Matrikas, the five Lokpalas and the Dikpalas; the opening Gauri-Ganpati; then, with the nine grahas, their Adhidevatas and Pratyadhidevatas; the Kalash of Varuna Devata and the Kalash of the principal deity. All these prescriptions you should know. Do not skip all of them and go to perform a Saptashati Havan, he says. His reasoning: when you are giving the Havan you are invoking seven hundred powers, principally seven hundred Matrikas. The Matrikas will not come alone; all the deities will come with them. So you are performing the invocation, but there is no place of worship for them, no Mandala place — how will that run?

Independently, the speaker says, you cannot perform such a Havan — that first. But suppose you are a practitioner, doing worship and recitation, and you wish to do a Havan from the Saptashati even so. The first is the Ratri Suktam, the Tantrokta Ratri Suktam — you may perform a Havan from that; but in it the Ahuti will be of ghee. His reason: wherever the invocation of Bhagavati has been made by the Devas, Ahuti may be given only by the invocation mantras. As in the first chapter, in the first Charitra, the Tantrokta Ratri Suktam is where Brahma is performing the invocation. So from those mantras you may give Ahuti — with ghee alone, or with banana placed upon a paan leaf. Sakalya will not be used for Ahuti in it. Next is the fourth chapter, in which Bhagavati's stuti is made. You may perform a Havan of the fourth chapter as well, especially for the obtaining of Lakshmi. After that is the Tantrokta Devisuktam. You may perform a Havan from the Devi Suktam — but you should know how to do it: how the Havan goes, after which mantra the Svaha comes. Do not put one Svaha to four mantras. Watch the Havan video, he says, where he has described how a Havan with the Devi Suktam is performed; people do it wrongly, giving only one Ahuti where four are to be given. After that, the eleventh chapter — you may perform its Havan in full as well.

Of the four recitations he has just named, the speaker says, whenever you perform their Havan you will do it with ghee, with honey, with kheer — with food substances in particular. Please do not perform the Havan with Sakalya. If women are performing it, they will not do it with ghee. In its place they will perform the Havan with food substances alone.

Asked what deed Sai Baba performed to become so worshipped in the Kali age, the speaker first says that in the present time people are so confused that they worship anybody. The reason behind his being so worshipped, he says, is that it was advertised in a particular way. You will remember, when you were small — not now, at least ten or twelve years ago — pamphlets used to be circulated: give this of Baba's to ten people, and if you did not, something wrong happened to that person. In the same way the Vaibhav Lakshmi vrat katha used to be circulated, and in the same way the Santoshi Mata vrat. So whatever the reverence may be, he says, it was distributed by doing this kind of thing, by advertising it again and again — and then this happened.

Asked why the Nandi Mukh Shradh is done, the speaker answers that it should absolutely be done and had done. As with the Saptashati and the Chandi — as the previous questioner asked whether he could do it or not — before all this, having the Nandi Shraddha and the rest done is very necessary. First of all, our Kula's Pitr should be satisfied. Let the Vedic worship happen, let the Tantrokta worship and Karmakand happen; performing the Shraddha and the rest, the Pitrs, the Pitr-kula, are pleased first of all, because they belong to your house. Once they have been thoroughly pleased, then perform the Devi worship. Only then is the full fruit obtained. This is necessary; it should be had done.

Asked whether prasad given at a temple should be eaten while keeping a fast, particularly a prasad of rice, the speaker gives the form of words. When prasad is obtained, touch it to your head — of whichever deity the prasad is — and certainly repeat this in your mind: O Bhagavan, whichever form it is, O Devata, I am today in a fast, therefore I accept this by your grace, and touching it to my forehead I honour it. But I am in a vrat, so give this its regard, and let no fault attach to me. And that prasad you may either eat the next day, or else give to someone in the house.

A listener with a Baital temple near his home — where eleven Saturdays are prescribed for the destruction of enemies, the image bound like a Rakshasa with a staff in hand — asks who this deity is. The speaker gives it in two parts. First, in the Baital form it is held that his temples occur particularly toward the south. Second, as we have the five Mahabhutas, it is said that dominion over any one of the Mahabhutas is established in him; and there is in his divine body enough capacity that he can seize authority over it and act accordingly. In the Tantra literature, he adds, Baital's connection is given with Bhagavan Shri Bholenath Shiva; his place is among the Ganas of Bhagavan Shiva. And principally with Bhagavan Shiva and Bhagavati — as you come into the Tantra field by the Shakta reckoning too, in the sequential sadhana, into the Anga Vidyas, as when you go into the Chamunda Anga Vidya, the prescription of his worship is given there. As to which deity he is: he is a deity connected with the Shiva-loka. He falls in the Upadevata category, in the Upadeva rank. He remains worshipped, and all those who perform Veer sadhanas perform his sadhana in particular.

It is said of Baital sadhana, the speaker notes, that the Vidya of changing one's form is also obtained from it. In earlier times it is held that soldiers and commanders were made to perform Baital's sadhana by the Gurus of their Kula, or by the Kula Guru of that kingdom, or by the state Tantriks of that kingdom. It was a fairly powerful sadhana of the Veer Bhava category. After performing a sadhana of that rank, obtaining victory in war became quite easy; and those who were in the intelligence service accomplished a great many of their tasks by the use of these Vidyas, changing their form. So in any old territory of that kind, you will find his temples too. But he is wholly a Tantric deity — a power connected with Tantra.

Asked whether the family may themselves take the Bhog offered to Bal Bhairav at home, the speaker says absolutely yes — the Bhog offered to Bhairav ji at home may be eaten by everyone. Asked further whether the Bhairav Tandav and the Kaal Bhairava Ashtak may be recited at home in the ordinary way by someone with a picture of Batuk Bal Bhairav there, he says they absolutely may be. Bhairavam Visham-kasht-haram may be recited, and Devraj-sevyamana Kaal Bhairavam — all of them may be recited.

A listener reports violent tremors in the body during mantra japa, a pull at the Ajna Chakra, and an urge to shout Vindhyavasini's name. Your Bhava is quite strong, the speaker answers, and this experience of yours is very fine. Keep it secret; do not disclose it publicly in this way. And if the urge to shout comes, then sometimes shout Bhagavati's name. The Bhavas are becoming quite strong, which is a very good thing. And somewhere, he says — this he can say partially — some such power in the Kula of your house has been, or still is, a supreme devotee of Bhagavati Vindhyavasini or a recipient of her grace; and she too is showing grace upon you.

Asked whether Dhumavati sadhana should not be done by householders, the speaker answers first that Dhumavati sadhana does not bear fruit for everybody. That is the first thing — it is not for householders. Second: when you go into the root of Dhumavati, if it is bearing fruit for someone, there are two things behind it. The first: in their Kula, at some time or other, there must have been a practitioner who obtained the particular grace of Bhagavati Dhumavati — even if in a gentle form. Or else, in some such partial form, she must have been established somewhere in their family or their Kula through a Yogini or the like. Not necessarily in the very house they live in. In later times, when someone of that Kula performs the Dhumavati sadhana, they obtain benefit from it. But there is one thing, he adds: you will also find a sign of it in that family — that most of the women in that family will have some hardship or other, or will be widowed early, before reaching fifty or sixty; or their husbands will not remain well for long. You will see something of this kind. And in that family, if some practitioner performs the Dhumavati sadhana, it does bear fruit. This is the reason behind it.

First of all, the speaker says, where you have no information, it should not be done at home. If you are a householder and wish to do it outside, you may perform the sadhana in a Shiva temple and the like — but having taken Deeksha in sequence from a fit practitioner. Dhumavati is not as easy as you are supposing, he says. If you are listening to some Maharaj's video and becoming greatly inspired that you must perform Dhumavati sadhana, then his one piece of advice is that you should then give up the subject of being a householder — give up even thinking about being a householder, and after that perform this sadhana. The sadhana of the Mahavidyas is not as easy as all that. If you have that much wish to do something, then do the sadhana of Kamala. Why Dhumavati? Is Bhagavati Kamala not capable of destroying your enemies? And if she wished — if she were not capable — could she not say to Bhagavati Dhumavati: yes, protect my son?

The speaker answers by keeping the earlier arrangement fixed and placing the two new figures outside it. When you install Bhagavati Durga, Hanuman ji will still be on the right and Bal Bhairav ji on the left. Now for Shiva ji and Ganesh ji: place Ganpati ji to Hanuman ji's right — that is, he will be to Durga ji's right as well and to Hanuman ji's right. Right over there. And Shiva ji will be on the left side of Bhairav ji — that is, his installation will be beside Bhairav ji. Do it in this manner. And if you keep a Shivling as well, then in the same way.

The speaker gives the sequence, prefacing it with the rule: never have an achala-pratishtha done — have a Vigraha Pratishtha of the movable kind. If you wish to do it yourself, then first the image should be well bathed with milk and panchamritaA five-ingredient offering (commonly milk, curd, ghee, honey, sugar) used to bathe an idol before worship. and the rest. After that, with a silver spoon or a silver bowl, it should be bathed 108 times again with raw milk, in the deity's name. Then, bathing with water and so on, the AdhivasaA preliminary consecration rite conducted before installing an icon — such as a Pukhraj (Yellow Sapphire) Ganapati, requiring an erudite Brahmin proficient in the Atharvashirsha and Vedic Gayatri. should be performed. Adhivas means that the image is placed in five kinds of places — among grain, among fruit, among sweets, among garments, among flowers. It is covered over completely, and after that, at least fifteen minutes of Bhajan and Kirtan in the deity's name is performed. Having done all these things, the procedure of the Pran Pratishtha then follows — the Pran Pratishtha mantras, the Netronmilan and the rest. However briefly you attempt it, he says, it will still be quite hard for you if you are new. So it will be better, if you want it done, to have a Chal Pratishtha performed by some capable Acharya.

Asked whether the stalk behind a BilvaThe sacred Bael tree associated with Lord Shiva — sadhana is undertaken beneath it, its wood is used as fuel for Havan offerings of ghee and sesame seeds during a release ritual, and its trifoliate leaf (Bilvapatra) is the offering proper to Him. leaf should be broken off before offering it on a Shivling, and whether breaking it makes the leaf broken and unfit, the speaker answers that the stalk should be broken off. The one with the knot on it — that stalk should be broken and then the leaf offered.

Perform the sadhana of any form of Bhagavati Vindhyavasini you like, the speaker says. In particular, a sadhana of her Chalisa has been given. And if you want another sadhana, then his one request is that you take Deeksha from some capable practitioner of the Vindhya Dham and do it — if you want a particular sadhana of that kind. Otherwise: make the Sankalpa in Bhagavati Vindhyavasini's name and recite the eleventh chapter of the Durga Saptashati, as far as your capacity allows. Recite the Tantrokta Devisuktam, the Tantrokta Devi Suktam. That much is enough. Asked why he does not shed more light on her secret Vidya, he answers: when it is secret, why would we shed light on it. And as much of Bhagavati Vindhyavasini as can be given within a limit, he gives. Those who open it will understand their own affair. I have to tell only up to a limit. There are many practitioners of the Vindhya kshetra who have channels and who tell a great deal; that much is not to be told. Not everything can be told.

Asked for a book of Pauranik mantras for the opening acts of worship and the protective rites, by someone with no right to the Vedic mantras, the speaker says he hopes to bring it soon. Not this year, but before the next Durga Puja he will certainly write at least two or three such books and circulate them, in which all these prescriptions will stand and which anyone at all will be able to perform — even one who holds no AdhikaraThe eligibility or readiness required before attempting an advanced ritual — without it, even a correctly performed rite risks serious harm to the practitioner. — composed of such mantras. His effort is to bring it before everyone as soon as possible. Because until now, he says, there is no such book. In all of them you will find something or other for which it will be said that you are not entitled. So he will set out those subjects too, and how it is to be done — how women are to do it and how men are.

Asked which forms of Bhagavan Ganpati are excellent in a householder's life and which should be avoided at the start, the speaker answers that you may perform the Upasana of any form of the ashta-vinayaka. You may do Maha Ganapati's as well. By his own reckoning, the Siddhi Vinayak form — one of the Ashta Vinayak, the form in which Riddhi-SiddhiGanesha's two consorts, personifying prosperity and accomplishment. stand on either side — should particularly be served and worshipped by every householder. Install him, or keep his photograph, and after that the Shri Vigraha installation should be done.

Asked, by someone whose mala broke with two or three mala of japa left on the final day, whether Ma Lakshmi is displeased with him, the speaker answers that it cannot be taken so. Because when you perform a great deal of japa, it sometimes happens that the thread has grown weak; you are doing a lot of japa, so it breaks. Take it as a Deva-yoga and surrender it. It is not that Bhagavati is displeased. Yes — if the Mala begins to break again and again, then that is a matter of difficulty.

Asked whether the Shashthi Devi and Chhathi Maiya are one, the speaker says absolutely. Ganga Maiya too is called Chhathi Maiya. Usha, who is Bhagavan Surya's wife, is also held to be her. The six Krittikas who are the mothers of Bhagavan Kartikeya are also held to be the Shashthi Devi. And Bhagavati Devasena, who is Kartikeya's wife, is also called Chhathi Maiya. Along with these, the Mother who dwells on the Vindhya mountain is the one principally worshipped, since the Vedic period and afterwards, in the form of the Shashthi Devi. She is the one principally called Shashthi Devi or Chhathi Devi. For the rest, the Chhathi Maiya of the Bihar tradition — so many forms have been accepted. There is no need to be confused in this.

A listener reports a very old human skull, perhaps three hundred years, buried somewhere in the land, whose location cannot be traced. The speaker's first observation is that after so many years he does not think you would still be having trouble; if such a skull were going to give that effect, there would have been great difficulty in the increase of the line. But if difficulty is arising even so and cannot be traced: then a Havan should be had performed there by the whole Tantrokta prescription of Bhagavan Varah or Bhagavati Varahi. Or else, at minimum, a seven-day, nine-day or eleven-day Mahavidyas havan should be had done. And the Havan kunda is to be made in the Brahma Sthan of the house directly, or at whatever place it is — dug there, with Bhagavan Vishwakarma's worship performed duly, and the Yajna kunda then installed there and the Havan performed by the full prescription. Then whatever negative power is established or present in that place will either have to move; or, if some residue of it remains, it will become inactive and its release from there will also come about. But the first thing, he says, is that if there is such a thing in that place, you should first have the Tripindi Shraddha performed there so that it obtains its Gati — or a recitation of the Shrimad Bhagavad Gita with a Sankalpa. Try first for its release. If it obtains its Gati, the tension is over and its good passage is secured too. If it does not accept, or is giving trouble of that kind, only then go into the Tantrokta operations.

Asked the difference, and whether one whose Kuldevi is Ma Chandi may serve Rudra Chandi, the speaker answers on the level of the practitioner. In the beginning, he says, everyone has a great deal of trust in the Kavach of their own Aradhya — that this Kavach is our Aradhya's, so it will protect us. And that should be so. The Chandi Kavach that is in the Saptashati was spoken from Brahma's own mouth, and that Kavach is intensely sharp. When you recite it, you will understand. The Rudra Chandi Kavach is not for everyone. It is a plain and clear matter: Rudra Chandi is what she is in herself, and if you are a beginning-level practitioner then he will forbid you to go into Rudra Chandi and the like. Do the Chandi Kavach. Asked separately how the Tantrokta Durga Kavach should be recited, he says there is no such particular separate method for reciting it; the prescription for accomplishing it may be different.

A listener writes that pure ghee is not available where he is, and that the ghee on the market may contain animal fat; he can use sesame oil in the lamp, but asks what to do for the Havan. The speaker's answer is to try to obtain good ghee. A branded ghee — such as Amul's — does not, by his reckoning, carry that kind of difficulty. It can be used for Havan and the like.

Asked whether a sesame-oil Deepdaan is forbidden for any deity, the speaker says it can be done. In some places a description is found that a sesame-oil lamp should not be lit for Bhagavan Shiva. The reason behind it, he says, is that sesame oil is particularly connected with Lakshmi. What he has heard from elders is that on the Trayodashi tithi a sesame-oil lamp should not be lit before Shiva ji. He does not himself have the reason behind it, so he cannot say more. But he has nowhere heard that sesame oil is specially forbidden for any power. Light a mustard-oil one, he adds — pure mustard oil; it is only for the destruction of enemies that mustard oil is not lit. If you can get oil pressed fresh from the machine before you, then have five litres pressed at one time and go on performing your Deepdaan comfortably from it.

Asked which mantra to recite more where the Guru mantra is Narayana's and the Ishta is Vindhyavasini, the speaker answers that the Guru mantra should never be left, and that you should always go on taking Bhagavati Vindhyavasini's name. Asked next how one can be saved from any illness at all, he answers: illnesses come because of 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 having completed the hardship and cut the Prarabdha, they go away again. We cannot escape them. They will have to be cut through.

A listener asks about a claim made on a television series that the Ganesh of the Vedas and the Ganesh whom people worship are different. The speaker's answer is almost entirely about manner rather than substance. Having knowledge of a great deal is not everything, he says; you should know how to represent anything properly. It will not do simply to say whatever you like. On the claim itself: the Vedas' Ganesh is different and the one we worship is different — very well, let us even grant that they are different. He returns to the same theme, more sharply: that if you are speaking about subjects connected with Sanatan, speak with some manner. The specific complaint he names is the use of the familiar pronoun and the dropping of honorifics — you are calling Shiva ji simply Shiva, not saying ji; Shiva's purpose was this, Ganesh was that, presenting them in the manner of ordinary men. Kali, he quotes, was a kind of goddess who had a great deal of power — and you are addressing her in the familiar. For us she is Bhagavati.

Asked what it means when an elder comes in a dream and places a hand on one's head, the speaker answers that if elders place a hand on your head, the Pitr are pleased and are giving you their blessing. Asked in the same stretch how many days or months of sadhana are needed for the direct Darshan of a Mahavidya, he answers that it takes lifetimes. This attainment comes by the grace of many births; and when such a fit Guru is obtained, then in whatever birth you take, in the next birth too the same Guru, the same Vidya and the same mantra will be obtained. It happens after going on like that. It does not happen in days and months.

The speaker says the visarjan from the home is not proper, and gives the picture he objects to: that nowadays people worship Ganpati house by house for selfies and reels, dance to a DJ, take the Bhog, and quarrel and fight over the Bhog — none of which is any part of our spiritual tradition. On the immersion itself: look at how many videos go viral — the Ganpati whose Prana Pratishtha and worship was done for ten full days is being picked up and thrown, people climbing on top of him, the image breaking anyhow. There is no respect for him at all. When your own father and grandfather die, he says, their body is treated with respect; after the last rites you carry their ashes to the Ganga and immerse them there. And here you are performing Ganpati's visarjan, giving him a farewell — and giving it because in the farewell people say that when Ganpati goes he will take away with him all the sorrow and poverty of the house. That is why people are performing the visarjan. And having performed it, after that they have nothing further to do with him.

Asked about the eighty-four Khata of Masani Meladi, the speaker says information on the subject can be given — but if you want to learn these Vidyas in a practical form, contact a practitioner of that kind and learn from him face to face. Do not learn about the eighty-four Khata Vidya and the like by watching YouTube. People cannot even accomplish the eighty-four Khata, he says. At the beginning they start playing with whatever little comes to them, and a great deal happens in that alone. The eighty-four Khata is a very large matter, a very distant matter. It is easy to say. And when Masani Meladi or any other power begins, he adds, she gives only a portion — and in that alone people go mad with pride; let alone what comes after.

Asked, on the strength of a line that the Sabar bears fruit by conjunction with Batuk, whether Batuk Bhairav's sadhana is necessary before any Mahavidya or Sabar sadhana, the speaker widens it. Batuk Bhairav's sadhana is necessary in every house, and with every power. Whichever form of the Mother you perform Upasana and sadhana of, Batuk Bhairava's worship is extremely necessary. The order he gives: after Guru sadhana, Ganpati; after Ganpati sadhana, Batuk Bhairav or a form of Bhairav ji, or the Kula Bhairava; and only after that will the sadhana of your grahas take place, whichever grahas are fit in your chart. You cannot do the further sadhana without Bhairav sadhana, he says. It is Bhairav who protects from everything; it is he who will sustain. His sadhana is necessary — and it is exactly this that people skip in the present time.

A listener who wants the Saptashati Deeksha and knows no fit person is told: wherever you live, the best course for you is to go into the Shankaracharya tradition and make the request of the Shankaracharya ji. Deekshas and so on take place at their seat. Request of them that you want Bhagavati's Shakta AbhishekaA formal consecration/initiation rite required when progressing systematically within a Shakta Tantric lineage (Kula Parampara). Deeksha; the right to give this Deeksha belongs, in the Shankaracharya tradition, to whoever is seated on that post. Obtain the Deeksha from them. It is the best for householders, he says. Guidance you will find from many places. Take Deeksha in such a Kula as brings about your welfare. There, no odd sums of money will be involved either. For the rest, he adds, you may also take Deeksha from practitioners of a Shakti Peeth who are capable.

The speaker gives two routes, and a precondition. First: whether a copper kada is suitable for you at all is something you should see. And if you are going to wear it, then no meat, fish or liquor — keep that in mind. The first method: the kada is submerged for at least twelve days in the water of the Triveni SangamThe confluence of the Ganga, Yamuna, and the unseen Saraswati at Prayagraj — remembering it, or mentally invoking the Ganga and Narmada, is prescribed to instantly purify the mind if impure thoughts arise during japa., or in GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity., in the water of whichever of the divine rivers. On the kada you will see that a separate film forms because of that water. In Gangotri's water, when you submerge the kada, that film does not form. So submerge it in Gangotri's water first, for twelve days, going on with whatever ordinary worship and recitation you are doing. And the water too will be kept in a copper vessel. The second thing is that afterwards you consecrate it with whichever mantra you wish: one is in the Sabar — whatever protective mantra there is in Sabar, consecrate the kada with that Raksha mantra. The other is, in the Tantrokta prescription, to perform the kada's Prana Pratishtha and invoke and establish one power in it — but after that you will have to be extremely restrained not only in worship but in daily life as well, avoiding the touch of a woman and so on.

The speaker lists the options for the mantra. If you are doing japa connected with Bhagavan Mangal, the graha Mangal, for the sake of protection, that is one japa; the second is the japa of the Surya graha. You may do it with the Surya Kavach, or with the Mangal Kavach. You may do it with Kartikeya ji's Kavach. Or, if you want to go into the Shaktis, you may do it with the mantras of Bhagavati Pitambara"The Yellow-Robed One" — an epithet of Bhagavati Baglamukhi., or with those connected with her Sabar Vidyas. You may also consecrate it with any Astra Mantra of your own Ishta and Aradhya. The most important subject, he says, will remain this: that whenever you wear the kada, you will after that have to keep the rule.

If you simply want to wear a copper kada for protection without any of the greater apparatus, the speaker says, keep in mind that three or four restrictions will attach in any case. Accepting them or not is people's own affair; his work is to tell you the right thing. First: do not drink liquor while wearing the copper. Second: if you are eating something sweet, let it not be that the kada touches your hand, juice gets on it, and you lick that too — it will become the same as poison. Third: you will have to not eat meat and fish; do not eat eggs and so on. Fourth: the touch of a woman — even if it be your own wedded wife — should be done only after removing the kada. This much attention will have to be kept even with an ordinary kada. And once you have it consecrated, then along with all of these observe the remaining rules as well.

Asked how a servant of Balaji may free bound Pitrs, the speaker separates the cases. If it has gone by way of Abhichara — if the Pitr are bound because of an Abhichar — then first of all you should call some particular knowledgeable person to your house, look at the operations, have its cutting-away done, and then proceed. If you want to do it yourself in an ordinary way, and know no particular procedure or Vidya, then you may do a Samput recitation of the Hanuman Chalisa, or a Samput recitation of the Sundarkand, or an ordinary recitation of the Hanuman Chalisa. Besides that, he says, if you recite the eleventh chapter of the Shrimad Bhagavad Gita you will obtain a particular benefit from that as well.

Asked whether Daan and Punya may be given in the Pitrs' names at a tirtha during Pitr Paksha, and which place is accepted, the speaker answers: go anywhere in a tirtha kshetra; a Ganga kshetra in particular is the more accepted. Go into those territories and give Daan and Punya at the tirtha. You may go to Gaya Shraadh. You may go to the Vindhya kshetra, to Kashi, to the Pushkar kshetra. Go wherever you wish and do it.

A listener who sees unknown women and children on closing her eyes is told: if they are being seen again and again, then have a Bhairav Yaag performed at the house once, and have the Kshetrapala NikariA dispersal ritual offered to the territorial guardian Kshetrapala — requesting protection and the pacification of malevolent entities (Dakinis, Shakinis, Bhutas, Pretas, Pishachas, Vetals) residing in the territory, clearing domestic malevolent energies across the threshold for at least 24 hours. done. Have at least that much done. Some somewhat knowledgeable Brahmin who worships at a temple of Bhagavati Kali, who knows the Saptashati Chandi recitation and the rest, will know how the Nikari is done. Have it done through him on one single day, on the Ashtami or the Chaturdashi — not the Ashtami, he corrects: on the Krishna Paksha Chaturdashi. Have an ordinary worship of Bhagavati Mahakali performed, or tell him to perform a worship and do the Saptashati recitation, and also have the Kshetrapal Nikari done. Have a Havan performed in Bhairav ji's name as well. Have it done once only, he says. This thing will become clear. If there is any obstruction there, it will move, and what you keep seeing again and again will lessen.

Asked whether the horseshoe is allowed in the Sanatan tradition and, if so, for the method, the speaker answers that within the Sanatan tradition, in Tantra and in the AgamaA body of Tantric scriptural injunction (such as Shivagama) specifying rules for worship, including where and how sacrifice is sanctioned — violating its rules for mere taste or sensory enjoyment forfeits any higher spiritual attainment., mention of these subjects has existed. And particularly in what has come into popular currency in the present time — the Lal Kitab remedies — all of these subjects are mentioned in particular.

Asked what benefits the Sudarshan Chakra Narayan recitation gives, the speaker points to the channel, where the full prescription is given — what should be done and in what way — and to the PhalashrutiThe closing section of a hymn or scripture that lists the benefits and results promised to whoever recites it., where the benefits are stated. In particular, he says, the Anushthan of the Sudarshana ChakraLord Vishnu/Narayana's discus weapon, invoked in scripture as the protector of devotees who observe vows like Ekadashi with strict devotion. Narayan recitation is performed for the destruction of enemies, for protection from Abhichara, and for the destruction of an Abhichar; and for the piercing of another's Vidya. If someone is performing an Abhichar upon you again and again, then it is done to pierce it and to stop it.

A listener describes a dream and glosses it herself — Bel meaning Brahmarakshas, lotus meaning Lakshmi ji. Why has Bel become a Brahmarakshas, the speaker asks. Bel is BilvaThe sacred Bael tree associated with Lord Shiva — sadhana is undertaken beneath it, its wood is used as fuel for Havan offerings of ghee and sesame seeds during a release ritual, and its trifoliate leaf (Bilvapatra) is the offering proper to Him., Shriphal. It is the very form of Bhagavati Lakshmi. Bhagavan Shiva and all the deities are by the Bel tree; we offered Bel through the whole of Shravan — have we then offered it to a Brahmarakshas? Seeing Bel in a dream is very auspicious, he says. As you saw the lotus and saw the Bel, both are symbols of Lakshmi. On whom is Bel not offered, he asks. It is offered to Ganpati ji, offered to Bhairav ji, offered to all the forms of Bhagavati. (Later in the session the listener explains that a Brahm Pishach in her case used to ask for Bel — to which he answers that if it asked for Bel then it must have been a Sattvik Brahm, in the Brahm Dev category.)

The speaker gives the composition. From the Bel fruit — the Bel that is Shriphal — the whole pulp within is scooped out. Into it are mixed honey, and Sharkara Khand, that is Mishri, and pure ghee. When Ahuti is given with that, it becomes a Havan for the obtaining of Lakshmi. In the Shatkarma too, for Akarshana, the Havan is done with this same substance. And for the Stambhan of an enemy, mustard is mixed into that same preparation.

The speaker says he says this again and again: eleven hundred recitations of a Kavach should come about in every practitioner's life. Whenever you go to perform this sadhana, take up one Kavach — of your own Aradhya, in whom you have faith — and perform at least eleven hundred recitations of it. Then, in the daily worship, its recitation should go on for a year at least. Only after that should any particular mantra, or other Stotra, Hridaya and the like be taken up. Asked separately what wearing a Bel root does, he says it is a remedy connected with the grahas — the Bel root is principally for some matter connected with the Brihaspati graha.

Returning to the listener who began the Argala mantra japa on his instruction and now has violent tremors, a pull at the Ajna Chakra and the urge to call out Vindhyavasini's name, the speaker gives the reading and the remedy. The urge to call the Bhagavati's name and the intense trembling mean that the mantra is having its effect in the body and that Sattvic powers are rising there. However, it is unregulated. It is not balanced; it is going out of balance. For that you should recite the Kavach, and if possible you should also perform a Havan on the day of Ashtami.

Asked whether a Mata can give a Sawari upon a person because he made someone his Guru, the speaker declines the specific question — that is their subject, ask them; whether a Sawari comes or is given, or whose it is, discuss with them once. How can I say whether she will give it or not. On the general question he is direct. Do not make anyone a Guru in the pursuit of wealth, honour and fame. Make a Guru if you want to perform service and worship. Thinking that a Sawari will come — what are you then going to do with the Sawari?

A listener describes seeing an image of Ma Kali in a dream, giving a garland of flowers. Such a dream should not be described publicly, the speaker says first. The form of Bhagavati Kalika you are describing is actually Bhagavati Kamakhya in her Yogini form. And her giving to you means that she is pleased with you. In that state, only the Yoginis of Kamakhya give. Nobody else gives.

Asked whether a sadhana done in a house known to carry a Shalya dosha that is genuinely acting would be right, the speaker says there can be trouble. Where a Shalya dosha or a Ved dosha and the like exists, you should first have the sadhana of the Vastu Purusha done, or the Vastu Yantra consecrated by the prescribed procedure — or whatever the remedy is according to the Shastra proof — and have that done. For the sadhana of the Mahashaktis, he says, no fault of a particular place applies. Trouble arises in the Upasana of the Shadanga Anga Vidyas. In performing the Upasana of Shiva ji there is no difficulty at all. He adds, on a separate point, that Uchchhishta Ganapati's sadhana should not be done in a house — that the sadhana of Uchchhishta Chandalini or of Uchchhishta Ganapati is not done in that way, directly.

Asked what to do where the Kuldevi or the Pitrs have been bound, the speaker points to the many prescriptions on the channel that one can do oneself, and names the Havan-related ones in particular: a Havan with the mantras of the Argala Stotra. In the Argala mantras, he says, the Kuldevi is present and the Pitr are present; Bhagavati is described there in the form of Svadha as well. So whatever the binding is, it will open. The Havan-based prayogas that have been described are present on this same channel — do those. In the same stretch he tells another listener that Ahuti may absolutely be given to one's Ishta without counting if the condition is such; and that to please Bhairav ji one should first recite an Ashtottar Namavali eleven times.

A listener reports an upward-facing triangle appearing repeatedly as a sign: whatever falls from his hand forms a triangle; a blood-sample injection fell and made a triangle mark. The speaker's answer is one line: perform Bhairava ji's Upasana. In the same stretch he answers on the Bajrang Baan: you may certainly recite the bajrang-baan once or so regularly. The complete prescription for it is on this same channel — recite it, keep it accomplished, and use it when the need arises. Regularly, an ordinary single recitation may be done.

The Gomti Chakra, the speaker says, is also called the Vishnu Chakra — something obtained from the sea, used in particular in matters connected with Lakshmi: where a womb is repeatedly being lost, for the protection of the womb and for its holding. Where an Abhichara Karma is being done again and again, it is used. Two kinds of Gomti Chakra are obtained, one living and one dead. What dead means, he explains, is this: the effect is according to that — so as an Abhichar runs, a living Gomti Chakra will break, will be damaged, or will stop growing. It grows. This kind is obtained very rarely. The other is the ordinary Gomti Chakra, which you obtain easily.

A listener whose Kuldevi Durga is present in an awakened form at home asks whether, for the Mother's sake, prasad and Bhog may be distributed at a Hanuman temple on every Purnima. Yes, you may, the speaker says — but if it is to be done for Bhagavati's sake, do it in Bhagavati's temple. That will be much better. If Hanuman ji is also the Kula Devata, he adds, then yes, you may do it there.

Asked for the means to obtain Mata Sheetla Mata's grace, the speaker answers that if she is present as the Kuldevi, then do it according to the tradition of the Kula. And if she is not, then recite the AshtakamA devotional hymn made up of eight verses praising a deity, often reserved for recitation during times of adversity rather than daily worship. of Bhagavati Sheetla in particular. Asked in the same stretch about the principal Shakti described, he says that Bhagavati Parvati is the principal form in all the forms — she is the one called the Mula Shakti.

A listener, evidently young, asks whether a Kinnar of a Nath-tradition connection may be made a Guru, and whether they would make him a Kinnar too. The speaker tells him first to talk to his parents, if he has guardians at home. Second, he says, the mentality of Kinnars is not one and the same everywhere; it differs in different ways, so he cannot say what their tradition is or by what procedure they will proceed. What he does say: among Kinnars in particular, some ninety percent of those who perform sadhanas perform them by the Vama Vidya, by Vamachara. And once you go into Vamachara, he says, you will then have difficulty as a householder.

Asked to resolve the apparent contradiction — that people say Ganesh stands to Durga ji's left, and that in a Gauri-Ganesh installation Ganesh is on the left, while Shiva ji as husband stands to Durga ji's right — the speaker refers it to the Panchayatana installation, by which everything has its place. Bhagavati Durga exists in a four-armed form, a two-armed form, eight-armed, ten-armed, sixteen-armed, eighteen-armed, thousand-armed — in many forms. And according to her form, her place too keeps changing. When the Gauri-Ganpati installation takes place, since she is in the mother form, Ganpati ji is to Bhagavati Gauri's right — that is, Bhagavati is to Ganpati's right. And when she is installed in the Riddhi-SiddhiGanesha's two consorts, personifying prosperity and accomplishment. form, then although they stand on both sides, in that form’s worship she comes to his right. When the eight-armed Durga ji is installed, then Bhagavan Shri Ganpati's installation will be to Durga ji's right — though Hanuman ji will be there and then Ganpati; and if she is the ten-armed, then he moves to the left. So the installation follows accordingly.

Where remedies are being done for the Pitr but obstruction keeps arising, the speaker says: first of all, eleven recitations of the eleventh chapter of the Gita should be done or had done on the Amavasya tithi, with a Sankalpa. Obstruction arising means that some Kshudra Vidya power has entered among the Pitrs, or an Abhichara has entered, and it is not letting the thing be completed at all. Get it bound first; otherwise have it driven off. Anyone can do this work, he says. Two cloves, two flowering cloves — people will do it in that much alone, bring it to your house, cast it at your threshold and go; they will have it touch the Chaukhat and break it right there. You will think, what can so small a thing do — and it becomes very large. With the Pitrs, the whole story is settled in that much alone. Those who mean to do it, do it.

Asked whether a Rudrashtakam recitation with a Sankalpa can remove a dosha attaching to a Guru mantra, the speaker rejects the premise. How would a dosha attach to a Guru mantra, he asks. Do not be confused. How can a dosha attach to a Guru mantra at all? That is the first thing. A Guru mantra is a mantra upon which no Dosha of any kind ever attaches. Second, if you are saying this because you have told the Guru mantra to someone — then the dosha that comes of telling has already attached, and you may now forget that a Rudrashtakam recitation will remove it. The Guru mantra has been told to be kept secret for exactly this reason. A Guru mantra should not be told to anyone — even if it is only a Nama mantra. Your Guru and mine may be one and the same, and you and I may have received the same mantra, and even so it is said: do not tell. Some people say that telling it in writing carries no dosha and only speaking does. By his own view it should be kept entirely secret. A Guru mantra should never be told to anyone. And if a dosha has attached because of telling, then if you have a living Guru he will perform the expiation and will tell you how the PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death. procedure is to be done — and having performed the Prayashchitta, perform the Anushthan of that mantra again.

Asked about the Kula Bhairava, the speaker answers that if you know your Kuldevi, you will come to know the Kul Bhairav. On joining the sadhak parivar, he says everyone who wishes may join and perform sadhana. When you begin performing sequential sadhana, you are given information about all the prescriptions and then carried along; it is then for life, and we go forward comfortably doing one sadhana at a time — a sadhana connected with a particular difficulty in life, if there is one, and one connected with the path of sadhana if that is what you want. Asked which Shakti Peeth belongs to someone sixty kilometres east of Ayodhya, Vindhyavasini or Ma Patan Devi, he says: accept whichever is nearer — but if it is in Ayodhya, then principally it is Bhagavati Vindhyavasini. Bhagavan Shri Ram's Kuldevi is Bhagavati Vindhyavasini.

The speaker confirms that the prescription the listener sent him is entirely correct, and that it does not say a hundred and eight Yantras are to be kept. But one variant in it — putting the Yantra into a washerman's Naad — is not suitable for the present time, because doing so falls under the Tadan procedure, and to torment someone directly, that is to accomplish something by giving pain, is not right. Practitioners of that Tantric disposition, or those in such a Guru tradition, should do that. Not everything can be done. On the writing: one prescription says to write it a hundred and eight times on BhojpatraBirch bark, used to write a mantra or a person's name with a pomegranate-twig pen and red sandalwood ink for Tantric applications, such as placing a name upon a Shivlinga's base for a honey Abhisheka.. If you get a large Bhojpatra, write it a hundred and eight times on it; if the Bhojpatras are small, write on the small ones, a hundred and eight. The text says only to float them straight, and floating them straight is fine too. But what is given — and he says he cannot raise a question mark over the Swami ji — is that the Yantra is packed into wheat flour, made into a hundred and eight pellets, and put into a flowing river or into a pond so that it goes into the stomachs of the fish. This is a matter connected with the water element in particular, and it is accomplished by the blessing of the Varuna Deva Devata of that place. After that, when you make it and put it to use, it will work. So: none of those hundred and eight Yantras will be kept in the taveez. When you have done that whole procedure with the hundred and eight, then make the Yantra that is to be made afresh, and after that wear it. And if you wish to consecrate it with a mantra of the Gita, you may — by reciting the eleventh chapter at least eleven times.

Asked where a Brahm is given a place, the speaker names the sites: a Brahm kshetra, a Brahm Dham, or upon a PeepalA sacred fig tree dedicated to Lord Dattatreya — Pitru Tarpan performed beneath it calms agitated ancestral spirits causing domestic unrest. tree. But it happens in two ways. One: given a place upon a Peepal in a deserted spot, bound and left there by a Tantric operation — though all of this is under Tantric operation in any case — so that he cannot come back; and that one is never to be asked after. If he ever gets loose, however, he will give a great deal of trouble. Two: given a place upon a Peepal tree duly and with the rule, after which people worship him regularly and go on worshipping him. That is a different kind of place. Land is also bought on the bank of a pond and the like, and a place is given there. In a tirtha kshetra too a place is built in some spots, and there also land is bought and a Than is made for them and worship given.

Anger increasing greatly during sadhana is an ordinary thing, the speaker says — anger rising and falling, and a great deal of sleep. There is no particular remedy for it; you will have to proceed by controlling yourself. Not everything can be remedied. But he gives the mechanism and one measure. When japa of the mantra produces a throbbing at the Muladhara, the chakras become unstable somewhere — from which desire and anger both increase. The desires will increase greatly as well; anger will increase considerably too. For that, one thing you can do: of whichever deity you are performing japa, perform japa of a tenth part — the DashamshaThe one-tenth proportion rule chaining a sadhana's stages together — Havan performed at a tenth of the total Japa count, Tarpana at a tenth of the Havan count, and Marjan at a tenth of the Tarpana count. — of the consort's mantra: the female power's mantra if the deity is male, and the male's if it is female. Performing Marjana and TarpanaA libation offering of water or other substances made to a deity or ancestor, typically performed alongside Havan and Marjan. with their mantra also gives peace. And if the Jan-uddharan is being done, then Gayatri japa.

Asked how to guard against, or repent for, pride that arises even in a dream after succeeding in a Tantra work, the speaker calls it a very large matter. The Tantra work, he says, succeeded by the deity's grace. You and I only become the instrument. And if you take pride in it, then the next time that work will simply never happen. For the repentance: ask forgiveness of the deity connected with the Tantra process you performed, and in their name perform a Havan and japa, and do a PrayashchittaRitual atonement performed to offset the karmic burden of a weighty act, such as a Shatkarma that results in an enemy's death.. Just before this he answers a dream of gold and silver: then look whether there is buried wealth somewhere nearby — though if silver is being seen, it may be taken as the Pitr's grace.

A listener reports that both his children have begun stammering, have no interest in study and are very slow at learning. The speaker's first answer is the Upasana of Budh Dev. But first of all, he says — although up to the age of twelve or thirteen the chart is not needed — given the ages the listener describes, you should have your own chart and both the children's looked at together with a good astrologer, or shown to him, to see what the state of the intellect is. That is the first thing to do. The second is the matter connected with the second house — the second house being the house of speech. The third is this: look in your own Kula, and in your mother's Kula, whether there is some difficulty connected with them. Or, if there is hardship or difficulty connected with your sister or your father's sister, try to bring about its remedy.

A very good question, the speaker says — and then declines: we will not give the answer to this. It is so good a question that if we begin discussing all these forms, everyone will run in that direction; the attraction will grow, and then it will be, tell us about these too. He gives the general point instead. Bhagavan Ganpati has forms of this kind alongside every one of the Vidyas. Of all the Mahavidyas, each has different forms alongside; and sometimes the situation has arisen that alongside a single form of Bhagavati, three or four forms of Bhagavan Ganpati have been manifested. Many of her Vidyas manifested, and alongside them the forms of Ganpati and of Bhairava have also been different in each case. Beyond the ashta-bhairav there are a great many Bhairavs, about whom you will find descriptions to read and to know. So this form is one among those. It is connected with the Astra Mantra Vidya — and beyond that, what more would we say.

A listener reports being injured in a dream and finding the mark on waking — a large blue and red mark, with little pain. Then, the speaker says, at the place where you are, something will have been pained by the effect of your sadhana, and is attempting to give you hardship through that medium. Since you are at present performing Bhagavan Dattatreya's, do a DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space. there with the Mala Mantra.

A listener writes that she used to have many dreams of the Lord when she did little worship, and that now that she worships well and does good work the dreams do not come. God, the speaker answers, is of this kind. When we are not loving him, or are moving away from him, he calls us near. When we become attracted and go toward him, he holds back: you were far from me for many days, now I will show you — come, come. Now no dream will be given, nor will he come near, nor will the attraction grow. Stay restless in the separation.

A listener reports that whenever he tries to perform an Anushthan of a mantra received in a dream, an obstruction arises. Whatever mantra you have obtained in a dream, the speaker says — supposing it is a mantra of Bhagavati's — then before that mantra, whenever you go to perform its Anushthan, first perform an Anushthan of Bhagavan Ganpati's Sankat Nashan Stotra, even if only a single day's. After that, perform the Anushthan. As an example: suppose you are going to begin the mantra Anushthan from the Ashtami tithi; then from the Chaturthi through to the Saptami, for at least three days, perform the Ganpati Anushthan.

Asked which direction one should face for a Purnima Havan performed at the night hour, the speaker answers that it should be done — and that householders should do it principally facing the eastern and northern directions. In the same stretch he answers on Agni Dev: Agni Dev is both a manifest deity and a near deity. Agni Dev's sadhana is a Vedic sadhana — so if you know the Vedic mantras and the like, you may perform his particular sadhana with the Agni Suktam and so on.

Reacting to a claim quoted from another teacher — that Bhagavan Ram performed the Apsara Sadhana, and that every householder should perform the Upasana of beauty and the sadhana of Kamadev — the speaker asks what need Bhagavan Ram ji had of an Apsara sadhana. Granting it for argument: the Tantra-related form of sadhana was had performed by Bhagavan Ram ji through Maharshi Vashistha. It may be that he did; and even granting it — then when are we to perform Apsara sadhana and all this, and when Kamadev's? Do you have that much time to do it? In place of Kamadev's sadhana, he says, perform the sadhana of Kama-dahan — perform Bhagavan Shiva's. Whoever in a householder's life has that much time may do it; nothing is wrong, he is not saying it is wrong — but it becomes somewhat excessive, and speaking so openly like that is not right either.

Shakti Upasana cannot be done directly, the speaker says. Only after performing the Upasana of the Mahashaktis, and when a capable and fit Guru has been found, should a householder descend into sadhanas of this kind. Kamadev's sadhana, he says, should be performed only when disorders of that kind in the body are causing a great deal of trouble — that is, where a child is wanted for the sake of Dharma and Karma and the body is not supporting the practice, where there is a medical problem. Then it should be done. And if it is Akarshan, Vashikaran, the obtaining of a fit wife, a beautiful woman that is wanted — then perform Bhagavati's sadhana; it is stated in the Argala Stotra: Patnim Manoramam Dehi, Manorathanurupinim, Tarinim Durga-samsara-sagarasya Kulodbhavam. He then argues against wanting beauty alone, with a public example of a much-praised marriage that went badly, and closes on what he thinks should actually be wished for: a householder wants a wife who performs sadhana and worship as well, who carries the household's affairs along, and who brings about the deliverance of the Kula in time — and whom we worship in the Devi form. This, he says, is what has been desired; this is what is in Sanatan.

Asked what should be done to maintain BrahmacharyaStrict celibacy required through an extended ritual observance., the speaker answers: the practice of yogic action, particularly Kapalbhati and the like; the abandoning of heavy food; and the Upasana of Surya in the morning hours. Asked separately when the Janmashtami sadhana in particular is to be done, he repeats his position: whenever the Ashtami of the fixed night period falls, that is when you are to do it — between eleven and one.

Asked how a kada made from the silver of a mother's worn anklet should be consecrated, the speaker says it will not need consecrating. Have the kada made. Then, on a Monday of the Shukla Paksha, wash it thoroughly with cow's raw milk, and tell your own mother to put it on you herself. That will be best of all. There is no need to consecrate it. The mother has kept it against her own body so many days — it is greatly consecrated. What is greater, he asks, than the feet of the one who bore you?

Asked about the asanas Shiva names in the Shiva Samhita — Padmasana, Sukhasana, Svastikasana — the speaker answers that of these, every householder practitioner should particularly use the Sukhasana first of all. Asked whether, for two and a half hours of japa, forty-one recitations of the Durga Kavach daily would be right or the whole Saptashati, he says it is your own wish. If you have the wish to do the Saptashati as well: if you are initiated, do the Saptashati daily. If you are not initiated, do the Kavach only.

Asked whether Hreem should be written in the Havan kunda when performing Ma Durga's Havan, the speaker says yes, write it — if you do it by our method, you may write Hreem. You may draw the Yantra, the triangle and so on; you may draw both triangles. You may also write the beej mantra (Bija Mantra) of whichever form of Bhagavati you are going to worship in the Havan. And the Beej mantra of fire is Ram — you may write that; you may write Ram.

Asked with which mantra a dhuni is done and what its materials are, the speaker names the one he had described: the mustard DhooniA ritual fumigation performed by burning specific woods and seeds to disperse negative or black-magic energy from a home or space. on ApamargAchyranthes aspera — a plant whose wood is burned in fumigation (Dhooni) rites to cleanse severe negative or black-magic afflictions from a home. wood — do that one. On the mantra: either consecrate the material once with the mantra and keep it, and do the dhuni daily; or else do the dhuni while reciting the mantra. Along with it, each evening, sprinkle a little GomutraCow urine, added in a small quantity to a purification vessel alongside Gangajal in remedies for ancestral or ritual impurity. mixed with GangajalWater from the Ganges, used to purify and re-consecrate ritual items exposed to impurity. using Kusha Asana grass, with the Narasimha mantra — which he thinks the listener had used in a sadhana. Otherwise, do it at the night hour with the Dattatreya Mala Mantra. On the Vedic Havan method he is firm: you should learn the Vedic Havan procedure from a Vedic Brahmin and then do it. It will not happen from being told; not by the Vedic method.

Asked what to do where confidence has become greatly deficient, the speaker answers: perform an eleven-day Anushthan of the Kavach properly, by the full prescribed procedure. In the same stretch he makes a wider point: when a great deal of money and a great deal of prestige is obtained, a person begins to consider himself above everything, and this has always happened. That is the reason none of it is to be wished for. Stay within a limit, sing Bhagavati's praise, and that is all; the Mother will run our life for us.

Asked what punishment one who performs a Marana Prayoga receives from God, the speaker answers that the punishment received is such that they are reduced to want of every single grain, and that they do not even die. Worms come to such people. In the same stretch he confirms that the Kalve in Ma Kali's Anga Shakti are also worshipped — that it does happen in the Tantra procedure, and that they stay right there.

Asked what mantra sadhana gives strength of arm alongside effort, the speaker names three. Perform the Veer Bhava sadhana connected with Bhagavan Hanuman ji, observing BrahmacharyaStrict celibacy required through an extended ritual observance.. Perform the Panchmukhi Hanuman sadhana. Perform the Markateshwar Bhairav sadhana. If you do it having taken Deeksha, it is excellent. And a Samput recitation of the Hanuman Chalisa, with the complete sadhana as well, is excellent.

A listener writes that where a forebear died on a Tuesday, no auspicious work is done on that day, and that it is said none should be done until some child is born on that day. This thing is present in a great many places, the speaker says, and by his reckoning it should be accepted — that is, it should be done.

A listener reports that a year earlier, at a maternal uncle's house, a figure in white garments appeared and said he was Bhairav ji and that he was bound in this house. If Bhairav ji is in a binding, the speaker says, he will be the Kula Bhairava. Somebody will certainly have made a vow or a Bhog offering or something of that kind. So the first thing, if you want to do something in that house: tell them to have Bhagavati Kalika worshipped and a Saptashati recitation performed on the Chaturdashi, together with the Chhidrapal Nikari. That much will be sufficient. In that much they will be released. And if a Sankalpa is taken for Bhairav ji's release from the binding, then the whole work is accomplished.

The listener adds that the figure asked only to be given liquor whenever he came. That cannot be done just so, the speaker answers. First of all, ask the elders of your maternal uncle's Kula which deity is worshipped there — whether Bhairava is worshipped or someone else. There are very few deities in white garments who ask for liquor, he notes. Find out first. Do nothing without knowing. Second: if you can give Sattvik liquor, there is no fault in it and you may do it. And if liquor is to be given even so, then show it to some knowledgeable person and only after that do it.